* r. " C ! «k r ?--'.TS=«»<«*;"5?«Hfi%!l. THE KARL HOLL LIBRARY OF CHURCH HISTORY DUKE UNIVERSITY LIBRARY DURHAM. N. C. Date _. /fJ l? Digitized by tine Internet Arciiive in 2011 witii funding from Duli of the Sermons y and other Worksy ivritten 7;;£nglifli by the Right Reverend Father in God, Dr. William Beveridge, Bj^^op of St. Afuph, Deceafed ; and has therefore humbly befought Us to graiit him Our IRoyal Privilege and Licenfe,for the fole Printing andPidy- tjjhing thereof for the Term of Fourteen Tears: Jf^'e being willing to give all due Encouragement to Tf'orks of this Ka- ture, tending to the Advancement of Piety and Learnings are gracionjly pleas'' dto condefcend to his Requejf : And do therefore, by thefe Prefents^ grant to hint the faid Richard Smith, his Executors^ Adminiffrators^ and Ajjigns^ Our Royal Li cenfe for the fole Printing and Publifhing the £n- glifh U'orks of the f aid late Bi/ijop of St. Afdph^for the Term of Fourteen Tears ^ from the Date hereof-, flri^ly forbidding all Our Subjects within Our Kingdoms and Dominions, to reprint the fame^ either in whole or in part ; or to import., buy, vend, utter^ or dijlribute any Copies thereof re-printed beyond Seas, during the aforefaid Term of Fourteen Tears, without the Confent and Approba^ Hon of the faid RichardSmitli, his Heirs, Executors, and Ajjigns, under his or their Hands and Seals frfi had and obtained, as they will anjwer the contrary at their Perils. Whereof the Majter, Wardens, and Company 0/ Statio- ners are to take notice, that tfje fame may be "entered in their Regijler, and that due Obedience be rendered there- unto. Given at Our Court at Kenjington, the $th Day of June, 1708, in. the Seventh Year of Uur Reign. By Her Majefty*s Command, SUI^DERLAND. ^ — ^ jEtatisJue yy . Private Thoughts UPON a' Chriftian Life; Or, Necessary DIRECTIONS FOR ITS Beginning and Progrefe UPON EARTH, In Order to its Final Perfection Beatifick "vision. Part II. By the Right Reverend Father in God, William Beveridge, D.D. Late Lord Biftiop of St. Jfapk Written by him in his Riper Years, and Printed from his Original Manufcripts, LONDON, Printed for R. Smith, and Sold by W. Taylor at the Ship in Vatemofier-Row. MDCCXII. With Her Majeflfs Royal Privilege. T H E ."^'I'^-^, P R E F A C E. -=^ THE kind Reception whicl^ has been given to all the other Works of this incon^parable 4iithor, particularly to his Pri- 'vate Thoughts , Written in his younger Years, has encouraged the Publifhing of another Volume of his Thoughts^ upon Subjefts of the moft importance to the Chriflian Life, in all the chief Scenes of it ; and thofe compos'd when Age^anel Experience in the Courfe of hi^ Parochial Miniftry had taught him ? what Direflions were moft necefr fary for the GonduQ: of every Difciple of Chrifly t^hrgugh all th© Stages of thi^t B-^ce that is jet k&f ^Qn gjj^ th^? he /o jun that h vi The Preface. may obtain. Accordingly the Rea- der is here furnilVd, not only with fuch Inftruftions, as are moft proper for the Entrance upon this Race, and the early Difcipline of thofe who are new lifted under Chrifi's Banner ; but alfo with fuch other Points both of Faith and Pra£licc, as are nioft fit to be afterwards inculcated and prefs'd upon them, for their fuccefsful carrying on of this Koly War- fare, and JiniJJnng their Courfcy fo as at laft: to attain the Crown of Right eoujnefs^ laid up for all thofe that continue ChriU's faithful SoU diets and Servants to their lives pnd. As in his Private Thoughts and Refolutionsy this Excellent Biftiop fecms to have chiefly aim'd at fettling his own Principles, and re- gulating his Praflice, as became a Follower of the Holy Jefus^ and a The Preface. yii a Miniiter of liis Gofpel: So ja Thefe which are more Ptiblick^ he carries on the lame pious Deiiga with refpe£l to others, and Exe- cutes that Sacred Office, for which Tbofe were to prepare him. In- deed, great and indefatigable as his Labours were (for few ever laboured more) tlie E.nd of them was always the Salvation of Souls. And as that Spirit of Piety which runs through all his Writings, to-^ gether with his plain, unaffcdled, familiar, and yet moll: folid way of Argument and Perfwaiion, are both admirably adapted to this great End :• (lo f^y nothing of all his other daily and unwearied pains in the Minilby while living) fo, through God's great Bleffing up-? on his Endeavours, they were then, and have been lince crown* ed with great Succefs ; and it u the Hopes and Prayers of all good Men, that tliey may cgatinue fq 209SC6 viii The Preface. p be, to the End of the World, and daily add to our Holinefs, and his Happinefs. Among many Inftances that might be given of tliis happy Succefs, I have now pne before me in a Relation of the Behavi- our of one of this vigilant Pa- ftor*s Fleck, in his laft Sicknefs, as it isAtteftedby Eye-witnefs of it, J will not trouble the Reader with the Particulars ; the fum is, That this pious Gentleman, with his laft Breath, expreffed fo much Reiignation to God's Will, and fo little fear of Death, fuch Com-» fort in refleiting upon the bet^ ter part of his Life, efpecially his Charity to the Poor ; and fo much Zeal in recommending that Du-? ty to thofe about him ; and a- bove all, filch an Anticipation of thofe Extalies of Joy and Happi- nefs which he was going to in a- poth^y The Preface. ^ ix another World, and fo uncommon ^nd enlarged an Underftanding of the great . Myfteries of Religion ; that .if, in the midft of thefe Ho- ly Raptures, he had not own'd his great Obligations to Dr. Bevendge,f for thefe Spiritual Bleffingt', yec we might have eafily judged that fo great a Proficient in the School of Religion, could be indebted, un- der God, to the Care and'InftriH ftion of no lefs a Mafter for fucl^ extraordinary* Acquirements. And, with refpefl; to that Good, which it is pioufly hope4 this great Prelate's \Vorks have done fmce his Death, and may continue to do d^ily ; it has beer^ obferv'd by fome devout PerfonSj, t:hat fmce the Publication ofthemj, pur Churches have been generally fuller than they us'd to be; tQ which, as nothing would contribute piprcj than that Spirit of P^yotion an4 X The Preface. and true Piety, which in all his praftical Writings this Holy Man both expreffes himfelf, and labours to create in others : So, if after all thefe Pious Endeavours to Cul- tivate and Promote it in the World, we are fenfibla of the leaft growth of it, I know not why we may not afcribe fo good an efFefl to the Blefling of God upon io probable a Caufe. However, if the-Piety of fome among us, which we hope increa- feth, be not a fufficient Argument of a probable increafe of true Re* ligion, to be expefled from the Influence of this great Man's • Works, yet I am forry to fay, that the Wickednefs of ofhers does abun4antly make up that Pefe£l ; I mean the reillefs En- jdeavours of all the Enemies of God and Religion, to Difcredit and Defarne them 3 if by any niean^ they The Preface. xi- they could be able to ward fuch a Blow to the Kingdom of Dark- nefs, as they feem to apprehend from his pious Labours. And w^hat wonder if thofe who mock God, and would bring Religion itfelf into Contempt, ufe their utmoft Endeavours to blaft the Reputation of an Author, whofe Writings are fo eminently fer- viceable to Religion, and tend fo much to advance the Glory of God ? All their Attempts of this Nature, are fo many Arguments of the Excellency of what they would decry ; they are the Te- ftimonies even of Enemies, in be- half of thofe admirable Books which they pretend to Ridicule : And all the Scorn and Contempt they exprefs upon this Occalion, refledls more Honour upon Bi- Sc^^ Beveridge and his Works; I had almoft faid, even than the Approbation and Eftcem of all his and — I — I — ^^^^^ xii The Preface. and Religion's Friends, So much Good cjoes God in his Infinite Wifdoiii and Mercy produce out of the greateft Evil, by turning all the Wit and Malice of thefe Re-f probates againft themfelves, and making them, even againft thek own Wills, Inrtruments of found- ing forth the Praii'e^ of this Ex- cellent Writer, at the fmie Time, and by the very fame Means, that they vainly attempt to Diflionour and Reproach him. As the De- vils themfelves were f )rc'd to own our Blcfl'ed Saviour, though they knew he came on purpofe to dc- ftroy them. It -were only to be wiftied, that in- this, ds ih moft Other Inftances, thofe Children of this Word were not in their Oene-^. ration, io much wifer than th& Children of Light. 'Tis true, we may ^s well fear, th^t Dogs IJiould bark out the Moon, as that the ^pt|no|| Malic^ of thjfe Enemies: io If The Preface. xiii Truth, ftiall ever be able to fully a Reputation, that has long (hin'd, with fo much brightnefs, among aH Learned and Good Men, both it home and abroad: Infomuch^ that when this Illuftrious Prelate was dying, one of the Chief of his Qrder, defervedly faid of him, Thetb goe^s one of the greatejl^ and of the befi Men that ever Enghni bred. Ntij we havfe &en that all their Attempts againft ' him, do but add hiftre to his Fame : Howe- ver, it cannot be lefs the Inte:|:eft of Religion to promote the Works of fo able a Divine, than it is tliar of Atheifm and Ir religion tp appofe them ; and if all goodt Men would fhew as much Zeal in the defence of them and their great ^lithdr, and be as induftrious to irecotnmend both his Writings audi fe^ample^ as Atheifts and Liber- tities are to Obftrufl: the Influent sesof both, this would ftill^be a- nother xiv The Preface. nother Addition to the Glory of fo great a Name ; and the good EfFefts we might hope for, on the Lives of Men, from fuch Excel- lent Books, difperfed into many Hands, would be, at once, the belt Atteftation that could be given to the wondrous Benefit and Ufeful- nefs of them, and alfo the moll efFe£lual Means to ftop the Mouths of Gainfayers, by felTening the number of them daily, and bring- ing them over from Infidelity and Atheifm, to the Caufe of God and Religion. And, I cannot clofe this Pre- face better, than with earneft Prayers to God, that this, and all the other Works of Bifhop Bevc-^ ridge may have that Blefled ef- fefl: ; an4 that in return to all the Malice of thofe, who feem to Envy us the great Good we may hope for from fuch Pious and The Preface. xv and InftruSive Difcourfes, they may, by degrees, inftill even in- to their Breafts, fome of that Spi- rit of piety, diffused through every Page ; and of Atheifts and Libertines, make them fo* ber Men, and Chriftians, ERRATA. Pag. 51. 1. 2. iox Vreterids^ r. J pr^- tend» Line 9. r, and read. THE T HE CONTENTS. On Education of a Chrlftianj «^ p HE advantage of being well ground- 1. edin the Chrifiian Religion, page i The want of this is the occafwn of fo htth true Religion among us. 3 The diretiwn of the Church in this behalf^ andofGodhimfelf _ 8 The Obligation on Parents to obfrrve it, 9 The Church Catechifm mofi eaj), and yet tnoftfuU and comprebeafme, it id The JS^eceffity of being made Chriftidns by BaptijL , r n'^ And that for Children as vceH as adult Fer- funs, ^. The ?romlfe made at Baptifm, implies tfoe VeceJJhy of ChriHian InflriiBon, 1 3 The feveral Parts of that h'o?nife, lead to the Knowledge of all the reft of the Ca- techifm, viz. of the Creed, Ten Com- ftinndments, LordV Prayer, and Uo- ^^rine ^/ r^^ Sacraments, • A} The Contents. pireBionsfor inJlruBing Children in this Cateehifm, i6 They muft begin with them betimes, 17 Employ others to teach them, if they can- not do it themfelves, 1 9 JVhen taught the Catechijm, fend them^ for further JnftruSion, to the Minifter. 2 1 The great Obligation upon Parents^ to in" (iruEl their Children, 29 Abrahams C^r^, inthisrefpeS, rewarded^ and'^Vis l^egleB punijhed. 25 The Advantage of it to themfelves, and to their Children, 27 An Exhortation to it, 2 9 On the Knowledge of God Tho all Men agree about Religion iiigetie^ ral, yet they differ about nothing more than the particular Exercife of it, ^i Our Form of Worjhip incomparably the bcji. _ 33 Tqferve God aright, it is necejfary to knom that God whom we are toferve, 35 To know that he is. ^6 And what he is both in himfelf, . ibid. Ana to us. ^ ^ ^ , ^ ^57 To knom all his Attributes,' ^ ^ ,* $8 All his Works. ,'^^'5? . -j^-^^ Jppknow that in the one Godheadthere ar4 SyThree Perfons, '.■x.'X.:^^'::4^ ^/r Knowledge ofGodmuf^V^'£^dpra0t* €al and exp£rirrientaL , '4^ The Contents. That all this Kimivledge )s'nec^ffary to^ * "Wards fsrvbig God aripkt. 4^ in?^ Error of we Church of Rorwt in this '* particular,^ 4$ 'jfrgurncnts to induce us to feek after thi^ Knowledge.' ■ ','•';" 4I5 How we ougiot tb ferve God, ~^ ' ^^"~* " "'^'^ ^4^ WhatitirtO'feYvahifrt, ^1 ^ifliikes about thii. . S^ We mufl ferve, him with all we i^rt, , ibi'd. '"^^And with aU we have. ; \^'f ; ^^^.J^ Piiv htmfmcere aixd unix^er^al vheJience.^^ We Mufi ferve him with' a perfeS , Hearty * ^ and with a willing Mind. " ' ' "- ' 5 9 Tori^hat Reafonwe ought thus to ferve 'God. . ^ $1 An Exhortatron- trf it. / "^'^ ' ■ 65 On the Myftery of the Trinity. tt is impojihle to be truly religious mthouC knowi?ig'God. ^' ' ' '■ \^9 Which we cannot dp truly but hj the tigm ^ Revelation. i'O Which alone difcovers to us the Myjlery ^ "^■^^the Trinity, ^■^' ..• ^. \ • . Y^ frito which ottr Saviour commands tfllTs^- .- tions to be bapttz,'d, , t^ Where we mujl confider the Work hefen^s his Jpofiles about, . -^ '■'. 7.4 What is ?neant by teaching:,. 75 The Mifiake of which occaJiondtheSeBAf '^ ' thd- Anabap^tijlf, 7 6 }iur-. Saviour fpeaks not of teaching he fore ^'Baptifm^ hut after It* ibid The Contents. So that Infant Baptifm is co??vnanded in thofe very words ^ which are pretended to forbid it. -^ ' r. • ^^ The large extent of the CommiJJion here gi- ven, • 79 Isot underflood hy the Apoftles themfehes^ tiU interpreted from Heavefi. ' 80 The manner of admitting all "Nations into ;-. Chrift'sChmck 81 ^he church -always baptized in the Name bfthe Three Perfons. 83 ^he Trinity cf^ Perfons prov'd from the Scriptures^ both of the Old Tefamentfi^ And efpecially of the New. 87 The Godhead of each Per fon. ' 8^ Particularly of the Son. ' 90 ("JFho otherxvife could not be our Savi.) 92 And oftl:^ Holy Ghofl. ibid The Order of the Three Perfons, 96 Why the Father is the Firfi. 98 Why the. Son is the Second. 1 00 ; Why the Holy Ghoft is the Third. 102 Jiis Procejf ion from the Son. 103 Inferences from the whole. 1 05 ^he Condufion. 108 r ' Worldly Riches. Se6h. i , Why Chriflians^ itotwithjlanding the ex- cellency of their Religion^ led as bad lives as other Men. II3 This cannot be qwhig to any clefeEl in the Gofpel. 11^ But proceeds from being too much concern.d .:^ fir thff things of this World, ' J I? The Contents. The love of Money is the Root of all E- viL ii8 JVhere, by Money ^ the Apoflle means the Things of this World, 1 1 9 In what the love ofthefe things confijls.l 10 How it if the root of all Evil, 122 Of all the Evil of which we are guilty .viz, vf Sins of Omijfion, ibid. And Commijfion. 12 J Of all the Evil which we fuffer in this life. 130 And fear in the next, 1 3 "2 DireBions for taking off our AffeBions from the things of this WorJd. 135 On Worldly Riches. Sea 2. Timothy /r/? Bp. of the ?r ovine e of Ephe- fus. 1 40 He and all Minijlers enjoynd to preach with A^tthority, 141 To charge ^not only the Toor hitt the rich. 147 Whom the Apoflle means by them that are rich, 148 Why they are to be chargdnot to be high- minded. 149 Why^ not to trujl in uncertain riohes, 151 What good they are enjoynd to do, 153 Works of Piety towards God, 1 54 Works of Charity towards the Foor, 157 And to be rich in good Works. 158 Which are city principal Riches, 1 60 Ready to diftribute. J 61 Wiping to Communicate, 162 .The Reward promifed to this Duty, 1^3 The Contents. On Self-denyal. The IntrodnEiion. 1 68 Miftaken Notions about Chrijtlanky. i yo How to know what it is to be a true Chri- fiian, s 171 It is notfo eajyto be, as fome imagine. 174 Tbej^ that will be fuch, mufi deny them- felves. ibid. Deny their Reafon in Matters of Divine Revelation, which are above it, 176 Their Wills infubmiffion to God's . 178 And their AffeBions, 1 80 And the Enjoyment of their Efiates, when they come in competition with their Du- ty, 182 They mufi denv themfelves in thofe Sins and Lujls they are us'd to indulge. 183 And mufi renounce their own Righteouf- nefs. 1 84 Which will not pflifyy but rather con- demn, 185 Why we muft thus deny our felves. 189 We muft alfo take up the Crofs. 192 Which they only do^ who fufferfor Confci- ence, 195 The reafonablenefs of this Ditty. 1 96 An Exhortation to it, 197 On ftriving to enter at the ftreght Gate. All mufl expeEl ere long to he in another World, J CO Either of endlefs Happiiiefs, 20i Or of Eternal Mifery, 003 The Contents. Our Saviour's DireB'wn in this cafe. 204 The Way to Mifery is broad and etffy. ibicL That to Happinefs fiarrow and difficuk.26y h implies the forfaktng of all Sin. 210 The performance of many hard Duties, 212 Tet it is worth flriving to obtain it, 217 iv)r, tho' hard, yet 'tis pojjihle 218 We are invited to it by God him f elf a 20 Who affords us all necejfary means to obtain it. 221 The Difficulties will foon be over, 222 Heaven will make amends for all, 225 In order hereto we muft firji refolve, 225 And then fet upon a new Life, 226 Depending intirely on the Merits of Cbrifl, 227 fraying for the affiflance of his Grace, 228 And waiting his Anfwer to out prayers. 229 On the Imitation of Ghrill:. Chrift came into the World to fave Sin^ ners, 231 faying^ by his Death, the Debts we ow'd to God. 252 Giving usapatternofholifiefs inhrs lifi'2^^ More perfeB than any before or finee, 255 Which xve are bound to folloitK " 2^6 But we mujl not prefume to folloiv. Chrzji in what he did as God, ' . 295^ I^orin what he did as God-man. 239 But only in what he did as meet ikf^w. ibi<4. Both tn his behaviour towards Men, ^4^ In his Duty to his Parents, ^\A?, And- to hu Governmrs^ '^3 The Can tents. In his Meeknefs towards all Men, 244 hi his Bounty and Goodiiefs to^^alt^ evefi [to his' Enemies. 'V.',-: \hi^^ J?idJn' his Biety towaYds God. 24^ Incfeafing in Wtfdbm as in Stature. 247 Thomas Man^his Knowledge was finite, j/et that implies no ImperfeBion or Sin. 248 Siich Ignorance is no fin, 249 But only the Ignorance of what we ought to k?iow. ibid. At lea ft we Jbould thus increafe in god^ • ly Wifdom, tphen grown up. 250 Teach our Children after XfsExamp!e.2K r Who^ as he grew in godly Wifdom when a Child ^ alfo us' d that Wifdofn when grown iip^ and devoted hifnfelf wholly to the fer- vice of God. i()i^^ Hh refignation to God's Will^ love of him Zealforhimy trufi in him, were alfomojl exemplary. } ^ ■ '^ ' - '-^ •'■ 252 So were alfo his Victerrittl JBs of Devotion t^ frequently retiring to pray. 254. xifefj meaning of Uoo^v-)^. ibid. FrequenttJig the Symgog. on the Sab. 256 An 'Exhortation to follow Chrifi. 259 •On our Gall and Ekdion. Mdrij called hU'tfev^ chofen^ a hard faylpg. 262 iBe^Jeivs rejemngChpfs invlUtim,theG€f!- rtiles arexall'J. 262 ^at is meant hy being calUi. 267 fi^^ are called from Darknefs to Light. ibid: From Stiperfi.and Idolat, tc tk trm WirJfjJp. 26S Ffom $m nm HoUmfs, 26^ Frsm The Contents. From Temporal things to Eternal. zyci From Mi j cry to Hapfinefs. 27 1 God hath call' d feme by immediate re'velations.Z'J^ He calls all by his Works and Providences. ibid. But our Saviour means his Call by the Minijiry of his Word. 274 That many have been, and are thus called, 277 But few chofen. 279 Aof abfolutely, but comparatively few, 280 Only [uch as do God's Will. 285 No Atheifiical Perfons. 285" None that areignorant of the Pr. .of Religion.!^ 6 On the appearance of Gh. the Sun of Right. Why the Scripture reprefents Spiritual Things by fenfible ObjeBs. 315- AsXt's coming by the rijingof theSun of Right, ib.' To burn up the Wicked. 516 But what healing in his Wings to fuch as fear God, that is to all true Believers. 15 1 8 This Sun is the ObjeU only of our Faith. 319 He gave fome light before his rifin^. g20 Chri^ is often foretold under this Emblem. 52 1 L properly fyle^d the Sun with refpeH both to whaP he is in himfelf 324 And to what he is to us, the Fountain of ourLight, and of our Life. ibid; (Who by Nat tire are dead' in Sins- 33* And of all our foy and Comfort, ^ 3 ? Of our fruitfulnefs in good Wofks, ibid Which receive all their lufire from the reflexion of his Right eoufnefs, as colours owe their being to the Reflexion of the Sun, %%^ Tins Sun of Righteoufnefs thus difplayed, ibid. By a lively Faith, 537 Would have a great influence on the HoUnefs and Uapplnefs af our lives, 359 • THOUGHTS THOUGHTS UPON Chriftian Education^ IF the Principles of the Chriftian Re- ligion were well rooted in the Hearts of all Mankind, what excellent Fruit would they produce ! The Earth would put on another Face, bearing fomd refemblance of Heaven it felf : Idolatry, with all forts of Wickednefs and Vice, would be every where difcountenanccd and fupprefled^ for all would worfhip the one living and true God, and him only : There would be no more Wars^ nor ntmours of Wars ^ Kingdom would not rife againfi Kingdom^ nor Natio7i a- gainji Nation^ but all Princes would be at Peace with their Neighbours, and their Subjeds at Unity among themfelves, ftriving about nothing but which fhould fefve God beft, and do moil good in the World. Then piety, andjuftice andCha- B xitj^ Thoughts upon Cbriftian Education, rity, would revive and flourilh again all the World over, and particularly in the Church and Kingdom to which we belong. Then the Prayers would be read twice a Day in every PariOi, as the Law requires, and all People would heartily joyn together in offering them up to the Almighty Creator of the World. Then all that are of riper Years would, at leaft every Lord's-Day, celebrate the Memory of the Death of Chrift, by which their Sins are expiated, and the Moft High God reconciled to them, and become their God and Fa- ther : And as all forts of People would thus continually worfhip God in his own Houfe, fo wherefoever they are, they would do all they could to ferve and honour him 5 Whether they eat or drink y or whatfoever they do^ they would do all to his glory. And as for their Fellow-fervants, they would all love as Brethren, and every one feek another's good as well as their own : Whatfoe^ ver they would that men JJmiJd do to them^ they would do the fame to all other Mtn. In (hort, all would then deny Urigodli- Ttefs and worldly Lufisy and live foberlyy fighteoitjly and godlily in this prefent worldy and fo walk Hand in Hand to- gether in the narrov^way that leads to everlajlifi^ Thoughts upon Chriflian Education. 3 everlajling Lifr. This would be the hap- py Hate of all Mankind, if they were but well grounded in that Religion which the Eternal Soti of God hath planted upon Earth. But not to fpeak of other People, we of this Nation rarely find any fuch ef- fed of this Religion among our felves, though it be as generally profefTed, and as clearly taught among us, as ever it tyas iti any Nation, there are but few that are ever the better for it ^ the moft being here alfo as bad both in their \ Principles, and Praftices, as they which live in the darkeft Corners of the Earth, where the light of the Gofpel never yet (hined : Tho' the Kingdoms in general be Chriftian, there are many Heathens in it. People that were never Chriftened 5 many that were once Chriftened, and are now turned Heathens again, living as without God in the world : Many that would Hill be thought Chriftians, and yet have apoftatized fo far as to lay a- fide both the Sacraments which Chrift ordained, and every thing elfe that cart Ihew them to be fo : Many that privily bring in damnable Herefies, even denying the Lord that bought them, and fo bring upo'n themfelyes fwift Deftrudlion : Many that follow their pernicious Ways. B 2 hf 4 Thoughts upon Chriflian Education, bv reafon of whom the way of Truth ^J" evil fpoken of^ and through Covetctifnefi with feigned works ^ make merchandife of 7fien, as St. Peter foretold, 2 Pet. a. i, 2, 3. Many who will not endure found do- Brine^ but after their own lufts, heap to themselves Teachers^ having itching ears^ and fo fultil the Prophecy of Sr. Pauly i Tifn. 4. 3. And of thofe who ftill con- tmue in the Communion of the Church, and in the outward profeilion of the true Chriflian Faith, There are many who al- though they profefs to know Gody yet in works they deny him^ being abominahle /tnd difo'bedient, and 7into every good Work reprobate^ Tit. 1. 16. Many, did I fay? I wifti I could not fay almofi all : But alas ! it is too plain to be denyed. For, of that vaft Company of People that are called Chriftians in this King- dom, how few are there that live as be- cometh the Gofpel of Chrift? that finilh the Work which God hath given them to do, even glorifie him in the World? How many that refufe or negled to w.orfhip and ferve him upon his own Day ? how few that do it upon any other Day, when they have any thing elfeto do? How many that never recei- ved the Sacrament of the Lord s Supper in their .whole lives? How h^ that re- ceive Thoughts upon Chrijtian Education, 5 ceive it above two or three tiaies in the Year, how often foever they are invited to it? How many are the Proud, the Pallionate, the Covetous, the Intempe- rate, the Incontinent, the Unjufl, the Prophane and Impious, in comparifon of the iHumble and Meek, and Liberal, and Sober, and Modeft, and Righteous, and Holy among us? The difproporti- on is fo vaftly great, that none but God himfelf can make the Comparifon : So little of Chriftianity is now to be found amongft Chriftians themfelves^ to our fhame be it fpoken. ;^"'^. '"'■''' It is indeed a matter of fo much Shame as well as Grief, to all that have any regard for the Honour of Chrifl their Saviour, that they cannot but be very folicitous to know how it corpes to pafs, that his Do^lrine and Precepts are fp generally flighted and negleded as they are in our Days? and how they may be obferved better for the future than now they are? Both which Qiieftions m^ybe cafily refolved 5 for we cannot wonder, that of the many which profefs the Chriftian Religion, there are fo few that live up ' to it, when we coniider how few are duly inftruded in the iirft Principles of it. 6 Thoughts upon Chriflian Education, The Religion which Chrijl hath re- vealed to the World, is by his Grace and Blefling fettled and eftablifhed among us, fo as to be made the Religion of the Kingdom in general : And therefore all that are Born in it, are, or ought to be, according to his Order or Inftitution, foon after baptized, and fo made his pifciples, or Chriflians by Profeflion. And the Church takes Security of thofe who thus bring a Child to be baptized, that when it comes to be capable of it, it fhall be inftruded in the Catechifm, which (he for that purpofe hath fet forth^ containing all the Principles of that Re- ligion into which it was baptized. But notwithflanding this hath been neg- leded for niany Years, whereby it is come to pafs that the far greatcft part of the People in this Kingdom, know little or nothing of the Religion they profefs, But only to profefs it as the Religion of the Country where they live 5 they may perhaps be very zealous for it, a$ all People are for the Religion in which they are born and bred, but take np care to frame their Lives according to it, becaufe they were never rightly in- formed about it 3 or, at leaft, not foon enoiigh, before Error or Sin hath got (lion of them, which one ox otlier Thoughfs upon Chriftian Education, of them commonly doth before they ar$ aware of it 3 for they are always asChlU dren tojfed to and fro, and carried ar bout with every wind of Doctrine ^ by the jleight of mi^n, and mn7iing craftinefs^ whereby they lie in wait to deceive, Eph^ 4. 14. And whatfoever Sin gets domi- nion over them, there it reigns and do- mineers in their mortal Bodies, fo thaj they obey it in the Lufts thereof, irj fpight of all that can be faid to tKen^ out of God's own Word 3 for they ar^ no way edified by any thing they hear, in that the Foundation is not (ir/^ laid upon which they Ihouid build up themfelves, in that mofl holy Faith that is preached to them. The Word they hear is as Seed that falls by the way fide ^ or upon a rock, or elfe among thorns, anq fo never comes to perfedion^ theij? Hearts not being prepared before-hand^ and rightly difpofed for it, by having the Principles of the DQ(^rine of Chrif^ firft infufed into them. This therefore being the great cauf^ of that fhameful Decay of the Chriftian Religion that is fo vifible among us, w^ pan never expeft to fee it repaired, un^ %}efs the great Duty of Chatechifing be revived, and the Laws that are made a^^. »bput itj b^ftri^ly obferved all the King- B ^ Am 8 ^ Thoughts upon Chriftian Education, dom over ^ as moft certainly they ought to be, not only as they are the Laws both of the Church and State, under which we live, but likewife for that they are grounded upon the Word of God himfelf, who exprelly commands the fame thing by his Apoftle, faying, Fa^ thers provoke not your Children to wrath y but bring them up in the nurture and ftdmonition of the Lord, For here, by nurture^ we arc to un- derftand, as the Greek Word ^(iiAU fig- nifies, that Difcipline which Parents ought to exercife over their Children, to prevent their falling into, or conti- nuing in any wicked courfe. And by the Admonition of the Lord, is meant the Catechifing, or putting them in mind of the Lord Jefus Chrijl^ and of what he would have them believe and do, that they may be faved. For the Original Word rK9tntf, which we tranflate Admo- nition^ properly fignifies Catechifing, ( Kct]nxj{Hv v^^litv Hefych.) And therefore to chatechife or inftrud Children in the Knowledge of God and our Lord Jejiu Chrif, is a Duty here laid upon all Pa- rents by Almighty God himfelf 5 and all that negieft to educate or bring up their Children in the Admonition of the Lord, by catechifing or teaching them Thoughts upon Chriftian Education, 9 the Principles of his Religion, they all live in the breach of a plain Law, a Law made by the fupreme Law giver of the World, and muft accordingly an* fwer for it at the Lafl-day. ■ Wherefore all that are fenfible of the ' great Account which they muft give of all their Adions, at that time, to thq Judge of the whole World, cannot but make as much Confcience of this as of any Duty whatfoever, fo as to ufe the utmoft of their Care and Diligence, that their Children may grow in Grace, and in the Knowledge of our Lord and Sa- viour Jefiis Chriji^ and fo be wife tint 9 Salvation. Neither is this any hard mat- ter for thofe to do, who live in the Communion of our Church, having fuch a Catechifm or Summary of the Chri- ftian Religion drawn up to their Hands, which is eafie both for Parents to teach, and for Children to learn : And yet fo full and comprehenfive, that it contains all things necelTary for any Man to know in order to his being favcd. As you may clearly fee if you do but caft your 'Eye upon the Method and Contents of it 5 which may be all reduced to thefe five Heads, The Baptifmal Vow^ the A- pofiles Creed, the Ten Commandments, the Lord's Vrjijer^ and the Do&uns of th(5 I o Thoughts upon ChriJIian Education, Sacraments , ordained by our Lord Chrift, It begins where a Child begins to be a Chriftian, and therefore hatjfi a Chri- llian Name given him, even at his Bap* tifm, wherein he wa$ made a Member of Chrift, a Child of God, and an Inheritor pf the Kingdom of Heaven : Which gre^t Privileges belong to all that are bap- tized, and to noneelfe. None elfe be- ing in the number of Chri/i's Difciplesj for our Lord Chrift, a little before his Afccnfion intp Heaven, left Orders with his Apoftles, and in them, with ail that Ihould fucceed in the Miniftry of the Church to the End of the World, to make all Nations his Difciples, by bap- tizing them in the Name of the Father, Son, and Holy Ghoji, as the Original Words plainly import, Mat, 28. 19. And therefore as People of all Nations are ca- pable of being made his Difciples, fo none now are, nor ever can be made fo any other way, than by being baptized according to his Order. But they who are not thus made his Difciples by being i^aptized unto him, are not the Members of Chriji'^ and if they be not the Mem- Jfers of Chrift, they cannot be iht Chih ifren of God, nor have any right to the Kingdom of Heaven^ that being proniifcd Thoughts upon Chriflian Education. 1 1 only to fuch as believe and are baptized^ Mark 1 5. 1 6. And our Saviour hirafelf elfewhere alfo faith, That except a man he born again of water ^ and of the Spirit^ he cannot enter into the Kingdotn of God^ John 3. 5. Whereby we may perceive the great Neceflity of this Sacrament, where it may be had, as our Church obferves in her Office for the Miniftration of it, to fuch as are of riper Years. It is to be further obferved, that whci^ pur Saviour ordained Baptifm to be the Way or Means of admitting Perfons into his Church, or the Congregation of his Difciples, left we fliould think, as fome have done, that he meant it only of thofe who are of riper Years, he ufed the moft general Terms that could be invented, requiring that all Nations Ihould be fo baptized ^ and if ai/ Nati- ons, then Children alfo, which are a great, if not the greateft part of every Nation. And accordingly his Church hath always baptized Children as well as ^dult Perfons: When any who were come to Years of Difcretion, were wil- ling and deftrous to become Chriji^s Di£- fiples, that they might learn of him the Way to Heaven, they were made fo by being baptised 3 and if they had Chil- Srcn,^ they vyeye alfo baptized at the fame time 12 Thoughts upon Chri/Han Education, time with their Parents : And fo were the Children which were afterwards born to them ^ they alfo were baptized foon after they were born : And that it is our Saviour's pleafure that Childreii alfo Ihould be brought into his Church, appears likewife in that when his Di- Iciples rebuked thofc who brought Chil- dren to him, he was much difpleafed, and faid unto them. Suffer the little Children to come unto me^ and forbid them not^ for of fitch is the Kingdom of Heaven^ Mark 10. 14. But feeing they who are thus bapti- zed according to the Inftitution oiChriJi^ are thereby made his Difciples, and in him the Children ofGod,\t is neceffary they fliould then promife to believe, and live from that time forward according as he hath commanded ^ which Promife there- lore all that are grown up, always ufed to make every one in his own Perfon, and for that purpofe were, and ought to be catechized before hand, and put in mind of what they were to promife when they were baptized 3 and therefore were called Catechumens. But Children not being capable of making any fuch Pl:o- mife themfelves, in their own Perfons, they were always admitted, and requi- led to do it by tfieir Guardians, that 15, Thoughts upon Chriflian Education, i 3 by their Godfathers and Godmothers, which brought and offer 'd them to be baptized 5 and are therefore obliged to take care that they be afterwards cate- chifed, or inftrutfled in the Principles of that Religion into which they were ad- mitted, and put in mind of the Pro- mife which they then made of framing their Lives according to it. This Promife therefore which Chil- dren make at their Baptifm by their Sureties, and which is implied in the ve- ry nature of the Sacrament, whether they have any Sureties or no, it con- (ifts of Three general Heads. Firft, That they will renounce the Devi! and all his Works^ the Pomps and Vani- ties of this wicked World, and all the Jin- fit! Litjis of the Flejh. Secondly, That they will believe all the Articles of the Chrijiian Faith. Thirdly, That they will keep God's ho- ly Will and Cojnmandments, and walk in the fame all the days of their life. Which Three Things, under which the whole fubftance of the Chriflian Reli- gion is contained, being all promifed by ^ Children when they are baptized into it, it is abfolutcly iiecelTary that they be afterwards put in mind fo foon as they are capable of the Promife which they then 1 4 Thoughts upon Chriftian Education^ then made, and of the Obligation which \. lies upon them to perform it : For other- wife it cari never be expeded, that they (liould either do, or fo much as know it 5 whereas the inftru6ling them in this the firfl Part of the Catechifm will pre- pare and difpofe them for the under- Handing all the reft. Particularly the Apoftles Creed, which is next tawght them, containing all thofe Articles of the Chriftian Faith, which they promifed to believe, and nothing elfe^ nothing but what is grounded up- on plain Texts of Scripture, and hath been always believed by the whole Ca- tholick Church, in all Ages and Places all the World over : Here are none of thofe private Opinions and controverted Points which have ifo long difturbed the Church, and ferve only to perplex Mens Minds, and take them off from the more fubftantial and neceffary Duties of Re- ligion, as we have found by woful Ex* perience, which our Church hath takeri all pofiible care to prevent, by inferring ho other Articles of Faith into the Cha- techifm which her Members are fo learn, than what are contained in this Creed, received and approved of by the whole Chriftian World 5 and then acquainting them what they chiefly learn in it, even to Thoughts upon Chriftian Education, i 5 to be live in God the Father^ God the Son^ and God the Holy Ghdji, in whofe Name they were Chriftened, and therefore mud continue in this Faith, or ceafe to be Chriftians. The other thing which they who are baptized promife^ is. That they wlU keep God's Commandments y which therefore are next taught in the Catechifm, without any mixture of Humane In- ventions or Conftitutions : Thofe Ten Commandments which the fupreme Law- giver himfelf proclaimed upon Mount Sinai, and afterwards wrote with his own Finger upon two Tables of Stone; Thefe they all are bound to learn, becaufe they are bound to keep them all, as tliey willanfwerit at the Laft-day, when all Mankind fliall be judged by them. But no Man can keep thefe Command- inents without God's fpecial Grace, which we have no ground to cxped, without praying to him for it. And therefore Children are in the next place taught how to pra)i according to that Form which Chriji himfelf compofed, and commanded us to fay, whenfoever we pray, Luke 11. 2. And as he who be- lieves all that is in the Apoftles Creed, believes all that he need believe ^ and he that keeps all the Ten Commandments, 1 6 Thoughts upon Chriftian Education, doth all that he need to do 5 fo he that prays this Prayer aright, prays for all things which he can have need of: ' So that m this (hort Catechifm, which Children of five Years old may learn^ they are taught all that is needful for them, cither to believe or do, or pray for. The la ft Part of the Catechifm, is concerning the two Sacraments which Cbrift hath ordained in his Church, as generally neceffary to Salvation ^ that is tO fay, Baptiffft and the Lord's Supper t Both which our Church hath there ex- plain'd with fuch extraordinary Pru- dence and Caution, as to take in all that is necellary to be known of either of them, without touching upon any of the Difputes that have been raifed about them, to the great prejudice of the Chri- ftian Religion. Seeing therefore this Catechifm is fo full, that it contains all that any Man needs to know, and yet fo ihort, that a Child may learn it: I do. not fee how Parents can bring up their Children in the Nurture and Admonition of the Lord^ better than by inftruding them in if* I do not fay, by teaching them only to fay it by rote, but by inftruding them in it, fo that they may underftand, ^3 Thoughts upon Chriflian Education, 17 as foon and as far as they are capable, the true Senfe and Meaning of all the Words and Phrafes in every Part of it 5 for which purpofe it will be necefTary to obfcrve thefe Rules* Firjl, You muft begin betime, before your Children have got any ill Ha- bits, which may be eafily prevented, but are not fo eafily cured. When Children are baptized, being born again of Water and of the Spiht^ as the Guilt of their Original Sin is wafhed away in the laver of Regeneration^ fo that it will never be imputed to them, unlefs it break forth afterwards intoa(^ual Tranf- greflions, fo they receive alfo the Spirit of God to prevent all fuch Eruptions^ by enabling them to refifb the Tempta- tions of the Worlds the Flejh and the De- vil, to believe and ferve God according as they then promifed 5 fo fir at leaft^ that fn fljall not have dominion over theniy that they JJjottld obey it in the lujls thereof feeing fwrp they are 7iot undet the haw, but iind.er the Grace ofChriJl, Rom. 6. 12, 14. But that the Seeds of Grace which were then fown in their Hearts, may not be loft, or ftifled, but git)w up to perfedion. Great care muft be taken that they may be taught_, fo fooii as they are capable to difccrn bs* G Kweeii i8 Thoughts upon Chrijlian Education, twecn Good and Evil, to avoid the Evil ^nd do the Good, and to believe and li\^ as they promifed, when they were endued with Grace to do it. Hajl thou (lytUrenJ faith the Son o^ Sirach^ hi- Jlruci tbem^ aiid bow down their neck from xheir youth, Ecclef. 7. 23. Give thy Son /lo Liberty m his youth, and wink not at his Follies. Bow down his neck while he is young, iind beat him on the fides while he is a child, lejl he wax (iubborn and be difobedient unto thee, andfo bring forrow to thine heart, cap. 30. 11, 12. Where- as he that gather eth Inftruclion from his yotith, fljall find JFifdom till his old age^ c. 6. 18. According to that of the Wife Man : Train up a child in the way that he ihould go, ana when he is old, he will not depart from it. Pro v. 22. 6. As Ti- mothy from a Child had known the holy Scriptures, 2 Tim. 3. i 5. And that was the reafon that he was fo expert v\ them when he became a Man : Which therefore that your Children may alfo be, the hrfl thing they learn, muft be their Catechifm, where they arc taught ali the great Truths and Duties that arc revealed in the Holy Scriptures, as net ceffary to Salvation. ; . But how can fuch Parents do this, that cannot read, nor fay the Catechifm . . theni- Thoughts upon Chrtflian Education. 1 9 felves.«* This, I fear, is the cafe of too many among us : There are many who having not been taught to read when they were young, neglcd or think fcorn to Jearn it afterwards, and fo lofe all the Benefit and Comfort which they might receive by reading of the Holy Scriptures : But this, I confefs, is not {o neceflary, efpecially in our Church, where the Holy Scriptures are fo con- ftantly read in publick^ that if People would as conftantly come and hearken to them, they might be wife unto Sal- vation^ although they cannot read 5 as few heretofore could, at leafl: in the Pri- mitive times, when notwithftanding they attained to the Knowledge of God, and of their Duty to him, as well as if they had been the greateft Scholars in the World. But then confidering that they could not read, they fupplied that Dc-- fed by attending more diligently to what they heard out of God's Holy Word, and laying it up in their Hearty, fo that they underftood all the Prin- ciples of the Chriitian Religion, and were able to inftrud their Children in the fame, as well as if they could read* But this is not our cafe^ for now there are many who can neither read, nor fo much as fay the Catechifm, having ne- C 2 ver 2 Jhouohts upon Chriflian Educittion. ver learned it themfelves, and therefore cannot pollibly teach it their Children. Such as the ApofUe fpeaks of, who when^ for the timc\ they ought to he Teachers^ they have need that one teach the fn a- gain, which be the firft Principles of the Oracles of God, and are become fiich as •have need of Milk, and not of firong ftieaty Heb. 5. in. And whatmuftfuch do ? They certainly, as they tender thei< own good, muft be doubly diligent in the life of all means that may tend to their Edification and Iniirndion ; And ^s they delire the good of their Chil- dren, they mufl fend them to School, or provide fome other Peifon to teach them^ which if the Parents negled to do, the Godfathers and Godmothers of every Child, Ihould put them in mind of it, and fee that the Child be taught fo foon as he is able to learn, what a folemn Vow, Promife and Profellion he made by them at his Baptifm. And that he niriy know thefe things the bet- ter, they muft call upon him to hear Sermons 3 and chiefly they muft provide that he may learn the Creed, the Lord's Prayer, and the Ten Commandments in the vulgar Tongue, and all other things which a Chriftian ought to know and believe to his Soul's health,, as they are- containcd Thoughts upon Chriflian Education, 1 1 contained in the Church Catechifm, and then to bring him to the Biftiop to be Confirnied by him. But for that pnrpofe, when Children have been taught the Catechifm, they' muft be fent to the Miniller or Curate of the Parilh where they live, that he may exafnin and inftrud them in it: Ex'imin whether they can fay it, and inftrud them fo as to make them under- ftand it. For though the Words be all as plain as they can be v/eli made, yet the things fignified by thofe Words, are many of them fohigh, that it cannot be expeded that Children ihould reach and apprehend them without help: Which therefore they muft go to their Minilfer for, whofe Duty and Oflice it. is to ac^ quaint them with the full Senfe and Meaning of every Word, what is figni- fied by it, and what ground they have to believe it in God's Holy Word. But to do this to any purpofe, requires more tune than is commonly allowed for it in our Days : And that is one great Reafon there are fo few among; us that are built npy 3S they ought to be, in their nwlt holy Faith. Many rcfufe or negled to fend their Children to be Catechized at all, and they who fend them, fend them fp little, and for fo little a time, that C 5 \\ 2 2 Thoughts u^on Chriflian Education, it is morally impollible they fhould be much the better for it : As many hav© found by Experience ^ who, although in their Childhood they were taught the Catechifm, and could fay it readily, yet having not been fufficiently inftruded in it, they afterwards forgot it again, and knew no more than as if they had never learnt it. 1 wi(h this be not the Cafe of too many Parents : Wherefore that this great Work may be done effedually, fo as to anfwer its End, as Children fhould begin as foon as ever they are able to learn the Catechifm, and go on by degrees till they can fay it perfcdiy by heart, fo when they can do that, they arc ftill to continue to be inftruded in it all along, till they underftand it all fo well, as to be fit to receive the Sacra- ment of the Lord's Supper, which ufu- ally may be about i6 or 17 Years of Age, more or h(s, according to their feve- ral Capacities. By this means, as they grow in Years, they would ^ron> alfo ?'« Grace^ and in the kriowle^Ige of cntr Lord and Saviour Jefus Chrifl, 2 Pet. g. 18. This likewife would be a great Encouragement to the Minifter to take pains with them, when' they are fuch as can underfland what he faith to them, ^nd will continue under his Care and Gonduft Thoughts upon Chrtflian Education. z^ Condud 'till they are fettled and groun^ ded in the Faith, and have their Senfes exercifed to difcern between Goo J and Evil^ and folha 11 be every way qualify 'd to ferve God, and do their Duty to him 7?t thatjlate of life, to which he Jljall b^ pleafed afterwards to call them, upon Earth, and then to go to Heaven. If this could once be brought about throughout the Kingdom^that all Children that are born and bred up in it, were thus fully inftruded in the Knowledge of Chrijl, and of that Religion which he hath revealed to the World, tijlthey are fit for the Holy Communion, and ready to engage in the Affairs of the Worjd, the next Generation would be much bet- ter than this, and Chriflianity would then begin to flouridi again, and ap- pear in its native Beauty and Luftre, And verily, whatfoever fome may think, fuch efpecially as were never catechize^ themfelves, this is as great and necella-r ry a Duty as any that is required in al{ the Bible. For God himfelf by his Ar poflle, exprclly commands all Parents to bring up their Children in the Nurture and Admonition of the Lord-^ that is, as I have fhewed, to catechize or inflrud them in the Principles of thp Dodrine of puf Lprd Chriji. And therefore they 24 Thoughts upon Chriftian Education, who do it not, live in the breach of a . known Law, yea, of many Laws. There being many Places in God's Holy Word, where the fame thing is commanded in other Terms by Almighty God himfelf, faying, Thefe Words whkh / command thee this Day, Jhall be in thy Heart, and thou Jbalt teach them diligejitly thy Chil- dren, Deut. 6, 7. And again. Therefore (hall ye lay up thefe Words in your Hearty and in your Soul, and bi?td them for a ^ign upon your Hand, that they may he as Frontlets between your Eyes, andyefiall teach them your Children, ch. 11. 18, 19. So alfo cb. 4. 10. This is that which he commands alfo by the wife Man, Train up ^ child in the way he fiouldgo, mid trben be is old he will not depart from it, Prov. 22. 6. The Word in the Original which we tranflate, train up, iiqnifics alfo to dedicate or devote a Child to thefcrviceof God, by inflrud:- ing him how to do it, aiid exercifing him continually in it^ and therefore in the Margin of our Bibles, it is tran- slated Catechize a Child: So that wo have here both the Ncceflity and Ufe- fulnefs of this Duty : The NecefTity, ia that it is commanded to train up, or catechize a Child in the Ways of God : And the Ufefulnefs^ ni that what a Child Thoughts upon Chriflian Education, 1 5 is thus taught, will remain with him 3II his Life long. Seeing therefore that God hath laid fp ftrid a Command upon all Parents, to bring up their Children in the Know- ledge of himfelf, and of their Duty to him, they can exped no other, but that he (hould take particular notice whether they do it or not 5 and reward or pu- nifti them accordingly. As we fee in Abraham^ what a fpecial Kindnefs had God for him upon. this account? Shall I Ude from him^ Jaid the Lord, that thing which 1 do} Seeing that Abraham jhall furely become a great and mighty Nation^ and all the Nations upon Earth fjaU be blejfed in hifn. But why had he fijch an extraordinary Favour for Ahra- hain above ajl other Men? God him- felf gives us the Reafon of it, faying : For I know that he will command his Children and his Houjhold after him, and they jhall keep the way of the Lord, Gen. 18. 19. This was the Reafon that A- braham was fo much in his favour, that he was called the Friend of God, Jam ?. 23. And how much God is difpleafed with Parents negleding to bring up their Children in his true Faith and Fear, and fuffering them to grow up and go on in 2 6 Thoughts upon Chriftian Education. a courfc of Vice and Prophanenefs, ap- pears fufficiently from that fevere Judg' ment which he inilided ui-^on Eli and his whole Floufefor it, faying to Samuel, For I have told him ^ even Eli, that I nill judge his Houfe for ever^ for the Iniqui- ty which he knoweth^ becaufe bis Sons made the^tfelves vile, and he reflrained theTH, not. And therefore I have fworn to the Houfe Their Minds would be then filled with fuch Divine Truths, and with fo great a fenfe of their Duty, that there would be no room left for He- rcfy or Sin to enter, at lead notfo as to get polieffion, and exercife any dominion there. The firlt Imprellions that are made upon us, are not foon worn our, but ufually remain as long as wc live. As the Wife Man obferves. Train up a child in the wjy he jhould go^ and wbefi he isold^ he will 7iot depeirt from it^ Pro v. 22. 6. When one hath been all along from his Childhood brought up in the Knowledge of God and his holy Will, it will Itick by him fo as to be a conftant check upon him, to keep him within the compafs of his Duty in all ordmary cafes ^ and if a- iiy thing extraordinary happen to draw' him a fide, it will make him reftlefs and uneafy, till he hath recovered himfelf, and got into the right way again , and fo it will either keep him Innocent, or make him penitent. In fiiort, by the Bleliing of God attending, as it ufually doth, ihisgre^it Duty,when it is confcienciaufijf performed,^ Thoughts upon Chrijlian Education, 2 9 performed, this is the beft means that Parents can ufe, whereby to breed up their Children for Heaven, to make them I Fellow-Citizens with the Saints, and of the Houfhold of God, both in this World, and for ever. Wherefore, if we have any regard ei- ther to our own, or to our Childrens Eternal Welfare, let us fet upon this Duty in good earned 5 let us bring up our Children fo long in the Nurture and Admonition of the Lord, till they fully know him, and ail that he would have them believe and do, that they may be faved: but we mufl be fure to teach them by our Example as well as Inftrudions^ we mull not tell them one thing and do another our felves^ bjit fliew them how to keep the Faith and the Law9 of God, by keeping them our lelves before their Eyes, all the while we live together upon Earth: That when ye are all got, one after another, out of this troublefome and naughty Worlds we and our Children may at .iaft meet together in Heaven, and there praife and glorify Almighty God, we for them, and tfeey for us, and all for his Grace and Truth in jffiis Chrijl our Lord. After 3 o Thoughts upon Chriftian Education. After this general Inflrudion in the Principles of our Holy Religion, it will be necefTary, as foon as our young Chriftian is capable of it, to inform him more particularly in the Nature of God, and the great Myftery of the Tri- nity, into which we are all Baptiz'd 3 which therefore (hall be my next Sub- UPON 1,, THOUGHTS UPON THE Knowledge of GOD. T Hough Religion in general be a thing that all Men naturally a- gree in, yet there is nothing, I think, that Men differ fo much about, as about the particular Adts aoadExercife of it : For all Nations in the World have fome Religion 5 but there is fcarce two flmongft them all that have the fame 5 yea, in one and the fame Nation too, there are divers Modes of Religion profeffed and pra6lifed. No Nation or Country in the World but will afford us Inftances of this ^ and our own, I think, as many as any other whatfoever : For could we butcaftour Eyes into the fcveral Corners of this Land, at this very Moment, what variety might we obferve in thefe Ads which the feveral Parties amongft us ac- count to be Religious ! Some we ihould fee fitting filently for a v%'hile together, without either fpeaking, or hearing of a uord 3 i Thoughts upon the Word fpokcn, until at length up ftarts a Man or a Woman, or fome fuch thing, and entertains them with a Difcourfe made up of Cenfures and Malice, Blafphemy and Nonfenfe 5 and this is all the Religi- on they pretend to. Others we (hould find crowded together in feveral Corners, fometimes praying,fometimes difcoutfing, as it were, fometmies arguing the Cafe with Almighty God, and acquainting him with what happens in the World, and that with as much Confidence and Malapert- iiefs, as if he was their Fellow-Creature, and then very gravely walk home and pleafethemfelveswith a vain conceit that they are moreReligious than their Neigh- bouts. Another fort of People there are amongfl: us, who are as Superflitious as the former were llovenly and irreverent in their Devotions: For thefe having been fprinkled with a little Holy Water, and perfouued their Obeifance to a Crucifix or Pidiire, prelentiy fall a pattering over Ave Marias and ?ater Nojiers to them- felves,as fad as they can,whil(l the Prieft, in the mean v/hile, fays fomething too, but the People generally know not what it is, nor indeed what themfelves fay, it being all in au unknown Tongue. But howfbcver, though thv-y know not what they fay, they think that God doth, and therefore Knowledge of G D. 3 3 therefore fatisfy themfelves, that they have faid fomething, though they know ,not what, and think that God is well pleafed with what they have done, be- caufe themfclves are fo. Others there are, and by the Blefling of God, far more than all the reft, in this Nation, who prefenting themfelves be- fore the great Creator and PofTefTor of the World, in that folemn and reverent manner as the Conftitutions of our Church direds, humbly confefling their manifold Sins againft God, begging Mercy and Pardon from him, imploring his Favour, and praifing his Name for all theexpreffi- ons of his undeferved Love to Mankind j And all this in our vulgar Tongue, that we all underftand, and fo perform a rea- fonable Service unto God. And, verily, if we confiderthelnftituti- on itfelf, of that religious Worfhip which we thus perform, it is certainly the beft that ever was prefcribed by any Church, as being moft confonant to the general Rules of Devotion laid down in Scripture, as alfo moft conformable to the Difcipline and Pradice of the Primitive Church. But we rauft not think that we ferve God aright, becaufe we be prefent with them that do fo. I do not doubt but that there are many amongfl us, who fingerely en- D deavour 34 Thoughts upon the deavourto vvorfhip God, wh^nfoever they prefent themfelves before him in pub- lick. I wifti that all of us would do fo. But we muit ftill remember, that we fhould ferve the Lord elfewhere, as well as at Church, and on all other Days as well as upon the Lord's Day; Andtha;: if we would be truly Religious, our whole Man muft be devoted to the Ser- vice of God, yea, and our whole Time too. We muft not think that it is enough to dofomethingjbut we muft do all things that are required of us, which notwith* ftanding we can never do, unlefs w? know both that GOD whom we ought to ferve, and that Service whioh we ought to perform unto him. And therefore /)^- vid direds his Son to the right and only way to true Religion, faying, i Ch-ofi. 28.9* And thou Solomon viy Sotiy kmw thou the God of thy Father ^ and ferve him with a perfeB Hearty and with a willing Mind : Which Words, did we apply them to our felves, would, by the Blelling of God, put us upon lincere Endeavours af- ter real and univerfal Obedience to ali the Commands of God : And perfwadc us not to content ourfelves with vain Pretences to, and Profeflions of Religion, as moft do 5 but ftrive to live up unto our Profe(iiou> and^ carry and behave ourfelves Knowledge of GO D, 55 £0 as beconieth thofe who defire to be re- ligious, and to ferve God in good earneft. Which that we may do, let us obferve the Rule and Method which David here prefcribes to his Son : Firft to know God^ and then to ferve hinimxh. ^perfeEl Heart and a willing Mind, I fliall not trouble the Reader with a- ny critical divifion of the Words, for they naturally divide themfelves into two Parts. Firji^ That we fhould know^ and then that we fhould ferve God with a perfeB Hearty and with a willing Mind, I (hall begin with the Firft, not 6nly becaufe it is firft placed, but becaufe it heceflarily muft precede the Second $ it being impoffiblefor us to ferve God aright unlefs we know him: For without this, all our Services will be but like the Al- tar which the Athenians Dedicated, lu *r yvutrcd 0i«, To the Ufiknown God. By which Infcription, they manifcfted to the World, that they knew that they ought to ferve fome God, but that they knew not that God whom they ought to ferve. But that we may fo know him as to ferve him aright, I fhall firft Ihew virhat it is of God which we muft know, in ordci to Ofur ferving him aright, P 2 prfii y6 1 bought s upon the Fir/i^ Therefore he that would ferVe ^ .God aright, rauft helie^:e and k^ww that " ■he is, Heb. ii. 6. that is/ That there is fuch a fupreme and all-gforious Beitig JD^ and over the World that we call God, that made, preferves, governs, and difpofes of every Thing in the World, as \ feemeth bed to him : And that it is not only probable that there is fuch a One, but that it is the mofl: certain andnecef- fary Truth in the World ^ without which', p there would be no fuch thing as Truth or Certainty. For indeed if God was not, nothing could be ^ He alone being the Bafis and Foundation of all Being in ' the World, yea, and of all Motion too ^A&s 17. q8. And therefore every thifjg that ' lives, every thing that moves, nay, every thing that is, argues God to Be^ which therefore is the tirlT: great Truth, upon which all the reft depend 5 without which nothing would be True, much lefs wou'd our Services be fo: So that the lirft thing to be done in order to our ferving God, is to know and believe that he is, and that he ought to be ferved and adored by us. Secondly, It is neceifary to know his EiTcnce too, as well as his Exiftence^ what, as well as that he is ^ what he is in himfelf, and what he is to us j that Knowledge of O D, T ^ iji liinifelf he is what he is, in and of himfelf, the fource of all Wifdom, the Abyfs of all Power, the Ocean of all- Goodnefs, the Fountain of all Happinefs, the Principle of a 11 Motion, and the Cen-i ter, yea, Perfedion of all Perfedions in. the World 5 whofe Nature or Ellence is:: fo PurCjfo Glorious, fo Immenfe, fo In- finite, fo Eternal, fo every way Perfed^t Tranfccndcnt, and Incoraprchentible , that the more we think ot him, the more me contemplate upon him^ the more \vc praife and admire him, the more we may. And the higheft Apprehenfions that we can have of hian^- is ftill to apprehend him infinitely higher than all our Ap- prehcnfions of him. And therefore that Man beft. knows God, that knows him to be beyond his Knowledge 5 and that knows he can never know him enough. But we muft know too what he is to us, even the Author and Giver of every good thing we have,and who in himfelf is v/hat-? foever we can defire to make us happy: And therefore it is that in^the Covenant of Grace, when he would ailure us that we fhall have all things that we can cri^ joy, he onlypromifes to be our Go J, Heb. ?> 10. which is as much as we can dcfire, and indeed as himfelf can promife^ for in promifing himfdf, he hath promife4 P 2 whatfoevey ^j8 Thoughts upon the whatfoever he is, whatfoever he hath, whatfoever he doth, nay, whatfoever he can do as God. And thus are we to look upon God as the only Objed of all true Happinefs, and the only Centre wherein ail the Defires and Inclinations of our Souls can reft. Thirdly^ It is neceffary alfo to know the feveral Attributes and Perfeftions which he hath revealed of hipifelf in Scripture ^ that he is fo Wife as to know whatfoever can be known ^ fo Powerful as to do whatfoever can be done: Sq Great and Glorious in himfelf, that we have all juft caufe to fear hira 5 fo Kind and Gracious in his Son, that it is our Duty alfo to truft in him 5 fo True, that whatfoever he fays is True bccaufe he faith it 5 fo Good, that whatfoever he doth is good becaufe he doth it 5 fo Juft as to punifh every Sin that is committed, and yet fo Merciful as to pardon every Sinner that repenteth ^ that he is Pure without mixture,Infinite without Bounds, pternal withgut Beginning, Everlafting without End, and every way ferfed, without Comparifon. Foxtrthly^ We inuft know alfo the Works of God, what he hath done^ wherein he hath manifefted himfeJf to us. But what hath God done } or rather, Knowledge of G OD. 39 - what hath he not done ? It was he that raifed this {lately Fabrick of the World we live in, out of the Womb of Nothing* ft was he that extraded Light out of Darknefs, Beauty and Perfedion out o£ a confufed Chaos. It was he that bedeck^ ed the glorious Canopy oiJieaven with thofe gliftering Spangles the Stars. It was he that commanded the Sun to run his courfe by Day, and the Moon to ride her Circuit by Night about the World, to Ihew the Inhabitants thereof the Glory of their All-glorious Maker. h was he that hung the Earth upon No- thing, and fpread upon the Surface of -it a curious Carpet, embroidered with all manner, not of painted, but real Flow^ . ers, and Plants, and Trees. It was he that i at firft produced all Things out of No- thing J and it is he that (till preferves all Things in their Being. It is he that t orders the Affairs of Kingdoms, rnana- geth the Intrigues of State, diredeth th« pvents of Wars, and difpofes of every particular Perfon as himfelf fees good. In a word, Whatfoever was ever made in Heaven above, or on E^rth beneath, it ;; was he that made it 5 and whatfoever is I ftill done in Heaven above ^ or on Earth heneatb, it is he that doth it, fo that no- even: was, or is, or ever will be. 40 Thoughts upon the or can be done, but what is done by him, as the Firft and Univcrfal Caulc of all Things. Fifthly^ It is necefTary alfo to know fo as to believe, that though there is but One God^ yet there are Three Ferfons-^ all and every one of which is that One God, I do not fay it is necefTary to underftand, or comprehend this Myftery, for th^x. we cannot do ^ but we are not there- fore the lefs to believe it, becaufe we can- not underftand if : For there are many other things in Divinity ^ yea, many things in Natural Philofophy, and in Geometry itfelf, which we cannot un- derftand, and yet for all that, both know and believe them to be true. Rut how much more caufe have we to believe this, which God himfelf hath afTerted of him- felf ! Nay, and befidesthat, we have the fame Obligations to ferve and honour e- very Perfon, as we have to ferve and ho- nour any one Perfon in the Sacred Tri- nity, our Saviour himfelf having ex- preily told us, That aU Men fiotdd bo- Ttour the Son even as they honoif'r the Fd" ther. Job. 5.25. But that we cannot do, unlefs we believe the Son to be God as well as the Father^ and, by confequence, uolefs wa acknowledge this Fundamental Article Knowledge of G D. 41 Article of our Chriftian Fakh, into which we were all baptized. Seco7idly^ We muft confider what kind of Knowledge we ought to have of God, in reference unto bur ferving him aright. For we muft not think that it is e- nough to know in general that there is a God, and that he is Wife and Power- ful, Great and Glorious, True and Faith- ful, Good and Gracious 5 thefe things a Man may know in general, fo as to be able to difcourfe of them, and difpute for them too, and yet come fhort of that Knowledge which is requifite to our true lerving of God : Which fliould be fuch a Knowledge as will not only fwim in the Brain, but (ink down into the Heart ^ whereby a Man is polfelfed with a due fenfe of thofe things he knows, fo that he doth not only know, but in a man- ner feel them to be fo. Thus Davkl^ who, in the Text, calls upon his Son to hiorfl the God of his Fathers^ intimates elfewhere, what Knowledge he means 5 faying. Oh tafte and fee that the Lord is good, Pfal. 34. 8. Where we may obferve, how he requires our Spiritual Senfes to be employ 'd in our Knowledge of God, fo as to fee that he is good, yea, and lafte it too 5 that is, feel and experience it 42 Thoughts upon the it in our- felves 5 which though it may fcem a Paradox to many of us, yet there is none of us but may find it to be a real Truth, and attain unto it, if wc be but careful and conflant in our Meditations upon God, and fincerc in performing oui Devotions to him^ for, by thcfc means, our Notions of God will be refined, our Conceptions cleared, atid our Aftftions, by confequcncc, fo moved towards him, ihat we mall tajh and experience in our felves, as well as know from others, that he is Good, and that all Perfedions are concentred in him. But .this pradical and experimental Knowledge oi God, doth necelFarilypre- fuppofe the other, or the general Know- ledge of him, fo as to be acquainted with the feveral Exprellions which God in Scripture hath made ufe of, whereby to reveal himfelf and his Perfedions to 118^ as when he is pleafed to call him- felf the Almighty God^ the All-wife and Infinite^ the jitjl and Gracious God, and the like ^ or to fay of himfelf, / am (bat lam-j that is, in and of my felf Eternal. Unlefs we firft know that thefe and fuch •like Expreflions belong to God, and what IS the true meaning and purport of them, II is impofiibic for us to arrive *> . 1 . - - - " ■ ■• - ■"- ■ Knowledge of G D. 45 at that Knowledge of him, which is ne- cefTary to our ferving him aright. And fo I come to the lafl thing to be confider'd here concerning the Knorple^fge of God^ even that it is necelTary to our ferving him^ fo that none can fervehim that does not firft know hirp, and there- fore that the Method as well as Mat- ter of David's Advice is here obfervable, Knozv thou the God of thy Fathers, and ferve him ^ or, firft know him, and then ferve him with aperfe^ Hearty and a willing Mind. And, verily, one would think that this is a Truth fo clear, fo evident of itfelf, that it needs no Proof or Demonftra- tion J for how is it pollible for us to know how to ferve God, unlefs we firft know that God whom we ought to ferve } For all our Services unto God fhould be both proper to his Nature, and fuitable to his Perfedions 5 and therefore un- lefs I firft know his Nature and Perfedi- ons, how can I adjuft my Services to them ^ As for Example, lam to fear his Greatnefs and truji on his Mercy, andr^- jqyce. in hisGoodnefs, and ^^_/?r^ his Fa-f vour ; But hpw can I do this, unlefs I know that he is thus Great and Merciful, pgo4^d Favofurable. Moxeqver, 44 Thoughts vpon the Moreover, as a Man cannot ferve God when he hath a Mind to do it, fo nei- ther will he have a Mind or Heart; to ferve him unlefs he firft knows him. For the motions of the Will are always regu^- lated by the ultimate Didates of the pra- dical Undcrltanding, fo that a Man chu' fes or refafes, loves or hates, delires or abhors, according as he knows any Ob- jed that is prefented to him to be Good or Evil. And therefore how can I chufe God as my chiefeft Good, unlefs I firft know him to be fo ^ or love him as I ought, above all things, unlefs I firft know him to be better than all things ^ or perform any true Service to him, un- lefs I iirft know him to be fuchj[,one, as defervcs to have true fervice perform- ed unto him. Nay, Laflly, Nothing that we do can be accepted as a Service to God, un- lefs it be both grounded upon, and di re- ded by a right Knoivledge of him. God would not accept of blind Sacrifices un- der the Lawv much lefs will he accept of blind Services now under the Gofpel 5 and therefore he expeds and rec^ires now, that whatfoever we do, either to or for him, he a hoyi^n A«7fel«t, a rear fonable Service, Ram..! 2. l.'. That QUr Souls as well as Bodies, yea, and the Jlatiou^l Knowledge oj GOD. 45 Rational as well as Senfitive Part be employ 'd in all the Services which we perform to him^ which certainly can- not be, unlefs we firft know him 5 fo that there is an indifpenfable Connexi- on betwixt our hiozving and ferving ijfodj it being as impoflible for any Man to ferve him, that doth nor hVft know him, as it is to know him aright, and not to ferve him. But howfoever indifpenfable this Con- neclion be in its own nature, the Church of Rome can make a fliift to difpenfc with it ^ yea, fo far as to aifert, That Ignorance is the Mother of Deovotion, But you muft excufe them, for they do not mean by Devotion as we do, the real ferving of God, but only the per- forming of fome oiftward Services to him. And fuch a kind of Devotion, I confefs. Ignorance may be the Mother of: But a Man mu(t be grolly igno- rant that thinks , this to be Devotion, which is but a piece of Pageantry, a mocking inftead of ferving God. And, for my part, I cannot but tremble to think what a difmal , what a dreadful Account the Heads of that Church muft hereafter give for daring to keep the People in fo much Ignorance as they do 3 fo as to render them uncapable of fer- ving 4^ Thoughts upon the ving God^ that fo they may be the iiiore ready to ferve the Churchy that is, the Intereils and Defigns of the Court of Rome, But let them look to that 5 whilft we, in the mean while, ftudy to know God before all thitigs eife, confider- ivr/?, God therefore made us that we might kiiow him, and that we might know that he made us. And therefore it is that he hath made Rational Crea- tures capable of refled:ing upon him that made us fo : Neither did he only make us at lirft, but he flill preferves us 5 we feed daily at his Table, and live upon his Bounty. And the very Beafts, that any of us keep^ know thofe that keep them 5 and fhail we be more brutifh than Brutes themfelves, and not know him that keeps and maintains us j> O how juftly may God then call Heaven and Earth to witnefs againfl us^ as he did once againft his I^eople Ifrael \ lfa.> 1.2,3,4. Secondly, There is none of us but have attained to Knowledge in other thmgs : Some of us have fearched in- to Arts and Sciences, others are ac- quainted with feveral Languages 3 none of us but are, or would be expert in Knovp ledge of G D. 47 ihc Affairs of this World, and under- itgnd the Myfteries of our feveral Trades and Callings 5 what, and (hall he alone, by whom we know other things, be himfelf unknown unto us> What is, if this be not, a juft Caufe, wherefore God Ihould infatuate ana deprive us of all our Knowledge in other things? feeing wc labour more to know them, than him from whom we receive our Knowledge. Thirdly, Igrwrance of God is itfelf one of the greateft Sins that we cart be guilty of, and which God is moft angry for, Hof. 4. 4. And there God himfelf imputes the Deftrudion of his Poople, to the vrant of Knowledge^ v. 6. Nay, and it is that Sin too that makes way for all the reft. For what is the Reafon that many fo frequently Blaf- pheme God's Name, flight his Service, tranfgrefs his Laws, and incenfc his Wrath againft them, but meerly bccaufe- fhey do not know him, how Great, how Glorious, how Terrible a God' he i^ ? For did they but thus rightly know hhu, they could not but regard the Thoughts of doing any thing that is often live to him : And therefore the true Knowledge of God would be the bfft Security and the moft fovereign Antidote 48 Thoughts upon the Antidote in the World againft the In- fedion of Sin, and the prevalency of Temptations over us ^ neither would it only preferve us from Sin, but put us upon Duty and Service, and direft us alfo in the performance of it. Infomuch that the hardeft Duty will be eafy to one that knows God ^ the ealieft will be hard to one that knows him nor. Hard, did I fay ? Yea, and impoflible too^ for although a Man may know God, and yet not ferve him, it is im- poflible that any Man, fhould ferve God unlefshe knows him 5 Knowledge itfelf being both the tirlt Duty that we owe to God, and the Foundation of all the reft. ' And therefore, to conclude, if any \ deiire to perform the Vow they made in their Baptifm, to love and fear ^ to honour and obey the Eternal God that made them ? If any defire to be Chri" Jitam indeed, and holy in all manner of Converfition } If any deiire to trufi on the Pro?nifes, and obferve the Fre- cepts of the Great Creator and PofTef- for of the World, to live above the Snares of Death, and to antedate the Joys of Heaven ? If any defire to live the Life, and to die the Death of the -^ RighteottSy to ferve God here, fo as to enjoy Knowledge of G D. 49 enjoy him hereafter ? Let all fuch but ftudy the Scriptures, and frequent the publick Ordinances 5 be conftant and fincere iri Prayer and Meditation, neg- leding no Opportunity of acquainting . themfelves with God, but make ufe of all means poilible, to get their Hearts pofTefTed with a reverential Apprehenfion of God's Greatnefs and Glory, and with a due fenfe of his Goodnefs and Perfe(^ions, and their Work will foon be done 5 for if they thus know God, they will ferve him too with a perfed Hearty and a willing Mind. We haVe feen how we ought to know God^ weare now to confiderhow we ought to ferve him , without which, indeed, our Knowledge of him will avail us nothing. For, as the Apoftle argues, though I \ /peak ivith Tongues of Men and Angels^ I and have not Chafity^ I am become as \^ founding Brafs^ and a tinkling Cymbal^ I Gor. 13. 12. So here: Though we I ihould have the hi^heft Notions and I Speculations in Divinity, that Men of Angels ever had ^ though we Ihould [ underftand the higheft Myfteries in Re- ligion, and dive into the profoundeft Secrets of Chriftian Philofophy 5 though we Ihould excel the greateft School- I Men, and the mod learned Dodors th?jt E evei ^o Thoughts upon the ever lived ^ and were able to baftl^ Herefies, difpute Error and Schilm outl of the Chriftian Church, and evincei the Truth of the Articles of our Faitl by more than Mathematical DemonJ ftrations^ Yet, if after ail this, ouclj Knowledge be only Notional, not mc ving our Affedions, nor putting us up^l on the Practice of what we know, id is but as founding Brafs^ and a tinklinA Cymbal'^ it may make a noife in the] World, and get usApplaufe amongftMen,] but it will itand us in no flead at alii before the Eternal God-^ yea, it wiHJ rife up in judgment againft us another] Day, and fink us lower into the A-l byfs of Torments. And therefore, tho 1 Men may, God doth not look upon this as the true Knowledge of himfelf. Nei'J ther can any one be properly faid tpj know God that doth not ferve him with! a pevfeSi Hearty and a willing Mine And therefore having difcourfed of that| Knowledge which is neceifary to our fer- ving God, I fhall now endeavour tol fhew, how we ought to ferve God ac-j cording to our Knowledge, In fpeaking unto which, I muft begl the Reader*smoftferious and Chriftian at-j tention, as to a Matter which concerns] our Lives 5 yea, our Eternal Lives in^ another ^ — ■ ■ I — ■ — •— — ■ — Knowledge of GO D. 51 another World: I hope there is none of thofe that pretends to Inflruct , fo Brutifli and Atheiftical, as not ro de- fire to fcrve God: None fo Froud and Self-conceited, as to think that they ^•ve him well enough already, or at i^.iil know how to do it. 1 write on- ly to fuch as dcfire to be inftruded, read Books of pradical Religion with no other Dcfign but to ferve God, and to learn how to ferve hiin better. And if this be our only Dcfign, as I hope it is, let us manifeft it to the World, and to our Confcicnces, by attending to, and fixing what we read upon our own Hearts. For I nny ven- ture to fay, that this is the noblcft and mod neceilary Subjcd that 1 can write, or any one can read of ^ and that which, tf ferioudy weighed, rightly confidered, and truly pradifcd, will niofl: certainly bring us to the highefl H.ippincfs whiLli :3ur Natures are capable of, or our Pcr- foas were at lirfl dc;(igned for. I Now, for our clearer proceeding in a [Matter of fo great Importance, we will .firft confider, what it is to ferve God? A Qiieftion very neceffary to be treat- ;td of and refolved, becaufe of the ge- neral Miflakes thit are in the World about it: Mmy People fancying the Ser- E a .Vice 5>2 Jhoughts upon the vice of God to confift in fome few par- ticular Adls 5 as ill faying their Prayers^ reading the Scriptures, going to Churchy and giving an Alms now and then td the Poor, efpccially if they be but zea* lous and refolute in the Defence of the Party or Fadlion they are of, fo as to promote it to the higheft of their Parts^^ Eftates, or Power, then they think they do God good fervice, and that this is all he requires of them. Others think they ferve God by ferving of his Crea-^ turcs, as in praying to Saints, bowing to Images, and falling down before the tucharill, when it is carried in Pro-* ccflion : Nay, many there are, who tliink they ferve God when they difho^ iiour him, wrefling his Scriptures, cor Jrupting his Dodrincs, oppofing his Vicegerents, feducing his People and Servants into Error, and all for th^ promoting of fome Temporal Intereftg, or groundlefs Opinions. • But we mighi know that the Service of God is I Thing of an higher Nature, and no^ bier Stamp than fuch filly Mortal would perfwade us it is : Confiding ir^ nothing lefs than, I. In devoting of our felves, and all we have, or are, or do unto the Ho- nour of the Eternal God 5 refigning oui Heart Knowledge of G O D. e-i Hearts wholly to him, and fubduing all our Pailions and AfTedions before him. For feeing we were wholly made by him, and wholly depend upon him, if we would ferve God at all, we muf^ fervenim with all we are ^ every Facul- ty of our Souls, and Members of our Bodies employing themfclves in thofc Services which he hath fet them, fo as to live as none of our own, but as wholly God's ^ his by Creation, it w?s he that made us ^ his by Prefervation, it is he that maintains us ^ and his by Redemption, it is he that hath purcha-p fed us with his own moft precious Blood 3^ and therefore being thus bought with a price, we fliould glorify God both in our Souls and Bodies which are his^ I Cor. 6. 20. And as we are to ferve him with all we are, fo alio with all we have, Ho^ nour the Lord with thy Suhflance, and with the fir [I Fruits of all thine increafi^ Prov. 3. 9. Whatfoever we have, we re- iceive from his Bounty, and therefore whatfoever we have we fhould employ [for his Glory: Our Parts, our Gifts, iour Eflates, our Power, our Time 5 iwhatibever we can call ours, is his ii^ ;our Hands, and therefore to be im- proved, not for our (elves but him t, as E 3 mi 54 Thoughts upon the our Saviour fhews in the Parable ofJ the Talents which the Maftcr of the^ Houfe diflributed amongft his Servants, i to fame he gave one^ to fome five^ to o- thers te?i, that every one might employ his Fropoition to his Maflers ufe,' nei- ther fquayidering it away, nor yet laying it up in a Isapkin, It is God that is the grand Mafter and PoflelTor of tho. World, who parcels it out amongft his. Creatures, as himfelf fees good^ but vvherefoever he entrufteth any thing, he expecls the improvement of it for him- felf. And fo, I fuppofe, doth every one of us from fuch Servants as we keep - we expect that what we put into the i = Hands, be laid out, not for themfelvcs, but for us 5 and that they fpend their Time in our fervice, not their own: And if they do otherwife, none of us but will fay, they do not ferve us, but themfelves. How then can we exped that God fhould look upon us, as fer* ving him, when we do not do fo much, for him, as we expc6l from our own Servants, though our Fellow-Creatures > Or how can we think that we ferve him as we ought, unlefs we ferve him as much as we can ? Or that God fhould look upon us as his Servants, unlefs we employ and ijnprove whatfoever w$ Knowledge of G OD, 55 have, not for our own Pleafure, Profit or Applaufe, but for his Honour and GJorv, from whom we did receive it ? Let us remember our Sa^'iou^'s Words, Mat. 5. 16. Let your Light fo fiine be- fore men^ that they may fee your good ifjorks^ and glorify your Father which is in Heaven. 2. Hence the fervina; of God con- (ifteth alio in the performing of fm- cere and univerfal Obedience to all his Laws and Commands, which is bur the natural confequent of the former : For if our whole Man, both Soul and Bo- dy, and whatfoever we have, or are^ ought to be devoted to his Glory ^ it mufl needs follow, that whatfoever we do, ftiould be conformable to his Pre- cepts 5 which alfo is no more than eve-r ry one of us expects from our Serr vants : For thofe whom we have co- venanted with to be our Servants, ancj whom we keep upon that very account ^ that they may ferve us, we all expedt that they (hould obferve all our Com- mands, and do whatfoever in Jultice, gnd by our CovenantSjj,we can enjoyn them. But how much more more theq mufl; we ourfelvcs be obliged to o bey all the Laws and Precepts of hini ^f)at made us, whofp Creatures we are. E ^ mi 5^ Thoughts upon the ...... S.„.,.,b>,.„,.,..e,.. i ought to be. , I fay, all his Laws and Precepts ^ for we muft not think to pick and chufe, to do fome things, and leave other things undone: F'or we Ihould take it ill if our Servants (hould ferv^ us fo^ if when we fend them upon feveral Bufinelles, they fhould mind on- ly one of them, and negled all the o- ther, we fhould queftionlefs look up- on them as very idle and carelefs Ser- vants : But let us confider and bethink ourfelves, whether we have not fer- ved our Mafler, the Eternal God, as bad as our Servants have, or can ferve us. He hath given us feveral Laws to obferve, and hath fet us feveral Works to do, and we, perhaps, can make a fhift to do fomething that is required of us ^ but never think of the other, and per- haps, the principal things too that he I expedls from us. Juft as if when Mofes had broke the two Tables of Stone, whereon the Ten Commandments were written, one Man fhould havq come and fnatche4 away one piece, a fecond ran away with another piece, and a third with another, till at length ten feveral Per- fans had gotten ten feveral Pieces, where- in Knowledge of G D, 57 in the Ten Commandments were fc- verally written^ and when they had done fo, every one of them Ihould have flriven to keep the Law that was written in his own Piece, never minding what was written in the o- thers. Do you think that fuch Pcr- fons as thefe are, could be reputed the Servants of God, and to obferve his Laws, when they minded only one particular Branch or Piece of them. The Cafe is our own ^ we hearing of feveral Laws and Commands which the mofl high God hath fet us, get fomc one of them by the end, and run away with that, as if we were not concerned in any of the red. But let us ftill remember, that the fame Finger that wrote one of the Com- mands, wrote all the other too. Ar,d therefore he that doth not obferve all, as well as one, cannot properly be fa id to obferve any at all. Neither indeed doth he ferve God in any thing: For though he may do fomething that God requires, yet it is plain, that he doth not therefore do it, becaufe God re- quires it^ for if he did fo, he would do all things elfe too that God re- quires. And therefore fuch a Perfon ^oth pot ferve God at ail in what he 58 Thoughts upon the doth^ no, he ferves hiiiifelf rather than God, in that he doth it not in obe- dience to God, but with refped unto himfelfj as to get himfelf a Name and Credit amongft Men, or perhaps to farisfy his troublefome Confcience, which v'ould not let hira be at quiet unlefs he did it. But now one that would fcrve God indeed, hath refpeEl to all his Com^ mandments^ Pfal. 119. 6. A^id walks in all the Commandments and Ordinances of the Lord blamelefs^ as Zacharias and Elizabeth are faid to have done, Luke I. 6, And thus, Whofoever woulc} ferve the Lord in any thing, muft ferve him in all things that he reqnireth. And this is that which PaviJ means in this Advice to his Son, faying, Knom thou the God of thy Fathers and ferve him ^ that is, obferve and do whatTo- cver he enjoyns, and that too, with a fcrfeci Heart and a xvilling Mind, And lb I come to the Second thing to be confider'd here^ that is. The manner how we ought to ferve God, even*" ivith a perfeB heart a?id with a n-illing Mind» FirjJ, With a perfeEl Heart: That is, VVith Integrity and Sincerity of Heart, not from any By-ends, or lini- iter Knovpledge of G D. 59 ftcr Defigns, but out of pure Obedi- ence to the Laws of God, as he is the Sovereign of Heaven and E*jrih, and, in Chrtfty our LorJ and our God. A thing much to be obfervcd in ail our Services, without which, indeed, they are no Services at aJl. Infomuch, that (liould wc pray our Tongues to the Stumps, and faft our Bodies into Skeletons 5 (hould we fill the Air with Si^hs , and the Sea with Tears for Sin^ (hould wc fpend all our Time in hearing of Sermons, and our whole Eflates in relieving the Poor^ Ihould we hazard our Lives, yea, give our Bodies to be burnt for our Religion, yet nothing of «11 this would be ac- cepted as a Service unto God, anlefs it be performed out of finccrc Obe- dience to his Laws, and with a jwgle Fye^ aiming at nothing but his Glorv, which ought to be the ultimate huA of all our A'dionSy I Cor. ic. :t,\, Secondly y We mufl not only fervc God XQtth a. perfeB Hearty but with a rvil- ling Mind too ^ ^^^ ^^P properly with a willing Soul ^ that is, our ini/^ and all the Atfedions of our Souls (hould be carried after, and exercifcd in the Service of Almighty God. Our Defircs arc to be cnfloraed towards it, our 6o Thoughts upon the pur Love fixed upon it, and our De-r light placed in it. I'hus the Jfraelkes are fa id to have foitght the Lord with their whole dtfire ^ 2 Chron. 15. 15. And we are commanded to love the Lord our God, and fo to ferve him with all cMtr Hearty and with all our Soul, Deut. II. 13, Yea, we are to delight to do the Will of God, Pfal, 40. 8. As our Saviour did, faying, It is my Meat to do the Will of him that fent me, and to finip his Work, Joh. 4. 54. Thus are we too to efteem the Service of God above our neceilary Food, pleafiog our felves- in pleafing him, and fo make his Service not on- ly our Bufinefs, but our Recreation too ^ and whofoever doth not fo, what- foever he doth for God, he cannot be faid to ferve him, becaufe he doth it againft his Will, and againft the Bent and Inclination of his Soul. And therefore, though, as to the outward Ad, he may do that which God com- mands, yet inwardly he doth it not 5 becaufe his Soul is fliJl averfe from it, by which means it ceafeth to be the Service of God 3 becaufe it is not performed by the Whole Man^ even Soul and Body, both which are necefla- rily rcquucd in our Performancs of Knowledge oj GOD. 6\ real Service to him that made them loth. ThtrMj^ What is the Rcafon why \rc ought to fcrvc God fo? Bccaufe be Jearckftb the Hearts^ and undirrflandetb all the Imagindtion of the Thou^^hts : that is, He is throughly acquainted with every Thought in our Hearts, and with every Motion and Inclination of our Souls, inHnitely better than our Iclves are. And therefore it is in vain for us to tliink to put him off with oiitwird and formal^ inftead of tmvard and real Sen^ice. For he doth nut only fee what wc do, but knows too whatwc think, while wc arc doing of it^ and doth not only obrer\c the Matter of our Anions, but the manner alfo of our pcrformmg them. It being his great IVcrogative \o fcarcb the hearty and to trv the reins ^ and to have all thinj^s nai'fd and open unto him^ fieb. 4. 13. So that he fees what the Soul tereft in the World, and how you may ' walk more ftridiy, more circumfped:ly, more conformably to his Laws than ever. But whatfoever Service you per- form unto him, be fure to do it with a perfeB Hearty and with a willing Mind. Think not to put him off with Fancy inftead of Faith, or with out- ward Performances inftead of real Du- ties : But remember that he fearchetb the Hearts^ and tryeth the Reins of the Sons of Men^ and obferves the inward Motions of the Soul, as well as the outward Adionsof the Life ; And there- fore where foever you are, whatfoever fl^u do, flill bethink your felves , that he that made you, flill looks upon you^ taking notice, not only of the matter of the Adions which you do perform, but alfo of the manner of your performing them^ and therefore be fure to have a fpecial care in all your Services for, or unto Go'd, that your Hearts be fmcere before him^ ami your Minds inclified to hi?n, that fo you may ferve him with a ferfeB Heart and a willing Mind» Knowledge of G D. 67 But to conclude, Whoever ye are that read this Difcourfe, I have here jfhewn you the things that belong unto your Everlajling Teace, having acquaint- ed you with the Method and Manner of your fervitig God in Time, in or- der to your Enjoyment of him to E- ternity^ how you are affeded with what you have read, and whether you be refolved to pradice it, yea, or no, 'tis only the Eternal God that knows. But this I know, that if you will not be perf waded to firve God, yea, and to ferve him too with a perfeci Hearty and a willing Mind, you will one Day wifti you had, but then it will be too late. And therefore if you will put it to the venture, go on ftill, and with the unprofitable Servant, hide your Ta- lents in a Napkin, or laviOi them out in the Revels of Sin and Vanity 5 \tt thy Belly be ftill thy God, and the World thy Lord-^ fefve thy Self or Satan, in- Itead of the living God : But knom that for all this, God will bring thee into Judgment ^ after which, exped nothing elfe but to be overwhelmed with Hor- ror and Confulion to Eternity. Whereas on the other fide, fuch a- mongft you as iliail fincerely endeavour -F 2 from 68 Thoughts upon the^ &c. ^ ^1 from henceforth to ferve God with a\ perfeB Hearty and with a willing Mind^ ' 1 dare , I do alTure them , in the Name of God, their Labour fiall not he in vain in the Lord: For God fufFeri not his Enemies to go unpunifh'd, noi his Servants unrewarded. And therefore go on with joy and triumph in the Service of fo Great and fo Good a Matter, and devote your felvcs wholly to his Service, and em- ploy ^ow** T^/^-wr^ faithfully for his Gh>* ry. Remember the time is but fhort 5 . and Chrifi himfelf will receive you in- \ to Eternal Glory, faying. Well done^ good and faithful Servants, THOUGHTS 59 THOUGHTS UPON THE Myftery of the Trinity^ T Hough there be many in the World that feem to be Rd'u gious, there are but few that are fo : One great Reafon whereof is, becaufe there are fo many Miftakes a- bout Religion, that it is an hard matter to hit upon the true Notion of it? And therefore deliring nothing in this World, fo much as to be an Inftrur ment in God's Hand to dired Men unto true Religion, my great Care mufl^ and, by the Bleffing of God, ihall be to inftil into them right Conceptions of him, that is the only Objeft of all Religious Ads, without which, it is impoflible to continue, or indeed to be Religious. The true Nature and No- tion of Religion confifting in the right Carriage and Deportment of our whola 'o Thoughts upon the Man, both Soul and Body, towards him that made us 5 whom therefore, unlefs we truly know, we can never be truly Religious ^ and therefore they that bej^iu their Religion with Zeal and Pailion, begin ar the wrong end 1 for indeed they begin where they fhouVi end : Our Zeal for God, and love un* to him being the higheft Ads of Re- ligion, and therefore cannot be the iirft : But they neceffarily prefuppofe the true Knowledge of God, without which our Zeal will be blind, and out Love both groundlefs and tranfient. But as it is inipollible to be truly Religious, unlefs we know God^ fo is it very difficult fo to know him, as to become truly Religious. It is true that there is fuch a Supreme Being in and over the World, as we call God 5 th^ the very Light of Nature teaches, and Reafon itfelf demonftrates it to be moft certain and undeniable. But what ho is, and what Apprehenfions we ought to have of this glorious Being, non^ but himfelf is able to defcnbe and ma- nifeft unto us, fo that our Conceptions of him are ftill to be regulated by the Difcoveries that he hath made of him-f felf to us 3 without which, though wq my Myftery of the Trinity. 7 i j». may have (ome confufed Notions of hiin, yet we can never fo know him, as to ferve him faithfully, and, by con- fequence, be truly Religious. Hence therefore if we would know God, we inud fearch the Scriptures of the Old and New Teftaraent, wherein God hath been pleafed inofl: clearly to manifeft and difcover himfelf unto us: I fay, both the Old and New Teflar ment 5 for other wife, our Knowledge of God may be very Defedive and Erro- neous , there being feveral things which God, in the New Teftaraent, hath moft plainly revealed of him- felf, which in the Old Teftament are more darkly and obfcurely de-^ livered to us. As for Example, The great Mjflery of the Trmity 3 though ,it be frequently intimated in the Old Teftamenr, yet it is an hard matter rightly to underftand it without the New : Inforauch, that the Jen>s^ tho* they have had the Law above three Thoufand, and the Prophets above two Thoufand Years amongft them, yet, tp this Day, they could never yet make this an Article of Faith ^ but they, as well as the Mahometans , ftill aiTertj That Qod is only one in Perfon as well (IS 'Nature ; Whereas nothing can be 7^ Thoughts upon the more plain from the New Teftament, than that there is but One God, and yet there are Three Ferfons, every one of which is that One God : And fo that though God be but One in Nature, yet lie is Three in Perfons ^ and fo Three PerfonSj as yet to be but One in Na- ture. And, verily, although there was no other Text in all the Scripture, where- on to ground this Fundamental Article of our Chriftian Faith 3 that of Mat, xxviii. 19. Go ye therefore and teach all IsattonSy baptizing them in the name of the Father, and of the Son, and of the Holy Ghofi, is a fufticient Foundation for it 3 there being nothing, I think, necelTary to be believed concerning the glorious Trinity, but what may eafily and naturally be deduced from thefe Words, which were fpoken, it is true, by our Saviour before his Afcenfion, but I queftion whether they were throughly underftood, till after the Holy Ghofl was come down to Earth. It being only by God himfelf that we can come to the true Knowledge of him, much lefs are we able rightly to ap- prehend, and firmly to believe 77^;*^^ P^r^- fons iu the Godhead, without the afli- ftance of one of them, that is, of. the HqIj Myftery of the Trinity, 75 JJoly Ghqft 5 by whom the other two are wont to work 5 he being the IfTue, as I may fo fay, and Breath of both. Hence it is, that the Wifdom of the Church, for thefe many Centuries, hath thought fit to Order, That this great Myftery be celebrated the next Lord's Day after the Commemoration of the Holy Spirit's coming down upon the Difciples, and in them, upon all true Believers 3 both becaufe all Three Fer^ fons have now manifefted themfelves to Mankind^ the Father in his Creation of them, the Son in his Converfing with them, and the Holy Ghqft by his coming down upon them : And alfo to fhew, that it is only by the Grace and Afli- ftance of God's . Spirit, that we can rightly believe in this Glorious and In- comprehenfible Myftery,which our Savi- our hath fo clearly revealed tons in thefe Words, Go ye J, a?id teach all Nations ^ 5^c. For the opening of which, we mufl know that our Saviour in the foregoing Verfe, acquaints his Difciples, that now all Power was given him in Heaven and in Earth 5 by vertue whereof, he here ilTueth forth his Commiflion to his Apoftles, and, in them, to all that (hoiild fucceed them, to fupply his room, and be his Vicegerents upon Earth, he be- ' ^ ins • n^ Thoughts upon the ing now to refide in his Kingdom of Heaven. For^ faith he. All Power is ctven to me in Heaven and Earth ^ Go ye therefore and teach all l^ations : As li aifo faith elfewhere to them. As my Fa^ ther hath fent me, even fo fend I you^ John XX. 21. as if he fliould have faid. My Father having committed to me all Power and Authority both in Heaven and Earth, I therefore authorize and commiihonate, yea, and command you to go and teach all Nations, &c. This therefore is part of the Com^ niiihon which our Lord and Mailer left with his Apoftles immediately be- fore he parted from them. Thofe be- ing the lail: words which St. Matthem records him to have fpoken upon Earth ^ and therefore they mud needs contain matter of very great Importance to his Church 5 and it muft needs highly con- cern us all to underftand the true | Meaning and Purport of them. Which that we may the better do, in treating of them, I (hall obferve the fame Me- thod and Order as he di4 in fpeaking them. Hrf/, Therefore, here is the Work he fends his Apoftles about 5 Go ye there^, fore ajid teaehy Uoiiv^ir% ac {^.A^Tivmlit Myflery of the Trinity. 7 5 which more properly may be rendred. Go ye therefore and difciple all Nations ^ or, make the Perfons of all ligations to he my Difciples, that is, Chriftians. That this is the true meaning of the words, is plain and clear, from the right no- tion of the word here ufed, /^ctSnl^y^j, which coming from f^ct^Va^ a BifcipL% it always (ignifieth either to be, or to make Difciples, wherefoever it occurs in all the Scriptures, as {^u.^'^iv^U, Mat, xiii. 52. which is InftruBed, fay we, the Syriack better, ^^lib^Lls^::^? that is, made a Difciple, ai^t^hn that is, not only a Scholar or Learner^ but a Fol- lower or Vrofeffor of the Gofpel, here called the Kingdom of Heaven. Ano- ther place where this Word occurrs is. Matt, xxvii. 57. «/i/*3«7^i/j? t&J 'iH(r?, where we rightly tranflate it, was Jefus Lifc:^ pie. Another place is, A[is xiv. 21* }^ [jiA^livmv% iHdviii, which we improper' Jy render, having taught many^ the Sy- riack and Arahick, more properly, ha- ving fnade many Difciples. And thefe are all the places in the New Tefla- ftament. where this Word is ufed, ex- cept thofe I am now confidering, where all the Eajlern Languages render it ac- cording to its notation, Bifciple. The ferfian paraphraftically expounds it. Go ']6 Thoughts upon the \ ye and reduce all Nations to my Faith ^^ and Religion. "So that whofoever pleads for any other Meaning of thefe words, do but betray their own Ignorance in the ^Original Languages, and, by con- j fequence, in the true Interpretation of ,^ Scripture. I Ihould not have infifted fo Jong upon this, but that the falfe Expofiti- on of thefe words hath occaiioned that no lefs dangerous than numerous Sed of Anahaptifls in the World ^ for the old Latin Tranflation having it, Emi- tes svgo docete omnes Gentes , hence the German, where Anabaptifm iirft began 3 and all the modern Tranflations render it as we do, Go ye therefore and teach all Nations, baptizing them. FroiT| whence it was fuppoled by fome that were not able to dive into the true Moaning of the Words, that our Sa- viour here commanded, that none Ihould be baptized, but fuch as were firft taught the Principles of the Chriftian Religion , which is the greateft Miftake imaginable ^ for our Saviour doth not fpeak one word of Teaching before Baptifm, but only after, ver.io. J^/i^no/jit, liis Meaning being only that his Apo- itles fhould go about the World, and ferfvvadc all Nations to forfake their former 1 1 11 1 ... 1 I. •■ ■ ■-■■■■ "" My fiery of the Trinity, 7 7 former Idolatries and Superftitions, and to turn Chriftians, or the Difciples of Jefus Chrift 5 and fuch as were fo fhoLild be baptized. And therefore In- fant-Baptifm is fo far from being for- bidden, that it is exprefly commanded in thefe words 5 for all Difciples are here commanded to be baptized 5 nay, they are therefore commanded to be baptized, becaufe Difciples. And fee- ing all Difciples are to be baptized, fa are Infants too, the Children of Be- lieving Parents, for they are Difciples as well as any other, or as well as their Parents themfelves : For all that are in Covenant with God muft needs bd Di- fciples: But that Children were always efteemed in Covenant with God, is plain in that God himfelf commanded the Covenant fhould be fealed to them, as it was all along by Circumciiion. But that Children are Difciples as well as others, our Saviour puts it out of all doubt, faying of Children, of fuch is the kingdom of God, Mark x. 14. And therefore they muft needs be Difciples, unlefs fuch as are not Difciples can be- long to the Kingdony of God, which a Man muft be ftrangely diftemper d in ihis Brain before he can fo much as /ancy. • And '78 Thoughts upon the 3 And befides, that Children, fo long as Children, are looked upon as part of their Parents 5 and therefore as their Parents are, fo are they : If the Parents be Heathen, fo are the Children 5 if the Parents be Jews, fo are the Children 5 if the Parents be Chriftian, fo are the Children too 5 nay, if either of the Pa- rents be a Chrirtian or Difciple, the Children of both are denominated from the better part, and fo looked upon as Chriftians too, as is plain, i Cor. vii. 14, But now are they holy, that is, in a Fe- deral or Covenant-fenfe they are in Co* venant with God ^ they are Believers, Chri«fl:ians, or Difciples, becaufe one of their Parents is fo. Now feeing Children are Difciples aa well as others, and our Saviour here commands all Difciples to be baptized, it necellarily follows, that Children muft be baptized too. So that the Opinion which a Herts, That Children ought not ■ to be baptized, is grounded upon a meef Millake, and- upon grofs Ignorance of the true meaning of the Scripture, .and efpecially of this place, which is moft ridiculoufly miftaken for a Prohibition, it being rather a Command for Infant- Baptifm. But Myflery of the Trinity, -79 But I muft crave the Reader's Excufe for this DigrefTion from the Matter principally intended, tho' I could not tell how to avoid it 5 nothing being iTiore needful than to refcue the words of our bleifed Saviour from thofe falfe Gloifes, and horrible Abufes which thefe laft Ages have put upon them, efpecially it coming fo diredly in my way as this did. Secondly, Here is the extent of their CommifTion, which is very large indeed, not being direded to fome few particu- lar Perfons, but to Nations^ nor to fome particular Nations only, but to all Nations, Go ye therefore and difiiple all 'Nations-^ or, all the World, as it is, Mark xvi. 15. This was that which the Prophet Ifaiah, or rather God by him, foretels, Ifaiah xlix. 6. which our Saviour himfelf feems to have reCped unto, Lztke xxiv. 46, 47. The mean- ing whereof, in brief, is this, That though the Jews hitherto had been the only People of God, and none but they admitted into Covenant with him, now the Gentiles alfo are to be brought in, and made Confederates or Copartners with them in the Covenant of Grace ^ that the Partition- Wall being now broke down, the Gofpel is to be preached to all 8o Thoughts upon the all other Nations, as well as the Jewifh^i Chrilt being now come to be a light to\ lighten the Gentiles^ as well as the glorj\\ of his people Ifrael. But though the words of the Com- miilion be fo clear to this purpofe, yet the Apoftles themfelves underftood it not, till God had interpreted it from Heaven to St. Peter, fhewing him in a Vilion, that he ihould call no Man, common or unclean. Ads x. 28. From which time forward, he, with the reft of the Apoftles, obferved their Com- miffion cxadly in preaching to the Ge?itiles as well as the yervs. And this was one End wherefore the Holy Ghofl came down amongft them, even to enable them to do what their Mafter had commanded them. For he had here commanded them to preach unto all Nations, but that they could not do, nnlefs they could fpeak all Languages, which therefore the Holy Ghoft enabled them do, ABs ii. 4, 5. which alfo is a clear demonllration of the the true Meaning and Purport of thefc words: j For there was no neceflity that the Spirit fliould teach the Apoftles all 1 Languages, but that the Son had firft ' enjoined them to preach unto all Na- tions. Thirdly^ Myftery of the Trinity. 8 1 Thirdly^ Hence is the manner i^herei by they are to admit «?// Nations into the Church of Chrifi^ or into the Chriftian Religion , by baptizing them in th^ Name of the Father^ and of the Son, and of the Holy Ghoji, For the opening whereof, we muft know that Baptifm was a Rite in common ufe amongft the ' Jews before our Saviour's Time, by which they were wont to. admit Pro- felytes into their Religion, baptizing then! in the Name of the Father^ or of God, A little before our Saviour's ap- pearance in the World, John Baptijl being fent to prepare thje way for him, baptized the Jews themfelves^ As ma^ ny as came unto him in the Name ofth^ Meffiah to come^ which was called, the Baptifm of Repentance. I indeed Bap-- tize yoit, fays he, with Water, to Re^ pentance 5 but he that comes after me, ii mightier than /, 6cc. Mat. iii. ii. But when our Saviour was to go to Hea- , ven, he left Orders with his Apoftles I! to make Difciples 5 or, admit all Nati^ ons into the Religion which he had preached, confirmed with Miracles, and fealed with his own Blood, by bapti- zing them in the Name of the Father^ G Son. 8 2 Thoughts upon the Son, an J Holy Glojl -^ which Form of Baptilhi, queltionlefs, his Apollles faith- d'uliy obferved all along, as may be ga-» ■ ihered alfo trom A8is xix. 2, 3. where we may obiervT, how when they faid, thev had not fo much as heard of an Holy Ghofi :, he woudring at that, asked them. Unto what then were ye baptized^ plainly intimating, that if they had been baptized aright , according to Cbrift's Inliitmion, they could not but have, heard of the Holy Ghoji, becaufe they had been baptized in the Name of the Fatherland of the Son, andoftha Holy Ghoft 5 but v. 5. as alfo ABs ii. 38; ,c. viii. 16. we read of Bap(if?n adm'mi'^ fired in the Name of the Lord Jefus» From whence fome have thought, that the Apoftles baptized only the Gen* tiles, i n the Name of the Father, and of the Son , and the Holy GhoJI, but the Jews in the Name of the Lord Jefiis only ^ becaufe they believing in the Father already, if they were but baptized in the Name of Je- fits, and fo teftifyed their Belief, that he was the Mejfiah , they could not' but believe in his Spirit too 5 but this Expreilion of baptizing in the Name of the Lord Jefus^ feems to me" ra- tter Myftery of the Trinity, 8j ther to intimate that Form of Bap- tifm which the Lord fefm inftituted : For doubtlefs, the Apoftle obferved the Precepts of our Lord better than fo, as to do it one Way, when he had commanded it to be done another 5 and baptized only in the Name of J^efm^ when he had enjoined them to baptize in the Name of the Father y and the Son, and the Holy Ghoji, Neither did the Church ever efleem that Baptifm valid, which was not ad- miniftred exadly according to the In- ftitution, in the Name of all the Three terfons'^ which the Primitive Chrifli- ans were fo ftrid in the obfervance of, that it was injoyned, that all Perfons to be baptized Ihould be plunged three times into the Water, firft at the name if the Father, and then at the name of the Son, and laftly, at the name of the holy GhoJi ^ that fo every Perfon might be diftindly nominated, and fo PUr Saviours Inftitution exaiftly ob- ifefved, in the Adminiftration of this I Sacrament. i G Hence n 84 Thoughts upon the Hence alfo it was. That all Perfons to' be baptized, were always required, either with their own Mouths, if adult, ot if Infants, by their Sureties, to make a publick Confeflion of their Faith in the Three Perfons, into whofc Names they were to be baptized : For tiii^ indeed was always looked upon as the Sum and Subftance of the Chri- ftian Religion, to believe in God the Tathei; in God the Son^and in God the Ho- ly Ghojl 5 and they who believed in thefc Three Verjons, Were (till reputed Chri- flians 5 and they who did not, were e- fteemed Infidels oir Hereticks. Yea, rind our Saviour himfelf hath fiifHcicntly declared how neceiTary it is for us to believe this great Myftery^ as alfo how elferttial it is to a Chri- ilian, feeing that he requires no more in order to our Initiation into his Church, blit only that we be baptized ' In the Name df the Father^ Son, and Holy GhoJl, In which Words we may obferve, TWft, A Trinitjn of Perfons, into whofe Names we are baptized, the Father, Son^ and Myftery of the Trinity. 85 and Holy Ghoft. This is that Myjlery of Myjieries which is tpp high for Hu- mane Underftandings to conceive, but nottoo great for a divine Faifhto believe, even that although there be but One God, there are Three Perfo?is, the Fa- ther, the Son, and the Holy Ghoji, e- very one of which is that One and the felf-fame God 5 and therefore it is that Baptifm is here commanded to be adminiitred in the Name pf aJJ Three. Now to confirm our Faith in this great Myftery, whereinto we were all bapr tized, I ihall endeavour to fhew, in few Terms, what Grounds we have in Scrip- ture to believe it. For which tn^ we muft know, that though this Myjiery hath received great Light, by the rir fing of the Son of Righteoufnefs upon the World, yet it did not lie alto-^ gether undifcovered before, yea^ from \ the very Foundation of the World, the i Church, in all 4ges, hath had fufRciy I pnt ground whereupon to build their Faith on this great and Fundamental Truth : For in the very Creation of . the World, he that created it is cal^ ^4 ^^^ in the plural >Jumt??r; An4 86" Thoughts ufon the in the Creation of Man, he faid. Let 14S make Man in our own Image -^ from whence, though not a Trinity^ yet a Plurality of Perfons is plainly mani- feft^ yea, in the Beginning of thci World too, we find both Father^ Son and Spirit concurring in the making of it. For, fir/?, It is faid, that God Crea- ted Heaven and Earth, and then, that the Spirit of God moved upon the face cf the Waters y Gen. i. 2. There are Two Perfons, God, and the Spirit of God. And then we read how God made the World by his Word: he faid let there he light, and there was lights. From which Exprellion, St. John him- felf concludes. That all Things were made by the Son of God, or his Word^ Joh. i. 5. and fo does St. ^aul^ CoJ, i 16. Thus we read afterwards. The Spirit of the Lord fpake by me, and his Word hy my Tongue, 2 Samuel xxiii. 3. where we hzve yehovah, the Spirit of Jehovah^ and the Word of Jehovah, plainly and diflindly fet down. As alfo in ?fal xxxiii, 6. and IfaLxlil i, where there Myftery of the Trinity. o 7 there is the Lord fpeaking of his Son, and faying, That he rvill put his Spirit upon him I And this alfo feems to be the;Reafon, why the Holy Angels, when they praife God, {d.y., Ploly, hol}\ holy Lord of Hojls, Ifaiah vi. 3. Revela- tions iv* 8. faying, Holy j^x'icq, in re- ference to the Three Perfons they A- dore. j. Thus we might difcover this Truth in the Old Teftament, but in the New we can fcarce look over it : For when J'efus was baptized , Matth, iii, 16. had we, who know nothing but by pur Senfes, been prefent at this time with Jefits at Jordan, our very Senfes would have conveyed this Truth to our Underftandings, whether we would or no. Here we fhould have heard a Voice from Heaven 5 whofe was it, but God the Father} Here we fhould have feen one coming out of Jordan 5 who was that but God the Son > Here Xve fhould have feen fomething elfe too, in the Form of a Bove^ who was that . but God the Spirit } Thus was God ^fhe Father heard fpeaking ^ God the Son .was feen afcending out of the Water ^ i^n4 Goyi the Holy Ghofl defcending 88 Thoughts upon the ¥ . • -■■ '' from Heaven upon him. The firft was heard in the found of a Voice, the fc- cond was feen in the form of a Man, and the third was beheld in the ihapc pf a Dove. Voce Pater^ natus Corpore, flamen Ave* But there are many fuch Places as this all the New Teftament over, where the Three Perfons of the Godhead arc diftindly mentioned, as Luke i. 35. John xiv. 16, 26. Chapter xvi. 7. Gal- Jatians iv. 6. But the Words of Saint Paul are very remarkable too, 2 Corin- thians xiii. 14. And yet that all thefe Three Perfons were but One Gody Gen. xviiL 7 , 9. John x. 30. Saint John exprefly afferts, faying. There are Three that bear Record in Heaven^ the 'Father^ and the Word^ and the Spirit^ and thefe Three are One ^ i Jdhn v. 7'. Which certainly areas plain, and peir- fpicuoLis Terms as its poflible to ex- prefs fo gFeat a Myfiery in. But I need not have gone fo far to have WMa proved, That there are Three diflind ^^^ Perfons in the Godhead ; The Words I am treating of, being a fufficient De- fjionflration of it : For as all the Three Perfon^ My ftery of the Trinity, §9 ferfons met together at our Saviour's Baptifm^ fo doth our Saviour here coipmand, That all his Difciples be baptized in the Name of all Three; And therefore I cannot but admire how any one fhould dare to profefs faimfelf to be 9 Chriftian, and yet de- ny, or opppjie fhe Sacred Trinity^ into which he was baptized when he was made a Chriftiap : For, by this means, he renouncing his Baptifm, blafphemes Chrtft^ unchrifjiians himfelf, blotting his own Name out of the Catalogue of thofe who were made Chriftians, only by being baptized, iw the Name of the Father^ and of the Son, and of the Holy Ghofl, II. Here is the Godhead of the Tri- nity, or of every Perfon in the Trinity, that one as well as the other is God : For here we fee Divine Worfliip is to be performed to them all 5 and all that profefs the true Religion muft be bapti- zed in the Name of the $6n and Holy Ghoft, as well as of the Father^ which certainly would be the greateft Abfur- 'dity, yea, the moft horri4 Impiety ima- ginable, was not they God as well as he. For if they be not God, they are v' Creatures i 90 Thoughts upon the \ ? 1 — ^ I Creatures , if they be Creatures, Rea-j fon a? well as Scripture forbids the fame! Honour and Worfhip to be conferred o^^ them, which is given to God himfeif,! and only due to him ^ which here, not-l withftanding, we fee is given to thein,| and that by our Lord himfelf, conq-1 manding Baptifm to be adminiftred in' his own Name, and in the Name of the Holy Ghoft, as well as in the Name of the Father ^ and fo making himfelf and the Spirit equal Sharers in the fame Ho- nour that is given to the Father. So that was there no other place in thp whole Scripture to prove it, this alonp would be fufficient to convince any Gainfayer, that the Son and Spirit arc God as well as the Father, or rather the ; fame God with him. But that I may unvail this Mj fiery, and confirm this Truth more clearly, we will confider each Perfon diftindlly, and fhew, that one as well as the other is really and truly God. That the Father is God, none ev^ deny'd it, and therefore we need nqt prove it. But if the Father be God, the Son muft needs be God too 5 fo^: the fame Names, Properties, Works, an^ My fiery of the Trinity. 91 Worfhip, which, in Scripture, are afcri- bed to the Father, are frequently afcri- bed to the Son alfo in Scripture : The Father is called Jehovah in Scripture, fo is the Son, Hof. i. 7. Jerem. xxiii. 6, The Father is called God, fo is the Son, John i. i. In the begmning was the Word, and the Word was with God, and the Word was God : with God, as to his Perfon 5 God, as to his Nature. So alfo John xx. 28. ABs xx. 28, 5cc. Moreover, Is the Father Alpha and O- mega, the firft and the Jaft > So is the Son, Rev. i. 8. Is the Father Eternal > fo is the Son, Ifaiah ix. 6. Revel i. 8. Is the Father Almighty > fo is the Son, Heb, i. 3. Is the Father every where ? fo is the Son, Matt, xviii. 20. Doth the Father know all things? fo dgth the Son, John xxi. 17. Chap. ii. 24. Did the Father make all things ? fo did the Son, John i. 3. Doth the Father preferve all things > fo doth the Son, Hebr. i. 3, Doth the Father forgive Sins ? fo doth the Son, Matthew ix. 6. Is the Father to be worfhipped ? fo is the Son, Hebrews i. 6. Is the Father to be honoured? fo is the Son, John V. 23. No wonder therefore that Chrift being thus in the Form of God^ thonghti 92 Thoughts upon the thoughp it no robbery to be equal witb^i God^ Philippi^ns \\. 6. He did not rob' God of any Glory by faying hinifelf was equal to him. The greateft Won-^ der is, How any one can believe the- Scriptures to be the Word of God, and yet deny this great Truth, thaa which nothing can be more plain froip Scripture : Nothing being more, fre- Whom did they mean, when they fa id. This faith the Lord of Hofls . Ng», but it was God the Holy Ghoft: For the Prophecy came not in old time by the wili of Many but Holy Men of God fpake as they were moved by the Holy GhoH^ 2 Peter i. 21. JBs xxviii. 25. Chapt. xxi. II. The Holy Ghoft therefore being the Lord of Hofts, he muft needs be God, there being no Perfon that is or can be called the. Lord of Hofts, but He that is the very and eternal God. This alfo may be gathered from i Corinth, iii. 16. Know ye not that ye ere the temple of God^ and the fpirit of God dweUeth in you 5 for none can be the Temple of God, but he in whom God dwells^ for it is God's dwelling in a place, that msikes that place the Temple 94 Thoughts upon the Temple of God 5 and yet we are here] faid to be the Temple of God, becaufe the Spirit dwelleth in us. And fo elfe- where. Know ye noty faith the Apoftle, that your Body is the Temple of the Holy GhoH that is in you .«? i Cor, vi. 1 9. which could not be unlefs the Holy Ghofl: was God. Another exprefs Scripture we have for it in A^s v. 3, 4. where St. Feter propounds this Queftion to Ananiof^ Why hath Satan filled thine heart to lye to the Holy GhoH ^ And then tells him in the next Verfe, Thou ha?i not lyed to men but to God : And fo ex* prefly alferts the Holy Ghoft to be God. Moreover, That the Holy Ghoft is ' truly God, coequal to the Father and Son, is plain, in that the Scriptures afTert him to be, to have, and to do whatfoever the Father or Son is, hath, or doth, as God. For, Is the Father and Son eternal ? fo is the Spirit, Hebrews ix. 14. Is God the Father and the Son everywhere? io is the Spirit, Vfdlm cxxxix. 7. Is God the Father, and the Son, a wife, under- ilanding, Myftery of the Trinity, 9 5 ftanding, powerful, and knowing God> \ fo is the Spirit, Ifaiah xi. 2. Are we j baptized in the Name of the Father, and the Son ? fo are we baptized in the Name of the Holy Ghoft. May we Sin againft the Father and the Son > fo may we Sin too againft the Holy Ghoft. Nay, the Sin againft this Per- fon only is accounted by our Saviour to be a Sin never to be pardoned, Matthew xii. 31, 32. We may Sin a* gainft God the Father, and our Sin may be pardoned : We may Sin againft God the Son, and our Sin may be par- doned ; But if we Sin or Speak againft the Holy Ghoft, that ftiall never be forgiven^ neither in this worlJ, nor yet in that which is to come. But if the Holy Ghoft be not God, how can we Sin againft him> or how comes our Sin againft him only to be unpardon- able, unlefs he be God ? I know it is not therefore unpardonable becaufe he is God, for then the Sins againft the Father and the Son would be un- pardonable too, feeing they both are God as well as he : Yet thou eh this Sin is not therefore unpardonable, be- caufe he is God, yet it could not be unpardonable unlefs he was God. For, fuppofing t)6 Thoughts upon the fuppofing him not to be God, but a Creature, and yet the Sin againft him ro be unpardonable, then the Sin a- gainfl a Creature would be tinpardcm- able, when Sins againft God himfelf are pardoned : Which, to fay, would, itfelf, I think, come neat to the Sin againft the Holy Ghoft. But feeing our Saviour defcribes this unpardonable Sin, by blafpheming or fpeakmg againft the Holy Ghoft, let them have a care that they be not found guilty of it, who dare deny the Holy Ghoft to be really and truly God, and fo blafpheme and fpeak the worft that they can againft him* III. We have feen what Ground we have to believe, that there are Three Perfons in the Godhead, and that eve- ry one of thefe Ferfons is Go>d, we are now to confider the Order of thofe Perfons in the Trmity, dcfcribed in the Words before us, FirJ}^ The Father , and then the Son, and then the Holy Ghoft 5 every one of which is really and truly God ^ and yet they are All but One real and true God. A Myfteiy which we arc a great I Myftery of the Trinity^ py all bound to believe, but yet muft have a great Care how we fpeak of it 5 , it * being both eafy and dangerous to nii- itake in exprefling fo myfterious a Truth as this is. If we think of it. How hard is it to contemplate upon one numeri- cally Divine Nature, in more than one and the fame Divine Perfon ? or, upon Three Divine Perfons in no more thati One and the fame Divine Nature > If We fpeak of it. How hard is it to find out fit Words to exprefs it> If I fay. The Father, Son, and Holy Ghofl: bp Three, and every One diftindly (Jod, it is true ; But if I fay. They be Three, and every one a diftinfl: God, it is falfe. I may fay, The Divine Pferfons are di- ' ftind in the Divine Nature: But J cannot fay. That the Divine Nature is divided into the Divine Perfons. I m^ fay, God the Father is One God', i and the Son is one God, and the Holy I Ghoft is One God : But I cannot fay, I That the Father is Oi\t God, and the ! Son Another God, and the Holy Ghofl a Third God. I may fay. The Father begat another who is God ^ yet I can- not fay. That he begat another God. I And from the Father and the Son pro- } ceeded another who is God 3 yet I H cannot 98 Thoughts upon tht mn po cannot lay, from the Father and tht Son proce^dcth another God. Fai?, all this while, though their; Nature b< the fame, their Perfons are diftinel:?Jni and though; their TerfonS be diftind'. ilill their Nat^af e js. the faine. . So thalj , though the Father be the Firft Peivi ^Jjoxi in the Qo4head, the Son the Set- 'rCp.\^^ and the, Holy Ghoft thel Third : yet the taller is not the Firft, the SoOi '.a Second, and the Holy Ghoft- a Third; God. So hard a thing is it to word So great a Myftery aright ^ or to fit fo high a Truth with Expreflions fuitabb and proper to it^ without going one way or another from it. And there- fore I fhall not ufe many words about it, left fome ftiould flip from. me uiif becoming of it ; But, in as few Terms as lean, l.will endeavour to ftiew, up- on what account the Father is the Firft, the Son the Second, and the Holy Ghoft the Third Perfon in the Trinity. jF/r/?, therefore. The Father i? placed iirft, and really is the Firft Fcrfpii, not as if he was before the other Two, for they are all Coeternal ^ but becaufe th? other Two received their ElleiKe from iiim ; For the Son was .begotten of the ' ' li' Father, n it I Myflery of the Trinity, ^g Father t and the Holy Ghoift proceed^ ■. sth botn from Father and Son : And^ therefore the Father is termed by the Primitive Chriftians, e*^* }y A.ij/n Qi'diftt^^ rhe Root and the Fountain of Deity. As. n Waters there is the Fountain or Wellt fiead 5 then there is the Spring that boils ip out of that Fountain ^ and then there is he Stream that flows both from the Foun-_ ainand the Springy and yetallthefeare;. ' )ut one and the fame Water ; So here, God he Father is the Fountain of Deity ^ the ■)on, as the Spring that boils up out of ' hat Fountain 5 and the Holy Ghoji, that. ^ lows from both, and yet all Three is mt one and the fame God. The fame Ifo may be explained by another ,fami- iar Inftancc: The Sun, you know, be- ets Beams, and from the Sun and kams together, proceed both Light nd Heat : So God the Father begets be Sor^, and from the Father and Son ogether, proceeds the Spirit of Know- ?dge and Grace ; But as the Son is pt before the Beams, nor the Beams lefore the Light and Heat, but all are ogether: So neither is the Father be- Dre the Son, nor Father or Son be- 3re the Holy Ghoft, but only in order nd relation to pne another ; In which H 2 only ICO Thoughts upon the only refpe^t, the leather is the firft Pex* fon in the Trinnj. Secondly^ The Son is tjre, fecond Per- fmi, who is called the Son; yea, and tile only begotten Son of God^ bccaufe hi was begotten of the Father, ' not S ot-liers 'a*i*e5^'^'^ Spiritual Regeneration^ biit by Ef^hlAF Generation, . as none but himfelf is : *For the opening where- (if,-'we muft ktKJw, that God. that niacfi^ aJl things fiiiitful, is not hitnfelf SterrJ or Barren , but he that hath giveii Power to Animals, to, generate an^ produce others-' m theif' bwri Nature, is' himfelf much 'more able td producf one, not only like himfelf, but of the felf-fame Nature with himfelf, as he did in begetting his Son by cohimunica- t^ing his own unbeg'otten EflTenc^ .^nd Nature to him. For tile Perlbn of tKfe Son was moll certainly begotten of* tlwj Father, otherwife he would not be Wi Son 3 but his EHence was unbegotten, otherwife he would not be God. And therefore' the higheft ApprehcnfioriS that we can frame of this great Myfte- ry, the Eternal' Generation of the Soil of God, is only by conceiving the Pef- fon of the Father to have communica- '^ tec Myfteiy of the Trinity, i o i ted his Divine EfFence to the Perfon of the Son. And fo of himfeif b'e- getting his other Self the Son, by xommunicating his own Eternal and \inbegotten Effence to him. I fay, by Communicating of his Ellence, not 'of his Perfon to him, for then they wotifd he both the fame Perfon, as now the^ 'are of the fame Ellence : The Elfence of the Father did not beget the Son by communicating his Perfon to him, but the Perfon of the Father begat the 'Son by communicating his Elfence to iiim. 5 fo that the Perfon of the Son h begotten, not communicated ^ but the Effence of the Son '^ 'Gpmmunicated riot begotten, '^ This Notion of the ' Father's beget- ting the Son by comnninicating. his Effence to him, I ground upon the Sons own Words, who certainly bed knew how liimfelf was begotten 5 for\ c^ the Fathef, faith he, hath life in "himfeif fo hath he given to, the Son to have life in hhnfelf John v. 2^. To have Life in himfeif, is an Efien- tial Property of thft Divine Nature^ 4nd therefore wherefocver that is gi-. i^en, or communicated, the Nature it- lOi Thoughts upon the itfelf, mufl: needs be given, and com- municated too. Now here we fee how God the Fa- ther Communicated this his Ell^ntial Property, and fo his ElFence to the Son 3 and, by confequence, though he be a diftin^a Perfon from him, yet he hath the fame unbegotten Effence with him: And, therefore, as the Father hath JLife in himfelf, fo hath the Son Life in himfelf^ and fo all other ef* fential Properties of the Divine Na- ture, only with this Perfonai Diftin- <3:ion , that the Father hath ■ this Life in himfelf, not from the Son, but from himfelf 5 whereas the Son- hath it, not from himfelf but from the Father ; Or, the F|ither is Gpd, df: himfelf, not of the Son 5 the Son i? the fame God, but from the Fathci^ not from himfelf^ and, therefore, npt the Father, but the Son is rightly cal- led by the Council of hlce, God of God, Light of Light, yea, very God of very God, Thirdly, Having tjier : For the Father is of himfelf, re^'' ' ' ceiving his ElTence neither from the I Son, nor from th^ Spirit, and therefore I is, in Order, before both ^ the Son re- j ceived his Eifence from the Father, not from the Spirit, and therefore, in Order^^ is before the Spirit, as. well ^s after the Father ^ but the Spirit receiving his Ef- fence both, from the Father and the Son, muft needs, in Order, be after both, I confefs, the Spirit is no where in Scripture faid to proceed from the Son, and therefore the incerting this into the \Wicene Creed^ was the occafion of that Schifm betwixt the Weftern and Eaftern Churches, which hath now continuefT fer many Ages 5 in which, \ think,' both Parties are blameworthy^ xh^We^ fiern Churches for incerting this Claufe f," H 4 fqllowing 104 Tbomhts upon, the following into the ISicene Crewi-, with- out the Confent of a General Council 5 and the Eaficrn for denying fo plain a Truth as this is : For though the Spi- rit be not fa id to proceed from the Son, yet he is called the Spirit of the Son^ Galatians iv. 6. Rom. viii. 9. which, queflionlefs, he would never have been, did not he proceed from the Son, as well as from the Father. And , verily, the Father communicating his own individual EfTence, and fo what* foever he is (his Paternal Relati- on excepted) to the Son , could not but communicatje this to him alfo, even to have the Spirit proceeding from him, as it doth from himfelf ; So that as whatfcever the Father hath Ori- ginally in himfelf, that hath the Son< by Communication from the Father j So hath the Son this, the Spirit's pro-^ cpeding from him by communication | from the Father, as the Father hath its in himfelf: And the Spirit thus pro- ceeding both from the Father and the j Sipn, hence it is that he is placed af^ ter both, not only in the Words be-^ fore us, but alfo in i John^ v. 7. and fi^j dftwhcre. ". . §r-i. Froiiu Myftery of the Trinity, i o 5 From what I have hitherto difcour- fed concerning this great Myflery^ the Trinity in Unity ^ and Unity in Trinity^ I fhafl gather fome few Inferences, and fo conclude. I. Is the Son God, yea, the fame God with the Father? Hence I ob- ferve, what a flrange Myftery the Work of Man's Redemption is, that God him- felf fhouid become Man. And he that . was begotten of his Father, without a Mother, from Eternity, (hould beBorn of his Mother, without a Father, in Time^ that he who was perfed God, like unto the Father, in every thing, his Perfonal Properties only excepted, (hould alfo be perfed Man, like unto ' us in all things, our perfonal Infirmi- ties only excepted^ that he that made the World, fhouid be himfelf made in it^ that Eternity fhouid ftoop to Time, Glory be wrapt in Mifery, and the Son of Righteoufnefs hid under a Clod of Earth 5 that Innocence fhouid be betrayed, Juflice condemned, and Life itfelf fhouid die, and all to redeem Man from Death to Life. Oh Won- der of Wonders ! hpw juftly may we fay }o6 Thoughts upon the fay with the Apoflle , without Con- troverfy^ great is the Myjiery pf Qod- lijiefs, I Tim. iii. i/5. 2. Is the Spirit alfo G 0,1? ? Hence I obferve. That it is God filpu-o that can make us Holy 5 for feeing the Scripture all along -afcribes our Sai-w^i- iication unto the Spirit of Go.d, and yet the Spirit of God is himfelf really and truly God, it necellarily follow- eth, that the fpecial Concurrence and Jnfluence of Almighty God himfelf is iieceilary to the making us really and truly Holy. ••:Yi;'i' 9. Are all Three Perfons in" the Tri- nicy one and the fame God ? Hence I inferr, They are to have one and the fame Honour conferred upon them, and pne and the fame Worth ip per- fbrrned unto them. Or, ^s our Saviour himfelf faith. That all Men jhould ho^ miir the Son, even as they honour the Father^ John v. 25. And ye believ^ i^i God, believe alfo in ine^ John xiv. %, And as z^e pray to the Father, fo Ihould 'ipe pray to the ^on too, as the A- ppflles did, Luke xvii. 5. and St, Stephen^- 4<^s vii. 59. ^fpd §t. P Nor know what Sins are forbidden, nor what Duties are enjoyned in it } That none can plead, efpecially amongft us who have the Gofpel fo clearly revealed, fo fully inter- preted, fo condantly preach'd to us as we liave. Infomuch that if there be any one Perfon amongft us, that underftands not what is neceilary to be known, in order to our everlafting Happinefs, it is becaufe we will not : wilfully (hutting our Eyes againft the Light. r But what then fhall we impute this won- der to, that Chrift ians are generally as bad as I Heathens ? Does Chrift in his Gofpel difpence with their Impieties, and give them Indul- gences for their Sins, and Licenfe to break tlie Hjoral Law ? It is true, his pretended Vicar at Rowe doth fo , but far be it from us Thoughts upon Worldly Riches, 1 1 ■> us to father our Sins upon him, who came into the Wor]d on piirpofe to fave us from them, hideed if we repent and turn from Sin, he hath both purchafed and promifed Pardon and Forgivenefs to us, but not till then : But hath exprefly told us the con- trary, affuring us that except we repent we muft all perijlj, L« or the Prophets .* I am not come to dejiroy, hut to fulfil. But I hope there is none of us but have better learned Chrift than to think that he came to patronize our Sins, who Wcisfent to blefs us, by turnhig away every one ofiisfrotn our Iniquities , AEl, iii. 26. But how come Chriftians then to be as bad and (inful as other Men ? Is it becaufe they are as defti- tute as other Men of all Means whereby to become better ? No, this cannot pofTibly be the reafon; For nothing can be more I 2 certain^ ii6 [ bought s Hpon I For Idly Riches, certain, than that we all have, or at leaft may, if we will, have whatfoever can any ways conduce to the making us either holy here or happy hereafter. We have the way that leads thereto revealed to us in the Word of God, we have that Word fre- quently expounded and applyed to us^ we have all free Accefs not only to the Ordi- nances which God hath appointed for our Converiion, but even to the very Sacra- ments themfelves, whereby our Faith may be confirmed, and our Souls nourifhed to eternal Life. And more than all this too, we have many gracious and faithful Pro- mifes , that if we do but what we can , God for Chrift's fake will afford us fuch Afliftances of his Grace and Spirit, where- by we fhall be enabled to perform univer- fal Obedience to the moral Law, fuch as God for Chrift's fake will accept of, in- ftead of that Perfedion which the Law requires. So that now, if we be not all as real and true Saints, as good and pious Chriftians as ever lived, it is certainly our own Faults: For we have all things necef- fary to the making of us fuch , and if we were not wanting to our felves, it is irn- poilible we fhould fail of having all our Sins fubdued under us, and all true Grace and Vertue implanted in us. Infomuch -that fince the Chriftian Religion was lirft a revealed Thoughts upon Worldly Riches, 1 1 revealed to the World , there have been certainly Millions of Souls converted by- it, who now are glorify 'd Saints ia Heaven, which once were as finful Creatures upon Earth as we nov/ are. But it feems they found the Gofpel an efFedual Means of Converfion and Salvation , and therefore it cannot be imputed to any Defedl in the Gofpel, or the Chriftian Religion, that we are not all as good Men as ever lived, and by confequence better than the ProfefTors of all other Religions in the World. But what then (hall we fay to this won^ der of wonders, that Chriftians themfelvesin our Age live fuch loofe and diffolute Lives as generally they do? What Ihould be the reafon that all manner of Sio and Evil ihould be both pradifed and indulged a- mongft us, as much as in the darkeft Cor- ners of the World , upon which the Go- fpel never yet fliined? Why when we have fearched into all the reafons that poflibly can be imagined , next to the Degeneracy and Corruption of our Nature, this muft needs be acknowledged as one of the chief and principal, that Men living upon Earth, and converfing ordinarily with nothing but fenlible and material Objeds , they are fo much taken up with them, that thofe di- vine and fpiritual Truths , which are re- vealed in the Gofpel , make little or no I 3 Iippref- 1 1 8 Thoughts upon Worldly Riches. Impreflion at all upon them , though they hear what the Gofpel faith and teacheth, yet they are no more affeded with it, nor concerned about it, than as if they had ne- ver heard of it, their AfFeclions being all bent and enclined only to the things of this World. And therefore it is no wonder, that they run with fo full a Career into Sin and Wickednefs, notwithftanding their Frofcf- iion of the Gofpel, feeing their natural Propenfity and Inclination to the things of this World , are fo ftrong and prevalent within them, that they will not fuffer them to think ferioufly upon, much lefs to con- cern themfelves about any thing elfe. The x'Kpoftle, in his Epiftle to Timotfy^ Chap. vi. endeavouring to perfuade Men from the over eager Defire of earthly Enjoy- ments, preiTes this Confideration upon us, that fuch an inordinate Defire of the things of this World betrays Men into many and great Temptations, K^t. S,and9. And then he gives this as the reafon of it, Ver. lo. For the Love of Money is the Root of all E- vih^ that is, in brief. The Love of Riches and temporal Enjoyments is the great rea- fon why Men are guilty of fuch great and atrocious Crimes as generally they are 5 there being no Evil but what fprings from this, as from its Root and Originc, which is fo plain a Truth, fo conftantly and uni- verfally Thmghts upon Worldly Kkhes. 1 1^ verfally experienced in all Ages, that the Heathens themfelves, the ancient Poets and Philofophers , could not but take no- tice of it. For Bion the Philofopher was wont to fay that (pihotpfueJic^ the Love of Money was j^^txicw fj^^mhii the MetrO' polls of Wickednefs, And ApoUodorus ,' (piXccf>^vQ/.a,^ y!i 'Tiuvi' hi ' When thou fpea- keji of the Love of Money , thou men- tionefi the Head of all Evils, for they are all contained in that. To the fame pur- pofe is that of the Poet Phocylides, y Si (piXo^p-nf^awbYi jLtJjTwp ^lis"^^^ ccmiatii, itoe Love of Riches is the Mother of all Wic- kedriefs. What thefe faw by the Light of Nature, hath here divine Authority ftam^ ped upon it^ God himfelf aiTerting the fame thing by his Apoftle , ^^ct, y> 'jiUi^m "-r i^^-nMv 'Qxv i " ''■ ■ ^. From this Efteem for, and Compla- cency in Money or Wealth , it follows that Men are flill defirous of having more, placing their Happinefs only in Riches, be- caufe they think they can never be happy enough, therefore they think too they are never rich enough. Hence how much foe- ver they have, they (till defire more, and therefore Covetoufnefs in Scripture is or- dinarily exprefTed by -c7;vgo»'g|/a, which pro- perly (ignifies an inordinate Defire of ha- ving more, which kind of Defires can ne- ver be fatisfyed, becaufe they are able to defire mere than all the World, and to raife themfelves as high and as far as the infinite Good itfeif. Now fuch a Love of Money as this is ,- confiding in having a real Efteem for it, in taking Pleafure and Pelight in it, and in longing and thirfting ^fter it, this is that which the Apoftle here 12 2 Thoughts upon Worldly Riches, here faith is the Root of all Evil-^ that is, it is the great and principal Caufe of all forts of Evil that Men are guilty of, or ob- noxious to^ which, that 1 may clearly de- monftrate to you , we muft firll knbw in general that there are but two forts of Evil' in the World, the Evil of Sin, and the E- vil of Puni(hmentor Mifery^ and the Love of Money is the Caufe of them both. To begin whh the Evil of Sin, which is the only Fotantain from whence all other Evils flow, and itfelf doth certainly fpring from the Love of Money, as much or more than from any thing elfe in the whole World. Infomuch that the greateft part of thofe Sins which any of us are guil- ty qf, proceeds from this Mafter Sin, even the Love of Money, as might eafily be (hewn from a particular Enumeration of thofe Sins which Men generally are addi- That they are fo careful and induftrious in the Profecution of their worldly Defigns, fo negligent and remifs in looking after Heaven ? What is or can be the reafon of thefe things, but that inordinate Love and Affedion they have for Money, or the things of this World, which makes them fo eager in the purfuit of them, that they forget they have any thing elfe to mind, and fo much taken up with worldly Bufi- nefs, that God, and Chrift, and Heaven, and Soul and all, muft give way to it> Oh, the Folly and Madnefs of finful Men ! what a ftrange corrupt and degenerate thing is the Heart of Man become ! that we ihould JhoHghts upon Worldly Riches, 12 j fhould be fo fooiifti and unwife as to pre- fer our Bodies before our Souls, Earth be- fore Heaven, Toys and Trifles before the eternal God, the worft of Evils before the beft of Goods, even Sin itfelf, with all the Miferies that attend it, before Holinefs and that eternal Happinefs which is promi- fed to it ! And all for nothing elfe but the Jove of a little Pelf and Trafh, which hath no other worth but what our own diftra- ded Fancies put upon it. And if the Love of Money be the Root of fo many Sins of Omiffion, how many Sins of Commiflion muft needs fprout from it? Indeed they are fo many that it would be an endlefs thing to reckon them all up, and therefore I (hall not undertake it, but (hall mention only fuch of them as every one upon the firft reading (hall acknow- ledge to be the curfed Offspring of this one fruitful and big-bellyed Sin of Covetouf- nefs, or the Love of Money, of whidh Ci- cero obferves, that ISulhtm efl Officium tarn fanSum atque folenne , quod non avaritia comminitere atque violare foleat. So we may fay on the other fide too. That there is no Sin fo great and horrid, but Covetoufnefs will fometime put Men upon it. Is Idolatry a Sin ? yea certainly, one of the greateft that any Man can be guilty of, and yet nothing can be more plain, ^>...-^. 5 than 1 28 Thoughts upon Worldly Riches, than thatCovetoufnefs,wherefoever it comes, draws it along with it ^ infomuch that e- very covetous Man is ailerted by God him- felf to be an Idolater, Epb. v. 5. and Co- vetoufnefs to be Idolatry itfclf, CoL iii. 5. And the reafon is plain ^ for what is Ido^ Jatry but to give that Worfliip to a Creature which is due only unto Gdd? But what higher Afts of VVorfhip can we perform to God, than to love him and to truft on hiai^ which it is certain revm^cp veto us. Man gives to his Moneys and therefore Cove- toufnefs is here called (pfAccpfog^'q:, the Lovd of Money. And we cannot but be all fenfibld what Truft and Confidence Men are wont to repofe in their Eftates and Incomes. But fuch will fay, we do not fall down before our Money, nor pray unto it;> but they truft on it, and that is infinitely more than bare praying to it: And though they do not bow down before it in their Bodies, yet they make all the Faculties of their Souls to bow and ftoop unto it^ they love and defire it, they rejoyce and de- light in having of it, they are grieved and troubled for nothing lb much as the part- ing with it , nor fear any thing fo much as the lofing of it. But they will fay again, we do not facrifice to our Bags, nor burn Incenfe to our Eftates j we never did, nor intend to offer n Thoughts upon Worldly Kiches. 129 — ■ offer fo much as a Lamb or Calf unto it ! It is true, they do not, but they offer that which is far better, they offer the Poor to it, fuffering them to perifli with Hunger, Thirft and Cold, rather than relieve them with that neceffary Maintenance which God hath put into their Hands for them , they offer their own Bodies to it, expofing them to Heats and Colds , to Dangers and Ha- zards both by Sea and Land , and all for Money ^ yea, they offer their own Souls to it likewife, as a whole Burnt-Offering, giving them to lie fcorching in Hell Flames to Eternity , and that upon no other Ac- count but to get Money: And tell me which are the greateft Fools, and the mofl odious Idolaters, fuch as offer Beafts to the Sun and Flames, or fuch as offer them- ^.-^ felves both Soul and Body to Dirt and ^^-^ Clay? We cannot but all acknowledge the latter to be far the worfe , and by Confe- quence the covetous Man to be the grca- tefl Idolater in the World, and that too only becaufe he is a covetous Man. MoFvEovER, is not Extortion and Op- preflion a Sin } and yet we all know that it is the Love of Money that is the only caufe of it. Is not Strife and Contention a Sin> whence comes it but from our lufting af-- ter Money, Jac, iv. i. Is not Perjury a Sin? Is not Corruption of Juflice a Sin? Is K not I JO Thoughts upon Worldly Riches, not Cheatins; and Coufenage a Sin> Is not Pride and Haughtinefs a Sin? Is not un- righteous dealing betwixt Man and Man a Sin? Is not Theft and Robbery a Sin? Is not Treafon and RebeHion a Sin? Are not ail thefe Sins, and great ones too ? But whence fpring thefe poyfonous Fruits into the Lives of Men, but from the bitter Root of Covetoufnefs in their Hearts? It is the Love of Money that makes thefe Sins fo rife among us : It is this that makes Men forfwear themfelves, and couzen o- rhers ; It is this that oft-times makes Fa- thers ruin their Children, and Children to long for the Death of their Fathers : It is this that makes Neighbours go to Law, and Brethren themfeives to be at variance : It is this that makes. Men flrive to over-reach ^ch other, and to bhnd the Eyes of thofe they deal with : It is this that hath caufed fome to murder others, and others to de- ftroy themfeives. What Ihall I fay more? There is no Impiety that can be committed againfl God, nor Injury that can be offe- red unto Men, but the L.ove of Money hath been the Caufe of it in others, and will be fo in us unlefs it be timely pre- vented, and therefore it may^ well be ter^ med the Root of all Evil of Sin. And it being the Root from whence 3II the Evil of Sin fprings , it muft needs be; 3 the Thoughts upon Worldly Riches. 151 the Root of the Evil of Puniftiment and Mifery too : Mifery and Punifhment being the neceffary confequent of Sin. Indeed Y^ this Sin carries its Mifery along with it, ■' as Seneca himfelf faw by the mere Light I' of Nature, faying, Nulla avaritia fine poe- na efi^ quamvis fatis fit ipfa pcenaruf/i. No A- var'ice is without Fimiflomeiit, thd it he itfelf Pimiihment ejioitgh. For what a Torment is it for a Man to be always thirfty, and never able to quench his third? Yet this is the Mifery of every covetous Man, whofe thirft after Money can never be fatisfyed, and who is fo defirous of having more, that he can never enjoy with Comfort what he hath^ loving Money fo well that he grud- geth himfelf the ufe of it. Hence the fore- faid Author obferved , That i7i nulkim a- ; varus hojiiM eji , i« fe ipfam peffimiis , The covetous Man is good to none^ but worft of all to hi?nfelf. And as this is the natural Confequent of this Sin in itfelf, fo is it the ordinary Puniftiment that God inflids upon Men for it, not futfering them to take any Pleafure in the ufe of what they love, Eccles. vi. i, 2. And befides that, what Cares and Fears, what Labours and Travels, what Dangers and Hazards doth the Love of Money put Men upon ? How do they rack their Brains, and break their Reft to get it , and when it is gotten , K 2 what 132 Thoughts upon Worldly Riches. :1 what Fears are they always in left they fhould lofe it again ? What Grief and Trouble do the poor Wretches undergo for every petty Lofs that befals them? So that every covetous Man is not only niiferable, but therefore miferable becaufe covetous. But if their Mifery be fo great in this Life, how great will it be in that to come? Concerning which there are two things to be obferved : Firft, that the very having of Riches makes it very difficult to get to Heaven, Matth. xix. 25, 24, 25. Lw^.xvi. 19, 22. Hence Jgar was afraid of them, Vrov, XXX. 8. Neither do we ever read of any of the Patriarchs, Prophets, or the Saints recorded in Scripture, to have been guilty of this Sin, unlefs Bariich, who is reproved for it, Jer. xlv. 5. And as the having of Money makes it difficult to get to Heaven , fo the loving of it makes it impoilible to keep out of Hell. For fo long as a Man is covetous, he is liable to every Temptation, ready to catch at every Bait that the Devil throws before him ;, fo that he is led by him as he pleafeth, till at length he be utterly de- Ihoyed, i Tim. vi. 9. Aiid therefore the fame Apoftle elfewhere tells us , that the Covetous have no Inheritance in the King- dom of God, but the Wrath of God will moft certainly fall upon them, Eph. v. 5, 6. But Thoughts upon Worldly FJches, i :; 5 But the Wrath of God is the greateft Evil of Punifhment that it is poffible for Men to bear : Indeed it is that which being once incenfed makes Hell-fire. And yet we fee 'that the heat of our Love to Money will enkindle the flames of Go4's Wrath againft us, yea and fuch flames too as will never be quenched, Mark ix. 44. And fo for the little feeming tranfient Pleafure they take in getting, or keeping Money now, they muft live in Mifery and Contempt , in Shame and Torment for evermore. Thus now we fee that the Love of Money will not only put us upon the Evil of Sin, but it will alfo bring the Evil of Punilhment upon us, both which the A- poflle here, Ver. 9, 10. imputes to this Sin. And therefore he both well may and muft be underftood of both thefe forts of , Evil, when he faith, that the Love of Mo- ney is the root of all Evilj which, the Pre- mifes confider'd, I hope none can deny. I And need I then heap up more Arguments I to difTuade Men from this Sin, and to pre- vail with them to leave doting upon the World and loving Money ? Is not this one Argument of it felf fufficient ? For is it poflible for us to indulge our felves in this Sin, now we know it is the root of all E- vil? And that if we flill love Money, there is no Sin fo great bat we may fall K 3 into 134 Thoughts upon Worldly Riches. into it, and no Mifery fo heavy but it will fall upon us. Surely if this Condderation will not prevail upon us to defpife and contemn, rather than to love and delire this World, for my part 1 know not what can. Only this I know, that fo long as Men continue in this Sin, all Writing and Preaching will be in vain to them ^ and fo will their Hearing be , their going to Church, their reading the Scriptures, their hearing them read and expounded to them *, all this will fignify nothing, this root of all Evil is (till within us, and it will bring forth its bitter fruit, do v.diat we can. And therefore as ever we defire to profit by what we hear, as ever we deiire to avoicf any one Sin whatfoever, to know what happied means to cfcape either prefenl; Torment or eternal Mifery, as ever we defire to be real Saints, and to manifefl; our felves to be fo, to go to Heaven, and live with God and Chriil: for ever , let not our Affeclions be entangled any lon- ger in the briars and thorns of this lower World, let us beware of loving Money; Jf Riches encrcafe, let lis not fet our hearts upon them, Pfal. Ixii. 10. but fcorn and de- fpife them hereafter as much as ever here- tofore we have defired or loved them. But I cannot, I dare not but in Cha- rity believe and hope, that by this time my Reader? Thoughts upon Worldly Riches, 155 Readers are fomething weaned from their doting upon this prelent World, and defire to know how they may for the future get oiF their afFedions from it, fo as to have this root of all Evil extirpated, and quite plucked up from within them. I hope this is now the defire of all, or at leaft of moil of them ^ and therefore I Ihall now endea- vour to (hew them how they may infalli- bly accomplifli and effect it. In order ifhereto, • I. Let fuch Perfons often confider with themfelves how unfuitable the things of this World are for Affeciions and Love, which was defignd only for the chiefeft Good. When God implanted the AfFedion of Love within us, he did not intend it fhould be the root of all Evil, but of all Good unto us •, and therefore he did not give it us to place it fondly upon fuch low and mean Objeds as this World prefents unto us, but that we fhould love Himfeif with all our hearts and Souls, Dezit, \u 5. And furely he infinitely deferves our Love more than fuch Traih can do. 2. Let them remember that fo long aS they love Money, they may pretend what they pleafe, they do not love God, i fob. ii. 15. nor Chrift, Mat,x. 37. LuL xiv, 26. and by cenfequence they have no true Religion at all in them, Jarn, i, 27. K 4 5. Let 156 . ThoHgbts upon Worldly Riches, 3. Let them often read and ftudy our Saviour's Sermon upon the Mount, where he pronounces the meek and low, not the rich and mighty, to beblelTed^iW^^f. v. 3,4. and weigh thofe flrong and undeniable Ar- guments which he brings, to prevail upon us not to take thought for the World, nor trouble our Heads about the impertinent Concerns of this tranlient Life, Mat. vi. 24, 25, 26, 27, 28. 4. Let them labour to confirm anc^ flrengthen their Trufl: and Confidences dh the Promifes of God, who hath allured us, that if we love and fear him, he will take care of us, and provide all things necellary for us, Mat. vi. 33. This is the great Argument which the Apoftle ufes, Heb, xiii. 5, 6. 5. Let them remember that they are called to higher things than this World is able to afford them : The Chriifian is an high and heavenly Calling ^ we are called by it, and invited to a Kingdom and eter- nal Glory, I Thejf. 2. 12. and therefore ought not to fpend our time about fucli low and paultry Tralh as Riches and Wealth. 6. Let them g-et above theWorld, let their Converfation be in Heaven, and then they will foon look down upon all things I here below as beneath their Concern. Vi- lefcimt Thoughts upon Worldly Riches, 157 lefcunt temporalia^ cum deftderantur Aterna^ faid St. Gregory. He that ferioufly thinks upon and defires Heaven, cannot but vilify and defpife Earth. Oh what Fools and Madmen io the bleffed Angels, and the glorified Saints in Heaven, think us poor Mortals upon Earth to be, when they fee us bufying our felves about getting a little refin'd Dirt, and in the mean while ne- gleding thofe tranfcendent Glories which themfelves enjoy, although they be ofFer'd to us ! 7. Let them never fuffer the Vanity of all things here below to go out of theix minds •, but remember ftill, that get what they can, it is but Vanity and vexation of Spirit, as Solomon himfelf aiTerted upon his own Experience, though he be fure had more than any of us are ever hkely to en- joy. And let them not only often repeat the words, but endeavour to get them- felves convinced throughly of the truth of them, which their own Experiences duly weighed, and rightly applied will foon do. 8. Let it be their daily Prayer to Al- mighty God, that he would take off their AfFedions from the World, and incline them to himfelf, as David did, faying, /«- dine my heart to thy TeJli?nonieSj and 7iot to Covetoufnefsj Pfal. cxix. 36. To i:;8 Thoughts tipon Worldly Riches. To all thefe means, let them add the con- ftant and ferious Confideration of what they have here read, that the Love of Money is the root of all Evil-, afiaring themfelves that if they will not believe it now, it is not long before they will all find it but too true by their own fad and woful Experi- ence 5 when they fhall be (tripp'd of their prefent Enjoyments , and fo turn Bank- rupts in another World, where they will be caft into Prifon without ever having a farthing to relieve themfelves, or fo much as a drop of water to cool their entlamed tongues. By thefe and fuch like means none of us but may fupprefsthe Love of Money in us, which is the root of .'ill Evil, and fo avoid or prevent all the Evil which other wife will proceed from it. Whether any of my Readers will be perfuaded to ufe thefe means or no, I know not •, howfoever let me tell them, that if they are loath to llrive to get their Affections deaden'd to the World, it is an infallible fign that they are too much in love with it, and that this root and feed of all manner of Evil re- jiiams in them •, nor can it be expeded they will be perfuaded to any one Duty what- foever, until they are firft prevailed upon to do this, even to mortify their Lufts and Affedions to the things of this World. For fo Thoughts upon Worldly Riches. i 39 fo long as thofe are predominant within us, no Grace whatfoever can Ije exerted, nor Du- ty performed, nor any Sin avoided by us. But oh how happy would it be, if it Ihould pleafe the molt high God to fet what I have here faid fo home upon any, as to induce them to fet themfelves ferioufly for the future, to the eradicating or roo- ting up this Love of Money out of their hearts ! what a holy , what a blefled , what a peculiar People fhould we then be , and how zealous of good works ! Then we fhould take all opportunities of performing our Devotions to Ahnighty. God ;, then we fhould have as many at the Sacrament, as at a Sermon ;> then our Churches would be filled all the week,; as, well as on Sundays^ and the eternal GpH conftantly worfhipped with Reverence and godly Fear ^ then we would take dehght in cloathing the Naked, feeding the Hun- gry, and relieving the OpprelTed : Theii there would be no fuch thing as cheating and coufenage, as lying and perjury, as ftrife and contention amongft us. But we (hould all walk hand in hand together in the ways of Piety, Juflice, and Charity upon Earth, until at length we fhall come to Heaven, where we fhall be fo far from loving or defiring Money, that we IhaU account it as it is', even drofs and dirt ^ where i^o Thought s upon Worldly Riches, where our Affcdions fhall be wholly taken up with the Contemplation of the chiefeft Good, and we fhall folace our felves in the Enjoyment of his Perfections for ever- more. Thoughts upon Worldly Riches, Sect. IL TImothy after his Converfion to the Chriftian Faith, being found to be a Man of great Parts, Learning, and Piety, and fo every way qualified for the work of the Miniftry, St. Paul who had planted a Church at Epbefus, the Metropolis or chief City of all JJia, left him to drefs and pro- pagate it, after his departure from it, gi- ving him Power to ordain Elders or Priefts, and to vifit and exercife Jurifdiftion over them, to fee they did not teach falfe Do. 6lrines, i Tim. i. 5. That they be un- blameable in their Lives and Converfations, 1 Tiw. V. 7. and to exercife Authority o- ver them, in cafe they be other wife, i Tim, V. 19. And therefore it cannot in reafon but be acknowledged that Twwthy was the Bi(hop, Superintendent, or Vifiter of all the Thoughts upon Worldly Riches, i2(.i the JJ/an Churches, as he was always af- ferted to have been by the Fathers of the Primitive Church, as Eufeh'ws reports, fay- ing, T/jt>to'Gg©«» "f cv e(psa&} 'rm^iydaiA i?T>pai T. They have more Temptations to Sin, to Luxury, to Covetoufnefs, to the love of this World, to the negled of their Duty to God, to Pride and Seif-conceitednefs, to Security and Prefumption, Luk. xii. 19. 2. It is harder for them to get to Hea- ven, than it is for others , and by confe- quence, the richer they are, the more dan- ger they are in of being miferable forever, Mat.xix, 25. Whence our Saviour himfelf denounceth a Wo upon them that are rich, ■Luk. vi. 24. and St. James bids them weep and bowl for their miferies^ Jac. v. i. And therefore advifes us to rejoice rather at Poverty than Riches, Jac. i, 9, 10. Now thefe things being confidered, as fpoken by God himfelf, none can deny but that the rich are moil certainly in a worfe condition than the poor ^ and by confequence, that Men have no caufe to be proud, or high minded, nor to glory in their riches, Jer. ix. 23. And therefore whatfoever outward BlelFmgs God hath beflowed upon us, Let us not be loigh minded^ hit fear , Rom, xi. 20. 2. NoFv truft in uncertain Riches, which I confefs is a very hard Leiion for a rich iiyian tp learn, nothing bemg more difficult L 4 thai! 1^2 Thoughts upon Worldly Riches. than to have Riches, and not to truft in them, as our Saviour himfelf intimates, in explaining the one by the other, as things very rarely levered, Markx. 23, 24. But certainly it is altogether as foolifti a thing to truft in Riches, as it is to be proud of them. For, 1. They of themfelves can ftand us in no ftead, they cannot defend us from any evil, nor procure us any good ^ they cannot of themfelves either feed us,or cloath us, or refrefh us, or be any ways advanta- geous to us, without God's Bleffing, ?rov, xi. 4. How much lefs can they be able to deliver us from wrath to come. No, we may take it for a certain truth, our Riches may much further our eternal Mifery, but they can never conduce any thing to our fu- ture Happinefs. 2. If we truft in them, be fure they'll fail us, and bring us into Mifery and De- folation , for to truft in any thing but God, is certainly one of the" higheft Sins we can be guilty of, it is in plain terms Idolatry , and therefore He that trufhth in riches, is jureto fall^ Prov. xi. 28. For this is to de- ny God, Job xxxi. 24,25,28. 9. They are but uncertain Riches, they mtike themfelves wings and fly away, Prov. xxiii. 5. Theyare in continual motion, eb- bing and flowing, and never continuing in on Thoughts upon Worldly Kiches, 153 one ftay. So that you are never fure of keeping them one day •, and what reafon then can we have to truft on them? E- fpecially confidering, that they are not on- ly uncertain, but uncertainty it felf, as the word here fignifies, Tnift not in the uncer- tainty of riches. But in the living God • He, he is to be the only Objed of our truft, whether we have, or have not any thing elfe to truft on 5 or to fpeak more properly, there is nothing that we can upon good Grounds make our truft and confidence, but only him, who governs, anddifpofeth of all things, accor- ding to his own pleafure. So that it is he, and he alone that giveth us all things richly to enjoy. It is not our Wit or Po- licy, it is not our Strength or Induftry, it is not our trading or trafficking in the World, it is none but God that giveth us what we have. Bent. viii. 18. Prov,x. 22. And as it is he that maketh Men rich, fo he can make theyi poor again, when he himfelf pleafeth ^ and they have caufe to fear he will do fo too, unlefs they obferve what is here charged upon them. There are four Duties ftill behind , which we are here commanded to charge all thofe who are rich to obferve. I. That they do good. In treating of which I might fhew the feveral Qualihca^ tions I 54 ThoHghts upon Worldly Kicbes. tions required to the making np of an A- dion good, as that the matter of it muft be good, as commanded, or at lead allow- ed by God, that the manner of performing it be good, as that it be done obediential- ly, underflandingly, willingly, chearfully, humbly, and (incerely, and that the end be good too, fo as that it be direded ulti- mately to the Glory of God. But not to infill upon that now, I fhall only confider what kind of good Works the Rich are here commanded to do , as they are rich Men. And they are two, Works of Piety, and Works of Charity. I. They are here commanded to do works of Piety ^ where by works of Piety I mean not their loving and fearing, and honouring of God, nor yet their praying to him, their hearing his Word, or praifing his Name, for fuch works of Piety as thefe are, the pooreft as well as the richeft Per- fons amonglt us are bound to do, where- as the Apoftle here fpeaks only of fuch works as they who are rich are bound to do, upon that account becaufe they are fo. And therefore by works of Piety here, I under- |iand fuch works as tend to the Honour of his Name, to the Performance of W^or« fliip and Homage to him , to the Encou- ragement of his Minifters, the propagating of his Gofpel, and the Converfion of Sinr per^ Thoughts upon Worldly Riches, 155 ners to him^ all which they are bound to do, to the utmoft of their Power, out of the Eftates which for thefe purpofes he hath entrufted with them. For thus they are exprefly commanded to honour the Lord with all their Subftance, or Riches, and with the Firft-Fruits of all their Increafe, Prov, iii. 9. And the reafon is, becaufe God is the univerfal Proprietor, the Head Landlord of all the World , and we have nothing but what we hold under hini^ nei- ther are we any more than Tenants at will to him, who may fine us at his own Plea- fure, or throw us out of PofTeiEon when- foever he fees good. Now left we fhould forget this , even upon what Tenure it i^ that we hold our Eftates, God hath en- joy ned us to pay him, as it were, a Quit- rent , -or Tribute out of what we poliefs , as an Acknowledgment that it is by his Fa- vour and Blefling alone that we do polTefs it. So that whatfoever we do, or are able to offer to him, is but a due Debt which we owe him, which if we negled to pay him, we lofe our Tenure, and forfeit what we have to the Lord of the Mannor, the fupreme PolTelTor of the World. Hence it is, that in all Ages, they who were truly pious, and had a due fenfe of God upor^ th^ir Hearts, were always very careful tq pay this their Homage unto God 5 infomuch that 1^6 IhoHghts upon Worldly Riches. that inany of them never thought they could give enough to any pious Ufe , wherein to teftify their Acknowledgment of God's Dominion over them , and his Kight and Propriety in what they had. A notable Inftance whereof we have in the Children of Ifrael -^ for when the Taberna- cle was to be built for the Service and Wor- fhip of God , they were fo far from being backward in contributing towards it, that they prefently brought more than could be ufed in the buildmg of it, ExeJ, xxxvi. 5, 6, 7. So it was too in the building of the Temple, which David, and the Chiefs or Nobles of Ifrael^ made great Preparati- ons for, I Chroth xxix. 6, 7, 8. And that they did this, thereby to acknowledge God to be the Lord and Giver of all , is plain from the following words, Ver. 11, 12, 15. The fame was alfo obferved in the build- ing of the fecond Temple, as the railing the firft out of its Rubbilh, wherein it had lain for many Years. And as for Chrifti- ans, I need not tell you how forward thofe who have been truly pious, have always been in doing fuch works of Piety, feeing mofl of the Churches in Chriftendom, or be fure in this Nation, have been erefted by particular Perfons. And it is very ob- fervable, that the more eminent any Place or Agt hath been for Piety and Devotion, the Thoughts upon Worldly Kiches, 157 the more pious works have been always done in it, for the Service and' Worftiip of Almighty God 5 which plainly fhews, that where fuch works are wanting, wliatfoever Pretences they may make, there is no fuch thing as true Piety, and the Fear of God. And therefore, as ever we defire to mani- feft our felves to be what we profefs, true Chriftians indeed, Men fearing God, and hating Covetoufnefs, we muft take all Op- portunities to exprefs ourThankfulnefs un- to God for what we have, by devoting as much as we can of it to his Service and Honour. 2. Besides thefe works of Piety to v/ards God , the Rich are enjoined alfo works of Charity towards the Poor, which though they have an immediate reference to the poor, yet God looks upon them as given to himfelf, ?rov, xiv. 31. Ch. xix. 17. Matth. XXV. 40. Hence it is that God ac- cepts of fuch works as thefe alfo , for part of the Tribute which we owe him •, where- by we acknowledge the Receipt of what we have from him, and exprefs ourThankful- nefs unto him for it , without which we have no ground to exped a Blefling upon what we have, nor that it fhould be really good to us. For^ as the Apoflle tells us, every Creature of God is good^ if it be recei- ved with Tha7ifkgivingf not elfe, iT/w.iv.4. 5 But ji 58 Thoughts tfpon kVortdly Kiches. X^— - . . I • - -m . — — ,. .,1 I ■■■■I.I l,». „ ■ ■ But no Thankfgiving is acceptable but that which is exprelFed by works as well as words. And therefore it is neceiTary for us to pay this Duty and Service to God, out of what we have, in order to the clean- fing and fanUuted and un- clean to us , as our Saviour himfelf inti- mates, Luk. xi. 41. A thing much to be confidered. For I verily believe that the great reafon why fo many Eftates are? blafted fo foon, and brought to nothing a- mongft us, is becaufe Men do not render unto God his Duty and Tribute out of what they have, and therefore it is no woii^ der that God in his Providence turns them out of PoHeirion, and gives their Eftates to other Perfons, who ihail be better Tenants to him , and be careful to pay him the Duties which he requires of them. And therefore, in order to Mens fccuring their Eftates to thcmfelves and Fofterity , it lA abfolutely neceilary that they obferve th« Duty which we are here recommended to charge upon all that are rich in this World*, even to do good with \Vhat they have, and not only fo, but 2. To be rkb too in good works \ that is, not only to do good, but to do as mueh 2 good T^ bought s upon Worldly Riches, i^^ good as they are able with their Riches, fo as to proportion their good works to the Riches which God hath given them wherewith to do them, according to the Apoftle's Dircdion, I Cor, xvi. 2. Thus in the place before quoted, Lwc.xi. 41 . where our Saviour bids the Phari- fees to give Alms of fuch things as they have. His words are mi' oiovnnx S^Ti r eXin^rrvMlw^ Give Alms as much as ye are able, for fo the words properly fignify. And verily what- foever we do, unlefs it be as much as we can, God will not look upon us as doing any thing at all : For we muft not think to compound with him. When he hath gi- ven us all we have, he expeds that we render all that he requires of us, that is as much as we are able to pay unto him. As if a Man owes you Money, you will not accept of part inftead of the whole ^ fo neither will God from us 5 we all owe hiw as much as we are able to devote to hig Service and Honour, and we muft nor think to put him off with part of it: Fot he reckons that he receives nothing from us, unlefs it be proportionable to what he hath beflowed upon U9. But how little foever it is that we give or offer to him, if it be but anfwerable to our Eftates, it will be accepted by him. This our Savi- our himfelf hath affured us of, Markxiu 4 3 J 44. From whence we may certainly conclude 1 6o Thoughts upon Worldly Riches, conclude, that there is not the pooreft Per fon whatfoever but may be as rich in good works as the richelt, becaufe God doth not meafure the goodnefs of our works by their bulk or quantity, but by the propor- tion which they bear to our Eftates: So that he that gives a penny may do as good a work as he that gives a pound, yea and a better too, becaufe his may be as much as he is able, whereas the other's is not. I wi(h all Men would ferioully weigh and Gonfider this, left otherwile they go out of the world without ever having done one good work in it : For we may alfure our felves, he that is not thus rich in good works, doth no good at all with his Riches. But it is farther to be confidered here that this Expreflion, rich in good works, implies that good works are indeed our principal Riches •, and that Men muft not compute their Riches fo much from what they have, as from what they give and de- vote to God. For what we have is not ours, but God's in our hands •, but what we give is ours in God's hands, and he ac- knowledgeth himfelf our Debtor for it, in that he tells us that we lend it to him, and promifeth to pay it us again, Prov, xix. 17. And therefore they who caft up their Ac- counts to know how rich they are, ought not Thoughts upon Worldly Kiches, i6i ■ not to reckon upon what they have lying by them, nor upon their Houfes and Lands that are made over to them, nor yet upon what is owing to them by Men -, but fhould reckon only upon what they have given to pious or charitable Ufes, upon what Treafure they have laid up in Hea- ven. For whatfoever they may think at prefent, I dare allure them, that will be found to be their only Riches another day. And therefore if any- one delires to be rich in- deed, let him take my Advice, do what good he can with the Riches he hath, and then he will be rict enough : For this is the way to be rich in good works. But in order unto that, he muft likewife obferve what follows, to be 3. Ready to difiribute •, that is , ready upon all occafions to pay his Tribute unto God, whenfoever he in his Providence calls for it ^ taking all opportunities of do- ing good, and glad when he can find them, GaL vi. 10. Thus therefore whenfoever any opportunities prefent themfelves of ex- preffing our thankfulnefs unto God, by works either of Piety or Charity, whatfo- ver other bulineifes may be negleded, we muft be fure to lay hold on that. For I dare fay, that there is none but will ^ant me that there is all the reafon in the world that God (houldbe ferved in the firft place, M and i62 Thoughts upon Worldly Riches. and that he fhould have the firft fruits of all our Encreafe, Prov. iii. 9. Exosl.xxiu. 19. Deut. xxvi. 2. And therefore we cannot but acknowledge, that works of Piety to- wards God, and of Charity to the Poor, or as the Scripture calls them in general good works, are always to be done in the firft place 5 and whatfoever other works may be -omitted, be fure they muft not. But we ought ftill to be as ready to pay our Duties unto God, as we are to receive any thing from him, as ready to give as to receive •, and by confequence as Men let no opportunities flip wherein they can encreafe their Eftates, they are much lefs to let any opportunities pafs wherein they can any way improve their Eltates for God's Glory and others Good ^ but they ought to be ready upon all Occafions to diftri- bute what they can upon charitable and pious Ufes. 4. Willing to comtmrmcate ^ as we muft do it with a ready hand, io we muft do it with a willing Heart too. Thus we are enjoined to ferve God willingly, i Chron, xxviii. 9. and chearfully, 2 Cor, ix. 6, 7. Indeed God accepts of none but free-will Offerings. If we be not as willing to do good v/orks as we are to have wherewith to do them, we may be confident God will nevec* accept of them. And therefore in 2 plain Thoughts upon Worldly Riches. 1 65 plain Terms, if any would be rich in good works as becometh Chriftians, and as it is our intereft to be, they muft not flay till they be . compelled, perfuaded, or intrea- ted by others to do them •, but they muft fet upon them of their own accord, out of pure obedience unto God, and froirr a due fenfe of their conftant dependence upon him, and manifold obligations to him 5 yea fo as to take pleafure in nothing in the World fo much as in paying their Refpeds and Service to Almighty God, i Chron, xxix. 14, 15, 17. Now to encourage the Rich to employ their Eftates thus in doing good, the Apo- ftle adds in the laft place, that this is the way to lay up for themfelves a good foun- dation agahifi the time to come, that they may lay hold on eternal Life, A ft range Ex- preilion ! yea fuch a one , that had not St. Faul himfelf fpoke it, fome would have been apt to have excepted againft it for an Error or Miftake. What, good Works the Foundation of eternal Life ? No, that is not the meaning of it •, but that good works are the Foundation of that blelTed Sentence which they ftiali receive who are made Partakers of eternal Life, as is plain from our Saviour's own yvords, Mat> xxv. 34.35,3^- M 2 And 1 ^4 Thoughts upon Worldly Riches, And verily although there be no fuch intrinfick value in good works, whereby they that do them can merit any thing from God by their doing of them ^ yet no- thing can be more certain, than that God of his infinite Mercy in Jefus Chrifl will fo accept "of them as to reward us for them in the World to come. For this our Sa- viour himfelf doth clearly intimate to us, in the Place before quoted, as alfo, Mat. vi. 20. Luk, xii. 93. Litk. xvi. 9. that is, diftribute and employ the unrighteous or deceitful Riches you have in this World in fuch a way as is moft pleafing and ac- ceptable unto God, that fo he may be your Friend, and receive you into everlafiing Habitations, when thefe tranfient and un- liable Riches fail you. From whence I beg leave to obferve, that to do good with what we have is the only way whereby to improve our Eftates for our own good, fo as to be the better for them both in this and alfo in the World to come. The Rab- bins have a good Saying, that npix pQQ n^Q good works are the Salt of Riches, that which preferves them from Corruption, and makes them favoury and acceptable unto Ged, as alfo ufeful and profitable to the Owners. Unlefs we do good with our Eftates, we forfeit our Title to them by the Non-payment of the Rent-charge which God Thoughts upon Worldly Riches. 1 6 ^ God hath referved to himfeJf upon them •, and therefore we may juftly exped every moment' to be caft out of PolTeffion^ or howfoever though he may forbear us a while, yea fo long as we are in this World, what good, what benefit, what comfort fhall we have of our Eftates in the World to come > Certainly no more than the rich Man in the Gofpel had, when he lay fcor- ching in Hell-fire, and had not fo much as a drop of water to cool his enflamed tongue. Whereas on the other fide, if we do good with our Eftates, if we devote them to the Service of God, and to the Relief of the Poor, by this means we (hall not only fe- cure the PoiTelTion of them to our felves here, but fhall alfo receive comfort and benefit from them in the World to come , fo that our Eftates will not die with us, but we ftiall receive benefit by them, and have caufe to blefs God for them unto all Eternity. The Apoftle himfelf afiuring us. that by this means we fnall lay up for our felves a good foundation for the tme to come, fo as to lay hold on eternal Lfe. This one Argument being duly weighed, I hope I need not ufe any more to perfuade Men to do good with what they have, and to make the beft ufe of it they can. For I know 1 write to Chriftians, at leaft to fuch as profefs themfelves to be fo^ and M 3 there- 66 Thoughts upon Worldly Ktches, therefore to fuch as believe there is ano- ther World befides this we live in, and by confequence that it concerns them to pro- vide for that, which, as I have (hewn, we may do in a plentiful manner, by the right Improvement of what God hath entrufted with us in this World. What then do the generality of Men mean to be fo flack and remifs in laying hold on all opportunities of doing good ! What, do they think it pof- (ible to iofe any thing they do for God ! or do they think it poflible to employ their Eftates better than for his Service and Ho- nour who save them to us ! I cannot be- lieve any think fo •, and therefore muft needs advife the Rich again and again not to lay up their Talent in a Napkin, but to ufe their Eftates to the beft advantage for God and their own Souls, that fo when they ^0 from hence into the other World, they may be received into eternal Glory, with a JFell done good and faithful Ser- vants, enter yon into your Majier^s Joy. But fearing left thefe moral Ferfuafions may not prevail fo much upon my Rea- ders as 1 delire they might, they muft give me leave farther to tell them, that I am here commanded to charge them that are rich in this World, to be rich alfo in good works: And therefore feeing, as I have ftiewn, there are few but who in a Scrip- ture- Thoughts upon Worldly Riches. i6j ture-fenfe are rich in this world, in obe- dience to this Command which here is laid upon me, in the Name of the moft high God, I charge you, and not I only, but the eternal God him.felf, he wills and requires all thofe whom he hath blefTed with Riches in this world, that they he not high-minded , nor tritjl in uncertain Riches, but that they put their whole Trufl and Confidence only in the Living God, whofe all things are, and who gives us whatfoever we have : That they do good with what he hath put into their hands, laying it out upon works of Piety towards him, and of Charity to the Poor, that his WorQiip may be decently performed, and the Poor liberally relieved ^ that they be rich in good works, driving to excel each other in doing good in their Generation ^ that they be ready every moment to dijlvi- hitte, and always willing to communicate to every good work, wherein they can pay their Homage and exprefs their Thankful- pefs to him for what they have. M 4 ThoH^hts 1(58 Thoughts upon Self- deny al, ThE moft glorious Sight queftionlefs that was ever to be feen upon the face of the Earth, was to fee the Son of God here, to fee the fupreme Being and Governour of the World here •, to fee the Creator of all things converfing here with his own Creatures , to fee God himfelf with the nature, and in the fliape of Man, walking about upon the furface of the Earth, and difcourfing with (illy Mortals here \ and that with fo much Majefty and Humi- lity mixed together, that every expreffion might feem a demonftration that he was both God and Man. It is true, we were not fo happy as to fee this blelTed Sight 5 how- foever, it is our Happinefs that we have heard of it, and have it fo exadly defcri- bed to us, that we may as clearly appre- hend it as if we had feen it : Yea, our Sa- viour himfelf hath pronounced thofe in a peculiar nianner bletred, who have not feen^ and yet have believed^ Joh. xx. 29. that is, who never faw Chrifl in the Manger, nor in the Temple, who never faw hini pro- flratc before his Father in the Garden^ nor fiftned by Men unto his Crofs •, who never faw him preaching the Gofpel, nor work- ing Thoughts upon Self-deny aL 169 ing Miracles to confirm it ^ who never favv him before his Paflion, nor after hisRefur- fedion, and yet do as firmly believe vvhat- foever is recorded of him, as ifthev had feen it with their Eyes. Such Perfons our bleifed Saviour himfelf afierts to be truly bleifed, as having fuch a Faith as is the Subftance of things hoped for, and the evi- dence of things not feeUy Heb. xi. I. Hence therefore, although we lived not in our Saviour's time, and therefore faw him not do as never Man did, nor heard him fpeak as never Man fpake, we may notwithftanding be as blefled, or ra- ther more blefied than they that did. If we do but give credit to what is afferted of him, and receive and believe what is reprefented to us in his holy Gofpels, where by Faith we may ftill fee him working Miracles, and hear him declaring his Will and Pleaiure to his Difciples, as really as if we had then been by him. And therefore whatfoever we read in the Gofpel that he fpake, we are to hearken as diligently .to it, as if we 'heard ihim fpeak it with our own Ears, and be as careful in the performance of it, as if we had received it from his own Mouth ; for fo we do, though not immediately, yet by the infalHble Pen of them that did fo. And feeing he never fpake in vain, or to no purpofe, nor fuffe- red 1 70 ThoHghts upon Self-deny al. red an idle or fuperfluous word to proceed out of hisfacred and divine Mouth \ what- foever he afTerted, we are to look upon as necellary to be beheved, becaufe he aver- ted it. And whatfoever he commanded, we are to look upon as necellary to be ob- ferved , becaufe he hath commanded it ^ for we rauft not think that his Affertions are fo frivolous, or his Commands fo im- pertinent, that it is no great matter whe- ther we believe the one und obey the other or no : No, if we exped to be juftified and faved by him, he expeds to be believed and obeyed by us, without which he will not look upon us as his Difciples, nor by confequence as Chriftians, but Strangers and A Hens to him , whatfoever our Pro- feflions and Pretences are. It is true , we live in an Age where- in Chriflianity in the general notion of it is highly courted, all Seds and Parties amongfl: us making their Pretences to it, whatfoever Opinions or Circumftances they differ in, be fure they all agree in the external Pro- fellion of the Chrillian ReligioH, and by confequence in the acknowledgment that they ought to be Chriftiaas indeed. But I fear that Men are generally miftaken about the notion of true Chriftianity, not think- ing it to be fo high and divine a thing as really it is ;, for if they had true and clear con- • T Thoughts upon Self-deny aL 171 conceptions of it, they would never fancy themielves to be Chriftians, uponfuch low and pitiful grounds as ufually they do, making as if Chriftianity confided in no- thing elfe, but in the external performance of fome few particular Duties, and in ad- I hering to them that profefs it •, whereas Chriftianity is a thing of a much higher and far more noble nature, than fuch would have it ^ infomuch , that did we but rightly underffcand it , methinks wc could not but be taken with it, fo as to re- folve for the future to the utmoft of our power to live up to it, to which could f be an inftrument of perfuading any, how happy (hould I think my felf > Howfoever it is my Duty to endeavour it, and for that purpofe I (hall now clear up the true notion of Chriftianity, that we may know, not what it is to be ProfeiTors and Preten- ders to Chriftianity, but what it is to be real Chriftians, and true Difciples of Chrift Jefus, fuch as Chrift will own for his in another World. Now to know whom Chrift will accept for his Difciples, our only way is to conr fult Chrift himfelf, and to confider what it is that he requires of thofe that follow him, in order to be his Difciples ^ a thing as eafily underftood, as it is generally dis- regarded 3 for nothing can be rpore plaiq, than 172 JhoHgbts upon Self-deny al, than that Chrift requires and enjoins all thofe that would be his Difciples, to ob- ferve not only fonie few, but all the Com' mands that he hath laid upon us. Te are my friends^ faith he, and therefore my Dif' tiples, if ye do whatjoever I command you^ Joh. XV. 14. So that unlefs we do what- foever he commands us , we are fo far from being his Difciples, that we are in- deed his Enemies. Nay, they that would be his Difciples, muft excel and furpafs all others in Vertue and good Works. Here- in^ faith he, is my fa1,ber glorified^ that ye hrmg forth much fruity fo jjjall ye be my difciples^ Joh. xv. 8. yea and continue in them too, Joh. viii. 91. He tells us alfo, that they that would be his Difciples, tnufi love him above all things^ or ratJier, hate all things in comparifon of him, Luc, xiv. 26. And that they love one another^ as he hath loved them, Joh. xiii. 55. To name no more •, read but St. Mat. xvi. 24. and there you may fee what it is to be a Chrift ian in- deed, or what it is that Chrift requires of thofe who would be his Difciples. If any man will come after me^ let him d^ny him- felf, take up his Crofs, and follow me. Did we but underftand the true meaning of thefe words, and order our Converfations accordingly, we fhould both know what it is to be true Chriftians, and really be fo our Thoughts upon Self- deny df, 1-7^ our felves. For I think there is tiothing that Chrift requires of thofe who defire to be his Difciples, but we fhould perform it, could we but obferve what is here com- manded 5 which that we may all do, I fhall endeavour to give the true meaning of them, and of every particular in them, as they lie in order. Firft , faith he , If any man will come after me^ that is, If any Man will be my Difciple •, for Mailers ye know ufe to go before. Scholars and Difciples to follow after. And our Saviour here fpeaks of himfelf under the notion of a Mafter, that hath Difciples coming after him, and faith, that if any one would be one of his Difci- ples, fo as to go after him, he muft deny himfelf take tip his crofs and follow him. So that here are three things which our blefled Saviour requires of thofe that would be his Difciples, and by confequence of us who profefs to be fo ;, for I dare fay, there is none of us but defires to be a Chriftian, or at leafl to be thought. fo 5 for we all know and believe Jefus Chrift to be the only Saviour of Mankind, that none can feve us but he, and that there is none of us but he can fave, and that all thofe who truly come to him for Pardon and Salvation, (hall moft certainly have it: Hence it is that we would all be thought at leafl fo wife, 5 and 1 74 Thoughts jtpon Self-deny al. and to havcfo much Care of our own Souls as to go after Chrid, and be his Difciples. I hope there are but few but who really defire to be fo. But I would not have any think that it is fo eafya Matter to be aDif- ciple of Chrill, or a real and true Chrifti- an, as the World would make it •, no, we may alTure ourfelves , that as it is the higheft Honour and Happinefs we can at- tain unto, fo we Ihall tind it the hardeft matter in the World to attain unto it • not in its own Nature, but by reafon of its Contrariety to our natural Temper and In- clinations. For here we fee what it is that our blefled Saviour requires of thofe that would go after him, even nothing lefs than to deny themfelves, take up their CrolTcs, and follow him. All which are far grea- ter things than at the lirll fight or reading they may feem to be. For hrft , faith he , If any one will come after me^ let him deny hhnfelf^ which being the firit thing which Chrift requires of thofe that go after him, it is neceilary that we I'earch more narrowly into the Nature of it. For if we fail in this, we cannot but fail in all the reft. And there- fore, for the opening of this, 1 fhall not trouble the Reader with the various Expo-- fitions, and the divers Opinions of learned Men concerning thefe words, but only mind Thoughts upon Self-denyaL 175 mind him in general, that the Self-denyai here fpoken of is properly oppofed to Self- love, or that corrupt and vicious Habit of the Soul , whereby we are apt to admire and prefer our own Fancies, Wills, Defires, Interefts, and the like, before Chrift him- felf, and what he is pleafed either to pro- mife to us or require of us. And there- fore, when he commands us to deny our felves, his Will and Pleafure in general is this , That we do not indulge, or gratify our felves in any thing that (lands in Op- pofition againft, and comes into Competiti- on with his Intereft in the wbrld, or ours in him, howfoever near and dear it may be unto us. But to deny our felves what- foever is pleafing to our felves, if it be not fo to God and Chrift too, fo as not ttf live to our felves, but only unto him that dy- ed for us , to live as thofe who are none of our own, but are bought with a Price, and therefore fliould glorify God both in our Souls and in our Bodies , which are his, I C^r. vi. 19, 20. But feeing this is not only the firft Leffon to be learnt by Chrift's Difciples, but that which is necef- farily required in order to whatfoever elfe -he commands from us, I (hall fhew you more particularly what it is in your felves that you are to deny. F1RST3 176 Thoughts upon Self -deny al. First, you muft deny your own Reafons in Matters of divine Revelation, fo as to ufe them no farther than only to fearch in- to the Grounds and Motives that we have to believe them to be revealed by God. For this being either proved or fuppofed , iVe are not to fufFer our Reafons to be too curious in fearching into them, but believe them upon the Word and Teftimony of God himfelf , who is the fupreme Truth , or Verity itfelf. Foa we who by all our Art and Cun- ning cannot underftand the reafons of the moft common and obvious things in Na- ture, muft not think to comprehend the great Myfteries of the Gofpel, which tho' they be not contrary to our Reafons, are infinitely above them. For the ?iatnral Man receiveth not the things of the Spirit ofGod^ for they are FooliJJmefs to him, net' ther can he know them becaufe they are fpi- ritnally difcerned^ i Cor, ii. 14. So that to the underftanding of the things of the Spirit, or which the Spirit of God hath re- vealed to us, there is a great deal more re- quired than what we have by Nature, even the fupernatural Aflirtance of the Spirit himfelf that revealed them. And there- fore if any Man amongfi us feemeth to he wife in this Worlds let him become a Fool that he may he wife^ j Cor, iii. 1 8. that is. He r, ■ ■ ■ ■ \ Thoughts upon Self- deny a l. ijj He that would be wife unto Salvation, inufl: look upon himfelt as a Fool, as one incapable by Nature of underftanding the things thai belong unto his everlalling Peace, without both- the Revelation and Afliftance of God himfelf , and therefore mi.ift not rely upon his own Judgment, but only upon God's Teftiinony in what he doth believe^ not believing what his Rea- fon , but what God's Word tells him ^ ^ looking upon it as feafon enough why he fhould believe it, becaufe God hath faid it. 1 know this is an hard Dodrine to Flefh and Blood. For ^sjoh tells us, Vain Man would he ivife , though Man be horn like a wild Jfs's Colt , Job xi. 12. Though by nature we be nver fo foolifli, vain and ig- norant, underftanding the great Myfleries of the Gofpel no more than a wild Afs*s Colt doth a mathematical Demonftration, yet howfoever we would fain be thought very wife Men, yea fo wife as to be able to comprehend Matters of the higheft, yea of an inlinite Nature, within the narrow compafs of our finite and (hallow Capaci- ties. But this is that v/hich we muft de- ny our felves in, if we defire to be Chrift's Difciples, fo as to acquiefce in his Word, and believe what he aiferts , only becaufe he aiferts it, without fuffering our Reafon to interpofe, but looking upon his Word N as 178 TboHghts upon Self-deny al. I _ _ I as more than all the Reafons and Argu- ments in the World befides. ■ 2. You mull deny your own Wills. Our W^ills, it is true, at iirft were made upright and perfed , every way correfpondent to ^ .the Will of God himfelf, foasto will what he wills, that is what is really Good, and to nill what he nills, that is what is really Evil. But being now perverted, and cor- rupt with Sin, our Wills are naturally in- clined to the Evil which they (hould be a- verle from, and averfe from the Good which they (hould be inclined to. So that inftead of chufing the Good and refufing the Evil, we are generally apt to chufe the Evil and refufe the Good: Yet for all that our VVills are thus crooked and per- verfe, we cannot endure to have them crof- fed or thwarted in any thing, but would needs have our own Wills in every thing, io as neither to do any thing our felves, nor yet have any thing done to us, but .juft as bur felves will, who Will ufually juft contrary to what we fhould. But now they that would be Chrift's Difciples, muft not be thus felf-willed,. but deny them- felves the fullilling of their own Wills , when it doth not confift with the Will of God to have them fulfilled. This our Lord and Mafler hath taught us by his Example as well as Precept, fyw£. Father, if Thoughts upon Self-denyal. i -79 if thou be wiJItng remove this Cup from me^ nevertheless not my Will but thine be done ^ Lttk. xxii. 42. Where we may obferve that our bleiled Saviour, as Man, could not but have a natural Averfenefs from Death, as all Men by Nature have, and that without Sin. Yet though Chrift's Will, as Man , was never fo pure and perfed , yet he wholly fubmits it to the Will of God. He manifefted indeed that it was the Will of that Nature which he had af- fumed, not to fufFer Death, faying, if it be poffibk let this Cup pafs from me ^ but he (hews withal that the Will of Man muft ftill. be fubjed. to the Will of God ^ and that Man, even as Man, muft deny his own Will , whenfoever it runneth not exadly parallel with God's, faying, neverthelefs, not my Will but thine be done. And if Chrift hirafelf denyed his own moft pure and perfed Will , that his Fa- ther's might be accomplifhed, how much more Caufe have we to deny our Wills, which by nature are always contrary to his Will, yea and, to our own Good too, pre- ferring generally that wKich is evil and deftrudive to us, before that which is tru- ly good and advantageous for us? And ve- rily a great part of true Chriftianity con- fifteth in thus fefigning our Wills to God's, not minding fo much which way our own N 2 Incli- 8o 1 bought s upon Self-deny al. inclinations bend as what his Fleafure and Command is. A notable inftance whereof we have in old £//, who e]uefl:ionlefs could not but be very willing that the Iniquity of his Sons might be forgiven, and his Fa- mily profper in the World, yet howfoever when God had manifefled his Pleafure to him, that his Houfe (hould be deihoyed, he fubmittcd his own Will wholly unto God's, faying, Ic is the Lord, let hm do what feeiHPAb hvn good ^ I Sam. iii. i8. And whofoever of us would be Chrifl's Difciple indeed, muft be fure thus to de- ny and renounce his own Will, vvhenfoe- ver it appears to be contrary unto God's, fo as even to will, that not his own Will but God*s be fuliilled, as our Lord and Mafter himfelf hath taught us each Day to pray. Thy Will he done in Earth as it is in Heave?!. And whofoever hath learn*d this Art of making his own Will bow .and ifoop to Gods, hath made a very good Progrefs in the Chridian Religion, efpeci- ally in that part of it which requires us to deny our felves. And feeing 'w^ mufl deny our Wills, we muft needs deny our Alfedions too, which are indeed nothing elfe but the fe- veral Motions of the Will towards Good and Evil, but ufualiy they^are fo diforder- Jy and irregular , as to place thenifelvcs 2 upon. Thoughts upon Self-deny al. i8i upon Objeds direftly oppofite to what they were defigned for *, fo that we ordi- narily love what we ought to hate , and hate what we ought to love^ defire what we ought to abhor , and abhor what we ought to defire^ rejoyce in thofe things which we ought to grieve for, and are grieved at fuch things as we ought to re- joyce in. So that if we fuifer our AfFecli- ons to move, according to their natural Tendency and corrupt Inclinations , we (hall be fo far from going after Chrift, that we fhall continually be running from him. And therefore it muft be our great Care and Study to bridle our Affedions, deny them their unlawful, and fix them upon their proper Objeds, yea, and to deny our felves too the lawful ufe of fuch things as. our AfFedions are apt to be un- lawfully placed upon. As for Example : It is lawful, yea our Duty to love our Re- lations, but if our LoVe to them becomes exorbitant, fo as to love them more than God, our Love to them muft be turned in- to Hatred in Comparifon of our Love to him, Lttk. xiv. 26. And vvhatfoever law- ful thing it is that we take Pleafure in, if once we find that our Pleafure in that ex- tinguilheth, or but damps that Pleafure which we ufed, or ought to have in God, WG are to deny our felves fuch Pleafures as N 3 thefe 182 Thoughts upon Self-deny al. thefe are, and rather difpleafe our felvcs than God. Yea we mufl: deny our felves moreover the Ufe and Enjoyment of our Eflates and earthly PofTeilions, whenfoever they come into Competition with his Glory. So that if It comes to that Point , that we mult cither leave our Eftates to enjoy Chrifl, or leave Chrill to enjoy our Eftates •, we muft be willing and ready, without a- ny more ado, to abandon and renounce whatfoever elfc we have, rather than our Intereft in Chrift. For 'indeed he is not worthy to be Chrift's Difciple that doth not prefer him before all things elfe^ nei- ther he that loves the World at all in Com- parifon of Chrift : For if any Man love the worlds the love of the Father is not in him, jjoh. ii. 15. And therefore he tTiat would be Chrift's Difciple indeed, muft fix his Heart fo faft on Chrift, that it hang loofe and indifferent as to all things here below, being no more proud of them , no more delighted in them , no more concerned about them , than as if he had them not. So that though he have all things befides Chrift, he muft have nothing but him, or at Jeaft in Comparifon of him ^ yea , be ready to part with all that he may gain Chrift. And though many of us may think this an hard Saying, we may allure oui felvc Thoughts upon Self-denyal. felves, it is no more than what we mufl: do, if we defire to be Chrift*s Difciples, Lnc, xiv. 93. Furthermore, wc mirft deny our felves thofe Sinsefpecially, and Lufts which we have or do ftill indulge our felves in, for thus the Gofpel teacheth you in a par- ticular manner , to deny ungodlinefs and ivorUly lujis^ Tit. ii. 12. And therefore we in vain pretend to be true Chriftians, fo long as we live in any one known Sin with any love unto it , or delight in it. I fuppofe none of my Readers guil- ty of all Sins, and I fear there are few but live in fome. No Man but may be natu- rally averfe from fome Sins, but it is very rare to find one that is inclined to none 5 for ordinarily every Man hath his darling, his beloved Sin, his ow^n Sin , as David himfelf once had , though he afterwards kept himfelf from ilk, PfaL xviii. 29. So I fear none of my Readers but have fome Sin, which hd may in a peculiar manner call his own , as being that which his thoughts run mod upon, and his defires are carried moft unto, which he labours moft after, and takes moft pleafure in, which he is moft loth to be reproved for and moft eafily overcome by. Now this and whatfoever other Sins any of us are addided to, we muft wholly leave, and N 4 utterly 184 Thoughts upon Self-deny al, utterly renounce, if ever we defire to be Chrift's Difciples. And therefore fo long as any of us live in any known Sin, as in Pride or Prodigality, in Oppreflion or Co- vetoufuefs, in Malice or Uncleannefs, in Drakennefs, Uncharitablenefs, or any 0- ther Sin whatfoever, we mull: not think our feives to be Chriftians indeed, Chrift will never own us for his Difciples ^ for fo long as we live in any known Sin, it is that Sin, not Chrift that is our Mafter,and therefore if we would lift our feives into his Service, we muft be fure to deny our feives whatfoever we know to be offenfive to him. There is flill another thing behind wherein we niuft deny our feives, if we de- fire to go after Chrift, and that is, we muft deny and renounce all our Self-righteouf- nefs, and all hopes and contidences from our feives, and froir> what we have done, which 1 look upon as a very great piece of Sell-denyal, for naturally \<:q are all prone to facritice to our own Nets, to burn in- cenfe to our own Drags, to boaft of our own good Works, and to pride our feives with the conceit of our own Righteoufnefs. Though we be never fo iinful, we would not be thought to be fo, but would very fain be accounted righteous, not only by Men, but by God himfelf, for fomething ox Thoughts upon Self-deny aL 185 or other which our felves do, though when all comes to all, we know not what that fliould be ^ but howfoever the pride of our Hearts is fuch, that we are loth to go out of our felves to look for Righteoufnefs, or to be beholden to another for it. And this is the reafon that Juftificaiion by Faith in Chrift hath had fo many Adverfaries in the World 5 Mankind in general being fo much in love with themfelves, and doting upon what themfelves do, that they cannot en- dure to renounce and vilifie their own Obe« dience and good Works, fo much as to think that ihey ftand in need of any other Righ- teoufnefs befides their own •, as if their own Righteoufnefs was fo perfed, that God himfelf could find no fault with it, nor make any Exceptions againft it, but muft needs acknowledge them to be juft and righteous Perfons for it. Whereas, alas! there is not the beft: Adion that ever a mere Mortal did, but if examined by the flrid Rules of Juftice, it is far from- being good, yea fo far, that God himfelf may juftly pronounce it evil, and by confequence condemn the Perfon that did it, for doing oFit. And there- fore I cannot but wonder what it is that a- ny Man doth or can do, for which he can in reafon expecl to be juftified before God, pur very Righteoufnefs being as the Pro- phet 1 86 TboHghts upon Self-deny al. phet tells, but as filchj/ rags^ and our moft holy Performances fraught with Sin and Imperfedion, and therefore fo far from ju- ftifying us, that we may juftly be con- demned for them ', but this Mankind doth not love to hear of, the pride of our Hearts being fuch, that by all means wemufthave fomething in our felves whereof to glory be- fore God himfelf. But wo be to that Perfon who hath no other Righteoufnefs but his own, wherein to appear before the Judge of the whole World. For howfoever fpe- eious his Adions may feem to Men, they will be adjudged. Sins before the eternal God. He therefore that would come toChrift, although he muft labour after Righteouf- nefs to the utmofl of his Power, yet when he hath done all, he mull renounce it and look upon himfelf as an unprofitable Ser- vant, For Chriji came not to call the ngh- teons^ hut finners to repentance^ Mat.ix. T^. that is, he came not to call fach Perfons as think they have Righteoufnefs enough of their own to ferve their turns, for fuch Perfons think they have no need of him, and therefore it would be in vain to call them ^ but he calls Sinners, that is, fuch as may perhaps be as righteous' as the o- ther, but thay do not think themfelves to be fo, but look upon themfelves as undone ■for Thoughts upon Self-deny al, 187 for ever, unlefs they have fomething elfe to truft to, than their own good Works and Obedience to the Moral Law. Such Perfons therefore Chrift came to call, and if they come to him, they cannot but find Reft and Righteoufnefs in him ^ and if any of us defire to go after Chrift, fo as to be his Difciples, we muft be fure to look upoji our felves as Sinners, as deferving nothing but Wrath and Vengeance for whatfoever we have done:, we muft renounce all our own Righteoufnefs, and be fo far from depending upon it, as to think that we have none to depend upon, for fo really we have not. And when we have laid afide all thoughts of our own Righteoufnefs, as to the mat- ter of our Juftification* before God, then, and not till then, ftiall we be rightly qua- lified to embrace anothers, even that Righ- teoufnefs which is by Faith in Chrift. Thus St.Paul, though he had as much, yea more reafon to truft in the Fleih or in himfeif than others •, for himfeif faith , that as touching the righteoufnefs which is of the law, he was hlamelefs, Phil. iii. 6. Yet faith he, what thifigs were gain to me^ thofe / counted lofs for Chrifl. Tea doubtlefs, and I count all things but lofs for the excellency of the knowledge of Chriji Jefus my Lord, For who7n I have fuffered the lofs of all things, and do count them but dung that I may 1 88 Thoughts upon Self-denyal. may win Chrifl^ and be found in him, not having mine own righteoufnefs, which is of the laTVy hit that which is through the faith of Chri(iy the right eoiifnefs which is of God Bj faith, V. 7, 8, 9. Thus therefore it is that all thofe muft do, who defire to be as St. P^w/was, real Difciples of JefusChrift, as we muft forfake our Sins, fo we muft renounce our Righteoufnefs too. It is true, this is a great and difficult part of Self-de- nyal, thus to deny our felves all that Pride, Pleafure and Confidence, which we ufed to take in the thoughts of our own Righ- teoufnefs and Obedience to the Law of God. But we muft remember that the firft thing which our Saviour enjoins thofe that come after him, is to deny themfelves. Thus Ihaveftiewn what it is in our felves that we muft deny, and how it is that we muft deny our felves, if we defire to go af- ter Chrift •, we muft deny our felves the curiofity of fearching too much into the Myfteries of the Gofpel, by the light of our o\yn clouded Reafons, we muft deny our Self-conceit, our Self-will, our Self- love, Self-interefts, Self-confidence, and whatfoever proceeds from and terminates in our fenfual and (inful felves, fo as to have no delight in nor dependence upon our felves •, yea, we muft fo deny our felves, as to be quite taken off of our for- mer Thoughts upon Self -deny aL i8p mer felves , and become other Creatures than what before we were. Thus St. Am- brofe explains thefe words, faying, Seipfum fibi homo ahneget & totus mutttur^ Let a Man deny hirnfelf to himfelf, fo as to bs wholly changed from what he was. But then you'll fay, what need is there of all this trouble, what reafon can be given that a Man muft deny himfelf before he can be a true Chriftian. To that I anfwer, it is reafon enough that Chrift hath commanded us to do it, and furely he beft knows whom he will accept of as his Difciples, and what is neceffary to be done in order to our being fo. And he hath faid in plain terms, If any man will come after me; let him deny himfelf imply- ing, that he that doth not deny himfelf, cannot go after him. But befides that, there is an impofTibi- lity in the thing it felf, that anyone fhould be a true Chriiiian, or go after Chrift, and not deny himfelf, as may be eafily percei- ved, if we will but confider what true Chriftianity requires of us, and what it is to be a real Chriftian. A true Chriiiian we know is one that lives by Faith, and not by Sight, that looks not at the things which are feen , but at thofe things which are not feen, xhzi believes whatfoever Chrift hath faid, trufteth on w^hatfoever he hath pro- ipo Thoughts upon Self-deny al. promifed, and obeyeth whatfoever he hath commanded ^ that receiveth Chrift as his only Prieft to make atonement for him, as his only Prophet to inftrucl, and as his only- Lord and Mafter to rule and govern him. In a word, a Chrift ian is one that gives up himfelf and all he hath to Chrift, who gave himfelf and all he hath to him ^ and therefore the very notion of trueChriftianity implies and fuppofes the denyal of our felves, without which it is as impoflible for a Man to be a Chriftian, as it is for a Sub- jed to be rebellious and loyal to his Prince at the fame time 5, and therefore it isabfo- lutely neceilary that we go out of our felves before we can go to him, we muft ftrip our felves of our very felves before we can put on Chrift •, for Chrift himfelf hath told us, that 'No man can fervetwo 7naJ}ers^ for etcher he will hate the one and love the other, or elfe he will hold to the one and defpife the other ^ Mat. vi. 24. We cannot ferve both God and Mammon, Chrift and our felves too \ fo that we muij: either de- ny our felves to go after Chrift, or elfe deny Chrift to go after our felves, fo as to mind our own felfifti ends and defigns in the World. Wheiv-EfoFvE I hope I need not ufe any other Arguments to perfuade any to deny themfclves in the fenfe already explained ^ 1 dare Thoughts upon Self- deny a I. ipi I dare fay there is none amongft us but would willingly be what we profefs, even a real Chriftian, and fo go after Chritl here, as to come to him hereafter. But we have now feen how Chrift himfelf hath told us, that we muft dtny cur felves^ if we defire to ferve and enjoy him. And ve- rily it is an hard cafe if we cannot deny our felves foriiim, who fo far denied himfelf for us, as to lay down his own Life to redeem ours. He who was equal to God himfelf, yea who himfelf was the true God, fo far denied himfelf as to become Man, yea, A man of forrows and acquainted with griefs^ for us, and cannot we deny our felves fo much as a Fancy, a Conceit, a Sin or Luft for him ? How then can we exped that he fhouldownus for his Friends, his Servants or Difciples ? No, he'll never do it, neither can we in reafon exped that he fhould give himfelf and all the Merits of his Death and Paffion unto us, fo long as we think much to give our felves to him, or to de- ny our felves for him. And therefore if we defire to be made Partakers of all thofe glorious things that he hath purchafed with his own moft precious Blood for the Sons of Men 5 let us begin here, indulge our Flefli no longer, but deny our felves what- foever 'God hath been pleafed to forbid. And for tl^t end, let us endeavour each- 5 E)ay I pa Thoughts upon Self-deny aL Day more and more to live above our felves, above the temper of our Bodies, and above the allurements of the World, live asthofe who believe and profefs that they are none of their own, but ChrilVs , his by Crea- tion, it was he that made us, his byPre- fervation, it is he that maintains us, and his by Redemption-, it is he that hath pur- chafed and redeemed us with his own Blood. And therefore let us deny our felves for the future to our very felves, whofe we are not, and devote our felves to him whofe alone we are •, by this we (liall manifeft our felves to be Chrift's Difciples indeed, efpecially if we do not only deny our felves, but alfo take up our Crofs and follow him-, whidi brings me to the fecond thin^vvhich our bleiTed Saviour here requires of thofe who would go after him, even to take up their Crofs, Where, by the Crofs, we are to un- derftand whatfoever Troubles or Calami- ties, inward or outward, we meet with in the performance of our Duty to God or Man , which they that would go after Chrift inuft take up as they go along, with- out any more ado, neither repining at them, nor fmking under them , for we muft not think that Chrift invites us to an earthly Paradife of Idlenefs and outward Pleafures, as if we had nothing to do or to fufFer for him. Thoughts upon Self-denyaL if^o: him. For even as Men, we cannot but iind many CrolTes in the World, but as Chriftians we muft exped more, for Chrifl: himfelf hath told us, that in the WorJd we. fhall have Tribulation, Johixvi, 93. And: therefore what foe ver we meet with, is no more than what we are to look for^ efpe- cialJy if we walk uprightly in the way that leads to Heaven, we cannot but exped to meet with many a rub, for God himfelf hath told us that it is through many tr'tbul-a- t'lon that we muft enter into the khigdo?n of heaven, jB.x'iv. 22. And therefore we mult not think to be carried up to Heaven with the breath of popular Applaufe, nor tofwim through a deluge of carnal Pleafures into the haven of everlafling Happinefs. No, we muft look to be toiled to and fro in this World,as in a raging and tempeftuousOcean, and never look for perpetual Calmnefs and Tranquillity, until we are got above the Clouds, yea even above the Sun and Stars themfelves. This World was always^ a World of trouble, and ever will be, its ve- ry Friends, and they that have their Por- tion here, can find no quiet norfatisfadion in it '^ but the Difciples of Chrift they are not of this world , as Chrift himfelf tells us, John xvii. 14. And therefore no wonder if the World frowns more upon them than others. The way they walk O ia i«P4 Thoughts upon Self-deny al, in is oppofite to the World, it is enmity it felf to the Flelh, and therefore no won- der if they meet with fo much Enmity and Oppofition here ^ the way wherein they go after Chritl is a crofs way, it is crofs to Sin, crofs to Satan, crofs to the World, crofs to our veryfelves as weareby Nature, and by confequence crofs to all Men in the W^orld but Chrift's Difciples, and therefore it is no wonder they meet with fo many croil'es in it. But howfoever, if we dcfireto go after Chrift,he hath told MS before hand what we muft exped, as he hath born the Crofs before us, he ex- peds that we now bear it after him i yea we niuft not only bear it, but take it up too ; Not that we ftiould run our felves in- to danger, but that we (hould baulk no Duty to avoid it, fo as to be willing and ready to undergo the greateft fuffering, ra- ther than to commit the leaft Sin, and to run the greateft danger rather than ne- gled the fmalleft Duty, If whilft we are walking in the narrow path of Holinefs, there happens to lie a Crofs in the way, we muft not go on one (ide nor on the other fide of it out of the paeh we walk in., nui* ther muft we kick and fpurn at it, but wc muft patiently take it up and carry k r'loi]^ with us ^ if it be a little heavy at iirit, it will foon grow lighter, and not at ail imr . : .^ dcr. Thoughts upon Self-deny aL 195 der, but rather further our progrcfs to- wards Heaven. But here we muft have a great care to underftand our Saviour's meaning, and fo our own Duty aright ^ for we muft not think that every trouble we meet with in the World is the Crofs of Chrift, for we may fufFer for our fancy or humour, or per- haps for our Sin and Tranfgreffion of the Laws of God or Men, and if fo, it is our own Crofs, not Chrift's which we take up- on us •, we may thank our felves for it, I ani fure Chrift hath no caufe to thank us : For this is thmikworthy^ faith the Apoftle, if a man far confcience towards God, endure grief fnffering ivro7igfully^ I Pet. ii. 19, 20. And therefore the Duty which our Saviour here impofeth on us , in few terms is this, that we be ready not only to do, but to fuffer what we can for the glory of God and the furtherance of the Gofpel, and that we omit no Duty, nor commit any Sin for iear of fuffering j not to think much of a- ny trouble that befals us for Chrift's fake, but rather to rejoice at it, even as the Apoftles rejoiced, that they were accounted worthy to fuffer fhame for his name^h&i. v. 41. Which was a clear inftance of their performing the Duty here enjoined both them and us, un- der the name oi taking up our Crojs. O 2 And 19 6 1 bought s upon Sdf-denyal. And 1 hope there is none of us can take it ill that Chrift hath impofed fo fevere a Ditt}^ upon us •, for we may alTure our felves he requires no more of us than what him- feh" hath undergone before, fo that we can fuffer nothing for him, but what he hath fuffered before for us. Have we grief and trouble in our Hearts ? fo had he , Mat, xxvi. q8. Have we pains and tortures in our Bodies? {o had he, Mat. xxvii. 29, 90. Are .we derided and fcoflPed at? fo was he, Mat. xxvii. 51. Are we arraigned or con- demned, yea do we fuffer death -it felf? it is no n^ore than what our Lord and Ma- iler hath done before. And let us remem- ber what he told us when he v/as upon the Earth, The d'lfcipk is not above his ma- fter^ 7wr thefervant above his lord^ Mat. x. 24. If we be Chrift's Difciples, we can- not exped to fare better in the World than Chrift himfelf did, neither indeed can we farefo bad ^ for it is impoffible that we fhould undergo fo much for him as he hath undergone for us , ours being only the Sufferings of Men, his the Sufferings of one who was Ged as well as Man •, where- by Sufferings in general are fandified to our human nature, it having already un- dergone them in the Perfon of the Son of God, fo that it can be now no difparagement at all to undergo any trouble, as hatred, rcDroach, Thoughts upon Self-denyaL 197 reproach, poverty, pain, yea death it felf^ or any other Calamity vvhatfoever in this World, feeing the Son of God himfelf, he, that made the World, underwent the f^me while himfelf was in it. And therefor^ wef need hot think it below us to (loop down and take up the Crofs of Chrift, as con tide- ring that Chrifl having born it before us, hath fo blelTed and fanditied it unto us\, that it is now become an honourable, an advantageous, yea and a pleafant Crof?, to them that bear it patiently, thankfully and conftantly as they ought to do, efpecially feeing it is fach a Crofs as leads unto a Crown 3 and whatfoever we can do or {v,^- fer for Chrift here, will be fully reconi- penced with Glory hereafter, and therefoi'e inftead of being troubled to take up our Crofs, we are rather to rejoice that we have any to take up. Thus we fee in few words what it is which our Saviour commands from us , when he enjoins us to deny ourfelve?, and take up our Crofs, even that we do not graT title our felvesin any thing that is ungrate- ful unto him, nor grudge to take up any Crofs, or fuifer any trouble we meet with in the World for his fake, thinking no- thing too dear to forfake, nor any thing too heavy to bear for him, who thought not his own Life too dear, nor the Crofs O 3 it ipS Thoughts upon Self-denyal. — I it felf too heavy to bear for us ; what now remains, but that knowing our Saviour's pleafure, we fhould all refolve to do it. There is none of us but hope and delire to be faved by him, but that we can never be, unlefs we obfervc wh^.t he hath prefcribed in order to our Salvation : Ana amongft o- ther things, we fee how he hath comman- ded lis, to deny our felves, and take up our Crofs ^ as any of us therefore defires to be Chriftians indeed, fo as to fee Chrift s face with comfort in another World, let us be- think our felves fcriouily what Sins we have hitherto indu'^ed our f;rlves in ;> I fear there are but icw, if any amongft us, but are confcious to rhemfelves, that they have and do ftill live, either in the conflant ne- gled of fome known Duty, or elfe in the frequent comrnidion of fome beloved Sin^ what that is, Idare not undertake to tell, but leave that to God and to Mens own Con- fciences^ only I defirethem to deal faithful- ly with their own Souh, and not fuffer themfelves to be fooled into a fond and vain perfuafion that they have any intereft in Chrift, or are truly his Difciples, until they deny themfelves that Sin, whatfoever it is, which they have hitherto indulged themfelves in. And let us not think that we fhall deny our felves any real pleafure orprotit, by renouncing our Sins , for what pleafure Thoughts upon Self-denyal, ipp pleafure can we have in difpleafing God, or profit in lofing our own Souls ? No, we fhail gratifie our felves more than we can imagine, by denying our felves as much as we are able, whatfoever is ofFendve or dif- pleafing unto God ^ for we may be fure, he that came into the World on purpofe to fave us from evil, commands us nothing but for our own good, neither would he ever have oblig'd us to deny our felves, if we could have been faved without it, and as for the Crofs that he was fo well ac- quainted with, that he would never have impofed it upon us to take it up, but that it is indifpenfably necelTary for us. And •therefore if we be what we pretend, real and true Chriftians, let us manifeft it to the World and to our ownConfciences, by denying our felves whatfoever Chrift hath denied us, and by obferving whatfoever he hath commanded us, even to the taking up of a,ny Crofs, that he for his own fake (hall liiffer to be laid upon us, fliil remembring, that Self-denyal, though it be unpleafant, is a mod necelfary Duty ^ and the Crofs, -though it be never fo heavy, it is but Ihort, ■ and hath nothing lefs than a Crown annexed imto it, a glorious and eternal Crown, which all thofe (hall mod certainly obtain, who deny them felves, O 4 Thoughts LOO Thoughts npofi Striding to ThoHghtJ upon Striding to enter at the Jirait Gate. AS certainly as we are here now, it is not long but we fhall all be in another World, either in a World of Happinefs, or elfe in a World of Mifery, or if you will, either in Heaven or in Hell. For thefe are the two only places which all Mankind from the beginning of the World to the end of it, miifi: live in for evermore, fome in the one, fome in the other, according to their carriage and behaviour here *, and therefore it is warth the while to take a view and profpecl now and then of both thefe places, and it will not be amifs if we do it now •, for which end, I defire the ,^eader in his ferious and compofed rhoughts 'tb attend me flrft into the celeflial Man- (ions, above yonder glorious Sun and the Stars themfelves, where not only the Che- rubins and Seraphins, Angels and Arch- angels, but many alfo of our Brethren, the Sons of Men, at this very moment are en- joying the Prefence, and finging forth the Fraifes of the 'moH: high God. Therearfe I the Spirits of- jufl Men made perfed, per- fect in themfelves, and perfed in all their Anions, perfecfly free from all both Sin and X enter at the firait Gate, 201 and Mifery, perfedlly full of all trueGracp and Glory, all their Faculties being redu- ced to that moftperfecl and excellent frame and conftitution, that their Underftandings are continually taken up with the contem- plations of the fupreme Truth, and their wills, in the embracement of the chiefeft Good ;, fo that all the Inclinations of their Souls reft in God as in their proper Centre, in whom by confequence they en- joy as much as they can deGre, yea as much as they can be made capable of defiring. For all thofe infinite Perfedions that are concentred in God himfeif , are now in their pofleflion, to folace and delight them- felves in the full and perfed enjoyment of them 5 by which means they are as happy as God himfeif can make them, infomuch that at this very moment methinks we may vail behold them fo ravifhed, fo tranfported •with their celeftial Joys, that it may juft- ly ftrike us into admiration, how ever Creatures which once werefinful, could \be made fo pure, fo perfed, and altogether 'fo happy as they are. And could we but leave our Bodies for a while below, and go up to take a turn in the new Jerusalem that is above, we could not but be raviOi'd and tranfported at the very fight both of the Place and Inhabitants, every one be- ing far more glorious than the greateft Em- perors t20 2 thoughts upon Stri*ving lo perors of this World, with nothing lefs than Crowns of Glory on their Heads, aud Scepters of RighteouTnefs in their Handb where they think of nothing but of ihe Glory of God, difcourfe of nothing but praifing him, do nothing but aJ.orc aui worfhip him-, in a word, whatfo'^vcr is a- greeable to our Natures, whatfoeveriso-fi- rable to our Souls, whatfoever can any vvay conduce to make Men happy, is fully, per- fed-Iy, eternally enjoyed, by all and every Perfon that is in Heaven. Whereas on the other fide, if we brine; down our thoughts from Heaven, and fend them as low as Hell, to confider the mod deplorable eftate and condition of thofe who inhabit the Re- gions of Darknefs , them we fiiall find as ^iferable as the other are happy 5 not only 'in that they are deprived of the Vifion and [Fruition of the chiefeft good, but like wife in I ha: they are in continual pain and tor- ment, as great as infinite Juftice can ad- judge them to, and infinite Power mflid upon them •, infomuch, that could we lay our Ear to the entrance of that bottomlefs Pit, what bowlings and fhriekings (hould we hear, what weeping and wailing and gnafhing of teeth in the midft of thofe in- fernal Flames, where, as our Saviour him- -felf tells us, The worm dieth tiot^ and the fire is not quenched. Mar. jx.. 44. That is, ; where enter at the fir ait Gate, 205 where their Conferences are always gnaw- ed and tormented with the remembrance of their former Sins, and the Fire of God*s Wrath is continually burning in them, ne- ver to be quenched or abated. For cer- t-ainly as the fmiles and favour of the eter- nal God, conftitute the Joys of Heaven, fo do his frowns and anger make up the Flames of Hell. To fee him that made us difpieafed with us, to fee Mercy it felf to frown upon us, to fee the great and all- glorious Creator of the World, the chiefeft Good to look angrily upon us, and to mean himfelf offended at us , and incenfed a- gainft us ! Methinks the very thoughts of it are fufficient to make the ftoutefl Heart amongft us tremble; But then what fhall \Ve think of thofe poor Souls that fee and feel it ? What fliall we think of them ? Queftionlefs they are more miferable than we are able to think them to be. For we cannot poffibly conceive either the greats nets of Heavens Glory, or the fharpnefs of Hell Torments , only this we know, and jnay be certain of, that whatfoever is un- " grateful to their Minds, whatfoever is troublefome to their Thoughts, whatfoe- ver is contrary to their Defires, whatfoever is painfiil to their Bodies, or whatfoever is or can be deftrudive and tormenting to their a 04 Thoughts upon Striving to their Souls, that all they who are once in Hell, fliall fear and feel that for ever. But this is too fad and doleful aSub- jed to in(ifl: on long, neither (hould I have mentioned it, but for our own Good^ and to prepare us the better, both for the un- deriianding and improving the Advice of our Saviour, Matth, vii. 15., 14. Enter ye in' at the Jireight Gate, &cc. The meaning of which Words, in brief, may be reduced to thefe three Heads. First , that it is an'eafy matter to go- to Hell, that Place of Torments we have now been defcribing, and by Confequence that many go thither^ for the gate is. wide and the way is broad that leadeth thither. ... Secondly, that it is a hard and diffi- cult thing to get to Heaven, that Place of Joys we before fpake of^ and by Confe- quence that but few get thither. For JiraiC is the gdtCy and narrow is the ivay that lea-r deth to it. Lastly, howfoever difficult it is, our Saviour would have us flrive to get to Hea- ven, fo as to prefs through that ft rait gate, and walk in that narrow way that leadeth into life. As for the firft, that the gate is wide, and the way broad, that leads to Hell, or that it is an eafy matter to go thither ,) I need enter at the flr ait Gale, ao^ need not ufe many Words to prove it. For though there be but few that mind it , I dare fay there is fcarce any one but be- lieves it, yea and hath oftentimes found it too true by Experience, even that it is an eafy matter to fin, and that, we know, is the broad way that leads to. Hell, fo broad, that they that walk in it can find no Bounds or Limits in it , wherewithin to contain themfelves ; neither are they e- ver out of their way, but go which way they will, they are flill in the ready way to Ruine and Deftrudion. And ufually it is as plain as broad , fo that Men rarely meet with any Roughnefs or Trouble in it, but rather with all the Pleafures and De- ^lights which they defire, who look no higher than to pleafe the Flefii ;, yea what- foever it is that they naturally defire, they ilill meet with it in the Road to Hell^ and "whatfoever is ungrateful and irkfome to them, they are never troubled with it in the ways of Sin. There are no CrofTes to be taken up, no felf to be denyed, but rather indulged and gratify ed , there are no fuch tedious and troublefome things as exami- ning our Hearts , and mortifying our Lulls, as praying or hearing, as failing or watching : Thefe are only to be found in the narrow Path that leads to Hea- ven, the broad way to Hell is altogether 5 un- 70 6 Thoughts upon Strwing to unacquainted with them, being ftrewed all along with carnal Pleafures and fenfual Delights, with popular Applaufe, and earth- ly Riches, and fuch tine things as (illy Mortals ufe to be taken with. And hence it is, that as our Saviour tells us, many there be which find this way, and go in at this wide Gate that leads to Ruin, becaufe they fee not whither it leads, but they fee the Baits and Allure- ments which are in it, which they cannot but crowd about as Fifhes about the Hook, or as Flies about a Candle, till they be de- ftroyed. Yea, this way to Deflrudion is fo broad, that almoft all the World is con- tinually walking in it ^ the Gate fo wide that thoufands at a time pafs through it. And therefore we may well conclude it is an eafy thing to go to that Place of Torments which even now we fpake of, or rather that it is an hard, a difficult mat- ter to keep out of it ^ the way being fo narrow that carries from it that it is a dif- £cult thing to find it, and the way fo broad that leads unto it that none can mifs of it that hath but a mind to walk in it. But I hope none of my Readers have fo, God forbid they Ihould have a mind to go to Hell ♦, their taking religious Books into their Hands is rather an Argument that they have a mind to go to Heaven,, and enter at the jirait Gate, 207 and read on purpofe to learn the way thi- . ther. And we do well to take all Oppor- tunities of finding out the way to Blifs j for we may affure our felves it is a very narrow one, it is hard to find it out, but much more hard to walk in it^ for it is a way. very rarely trodden, fo that there is fcarce any Path to be feen , mofl People going either on one fide, or elfe on the other fide of it^ fome running into the By-paths of Error, Herefy, or Schifm, 0- thers into the broad way of Profanenefs or Security : Infomuch that there are but ve- ry few that hit upon the right Path that leads diredly to the New Hierufalem, the Place of reft. I fpeak not this of my felf j no, Chrift himfelf, that came from Hea- ven to Earth , on purpofe to fhew us the way from Earth to Heaven , faith. That firait is the gate and 'narrow is the way that leadeth unto life^ and fexp there be that find it. And let not any think that Chrift fpoke thefe Words in vain, or that it is no great matter whether we believe what he faid or PC. For queftionlefs, one great Reafon why fo few ever come to Heaven, is be- caufe moft think it fo eafy to get thither l^it they need not take any Care or Pains about it. For even amongft our felves, to whom the Gofpel is fo clearly revealed, a Men 2o8 ThoHghts hpon Striving to Men generally think if they do but read the Scriptures, and hear Sermons, and live honellly with their Neighbours fo as to harm no body, but pay every one their own , then they (hall as furely come to Heaven as if they were there already •, nay, many are fo fimple as to think that their Separation from the Church MiHtant on Earth is the way to bring them to the Church Triumphant in Heaven^ and o- thers fo ridiculous as to believe that a Death-bed Repentance is fufficient to en- , title them to eternal Life. But flay a while: It is not fo eafy a matter to get to- Heaven. Indeed to me it feems one of the greatefl Myfteries in the World, that ever any Man or Woman fhould come thither , that fuch (inful Worms as we are, who are born in Sin, and live fo long in Sin and Rebellion againft the great Creator of the World, fhould ever be received fo far into his Grace and Favour as to enjoy . Life and eternal Happinefs in him. And did we look no farther than our felves , we might jnftly defpair of ever obtaining fo tranfcendent Glory which we are fo al- together unworthy of. But the Goodnefs of God both is and hath been fo great to Mankind, that there is none of us but in and through the Merits of Chrift Jefus, is in a Capacity of it. But we mud not think that enteral the ftrait Gate, 2 op that it is fo eafy a thing to come to Hea- ven, as the Devil, the World, and our own bale Hearts, would perfuade us it is: If we do, we are never likely to come thither ^ no, we may affure our felves, as Heaven is the greatefl: Good that we can attain, fo doth it require our greateftCare and Study imaginable to attain it. This therefore is that which I ffiall en- deavour to convince Men of, and account my felf happy if I can do it. For, I dare fay , there is none of us but defire to fee Chrift in Glory, and to be happy with him and in him for ever •, but that we can ne- ver be, unlefs we do whatfoever is requi- red of us in order to it 5 and if we think it is fo eafy a matter to do whatfoever is required of us, I have jufl: Caufe to fufped that we never yet made tryal of it, nor fet our felves ferioufly upon the Performance of thofe Duties which are enjoyned us here in Reference to our being happy for ever. For if we have fet upon it in good earnefl:, we cannot but have found it very hard and difficult, by reafon of our natural averfe- nefs from what is Good, and inclinations unto Evil. For we all know , that with- ozit Holinefs no Man pall fee the Lord , Heb. xii. 14. So that Holinefs is the way, the dired and only way that leads to Hea- ven, neither is there any way imaginable P of 2 1 o Thoughts upot2 Stri*virjg to 1 of being happy hereafter but by being ho Jy here. x\nd though it be an eafy thing to profefs Holinefs, and to perform fome external Acls of if, ,yet to be truly pious and holy indeed, fo as we muft be if ever we would go to He^aven, this is every whit as difficult as the other is eafy. For hrll, I fuppofe, all will grant that he is not truly holy that lives in any known Sin, as the Apoltle alfo intimates, faying. He that is horn of God doth not commit Jin^ I Joh. lii. 9. And therefore he that ftill indulgeth himfelf in the Commiflion of a- ny known Sin, he is not yet regenerate or born of God, lie is not truly holy. So that to our being fo holy here, as that we may be happy hereafter, it is abfolutely and indifpenfably necelfary that we forfake and avoid to'the utmofl of our Power what- foever is oifenfive unto God, and contrary to his Laws. But it is as difficult as it is ne- celfary to forfake Sin as we ought to do. It is an eafy matter, I confefs, to rail at Sin, to backbite others, or blame our felves for it. But that is not the Bufinefs , but to loath our Sins as much as ever we lo- ved them , to abhor as much as ever we deiired them, and to be as much averfe from them as ever we were inclined to them, to forfake Sin as Sin, and by confe- qtlence all Sin whatfoever, one as well as a ano- enter at the flrait Gate. 211 another •, fo as to deny our felves all that Pleafure we were wont to take in any Sin, and all that feeming Profit which we ufed to receive by it, and that too, out of love to God and fear of his Difpleafure, This is to foffake Sin indeed , but it is fooner fpoken of than done *, and it requires a great deal of time and Ikill , and pains to gtt fo great a Conqueft over our ielves as this is, to cut off our Right Hand , pluck out our Right Eye , and caft it from us ^ even renounce and forfake thofe very belo- ved and darling Sins , which the Temper and Conftitution of our Bodies, the Cor- ruption of our Hearts , and conftant Cu- ftom and Praftice hath made in a manner natural to us. So that our very Natures muft be changed, before we can ever leave them. And therefore it muft needs be a matter of as great Difficulty as it is of Mo- ment, to maft^r and fubdue thofe Sins and Lufts that have been long predominant in us, which I dare fay many of us have found by tlieir own fad and woful Experi- ence, having ftruggled perhaps many Years againft fome Corruption, and yet to this Day have not got it under, nor totally fub- dued it. And it is fuch, and fuch alone, who are competent Judges in this Cafe •, for they tliat never ftrove againft their Sins , cannot know how ftrong they are, nor how P 2 hard 2 I 2 fboHghts upon Siri to hate thofe very Sins which we ufed to love, and to love thofe very Du- ties which we ufed to hate 5 to chufe the greateft Afflidion before the leaft Sin, and to negledl the getting of the greatefi" gain, rather than the performing of the fmalJeft Duty ^ to believe Truths which we cannot comprehend, merely upon theteftimonyof one whom we never faw ^ to fubmit our wills to God's, and delight our felves in 0- beyrng him , to be patient under fufferings, and thankful for all the troubles we meet with here below ^ to be ready and willing to do or fuffer any thing we can for him, who hath done and fuffered fo much for us ^ to cloath the naked, feed the hungry, relieve the indigent, and refcue the oppref- fed to the utmoft of our power : In a word, to be every way as pious towards God, as obedient to Chrifl:, as loyal to our Prince, as faithful to our Friends, as loving to our Enemies, as charitable to the Poor, as juft in our Dealings, as eminent in all true Grace and Virtue, as if we were to be fa- ved by it, and yet have no confidence in it, but flill look upon our felves as unpro- fitable Servants, and depend upon Chrift^ and enter at the ftrait Gate, and Chrift alone for Pardon and Salva- tion, I fuppofe I need not tell any one that it is liprd and difficult to perform fuch Duties, and to ad fuch Graces as thefe are ^ but this let me tell the Reader, that how hard, how difficult foever it is, it mud be done if ever we defire to come to Heaven, and by confequence it is no eafie matter to come thither. Seeing therefore the way that leads to Heaven is thus narrow, and hard, it is no wonder that there are but few that walk in it, or indeed that find it out, as our Saviour himfelf afiures us, for People generally love to fwim with the Stream, to run with the Multitude, though it be into theGulph of Sin and Mi- fery. It is very rare to find one walking in the narrow way, and keeping himfelf within thofe bounds and limits wherev/ith it is enclofed \ and this feems to have been the occalion of thefe words in the Gofpel of St. Luke, where one faid unto Chrift, Lord, are there few that he faved .ing to profitable Servants, and not exped to be juftified or faved by vertue of that Obedi- ence, but only by the Merits of Chrift's Death and FaiTions :, humbly confiding, that in and through him, the defeats of our Obedience iliall be remitted, our Perfons accepted, our Natures cleanfed, and our Souls eternally faved. This is not only the principal but the only thing which Fmtl and Silas directed the Keeper of the Prifon to, in order to his Salvation, as comprehending all the reft under it, or at leaft fuppofing them, ^^j xvi. 51. Thus therefore though Obedience be the way, Faith is the Gate through which we muft enter into Life. But feeing the Gate is ftrait as well as the Way narrow, and it is as hard to believe in Chrift as to obferve theLavv,"vve mult not think to do either by our own ftrength, but ftill implore the Aid and Alliftance of x\lmighty God, and de- pend upon him for it. For Chrift himfelf faith, 1^0 Man can come to me except the Father which hath fent me^ draw him^ John vi. 44. But u^e cah never exped that he Ihouid draw us, unlefs we delire it of him. And therefore it rauft be our daily Prayer and Petition at the Throne of Grace, that God would vouchfafe us his efpecial Grace and Affiftance, without which I cannot fee how any one that knows his;Own Heart, can enter at the ftrait Gate. 220 can exped to be faved. But our Comfort is, if we do what we can God will hear our Prayers, and enable us to do what o- therwife we cannot ; for he never yet did, nor ever will fail any Man that (incerely endeavours to ferve and honour him. Lastly, Although we are to truft in God for the anfwer of our Prayers in this particular, yet we muft not exped that he {hould do it immediately from himfelf, but we muft ufe thofe means which himfelf hath appointed whereby to work Faith, and by confequence all other Graces in us. Now the Scriptures tell us that Faith comes by hearing, Rom. x. 17. Wherefore if we defire to believe, fo as to be faved, we muft wait upon God in his publick Ordinances, and there exped fuch influences of his Grace and Spirit, whereby we may be en- abled to walk in the narrow way, and enter in at the ftrait Gate that leads to life. Thus I have fhewn you in few terms, how to do the great Work which you came into the World about, even how to get to Heaven. For howfoever hard it is to come thither, let us but refolve, as we have feen, to mind it before all things elfe, fear God and keep his Commands to the utmoft of our Power, believe in Chrift for the pardon of our Sins, and the acceptance both of our Perfons and Performances ^ pray (incerely (X 3 w;ito 230 Thoughts upon Strwing to^ &cc. unto God, and wait diligently upon him for the alliftance of his Grace, to do what he requires from us. Let us do this and we need not fear but our Souls (hall live. If we leave this undone we our felvcs fhall be undone for ever. And therefore let me advife all to dally no lunger in a matter of fuch confequence as this is, but now we know the way to Heaven to turn immedi- ately into it, and walk conftantly in it. Though the way be narrow it is not long, and though the Gate be ftrait, it opens in- to eternal Life. And therefore to con- clude. Let us remember we have now been told how to get to Heaven, it is not in my power to force Men thither whether they will or no, I can only fhew them the way. It is their Intereft as well as Duty to walk in it, which if they do 1 dare aiTyre them, in the name of Chrift, it is not long but they will be admitted into the Choir of Heaven, to fing Hallelujahs for ever- more. Thoughts 23 I Thoughts ttpon the Imitation of Chrifi, IF we ferioufly confider with our felves that Wonder of all Wonders, that My- flery of all Myfteries, the Incarnation of the Son of God, it may juflly ftrike us in- to Aftoniihraent, and an Admiration what fiiould be the reafon and the end of it •, why the great and glorious, the almighty and eternal God, fhould take our weak and finite Nature into his infinite and incom- prehenfible Perfon •, why the Creator of all things fhould himfelf become a Crea- ture^ and he that made the World be him- felf made into it ^ why the fupreme Being of all Beings, that gives EiTence and Exi- ftence to all things in the W^orld, whofe Glory the Heaven of Heavens is not able to contain, Ihould cloath himfelf with Flelh, and become Man, of the felf fame Nature and Subftance with us, who live and move and have our Being in him ! Certainly it was not upon any frivolous or ordina- ry account, that the mod high God mani- fefled himfelf to the Sons of Men in fo wonderful and extraordinary a manner as this was. But he did it queftionlefs upon fome Defign that was as great and glorious as the x\d it felf. And if we would know CL 4 what 2:^1 ifjQugbts upon the ■ what his End and Dclign in coming into the World was, the Scripture alTiires us in general, that it was for the Salvation of Mankind, whofe Nature he aiTumed : For this is a faithful fiving^ an J worthy of all acceptation^ that Chrijl Jefus came ifjto the World to fave finners^ iTim.i. 15. And he himfeif tells us, That Ged fo loved the Worlds that he fent his only begotten Son, that whofoe^oer believeth in him jhoiild not perifb^ but have everlafling life, John iii. 16. Now for the accompliflr.nent of this no lefs glorious tl;an gracious Defign, there are two things which it wasnecellary hefhould do for us, whilft he was upon Earth, even expiate our former Sins, and dired unto Holinefs for the future j both which he hath efFed^ed for us : the one by his Death and the other by his Life. For by his Death he hath paid that Debt which we owed to God, having made complete fatisfadion to God's Juftice for thofe Sins, whereby we have incurred his Difpleafure : For Death was threatned to all Mankind in cafe of Difobedience, and by confequence all Mankind being difobe- dient, are obnoxious to it. Neither would it Hand with the Juftice of God, to falhfy his Word, nor yet with his Glory, to put up the Injuries that we have committed ^gainft him, without having fatisfadion 2 made ^ Imitation of Chrifl. 233 made unto him for them. But it being impofliblethata finite Creature ftiould fatif- fy for thofe Sins which were commited a- gainfl the infinite God : Hence the infinite God himfelf was pleafed to undertake it for us, even to fatify himfelf for thofe Sins which were committed againft him, which he did, by undergoing that Death which he had threatened to us in our own Na- ture, united to the Perfon of his own and only Son, God coequal, coeiiential, co- eternal with himfelf, who is therefore faid to be a propitiation for our fins ^ i John ii. 2. Neither can there any reafon imaginable be alledged, why the Son of God himfelf Ihould fufFer Death, unlefs it was upon our account, and in our (lead, whofe Na- ture he affumed, and in which he fuffered it. But not to infifl upon that now. The humane Nature in general, having thus fuffered that Death in the Perfon of the Son of God, which all Mankind was o- therwife bound to have undergone in their ownPerfons , hence it comes to pafs, that we are all in a Capacity of avoiding that Death which we have deferved by our Sins, if we do but rightly believe in Chrift, and apply his Sufferings to our felves. And as Chriftbyhis Death and PafTions hath thus fatisfied for our Sins, fo hath he by his Life and AdHons, given us an ex- a 34 Thoughts upon the ad Pattern of true Piety and Vertue. And although 1 cannot lay it was the only, yet queftionlefs one great End wherefore he continued fo long on Earth, and converfed fo much amongft Men, and that fo many of his Actions are delivered to us with fo many Circumftances as they are, was, that we by his Example, might learn how to carry and behave our felves in this lower World. For as from that time to this, fo from the iDeginning of the World to that time, there had been never a Man upon the face of the Earth, that had lived fo confor- mably to the Law of God, that it was fafe or lawful for another to follow him in all things. For all Flefli was corrupt, and the very befl of Men were flill but Men, fubjed to failures in their Lives as well as to Errors in their Judgments-, yeathofc very Perfons whom the Scriptures record, and God himfelf attefteth to have been eminent in their Generations for Piety and Juftice, did oftentimes fail in both, liioah is affert- ed by God himfelf, to have been righteous in his Generation, Abraham to be the Fa- ther of the Faithful, Mofes to be the meekeft Man upon Earth, David to be a Man after God's own Heart, Solomon to have been the wifeft Man that ever liv'd, and Job to be a perfiB a?iJ upright Man^ one that feared God and efchewed Evil : yet Imitation of Chrifl, 235 yet none of thefe moft excellent Perfons but had their Vices as well as Virtues; And it is obfervable, that the more eminent any were in Piety, the more notorious Sins God hath fometimes fuffered them to flip in to, to keep them humble. So that from the firft to the fecond Adam, there never lived a Man of whom it could be faid. This Man never finned, never tranfgrefTed the Laws of Gk)d, and therefore may in all things be imitated by Men. But now as the Firfl: was made, the fe- cond Ada?n continued all along moft pure and perfed, both in Thought, Word and Adion : For he did no fin, neither was guils found in his mouth, i Pet. ii. 22. Never fo much as a vain Thought ever fprang up in his moft holy Heart, not fo much as an idle Word ever proceeded out of his divine Lips, nor fo much as an impertinent or frivolous Adion was ever performed by his facred and moft righteous Hands ^ his whole Life being nothing elfe but one continued ad of Piety towards God, Juftice towards Men, Love and Charity towards all. And as himfeif lived, fo would he have all his Difciples live v/hilft they are here below - and therefore enjoyns them that go after him, not only to deny themfelves, and take up their Croltes, but alfo to follow, or imi- tate him, unto the utmoft of their Power in ^3^ Thoughts upon the in their Life and Adions. So that he now expeds that all thofe who profefs them- felves to be his Difciples, do iirft deny themfelves whatfoever is offenfive unto him 5 and then that they take up their Crofs fo as to be ready and wilhng to do or fuffer any thing for him, that hath done and fuffered fo much as he hath for us. And then laftly, that they write after the Copy that he hath fet them, and walk in the Steps wherein he is gone before them j even that they follow him through all Du- ties and Difficulties whatfoever, fo as ftill to do unto the utmofl of their Power as he did, otherwife they in vain pretend to be his Difciples. For he that faith he ab'ideth in hifHy ought hvnfelf alfo to walk even as ' he walked^ ijrhn ii. 6. that is, he that profelTeth to believe in Jefus Chrift, (hould live as he lived while he was upon Earth. Hence St. PW, a true Difciple of Chrift faith, Be ye followers of me, even as I alfo am of Chrifi^ i Cor. xi. i. As he follow- ed Chrift, he would have others to follow him-, but he would have them follow him no farther than as he followed Chrift. Jt is true, we were bound to be ho- ly and righteous in all our ways, whe- ther we had ever heard of Chrift*s be- ing fo or no, the Law of God firft obli- ging us to be foj but howfoever, we have now Imitation of Chriji. 237 now an additional Obligation upon us to be holy, Js he who hath called us was ho- ly in all manner of converfation^ I Pet. 1. 1 5. For the Scripture tells us exprefly, that Chriji hath left us an example that wejhould follow his Jieps^ I Pet. ii. 21. And our Sa- viour himfelf commands all that come to him to learn of him, Mat. xi. 29, 30. And therefore we can never exped that he (hould own us for his Difciples, unlefs we own him for our Lord and Mafter, {o far as to obey and follow him -^ he having comman- ded all thofe that come to him, to deny themfelves, take up their Croffes and fol- low him. And feeing we all I hope defire to be Chriftians indeed, as I have explai- ned the two former of thefe Duties, 1 {hall now endeavour to give the true meaning of the latter too, that we may all fo fol- low Chrift here, as to come to him here- after. Now for the opening of this, we muft know that we neither can nor ought to fol- low Chrift in every thing he did when he was here below ;,,for even whilft he was here below, he was ftill the moft high and mighty God, the fame that he had been from Eternity, and often manifefted his Power and Glory to the Sons of Men, v/hilft he was converling with them in their own Natures, wherein it would be horrid 2 3^ Thoughts upon the horrid prefumption for us to pretend to fol- low him. As for example, He knew the very thoughts of men ^ Mat. xii. 25. which I fuppofe is fomething paft our (kill to do. Hence alfo he judged and cenfured others, JVo unto yon, faith he, Scribes and Phari- fees, hypocrites, for ye are like unto painted fepulchres, which indeed appear beautifid outwardly^ but are within full of dead mens bones and of all uncle aymefs. Mat. xxiii. 27, 28. But this we could not do though we might, not being able to fearch into others hearts, neither n)ay we do it though we could, Chrift himfelf having exprefly com- manded us the contrary, faying, Jttdge not that ye be not judged. Mat. vii. i. Our Sa- viour alfo as God foretold future events, huk. xxi. 6. and wrought Miracles, fuch as were clear demonftrations of his infi- nite Power and Godhead •, but in this he is to be believed and admired, not followed or imitated by us. Thus alfo when he fent his Difciples to loofe another Man's Colt, and bring him away, Luk. xix. 30. That he did as Lord and Sovereign of the World, or as the fupreme PoUellbr and u- niverfal Proprietor of all things *, as when he commanded the Ifr a elites to fpoil the Egyptians, and carry away their Jewels and Raiment, for all things being his, he may give them to whom he pleafeth j and tho^ Imitation of Chriji. i'^^ tho* it would have been a Sin to have taken them away without his command^ yet his command gave them a propriety in them, a Right and Title to them, and they had finned unlefs they had obeyed the com- mand. So here, onr Saviour fent for the Colt, as if it had been his own, for fo real- ly it was, as he is God, which he manife- fted himfelf to be at the fame time, in that he inclined the hearts, of the civil Owners thereof to let him go, only upon the Difci- ples faying that the Lord had need of him^ Luk. xix. 33, 34. But this he did not for our Example, but to Ihew forth his own Power and Glory. There are fome things alfo which our blefled Saviour did as God-man, or as the Mediator betwixt God and Man, as his ma- king attonement and fatisfadion for the Sins of Mankind, his inftituting Offices and Ordinances, and Sacraments in his Church, and the like •, which having an immediate refped to his Office of Mediator, and be- ing done upon that account , we neither may nor can imitate him in fuch things. But t:he things which he would have us to follow him in, are fuch and fuch only as he did as mere Man, that had no immediate dependence upon or reference to either his Godhead or Mediatorlhip. For he having honoured our Nature fo far, as to take it 5 into 240 Thoughts upon the into his own divine Perfon, fo as to be- come really and truly Man ^ as fo, he did whatfoever Man is bound to do, both as to God himfelf, and like wife as to Men. And being abfolutely perfed in all the Fa- culties of his Soul, and Members of his Body, he intinitely furpafTed all other Men both in divine Graces, and inoral Virtues, fo that as he never committed any one Sin, fo neither did he ever negled any one Du- ty, which as Man he was bound to per- form either to God or Men, but flili ob- ferved every pundilio and Circumflance of the Moral Law •, by which means he hath left us a complete Pattern of true and uni- verfal Holinefs, and hath enjoined us all to follow it. Hoping therefore that all who profefs themfelves to be the Friends and Difciples of Jefus Chrift , defire to manifeft them- felves to be fo, by following both his Precepts and Example, 1 fhall give the Reader a fliort Narrative of his Life and Adions, wherein we may all fee what true Piety is, and what real Chriftiani- ty requires of us^ and may not content our felves, as many do, with being Profef- fors, and adhering to Parties or Fadions amongft us, but drive to be thorow Chri- ft ians, and" to carry our felves as fuch, by walking as Chrill himfelf walked , which that Imitation of Chrift, 241 that we may at leaft know how to do, look- ing upon Chrift as a mere Man, I fhall fhew how he did , and by Confequence how we ought to carry our felves both to God and Man, and what Graces and Ver- tues he exercifed all along for our Exam- ple and Imitation. Now for our more clear , and me- thodical proceeding, in a matter of fuch Confequence as this is, I (hall begin with his Behaviour towards Men , from his Childhood to his Death. First therefore, when he was a Child of twelve Years of Age, it is particularly recorded of him , that he was fubjed or obedient to his Parents , his real Mother and reputed Father, Lw<7.ii. 51. It is true, he knew at that time that God himfelf was his Father, for, faid he, wift ye not that I muji be about my Vathers Bujinefs^ ver. 49, And knowing God to be his Father, he could not but know like wife that he was infinitely above his Mother , yea, that (he could never have born him, had not he X himfelf firft made and fupported her. Yet howfoever , though as God he was Father to her, yet as Man (he was Mother to him ^ and therefore he honoured and obeyed both her and him to- whom (he was efpoufed. Neither did he only refped his Mother whilft he was here , but he took Care of R her Ci^^ Thoughts upon the her too when he was going hence. Yea, all the Pains that he fuffered upon the Crofs could not make him forget his Duty to her that bore him , but feeing her ftand- mg by the Crofs, as himfelf hung on it, he committed her to the Care of his belo- ved Difciple, who took her to bis own honie^ Joh. xix. 27. Now as our Saviour did , fo are we bound to carry our felves to our earthly Parents, whatfoever their Temper or Condition be in this World. Though God hath bleffed fome of us perhaps with greater Eifiates than ever he bleiled them, yet we muft not think our felves above them, nor be at all the lefs refped:ful to them. Chrift , we fee , was infinitely a- bove his Mother, yet as fhe was his Mother, he was both fubjed and refpedful to her. He was not afhamed to own her as (he flood by the Crofs, but in the view and hearing of all there prefent, gave his Difciple a Charge to take Care of her ;, leaving us an Example, that fuch amongft us as have Pa- rents, provide for them if they need it, as well as for our Children, both while we live and when we come to die. And as he was to his natural, fo was he too to his civil Parents, the Magiflrates under which he lived, fubmiffiveand faith- ful •, for though as he was God he was mfinitely above them in Heaven, yet as he 5 was Imitation of Chriji. 243 was Man he was below them on Earth, having committed all Civil Power into their hands , without referving any at all for himfelf. So that though they received their Commiflion from him, yet now him- felf could not ad without receiving a Com- miffion from them. And therefore having no Commiflion from them to do it , he would not entrench fo much upon their Privilege and Power, as to determine the Controverfy betwixt the two Brethren con- tending about their Inheritance-, Ma?t^ faith he, who made me a judge or a divi- der over you? Luc. xii. 14. And to (hew his Submiflion to the Civil Magiftrate, as highly as pofiibly he could » rather than offend them, he wrought a Miracle to pay the Tax which they had charged upon him, Matth, xvii. 27. And when the Officers. Were fenttotake him, though he had more than twelve Legions of Angels at his Ser- vice to have fought for him if he had plea- fed,yet he would not employ them, nor fufrer his own Difciples to make any Refillance, Matth, xxvi. 52, 53. And though fome of late Days, who called themfelves Chri- ftians, have aded quite contrary to our bleifed Saviour in this Particular, I hope better things of my Readers, even that they will behave themfelves more like to Chrift, who though he was the fupreme R 2 Go- 244 Thoughts upon the Governor of the World, yet would not re- fift , but fubmitted to the Civil Power , which himrelf had entrufted Men withal. Moreover, although whilft he was here he was really not only the bed but gre- teft Man upon Earth, yet he carryed him- felf to others with that Meeknels, Humility, and Refped, as if he had been theleaft^ as he never admired any Man for his Riches, fo neither did he defpife any Man for his Poverty, the poor Man and rich were all a- like to him. He was as lowly and refpeftfui to the lowed as he was to the higheft that he converfed with. He affeded no Titles of Honour , nor gaped after popular Air, but fubmitted himfelf to the meaneft Ser- vices that he could for the Good of others, even to the wafhing his own Difciples Feet, and all to teach us that we can ne- ver think too lowly of our felves, nor do any thing that is beneath us^ propounding himfelf as our Example, efpecially in this Particular, Learn of rne^ faith he, for I am ?neek and lowly in hearty Matth. xi. 29. His Humility alfo was the more remar- kable, in that his Bounty and Goodnefs to others was fo great, for he wejit about, do- ing good y Ads x. 38. Wherefoever you read he was, you Hill read of fome good Work or other which he did there. What- foever Company he converfed with , they ftill Imitation of Chrifl. 245 flill went better from him than they came unto him, if they came out of a good end. By him, as himfelf faid, the Blind received their fight, and the Lame walked, the Lepers were cleanfed, and the Deaf heard, the Dead were raifed up , and the Poor had the Gofpel preached unto them, Matth, xi. 5. Yea, it is obfervable, that we ne^ ver read of any Perfon whatfoever that came unto hira, defiring any real Kindnefs or Favour of him , but he ftill received it, and that whether he was Friend or Foe. For indeed though he had many inveterate and implacable Enemies in the World, yet he bare no Grudge or Malice againft them, but exprelTcd as much Love and Favour to them as to his greatefl Friends. Info- much that when they had gotten him up» on the Crofs , and faflened his hands and feet unto it, in the midft of all that Pain and Torment which they put him to, he ftill prayed for them, Lite, xxiii. 54. Oh ! how happy, how bleffed a People fhould we be, coald we but follow our bleffed Saviour in this Particular! How well would it be with us , could we but be thus good and loving to one another, as Chrift was to all , even his moft bitter Enemies ! We may alTure our felves it is not only our Mifery, but our Sin too, un^ Jefs we be fo. And our Sin will be the R 3 greater. 2^6 Thoughts upon the 1 greater now we know our Mafter's Plea- fure, unlefs we do it. And therefore let all fiich amongfl: us, asdefire to carry our felves as Chrift himfelf did, and as beco- mcth his Difciples in the World, begin here. Be fubmiflive and obedient both to our Parents and Governors , humble in our own fight, defpife none, but be charitable, loving, and good to all. By this Ihall all Men know that we are Chrifl's Difciples indeed. Having thus feen our Saviour's Car- riage towards Men, ive {hall now confider his Piety and Devotion towards God, not as if it was poffible for me to exprefs the Excellency and Perfedion of thofe religious Ads which he performed continually with- in his Soul to God, every one of his Fa- culties being as entire in it felf, and as per- fed in its Ads, as it was firfl made or de- (igned to be. There was no darknefs, nor fo much as gloominefs in his Mind, no error or miflake in his Judgment, no bri- bery or corruption in his Confcience, no obflinacy or perverfenefs in his Will, no irregularity nor diforder in his AfFedions, no (pot, no blot, no blemifh, not the leaft imperfedion or infirmity in his whole Soul. And therefore even whilft his body was on Earth, his head and heart were ftill in Heaven. For he never troubled his head, nor Imitation of Chnfl, Q47 nor fo much as concerned himfeJf about any thing here below, any farther than to do all the Good he could , his thoughts being wholly taken up with confidering how to advance God's Glory and Man's e- ternal Happinefs. And as for his heart, that was the Altar on which the facred fire of divine, love was always burning, tlie flames v^^b2^eof continually afcended up to Heaven, being acconipanyed with the mod ardent and fervent Defires of, and De- light in, the chiefeft Good. But it niuil not be expeded that I (hould give an exact Defcription of that eminent and mod perfecl Holinefs which our blelfed Saviour was inwardly adorned with, and continually employed in 5 which I am as unable to exprefs, as delirous to imitate. But howfoever, I fhall endeavour to mind the Reader in general of fuch Ads of his Piety and Devotion, which are par- .ticularly recorded, on purpofe for our Imi- tation. First therefore, it is obfsrved of our Saviour, that from a Child he increafed in Wifdom, as he did in Stature, Luc. ii. 52. Where by Wifdom we are to underftand the Knowledge of God, and of divine things. For our Saviour having; taken our Nature into his Perfon, with all its Frailties and Infirmities, as it is a created Being, he did R 4 not 2^S Thoughts upon the not in that nature prefently know all things which were to be known. It is true, as God , he then knew all things as well as he had from all Eternity. But we are now fpeaking of him, as a Man, like one of us in all things except Sin. But we con- tinue fome confiderable time after we are born before we know any thing, or come to the ufe of our Reafons^ the rational Soul not being able to exert or manifeft it- felf, until the natural Phlegm and radi- cal Moifture of the Body, which in Infants is predominant, be fo digefted, that the Body be rightly qualified, and its Organs ^tted for the Soul to work upon and to make ufe of. And though our Saviour queftionlefs came to the ufe of his Reafon, as Man , far fooner than we are wont to do, yet we muft not think that he knew all things as foon as he was born, for that the Nature he aifumed was not capa- ble of ^ neither could he then be faid, as he is, to encreafe in Wifdom, for where there is Perfedion there can be no En- creafe. But here before we proceed, farther,it will be necelfary to anfwer an Objeclion which fome may make againfl this. For if our Saviour as Man knew not all things, then, he was not perfed, nor abfolutely free from Sin, Ignorance it felf being a Sin. To Imitation of Cbriji, 249 To this I have thefe things to anfwer, iirft, It is no Sin for a Creature to be ig- norant of fome things, becaufe it isdmpof- fible for a Creature to know all things , for to be omnifcient is God's Prerogative, neither is a Creature capable of it, becaufe he is but finite, whereas the knowledge of all things, or ©mnifcience, is it felf an in- finite Aft, and therefore to be performed only by an infinite Being. Hence it is that no Creature in the World ever was or e- ver could be made Omnifcient, but there are many things which Adam in his hite- grity, and the very Angels themfelves are ignorant of ^ as our Saviour fpeaking of the Day of Judgment, faith. Of that day and hour knoweth no mnn^ 710 not the Angels which are in heaven^ neither the Son, hut the Father^ Mark xiii. 152. But the Angels are never the lefs perfed becaufe they know not this. Nay, it is obfervable, that the Son himfelf as Man knew it not, neither faith he, the Son, but the Father •, and if he knew it not, then much lefs was it ne- ceifary for him to know it when a Child. Secondly, As to be ignorant of fome things is no Sin, fo neither is any Igno- rance ?.t all fin, but that whereby a Man is ignorant of what he is bound to know. For all fin is the tranfgrejjion of a laiv. And therefore if there be no Law obliging me to 250 I bought s upon the to know fuch or fuch things , I do not fin by being ignorant of them, for I tranf- grefs no Law. Now though all Men are bound by the Law of God to know him, and their Duty to him, yet Infants, fo long as Infants, are not, neither can be obnoxi- ous or fubjed to that Law, they being in a natural incapacity, yea ^npoflibility to perfpxm^k, but as they become by degrees capable of knowing any thing, they are ob- liged queftionlefs to know him firft, from whom they receive their knowledge. And thus it was that our bleded Sa- viour perfedly fulfilled the Law of God, in that although he might ftill continue ignorant of many things •, yet howfoever he all along knew all that he was bound to know, and as he grew by degrees more and more capable of knowing any thing, fo did he increafe ftill more in true Wifdom, or in the knowledge of God ^ fo that by that time he was twelve years old, he was able to difpute with the great Dodors and lear- ned Rabbies amongit the Jews •, and after that as he grew in Stature, fo did he grow in Wifdom too, and in favour both with God and Man. And verily, although we did not follow our blelFed Siviour m this particular when we were Children, we ought howfoever to endeavour it now we are Men and Women, even Imitation of Chrift, 251 even to grow in Wifdom, and every day add fomething to our fpiritual flature, fo as to let never a day pafs over our heads, with- out being better acquainted with God's goodnefs to us, or our Duty to him. And by this example of our Saviour's growing in Wifdom when a Child, we fhould alfo learn to bring up our Children in the nur- ture and admonition of the Lord, and not ftrive fo much to make them, rich, as to ufe all means to make them wife and good, that they may do as their Saviour did, e- ven grow in wifdom and in ftature, and in the favour both of God and Man. And as our Saviour grew in wifdom when a Child, fo did he ufe and manifeH: it when he came to be a Man, by devoting himfelf -.^'hol- ly unto the fervice of the living God, and to the exercife of all true Grace and Virtue, wherein hisbleffed Soul was fomuch taken up, that he had neither time nor heart to mind thofe toys and trifles which filly Mor- tals upon Earth are fo much apt to dote on. It is true all the World was his, but he had given it all away to others, notre- ferving for himfelf fo much as an Houfe to put his head in. Mat. viii. 20. And what Money he had hoarded up, you may ga- ther from his working a Miracle to pay his Tribute or Poll Money, which came not to much above a Shilling, Indeed he came 2^2 1 bought s upon the came into the World and went out again, without ever taking any notice of any Plea- fures, Honours or Riches in it, as if there had been no fuch thing here, as really there was not, nor ever will be ^ all the Pomp and Glory of this deceitful World having no other Being or Exiftence, but only in our diftempered Fancies and Ima- ginations, and therefore our Saviour, whofe Fancy was found, and his Imagination un- tainted, looked upon all the World and the Glory of it as not worthy to be looked up- on, feeing nothing in it wherefore it fhould be defired. And therefore inftead of fpend- ing his time in the childifli purfuit of Clouds and Shadows, he made the Ser- vice of God not only his Bufinefs, but his Recreation too, his Food as well as Work. It is my meat^ faith he, to do the will of him that fent me^ and to finifl} his worky Joh. iv. 34, This was all the Riches, Ho- nours and Pleafmes which he fought for in the World, even to do the will of him that fent him hither, and to finifh the Work which he came about, and fo he did before he went away ^ Farber, I have glo- rified thee on the earth , / have finijhed the work which thou fenteji me to do ^ Joh. xvii. 4. If therefore we would be Chrilt's Difciples, fo as to follow him, we fee what v/e muft do, and how we muft behave Imitation of Chriji, 253 behave and carry our felves whilft we are here below j we muft not fpend our time, nor throw away our precious and (hort li- ved Days upon the trifles and im pertinen- cies of this tranfient World, as if we came hither for nothing elfe but to rake and fcrape up a little duft and dirt together, or to wallow our felves like Swine in the mire of carnal Pleafures and Delights. No wc may alTure our felves we have greater things to do, and far more noble Defigns to carry on whilft wc continue in this vale of Tears, even to work out our Salvation with fear and tremblings and to make our calling and eleBion fure, to ferve God here, fo as to enjoy him for ever. This is the work we came about, and which we muft not only do, but do it too with pleafure and delight, and never leave until we haveaccomplilh'd it, we muft make it our only pleafure to pleafe God, account it our only Honour to ho- nour him, and efteem his love and favour to be the only wealth and riches that we can enjoy 5 we muft think our felves no farther happy, than we find our felves to be truly holy, and therefore devote our Lives wholly to him , in whom we live. This is to live as Chrift lived, and by con- fequence as Chriftians ought to do. I might here inftance in feveral other Atis of Piety and Devotion, which our Sa- viour 2^4 Thoughts upon the - viour was not only eminent for, but con- tinually exercifedhimfelf in, as his humble and perfed Submiflion and Refignation of his own will to God's, his moft ardent Love unto him, and zeal for him, as alfo his firm and ftedfaft Triift and Confidence on him ^ fo that nothing could ever difquiet or difcompofe his Mind, but ftill his Heart was fixed, trufting in the Lord. In all which, it is both our Duty and Interefl: to follow him, our Happinefs as well as Ho- linefs confifting in our dependence upon God, and Inclinations to him. But we (hould do well to obferve with- al, that our Saviour performed external as well as inward Worfhip and Devotion unto God J particularly we often find him praifing God and praying unto him, and that with his Eyes lift up to Heaven in a moft hum- ble and reverential Pofture , John xvii. i. Luke xxii. 4. Matth. 26. 39: yea when he was to chufe and ordain fome of his Difci- ples to the Work of the Miniftry, and to fucceed him after his departure, under the name of Apoftles, he fpent the Night be- fore in Prayer to God, LtikevL 12. Icon- fefs the words there ufed op tJ What do they come to opprefs them , to take their Eftates from them ? To difgrace , or bring them into bondage ? No, they only come to invite them to a Marriage Call and EleSlion. a 65 Marriage Feaft, to tender them the higheft Comforts and Refrefhments imaginable both for their Souls and Bodies. And is this all the recompence they give them for their kindnefs, not only to refufe it, but to a- bufe them that bring it ? Well might this glorious King be angry and incenfed at fuch an affront offered him as this was 5 and therefore He fent forth his armies and de- firoyed thofe murderers^ and burnt up their city, V. 7. as wg all know he did to the murdering Jews, who foon after this were deftroyed, and their royal City Jerufale?n burnt. But now the Feaft is prepared, fball there be none to eat it ? Yes, for feeing they who were firft bidden were not wor- thy to partake of his Dainties, he orders his Servants to go into the high ways and bid as many as they could find to the- mar- riage ^ V. 6. 9. The Jews having refufed the Gofpel, God fends to invite the Gentiles to it, who hitherto had been reckoned A- liens to the Commonwealth of Ifrael^ fir an- gers to the covenant of promife, having no hopey and without God in the world ^ Eph, ii. 12. But now they alfo are bidden to the Wedding, they are called to Chrift, and invited to partake of all the Privileges of the Gofpel. For the Servants having re- ceived the command, %vent out into the high ways, even into all the by-places and corners of the World, and gathered together all 266 Thoughts upon our all as many as they founds both had and good^ and the wedding was furnijbed with gueJIs, ver. lo. But ainongft thefe too, when the King came to fee his Guefts, he faw one that had not on a wedding Gat- ment, ver. ii. Under which One are re- prefented all of the fame kind, who have not on their wedding Garment, that is, who walk not worthy of the Vocation wherewith they are called, not being cloa- thed with Humility, Faitl^i and other Gra- ces fuitable for a Chriftian. All which, notwithilanding they were invited, yea and came in too upon their Invitation, yet they are caft out again into utter Darknefs, Mattk xxii. 12, 13. And then he adds, for many are called^ but few chofen 5 as if he fhould have fa id. The Jews were cal- led but would not come, the Gentiles are called they come, but fome of them are caft out again ^ fo that of the many which are calkd, there are but few chofen. For wany are called^ but few chofen. Which (hort, but pithy Saying, of ouj: blelfed Saviour, that we may rightly un- derftand, we (hall firft confider the former part of it. Many are called^' and then the latter, hut few chofen. That we may ap- prehend the full meaning of the firft part of this Proix){ition, Many are called^ there are three things to be confidered. lo What Call and EleciwH, 26 j 1. What is here meant by being called. 2. How Men are called. 5. How it appears th^t ?najiji are called. As for the firft, what we are here to un- derftand by being called. We muft know that this is meant only of God's Voice to Mankind , making known his Will and Pleafure to them , calling upon them to aft accordingly ^ and fo inviting them to his Service here , and to the Enjoyment of his Prefence hereafter. But to explain the Nature of it more particularly, we muft confider the terminus a quo, and the termhins ad quod^ what it is God calls us fiojn, and what it is he calls lis to •, both which we ihall fpeak to, joint- ly or together. I. He calls us from Darknefs to Light, from Error and Ignorance to Truth and Knowledge: As he made us rational and knowing Creatures at firft , fo he would have us to be again, fo as to underftand and know him that made us, and that gave us the power of underftanding and knowing ^ and not employ the little Knowledge we have only about the affairs of our Bodies , our Trades, and Callings in this World, nor yet in learning Arts and Sciences only, but principally about the concerns of our imitiortal Souls, that we may know him that is the true God , and Jefus Chrift whom 268 Thoughts upon our whom he hath fent ^ without which, all our other Knowledge will avail us nothing. We are ftill in the dark, and know no.t whi- ther we are going; out of which dark, and by confequence uncomfortable as well as dangerous Eftate, God of his infinite Mercy is pleas'd^to call us, that wcjbould fijerp forth the Praifes of him who hath cal- led m out of darknefs into his nmrvellotis light, I Pet. ii. 9. 2. God calls us from Superftition and Idolatry, to ferve and worlhip him. For we are called to turn from Idols, to ferve the living and true God, i ThelT. i. 9. Thus he called Abraham out of Chaldea, and his Pofterity the Ifraelites out of Egypt, Pla- ces of Idolatry, that they might ferve and worfliip him , and him alone. Thus he called our Anceftors of this Nation out of their heathenifh Superftitions, to the Know- ledge and Worihip of himfelf, andof his Son Jefus Chrift our Lord. And thus he called upon us to flee from Idolatry, i Cor. x. 14. not only from Heathenifh or Popifti, but from all Idolatry whatfoever, and by confequence from Covetoufnefs, which God himfelf tells us in plain Terms is Idolatry, Col. iii. 5. And fo indeed is our allowing our felves in a- ny known Sin whatfoever ^ for we idolize it by fetting it up in our Hearts and Affe- dions, inftead of God , yea, and bow down to Call and EhSi ion. 26^ to it, and ferve it, though not in our Bo- dies yet in our Souls, which is the highefl kind of Idolatry which God calls us from. 5. Hence he alfo calls us from all manner of Sin and Profanenefs to Holincfs and Piety, both in our AfFedions and A- ftions. For as the Apoftle faith, God hath not called us to imcleannefs but to holifiefs, I ThefT. iv. 7. Where by Uncleannefs he . means all manner of Lufls and Corruptions which defile the Soul , and make it un- clean and impure in the fight of God. Thefe God doth not call us to, but from. It is Holinefs and univerfal Righteoufnefs that he calls us to , . and commands us to follow. This is the great thing thatChrift in his Gofpel calls for. For the grace of God which is in his Gofpel, hath mm appeared to all men^ teaching m that denying ungod- linefs and worldly htfis, we JJjould live fo- herly^ righteoujljy, and godly in this prefent worlds Tit. ii. 11, 12. He noip commandeth all men every where to repent, and turn to God, A8L xvii. 30. Hence he is faid to have called us with a^i holy Calling, 2 Tim,. i. 9. And as he who hath called us is ho- ly, fo ought we to be holy in all fnanner of Converfation, iPet. i. 15. Thus therefore we all are called to be an holy People, a Peo- ple zealous of good Works, a People devoted wholly to the Service of the living God. In 5 briefj 270 Thoughts upon our brief, we are called to be Saints, a People confecrated unto God*, and therefore, as every Veifel in the Temple was holy , fo we being called to be the Temples of the Holy Ghoft, every thing in us (hould be holy 5 our Thoughts fhould be holy, our Affedions holy, our Words holy, our De- fires holy, every Faculty of our Souls, e- very Member of our Bodies, and every A- dion of our Lives fhould be holy, every thing within us, every thing about us, c- very thing that comes from us fliould be holy, and all becaufe our Calling is holy j and we ought to walk worthy of the Voca- tion wherewith we are called, Eph. iv. i. 4. God calls us from all carnal and temporal things, to mind -Heaven and eter- nal Glory. He fees and obferves how ea- ger we are in profecuting of this World's Vanities, and therefore calls upon us to leave doting upon fuch traniitoryand un- fatisfying Trifles, and to mind the things that belong to our everlafling Peace ^ not to be conformed to this World, but tranf- formed by the renewing of our Minds, that we may prove wloAt is that good, that acceptable, a?id perfeB will of God, Rom. xii. 2. To fet our AffeEiions upon things above, atid ?wt upon things that are upon tarthy Col. iii. 2. To feek the Kingdom of Godj and his Right eoitfnefs in the firit Place, Matth, Call and Ele&:ion, 271 Matth. vi. 39. Hence it is ftiled an hea- venly callings Heb. iii. i. and an high cal- ling, Phil. iii. 14. becaufe we are called by it to look after high and heavenly things. He that made us hath fo much Kindnefs for us , that it pities him to fee us moil and toil , and fpend our Strength and La- bour, about fuch low and pitiful, fuch im- pertinent and unnecelTary things, which himfelf knows can never fatisfy us , and therefore he calls and invites us to himfelf, and to the Enjoyment of his own Perfedi- ons, which are able to fill and fatiate our immortal Souls. ^ 5. Hence laftly, we are called from Mifery and Danger to a ftate of Happi- nefs and Felicity. As he called Lot out of Sodom , when Fire and Brimftone was ready to fall upon it, fo he calls us from the World and Sin , becaufe othervvife Wrath and Fury will fall upon our heads. Or as he called Noah into the Ark, to pre- ferve him froiti the overflowing Flood, fo he calls us into his Service, and to the Faith of his Son, that fo we may efcape that flood of Mifery which will fuddenly drown the impenitent and unbelieving World. And therefore we nmft not think that he calls and invites us to him , be- caufe he ftands in need of us, or wants our Service, no, it is not becaufe he cannot be 272 Thoughts upon our be happy without us, but becaufe we can- not be happy without him , nor in him neither, unlefs we come unto him. This is the only reafon why he calls us fo ear- neftly to him, For as I live, faith the Lord^ I have no ple/ifure in the death of the wic- ked^ but that the wicked turn from his 7vay and live : Turn ye , turn ye^ for why will ye die^ Ohoufe of Ifrael! Ezech. xxxiii. 1 1. Let us not ftand therefore paufing^upon it, and confidering whether we fhall hearken to God's call or no, nor fay feverally with- in our felves , How fhall 1 part with my Profits? How Ihall I deny my felf the En- joyment of my fenfual Pleafures? How fhall I forfake my darling and beloved Sins? But rather fay, how fhall I abide the Judg- ment of the great God ? How fliall I ef- cape if I negled fo great Salvation as I am now called and invited to. For we may affure our felves, this is the great and on- ly end why God calls fo pathetically upon us to come unto him, that -fo we may be delivered from his Wrath , and enjoy his Love and Favour for ever. Thus we fee what it is that God calls Mankind both from and toj he calls them from Darknefs to Light, from Idolatry to true Religion, from Sin to Holinefs, from Earth to Heaven, and from the deepefl Mi* fery to the higheft Happinefs that they are m Call and Election, 273 are capable of. The next thing to be con- fidered is, how God is pleafed to call us^ for which we mull know that r. He hath vouchfafed to call fome with his own Mouth, as I may fo fpeak, even by immediate Revelations from him- felf. Thus he called Abraham and Mofes, and feveral of the Patriarchs of the Old Teftament. And thus he called Faul^ Chrift himfelf calling from Heaven to him, Saul^ Saul, why perfecuteft thou me .«" Ad. ix. 4. And it is obfervable, that whofoe- ver were thus called, they always obeyed. But this is not the Calling- here fpoken of^ " ji ij^ ■ . ■:. [)::■, 2. God Calls all Mankind byhisWorka and Providences. All the Creatures in the World are as fo many Tongues declaring the Wifdom, Power, Goodnefs, and Glory of God unto us, and {0 call upon us to praife, honour, and obey him. And all his Pro^ vidences have their feveral and diftind Voices, his Mercies be fpeak our AfFedi- ons, and his Judgments our Fear. H^ar j/e, faith he, therody and who hath appointdd it, Mich. vi. 9. The Rod, it fe'ems, hath a Voice , which we are bound to hear. But though many , yea all the World be called this way, yet neither is this the Cal- ling our Saviour means , when he faith , many are called, hut ferp chofen* T 3. Last- 2 74 Thoughts upon our 5. Lastly, therefore God hath called many by the Miniftry of his Word, and of his Servants the Prophets, the Apoftles and their Succellors declaring it, and ex- plaining it to them. Thus God fpake to our Fathers by the Prophets, rifing up ear- ly and fending them to call Sinners to Re- pentance, by fhevving them their fins, and the dangerous confequents of them. As when he fent his Prophet Ifaiah, he bids him Cry aloud ^ fpare mt^ lift itp thy Voice as a Tntnipet, andjhew 7ny people their Tra?if- grejjions^ and the honfe of Jacob thtir Sins^ Ifa. Iviii. I. And they being convinced of, and humbled for their fins, then he fent his Prophets to invite them to accept of Grace and Pardon from him, faying in the Language of the fame Prophet, Ho ! every one that thirfieth^ corne ye to the waters^ a?id he that hath no jnvney^ come ye^ buy a fid eat 'j yea come buy wine and milk without money and without price ^ lfai.lv. 1,2,9. And God having thus at fimdry times^ and in divers manners fpoken in time-paji unto the Fathers by the Prophets , hath in thefe laji days fpoken unto us by his Son y whom he hath appointed heir of all things^ by whom alfo he made the worlds ^ HcL. i. 1,2. vi'ho therefore faid with his own Mouth, that he came not to call the Righteous^ but Sin* ners to Repentance^ Matth. ix. 13. Hence as Call and EUBion. 275 as foon as ever he entered upon his Mini- ilry, he called to Mankind, faying. Repent, ana believe the Gofpel, Marc. i. 1 5. and Come Unto me all ye that labour ,- and are heavy laden^ Matth. xi. 28. And when he was to depart hence he left order with his Apo- files, to go and call all Nations, and teach them what he had commanded, promifing that himfelf would be \vith them to the end of the World, Matth. xxviii. 19, 20* By vertue therefore of this Commiflion ^ not only the Apoftles themfelves, but all fucceeding Minifters in all Ages to the end of th@ World, are fent to call Mankind to embrace the Gofpel, and to accept of the Terms propounded in it. So that when we his Minifters preach unto them, or call upon them to repent and turn to God y they muft not think that we come in our own Name ^ for as the Apoftle tells the Corinthians, We are Ambaffadors for. Chrifi, as though God did befeech you by us-^ we pray yon in Chrifi^sjiead, be ye reconciled to God, 1 Cor. V. 20. Hence in Scripture we are called alfo xripu->css Heralds, and our Office is ^rjpvo^eiv to proclaim as Heralds, the Will and Pleafure of Almighty God unto Mankind, to offer Peace and Pardon to all that have rebelled againft our Lord and Mafter the King of Heaven, if they will how come in, and fubmit themfelves un- T 2 td i'j6 Thoughts upon ottr to him •, if not, in a mod folemn and dread- ful manner, to denounce his Wrath and heavy Difpleafure againft thein. So that ^s the Angel was fent to call Lot out of ^odorn, when the Lord was going to rain Fire and Brimftone from Heaven upon it-, fo God being ready every Moment to fhower down his Fury and Vengeance upon the Irtipenitent and unbeheving World , he ferkls us to call Men out of it , to open their' Eyes, and to turn them from darknefs to light ^ from the power of Satan unto God^ Ad. xxvi. 1 8. and to invite them to his Court, to Uve with him and be happy for ever. And that this is the proper meaning of our blelTed Saviour, in this Place, where he faith many are called^ is plain from the {^arable whereon thefe Words are groun- ded \ where the King is faid to have fent his Servants to call the Guefts which were bidden to tjie Marriage Feaft, and put Words into their Mouths , telling them what to fay, ver. 4. as he hath given us alfo Inltrudions how to call and invite Mankind in his holy Word. And when of the many which were called, there would but few come •, hence our Saviour uttered this Expreffion, that Wi^w^'/zr^ called^ hut few chofen. From whence it is clear and ob- vious, that our Saviour means not fuch as were Call and Ele^ion. 2jj were called immediately from God himfelf, for they were but few , nbx yet fuch as are called by the works of Creation and Providence, for fo not many only, but all are called j but he means fuch as are cal- led by his Word, and by his Servants and Miniflers reading, preaching, and explai- ning of it. And verily that many have been and ftill are called in this fenfe, which is the next thing I promifed to (hew, I need not fbnd long to prove. For our Saviour having com- manded hisApoftles to go and call all Nations to his Faith, which is the proper meaning. of that place, Mat, xxviii. 19. it cannot be denied but that the Apoftles prefently dif- perfed themfelves, and preached the Gofpel to all Nations •, which they did fo effedu- ally, that in few Years after, even in St. FauVs time. The myftery of the Gofpel was made known to all nations for the obedience of faith ^ Rom. xvi. 26. and in St. John^ time, fome zvere redeemed out of every kin- dredy and tongue^ and people ^ and nation^ Rev. vii. 9. Yea , fo mightily grew the word of God and prevailed, that the An- cients compared it to Lightning, that im- mediately difperfed it felf, and was feen all the World over. So that in lefs than two hundred Years, ab ortu folis ad occafum lex Chrijitana fufcepta eji, The Chriftian Religion T 3 'was 278 Thoughts ttpon our was received all the world over from Eafl toWefl,^s LaB'ant his who then lived afTerts. From which time therefore,how many thou- fands of niiUions of Souls have been called to the Faith of Chrift, by the preaching of his Gofpel. And not to fpeak of other Na- tions, how foon did the Sun of Righteouf- nefs arife upon thefe VVeftern parts of the World, and particularly upon this Nation, wherein we dwell *, feveral of Chrift's own Difciples and Apoftles, as Shnmt Peter^ Si- mon Zelotes, James the Son of Zebedee^ Jofeph of Arimathea, Ariftohulus^ and St, Paul himfelf, being all recorded byEccle- fiaftical Writers, to have preached the Go- fpel to this Nation. Be fure in lefs than two hundred Years the Chrirtian Faith was here received , Tertitllian himfelf faying exprefly, Britamwrum inacceffa Romanis lo- ca^Chriftofubdita, 'The Komanscoidd fcarcely come at Britany, but Chrift hath cotiqitered it. And foon after him , Jrnobwjtd/, oXiyi ^ c^^.gxJol For many are called, but few chofen ^ that is, there are but few which are fo approved of by God, as to be cledled and chofen from the other part of the World, to inherit eternal Life. That this is the main drift and fcope of our bleiTed Saviour in thefe words, is plain from the foregoing Parable , which gave T 4 hm So T^ bought s upon our him occafion to pronounce thein. For there all that were firft called refufed to come to the Marriage Feafl: which they were invi- ted to, and of them which came fome had not on their wedding garment 5 that is, al- though they came in to the outward pro- feffion of the Gofpel, yet did not walk worthy of the Vocation wherewith they werecaUed,and therefore they likewife were excluded-, upon which our Saviour adds thefe words , For many are called^ but few chofen. From whence it is eafie to ob- ferve his meaning in general to be only this, that although many were called to partake of the Privileges and Graces of his Gofpel, yet feeing of tliofe who were called, many would not come at all, and of thofe who come, many do not come fo as the Gofpel requires of them, with their wedding gar- ment on *, hence of the many who are cal- led, there are but few chofento partake of the Marriage Feaft, that is, of the glorious Promifes made in the Gofpel, to thofe that come aright unto it. Few, not abfolutely in therafelves coniidered, but few compara- tively in refped of the many which are not chofen^ or rather few in comparifon of the many which are called. For if we con* lider them abfolutely in themfelves, they are certainly very many ^ our Saviour him- fe If faith, Many jb all cofiie from theEaJl and Wejl, Call and EleBion, 28 Wdfi, andJhaUJit down with Abraham^ 6cc. Mat. viii. 11. And in the Revelations you read of many thoufands that were fea- led of every Tribe , Yea , Jloere was a great multitude which no man could num- ber^ of all nations^ and kind^ecis, and peo-^ ple^ and tongues^ jiood before the throne and before the lamh^ cloathed with white^ and palms in their hands^ ApoG. vii. 9. Jnfo- muGh that for all the numberiefs number of fallen or apoftatized Angels, St. Auflin was of opinion, that there will be as many Men faved, as there are Angels damned, or ra- ther more. For , faith he , upon the fall of the Angels and Men, he determined to gather together by his infinite Grace, fo many out of the mortal Progeny, iit inde fuppleat d^ infiauret partem qim lapfa efi Angelorum^ That he might from thence make tip andrejiore that part of Angels which was fallen • ac fic ilia dileSla C^ fuper7ia Civi- tas non fraudetur fuorum numero civium^ quinetiam fortajjis ^ uberiore Utetur. And fo that beloved City ivhich is above, may ?wt be deprived of the number of its Citi^e?is^ but perhaps rejoice in having more^ Aug. de Civ. Dei, l.xxii.c. i. which notion he grounds upon thofe words of our Saviour in this Chapter, for in the refurreHion they neither marry nor are given in marriage, but are iadyU?^oty as the Angels of God in heaven. Mat. a82 Thoughts upon our Mat. xxii. 30. Or as the words may be interpreted , they are equal to the Angels, and equal in number to the fallen, as well as in quality to the eled Angels, as that, .learned and pious Father expounds it. But howfoever that be, this is certain, that the number of Men chofen and faved, will be very great, conlidered abfolutely in them- felves, and yet notwithftanding ^ if they be compared with the many more which are called, theyare but very- few, Chrift's flock is, as himfelf ftiles it, fMXQpv 'TTDifxviov, a very little, little Flock, Luk. xii. 32. that isj in.comparifonof the vaft multitudes of Souls that flock iifter the World and Sin. As in a .Gai'den there are but few choice Flowers, in coniparifon of the Weeds that grow in . it ^ there* are but very few Dia- monds and precious Stones , in compari- fon of Pebbles and Gravel upon the Sea- fhore ', in the richeft Mines there is far more drofs than Gold and Silver : So is it in the Church of Chriit ^ there is but lit- tle Wheat, in comparifon of the Tares that come up with it-, Chrift hath a great many hangers on, but few faithful and obedient Servants-, there are many that fpeak him very fair, and make a plaufible profeflion of the Faith and Religion which he taught, but where fliall we find one that pradifeth it? If there be here one and there another, two Call and EleBioN. 283 two or three in a Parifli, or perhaps in a whole City, what is this to the innumera- ble company of fuch as are called by him, and baptized into his Name, and yet leave him to follow after the World and Vani- ty : Oh what juft ground had our Saviour to fay , Ma?ry are called , but fezv chch fen ^ But to demonftrate the truth of this Propofition ftiJl more fully, and as clearly as poflibly I can, I muft hrfl: lay down one Principle as a Pojiulatumy which J fuppofe all will acknowledge to be true, and that is this, that whatfoever profeflion a Man makes of the Chriftian Religion, it willa- vail him nothing without the pradice of it ^ or if you will take it in our Saviour's own words, Islot every one, faith he, that faith T/into me. Lord, Lord, floall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Mat. vii. 21. Or as the Apoftle expreffeth it. For not the hearers of the latv are jufl be- fore God, but the doers of the law flail be jufiified, Rom. ii. 15. That is, it is not our hearing and knowing our Duty that will Hand us in any ftead before God, but our doing of it ^ it is not our beheving that we may be faved by believing in Chrift, where- by we can be faved without adual belie- ving in him, without fuch a Faith where- by 284 Thoughts upon our by we depend upon him , for the pardon and falvation of our immortal Souls, and confequently for the ailiftance of his Grace and Spirit, whereby we may be enabled to obey his Gofpel, and to perform all fuch things as himfelf hath told us are necelTa- ry in order to our everlafting Happinefs : And whatfoever Faith we pretend to, un- lefs it comes to this, that it put us upon univerfal Obedience to all the Commands of God, we may conclude it will do us no good, for it is not fuch a Faith as Chrift requires, which always works by Love, conquers the World, fubdues Sin, purifies the Heart, and fandifies the whole Soul wherefoever it comes. It is fuch a Faith as this which is the wedding Garment, with- out which no Man is chofen nor admitted to partake of thofe celeftial Banquets, which Chrift our Saviour hath provided for us. And therefore no Man can have any ground at all to believe or hope himfelf to be ele- ded or chofen to eternal Salvation, that is not holy in all manner ofConverfation^ God himfelf having told us exprefly, that without Ijolhiefs no man fiall fee the Lord, Heb. xii. 14. So that having God's own word for it, we may pofitively and confi- dently affert, that no Man in the world can upon juft grounds be reputed as chofen by God, that doth not in all things to the ut- raoft Call and Ele$tion. C185 moft of his power, conform himfelf, and adjiift his Adions to the Laws and Com- mands of God. So that how many foever are called, how many foever come in to the outward profeflion of the Chriftian Re- ligion, yet none of them can be faid to be chofen, but fuch as are real and true Saints. And how few thofe are, is a matter which w.e have more caufe to bewail than to prove. Howfoever, that we may fee that we have but too much reafon to believe this Allertion of our blelTed Saviour, that tna- 7iy are called^ but few chofen^ I defire we may but confider the eftate of Chriftendom in general, and weigh the Lives and Adions of all fuch asprofefs to believe in Chrift, view them well, and examine them by the GofpelRules,and then we fhall foon conclude that there are but few chofen •, or to bring it home more clofely to our felves, who are all called, and take out from amongft us all fuch Perfons as come not up to the terms of the Gofpel, and we fhall iind that there are but few behind, but few indeed who can be difcerned and judged by the light either of Reafon or Scripture to be chofen by God to eternal Life. For take ' out from amongft u?, I. All atheiflical Perfons, who though they are baptized into the name of Chrift, and fo are called to the Faith of Chrift, yet 5 neither a86 T^ bought s upon our i__ — ___ _ — - neither believe in Chrift nor God, fucli Fools as fay in their Heart there is no God^ Pfal, xiv..i. For all will grant, that they are not chofen by God, who do not fa much as believe that there is any God to chufe them. Neither can it be imagined that the allwife God Ihould chufe fuch Fools as thefe to be with him, who will not fo much as acknowledge him to be. And yet how many fuch Fools have we amongft us, whofe pradifes have fo depraved their Principles, that they will not beheve there is any God, becaufe they wifh there wa<» none ? And when thefe are taken from a- mongft the called, I fear the Number of the Ghoien amongft them will be much lellened. 2. Take out from amongft us all igno- rant Perfons, that underftand not the com- mon Principles of Religion, nor the Fun- damental Articles of that Faith which they are called to : For that thefe are not chofen, is plain, in that though they be called by Chrift, yet they know not what he would have them do , nor yet who it is that calls them. And" therefore as God would have all Men to be faved, fo for that end he would have them come to the know- ledge of the Truth, i Tim. ii. 4. that is, he would have them know all fuch Truths as himfelf hath revealed to them in his Go- fpel, as. neceifary to be known in order to' '- theif Call and EleBion. 287 their eternal Salvation , without which knowledge it is impoflible for a Man to perform what is required of him ^ for though a Man may know his Duty and not do it, no Man can do his Duty unlefs he firft know it. And therefore grofs Igno- rance and faving Faith, cannot poflibly con- lift or ftand together, for faving Faith is always joined with, or puts a Man upon fin- cere Obedience to all the Commands of God* But how can any Man obey the commands of God, who neither knows that God whofe Commands they are, nor yet what thefe Commands are which God would have him to obey } No certainly, a blind Man may as well follow his temporal Cal- ling, how intricate foever it be, as he that is grofly ignorant j the high Calling of a Chrifti HI ; for he is altogether uncapable of it, and fo not only unworthy, but unfit to be chofen to it. Hence God himfelf hath told us, that he is fo far from chu- fing fuch as live and dye in this manner without underftanding, that he will never fhew. them any Mercy or Favour. For it is a people J faith he, of no underftanding^ therefore he that fnade the?n zvili not have mercy on them, and he that formed them will ]heTX> I hem 710 favour^ Ifa. xxvii. n. Neither doth he ever blame: Mankind for any thing in the World more than for not a know- ;iS8 Thoughts upott our knowing:, and therefore not coniidering him that made and feeds them, Ifa.'u 2, 3. Hof, iv. I. And that we may be ftill farther alTured that he chufeth no fuch Perfons to dwell with him, as do not know him and his Commands, he hath given it us under his hand, that he rejeds them, faying, My people are deftroyed for lack of knowledge : becaiife thou haft rejecied knowledge^ I will elfo re'jeB thee, that thou pialt be no prieft to me ^ feeing thou haft forgotten the law of thy Godf I wiU alfo forget thy children, Hof. iv. 6. ' That therefore no Perfons that are grolly ignorant, and Hve and die in that Condition, are chofen to eternal Salvation, I fuppofe, the Premifes confidered, all will acknowledge. But alas ! how many fuch Perfons are there in the World, how ma- ny amongil our felves? How many who are very cunning and expert in the manage- ment of any worldly Bufinefs, but are mere Novices or rather Ideots in matters of true Religion? Or as the Prophet words it, IVho are wife to do evil, but to do good they have no knowledge, Jer. iv. 22. How many fuch ignorant and fottifti People are there in every corner of the Land ? and in this City it felf ! where they do, or may hear the Word of God read and expounded to V them every day, and yet afk them ferioufly of " ' I I I I II , 11 n Call and EleSiion. aSp of the Grounds of the Chriftian Religion, and the Reafon of the Hope that is in them^ and they are no more able to give a fatif- fadory or rational anfwer, than if they had never heard of any fuch Book as the Bible in the World, or had been born and bred in the remoteft Corners of America^ where the found of the Gofpel never yet came. But all fuch, how many foever they be, though they be called, they muft ftand aloof off, for fo long as they are fuch we may be confident they are not chofen. In- fomuch that fhould we take away no other from the number of the called, but only fuch as know not what they are called to, it would appear but too clearly to be true, that of the many which are called, there are but few chofen. 3. Take out from amongft us all vici- ous, profane, debauched and impenitent Perfons, all that make a mock of Sin, and that jear at Holinefs, that live as without God in the World, as if they had neither God to ferve nor Souls to fave^ as if there was neither a Hell to avoid nor Hea- ven to enjoy, and therefore make it their bufinefs to gratifie their Flefii, and to in- dulge their Appetite with carnal and fenfu- al Pleafures, looking no higher than to be fellow fharers with the Brutes that perifli j fuch as in their bewitching Cups ftick not U t0 m 2^0 Thoughts itfon our to. fly in the face of Heaven it felf,and dare challenge God himfelf to damn them •, that make lying their ufual Dialed, and fwear- ing their pleafing Rhetorick ^ and are fo far from being troubled for thefe their Sins, that they take pleafure and delight in them j fo far from being alhamed of them, that they make them their Pride and Glory, and . fo make it their Pleafure to difpleafe God,and their higheft Honour to dilhonour him that is Honour and Perfedion it felf. For that no fuch Perfons as thefe who live and dye in fuch notorious Grimes upon Earth, are chofen to live with God in Heaven, none can deny that believes the Scriptures to be true, which in plain Terms alTure us of the contrary. K?wiv ye not^ faith the Apoftle, that the unrighteous fialJ Jiot inherit the Kingdom of God^ be not deceived^ neither forni'catorsy nor idolaters^ nor adulterers^ nor- effeminate^ nor abnfers of themfelves with mankind-^ nor thieves^ nor covetoU'S\ nor drunkards, nor revilers, 7ior extortioners, fhall i?iherit the kingdom of God, 1 Cor. vi. 9, 10. And St. John tells us, that only they who do the Commandments enter into the City of Heaven : but without are dogs^ and forcer ers^ and whoremongers^ and murderers, and idolater s^ and whofoever lo- veth and inaksth a lie. Rev. xxii. 14, 154 , So that all fuch Perfons without tim'dy a Repen- Call and EleSiiofi. 20 1 Repentance, are moft certainly excluded from the number of the chofen. And how many are there amongft us, who al- low thcmfelves in fome fuch Sin or other 5 or rather where (hall we find a Man that doth not } But to all Perfons that continue in fuch Sins, I may fay, fland you by, you have no ground as yet to think that you are chofen, but have rather all the reafoii in the World to believe, that if you go on in fuch a (inful courfe, you will never know what Heaven or Happinefs is. But when all fuch are taken out of the number of the called, what a pityous fcouting will be left behind ! In plain terms, we have juft caufe to fear that ignorant and dilTo- lute Perfons make the greateft part of thofe who are called Chriftians. 4. Take out from amongft us all hypo- critical and falfe hearted Perfons, that feem indeed to be honeft and good Men, but ftill retain fome fecret Sin or other which will as certainly keep them out of Heaven as the moft notorious or fcandalous Crime that is : fuch as our Saviour compares to whited Sepulchres, which outwardly ap- pear very beautiful, htt are within full of dead Mens Bones ^ and of all uncleannefs, Matth. xxiii. 27. Such whofe outward Converfation is altogether unblameable ^ fothat no Man can charge them with Theft, U 2 Per- 292 Thought s upon our Perjury, Drunkennefs, Uncleannefs, and the like •, but in the mean while, they are malicious, uncharitable, cenforious, proud, felf-conceited , difobedient to Parents or Magiftrates, Covetous, Ambitious, and the like. And fo tho* they be free from thofe Sins which others are guilty of, yet they are guilty of as bad Sins, which the others may be freed from. To which alfo may be added all fuch as make indeed a greater fhew of Piety, and feem mighty zealous for the little Circumftances of Religion, but negled the weightier Matters of the Law, the Love of God, Mercy, Juftice, and the like. But for all the vain Hopes and high Conceits that fuch Perfons may have of themfelves, they are far from being fuch as the Gofpel requires them, and by con- fequence from the number of the chofen here fpoken of. For the Pbarifees were fuch Perfons as thefe, and yet our Saviour himfelf tells us, T/?//f except our righteouf- nefs exceed the righteoufnefs of the Scribes ami rbarifeesy we JhalJ in no wife enter into . the hhigdom of God, Matth. vi. 20. And when he tells us el fe where. That except wei repent iVQ mufi all likewife perijh, Luke xiii. 3. his meaning is, not that we muft repent of fome, or many, or raoft, but of all our Sins, and fo repent of them as to turn from them j and fo turn from all Sin, as for the 5 future Call and EleBion. 293 future to be holy in all manner of Conver- fation, otherwife our Saviour himfelf af- fures us, that he will never fave us, but we rauft perilh without remedy. Let any Man confider this, and then tell me what he thinks of the Number of the chofen, whether it be not very fmall in- deed, in comparifon of the many which are called. For not to fpeak of other parts of Chriftendom, all the People of this Na- tion are called to the Faith of Chrift , and how many they are I cannot fay we all know, for it is pad any Man's knowledge. But where is the Man amongft us all, that doth not harbour fome fecret Luft or other in his Bofom •, yea, of the many Men in this Nation, where is he that can fay with D^- vid^ I have kept my felf from 7nine Iniqui' ty ? Or to ufe the words of the Prophet, Run ye to and fro through the Jireets of this city, and fee now and knoWy and feek if ye can fifjd a man, if there be any that exe- cuteth judgment y that feeketh the truth, that ferveth the Lord with a perfeB heart and a willing mind, I do not deny but there are a great many profelTors of Religion amongft us, who would fain be accounted more ftrid and holy than their Neighbours, fo as to be reckoned the Religious, as the Friers and Nuns are in the Church of Rome ^ But are they therefore to be efteemed the U 3 eled 2^4 Thoughts upon our eled and chofeii of God bccaufe they fancy themfelves to be fo ? Or rather is not their Pride and Self-conceitednefs an Argument, that they are not fo > BlelFed be God for it, I have no Spleen nor Rancour againft any of them, but heartily wifti they were as truly good and holy as they would feem to be. But what > Is not Pride a Sin ? Is not Self-conceitednefs a Sin ? Is not Irre- verence in God*s worfhip a Sin? Is not Difobedience to Magiftrates a Sin > Is not Uncharitablehefs or Cenforioufnefs a Sin ? Certainly all thefe will be found to be Sins another Day. And therefore whatfo- ever pretences Men make unto Religion, if they allow themfelves in fuch Sins as thefe, they are as far from being in the Number of the chofen, as the moll dilfo- lute and fcandalous Perfons in the World. But when thefe two are removed from the Number of the called, how few of them will appear to be chofen. 5. Yet once again. Take out all fuch as believe not .in our Lord Jefus Chrift, but being morally honeft and faithful iu performing their Duty to God and Man, trufl more in their own good Works than to his Merit and Mediation. For that all fuch are to be excluded, is plain from the whole tenour of the Gofpel, which affures 11S5 that there is no Salvation to be had but Call and EleBion. •P5 but only by Jefus Chrift •, nor by him neither, but only by believing in him. But if Chrift Ihould come this Day to Judg- ment, would he find Faith upon Earth? Verily, I fear, he would find but very little, if any at all amongft us : He might I believe, find fome pretty ftrid! and cir- cumfped in obeying of his other Laws, or at leaft endeavouring to do fo. But for a Man to do all that is required of him, and yet to count himfelf an unprofitable Ser- vant 5 for a Man to do all he can and yet reft upon nothing that he hath done, but to depend wholly upon another, even up- on Jefus Chrift for Life and Happinefs, this is hard indeed to Flefh and Blood, and as rare to find as it is to find a Rofe a- mongft the Weeds and Thirties of a bar- ren VVildernefs, or a Diamond amongft the Gravel upon the Sea ftioar^ here and there I believe there may be found one, but fo rarely, that they can fcarce be termed any, befure but very few in comparifon of the many which are called. Now let us put thefe things together and we (hall eafily grant th:it this laying of our Saviour was but too true, that many are called but few chofe7i. And to bring it clofer to our felves, we are all called to repent and believe the Gofpel : Now take put from amongft us all ignoraut Perfons U 4 that ap6 Thoughts upon our that have heard indeed, but underftand not what they hear , all atheiftical Perfonsthat believe not really that there is a God to judge them 5 all debauched Sinners that live in open and notorious Crimes j all pharifaical Hypocrites that avoid open, but indulge themfelves in fecretSins, that have the form, but not the power ofgodltnefs ^ and all fuch who are as St.Faid was before his Converli- on, /7s touching the Righteoufnefs of the Law blainelefs, but yet believe not in Jefus Chrift. Take out, I fay, all fuch Per- fons as I have named from amongft us, and what a fmall number proportionably (hould we have left behind ? How many would be excluded the Prefence of God, how few would continue in it> What caufe fhould we then have to fay with our Saviour, that many are called but few chofen. Having thus explained the Meaning, and confirmed the Truth of this Propor- tion, that many are called but few chofen, we muft confider the reafons of it, how it comes to pafs that of the many which are called there are but few chofen ? A thing which I confefs we have all juft caufe to wonder and admire at •, are not Men all rational Creatures ? Are they not able to diftinguifli betwixt good and evil ? Do not they underftand their own Intereft > What Call and EleBion, 297 ~i ' ■ ■ r What then (houldbe the reafon that fo ma- ny of them (hould be called and invited to the chiefeft Good, the higheft Happi- nefs their Natures are capable of, yet fo few of them fbould mind or profecute it, fo as to be chofen or admitted into the Par- ticipation of it? What fhall we afcribe it to, the will and pleafure of Almighty God, as if he delighted in the ruin of his Crea- tures, and therefore although he calls them, he would not have them come unto him ? No, that cannot be^ for in his revealed Will, which is the only Rule that we are to walk by, he hath told us the contrary in plain terms, and hath confirmed it too with an Oath •, faying. As I live^ faith the Lord God, I have no pleafure in the death of the wicked ^ but that he fhould turn from his way and live, Ezek. xxxiii. 1 1. And elfewhere he aiTures us, that he would have all Men to be faved, and to come unto the knowledge of the truth , I Tim. ii. 4. And therefore if we believe what God faith, nay if we believe what he hath fworn, we muft needs acknowledge that it is his will and pleafure, that as ma- ny as are called, (hould be all chofen, and faved. And indeed if he had no mind we (hould come when we are called to him, why (hould he call us all to come } Why hath he given us his word, his Mjniflers, his Ordinances, and all to invite and ob- lige 298 Thoughts upon our lige us to repent and turn to him, if after all he was refolved not to accept of us, nor would have us come at all } Far be it from us, that we (hould have fuch hard andun»- worthy thoughts of the great Creator and Governor of the World ^ efpecially confi- dering that he hath told us the contrary, as plainly as it was poflible for him to exprefs his mind unto us. 1 do not deny, but that according to the Apoftle, Known unto God are all his works from the beginning of the worlds Ads XV. 1 8. And that there are fe- veral paifages in Scripture which intimate unto us God's eternal Eledion of all that are truly pious, to live with him for ever. But it is not for us to be fo bold and impu- dent, as to pry into the fecrets of God, nor fo curious as to fearch into his eternal and incomprehenfible Decrees ^ but we muft ftiH remember the words of Mofes, That fecret things belong unto -the Lord our God , but thefe things which are revealed belong Mo tis^ that we may do all the words of his law, Deut. xx'ii. 29. Whatfoever is necef- fary for us to believe or do, in order to our eternal Salvation, is clearly revealed to us in the Holy Scriptures , and there- fore what we there read belongs unto us to know, neither are we to look any far- ther tlian to his revealed Will. But God in the Scriptures doth plainly tell us, ' not only Call and Ele6iioi-2. 2^9 only in the places before quoted, but elfe- where,that he is not willing that any ftiould perifhy but that all (hould come to Repen- tance, 2 Pet. iii. 9. This is the revealed Will of God, which we are to acquiefce in, and reft fully latisfied with, fo as to ad accordmgly, without concerning our Selves about things that are too high for us, and no way belong unto us. And there- fore it is not in his fecret, but revealed Will, that we are to fearch for the reafons of this Propofition , that manj; are called^ but few chqfen. Now in confulting the word of God, to find out the reafons of this fo flrange Af- fertion, that many are called^ hut few cho- feft, I know no better or fitter place to fearch for them, than this Parabk, which gave our blefTed Saviour the occafion of af- ferting it ^ in which it is very obfervable, that he meddles not at all with any reafons a priori , deduced from the eternal Decrees of his Father, but he only fuggefts to us the reafons a pojleriori, drawn from the difpo- fition and carriage of Men, why fo ma- ny of them are called, and yet fofew cho- fen. For the opening whereof we muft know, that the end and intent of this Parable, was only to fhew the entertainment which hi^ Gpfpel had then, and Ihould ftill meet with ''oo Thoughts upon our with in the World *, many refufing to em- brace it at all, and of thofe who embrace it, many ftill walking unworthy of it, Sa that the Iflue and* Confequence of it will be, that though many be called to it, there are but few chofen. And he hath fo worded the Parable, that we need not feek any farther for the reafons of this his con- clufion from it, they being almoft clearly couched in the Parable it felf ^ which that we may the better underftand, I (hall open and explain them particularly, fo as to make them intelligible, I hope, to the meaneft Capacity. ^ The firft reafon therefore why fo many are called, but fo few chofen, is becaufe they who are called to Chrifl , will not come unto him \ for this is the firft reafon which our Saviour himfelf in the Parable affigns for it , The King^ faith he, fent his fervants to call them that were bidden to the marriage^ atid they would not come. Mat. xxii. 5. And they would not come, fo that that the great fault is ftill in the wills of Men, which arc generally fo depraved, and corrupt, that though they be called never fo oft, and cannot but in reafon acknowledge that it is their intereft to come, yet they have fo ftrange an averfe- nefs to the Holinefs and Purity of the Gofpel which they are called to, that they will Call and EleSlion, 501 will not come unto it only becaufe they will not •, for here, they who were iiril: bid- den, give no reafon of their refufal, only it is faid, they would not come. And good caufe why, for when we have fearched in- to all the reafons imaginable, why Men do not fully fubmit themfelves to the Obe- bedience of the Gofpel, they will all re- folve and empty themfelves into this, that they will not becaufe they will not. Let Minifters fay what they can, let the Scri- pture fay what it will, let God himfelf fay what he pleafes, yet Sinners Men are, and Sinners they will be, in fpite of them all, as the Prophet rebuking the People for their Sins, faid, But thou faicift, there is no hope ^ l^o^ for I have loved fir angers^ and after them will I go Jer. ii. 25. And fo it is to this day, we tell them of their Sins, and the dangerous confequences of them ^ we tell them that they muft not love the World, but feek the Kingdom of God and his Righteoufnefs in the firft . place *, we tell them from Chrift's own Mouth, that except they repent and for- fake their Sins, they muft perifh 5 but they fay in effefl , that we had as good hold our tongues , for they have loved the World , and after it they will go , they have found pleafure in the commiffion of their Sins, and therefore they will commit them ; 202 Thoughts upon our them •, Chrift calls them to come unto him, and they know no reafon why they ftiould not, but howfocver they will not come. If we were but once willing, the work was done ^ for what our Wills are really inclined to, we cannot but ufe the utmoft of our endeavour to attain. But the mifchief is. Men read the Gofpel, they hear Chrill calling upon them to believe and obey it, but their Wills are Itill averfe from it, there is a kind of antipathy and contrariety within them, againft fuch exad and real Holinefs as the Gofpel requires from them. So that if they perifh, they muft blame themfelves for it, it is their own choice , they chufe and prefer their Sins with all the Miferies which attend them, before the Gofpel of Chrill, with all the Glory and Ha'^pinefs which is offered in it^ and therefore as God faid to his Peo- ple, Turnye^ turnye^ for why will ye die^ O hoitfe of Ifrael ^ Ezek. xxxiii. ii. So fay I to thefe Men, repent and believe the Gofpel, for why will ye die, why will ye periih eternally ? Have you any reafon for it? none in the world but your own Wills. Chrift hath told you in plain terms, Him that conieth to me, I will i?i no wife caji ont^ Joh. vi. 55. But if you will not come un- to him, who can help that ? Are not your felves only in the fault ? Will not your blood Call and EleBion. go 3 blood be upon your own heads ? What could Chrift have done more for you than he hath done } What could he have fufFe- red more for you than he hath fufFered } How could he call you to him more plain- ly or pathetically than he doth } But if af- ter all this, you will not come unto him, you muft even thank your felves for all the Torments you muft e*er long fufFer and un- dergo. And this is indeed the cafe of the greateft part of Mankind, that^hough they be called and invited to partake of all the Merits of Chrift's Death and Paflion, yet they will not come unto him. And this is the firft and great reafcfti why fo many are called, and yet fo few chofen, Job. V. 40. 2. The fecond reafon is becaufe Men do not really believe that they are invited to fuch glorious things as indeed they aje, as our Saviour himfelf intimates in the Para- ble. For when they who were bidden, would not come upon the firft Invitation, as not believing the Meliage which thofe Servants brought them, the King fent forth other Servants, faying, T.?// them which are hidden^ behold I have prepared my din- ner^ my oxen^ and my fatUngs are killed^ and all things are ready ^ come unto the marringe^ Mat. xxiL 4. When the firft Servants were not believed, h€ fent others with fuller In- , ' ftrudions 504 Thoughts upon our flrudions, giving them orders to acquaint the Guefts, that all things were now ready, and to afTure them that it was to a Mar- riage-Feafl they were invited. But it feems, whatfoever the firft or fecond Servants could fay, it was to no purpofe, they would not believe them, and therefore fent them away as they came, whereby our Saviour cxadly difcovers to us the entertainment that his Gofpel always did, and (till would meet with in the World. Before his own coming into the World, he fent his Pro- phets to invite Mankind to accept of the terms propounded in it, and to call upon them to repent and turn to God, that their Sins might be blotted out, and their Souls admitted into the grace and favour of Al- mighty God, and fo partake of eternal Glory, which the Prophets called Men to, iindei^the notion of a Feaft, Afeaji of fat things^ a feafl ofwmes on the lees, of f^^- things full of marrow, of wines on the lees well refined, Ifa. xxv. 6. which they called all Men to, faying. Ho, every one that thir- jleth co?ne ye to the waters, lfa.lv. i. But how their MelTage was received, the fame Prophet declares, faying, Who hath belie- ved our report, and to whom is the arm of the Lord revealed, Ifa. liii. i. and fo it is fince. For when the Prophets could not be credited, God afterwards fent his Apo- ftlss. Call and Ele5iwn. 305 files, and (till to this Day is fending Ser- vant after Servant to invite Men to Grace and Pardon, to Heaven and eternal Happinefs* But we his Minifters may ftill fay with the Prophet, Who hath believed our reports^ We tell Men, that unlefs they repent and turn to God, Iniquity will be their ruin ^ we tell them alfo , that if they believe in the Lord Jefus Chrift, they fhall be faved, and if they be holy here, they (hall be happy hereafter. But what figniiies our telling them of thefe things, if they believe not what we fay ? And yet who doth > Men give us the hearing, cenfure what they have heard, and that is all the ufe they make of it, never really or firmly belie- ving any one truth that we make known or expound unto them \ and this being the cafe not only of fome few, but of the greatcft part of Mankind , hence it comes to pafs that fo many are called and fo few arecho- fen, even becaufe they who are called do not believe it, and fo it is all one with them whether they be called or no. Be fure God chufeth none but fuch as believe the word he fends unto them ^ for as the Apoitle faith, God hath chofe?i the poor of this world rich in faith, Jac. ii. 5. If they be not rich in faith, they are not for his purpofe •, and feeing there are but few that X are ^o6 Thoughts upon our are To 5 hence of the w^wy which are called, there are brtt fen? chofen. ' g. AnotheFv reafon why of the many which are called there are fo few chofen, is becaijfe they have no real efleem or value for the things they are called to 5 as it is in the Parable, when the Servants were fent to call upon them to make hafte to the Feail: becaufe all things were ready, it is fjiid that they made light of it, 1^5. They did .not think it worth their while to go, though it was to a Feaft, to a Marriage Feaft, yea to the Marriage Feafl: of fo great a Perfon as a King's Son 5 no, not though they were invited by the King himfelf un- to it. Thus it was in ancient times, and thus it is ftill ^ the King of Heaven fends to invite Men to his Court, to lay afide their lilthy Garments, and to put on the Robes that he hath prepared for them, that they may be holy as he is holy, and fo live with him and be happy for ever. But they make light of fuch things as thefe, they can fee no fuch Beauty in Chrifl, why they fhould defire him, no fuch excellen- cy in God himfelf, why they fliould be in love with him ^ and as for Heaven, they never were there yet, and therefore care not whether they ever come there or no ^ though they be called , they matter not whether they be chofen to it or no , and hence Call and EleHion. ^gj hence likewife it is that of the many which are called, there are fo few cho- fen. 4» Another reafon is, becaufe they who are called are generally addided to the ;hings of this Life, they have the Ser- pent's Curfe upon them, to feed upon the Duft of the Earth, and therefore flight all the Overtures that are made them of Hea- ven and eternal Happinefs. As our Savi- our himfelf intimates in this Parable, fay- ing, that whefi they were invited they made light of it, and went their way^ one to his Farm , another to his Merchandife, ver. 5. Thus we read of the Pharifees, that they being covetous, when they heard the Words of Chrift, they derided him, Luc, xvi^i^. And thus it is to this Day •, though Men be called to Chrift, they are fo much ta- ken up with worldly BufinelTes, that they can find no time to come unto him ^ but away they go again, one to his Trade, a- nother to his Merchandife. Thefe are the ' things that mod Mens Minds are wholly bent upon, and therefore they will not be perfuaded to leave them to go to Chrift. It is true , if he called them to great K- ftates, if he called them to a good Bargain, if he called them to Crowns and Scepters in this World, then they would all ftrive which (hould be chofen lirft. But the :■ u X 2 ' things 508 Thoughts upon our things that he calls us to are quite of ano- ther nature •, he calls us to repent of our fins , to believe in him , to contemn tht World, to have our Converfations in Hea- ven. But thefe are things which Men do not love to hear of, as being contrary to their earthly temper and incHnations ^ and therefore we who are God's Minifters may call our hearts out before they will fetthem- felves in good earnefl to mind them. Or to bring it home (till clofer to us , how of- ten have we all been invited to that fpiri- tual Feaft , the Sacrament of the Lord's Supper, but how icw are there that come unto it, when the whole Congregation is called to partake of it ? Scarce one in twenty think it worth their while to flay, to have their (hare in it. What can be the reafon of this, but that our Minds are taken up with other things, which we fan- cy to be of far greater Concernment to us than all the Merits of Chrift's Death and Pallion. And therefore it is no wonder that fo many of us are called, and fo few chofen, feeing we our felves ch ufe the Toys and Trifles of this tranfient World, before all thofe real Joys which in the Gofpel we are called and invited to. 5. In the next Place, many of them which are called, have fo ftrange an anti- pathy to God and Goodnefs, that they do not Call and EleSiion. 3 o^ "■" ♦ not only negled and flight their heavenly, in comparifon of their earthly Calhng, but they hate and abufe fuch as are fent to call them, as our Saviour himfelf intimates, ver, 6. O barbarous Cruelty ! What hurt, what injury is done unto them ? They are invited to a Feail: , and for this they are angry, and kill the MelTengers which are fent to invite them. Thus it hath been in all Ages. This was the Entertain^ ment, this the Requital that moft of the Prophets received for the divine Meflage they brought to Mankind, Mat. xxiii. 37. Yea Chrift himfelf, the Son and Heir of God, was put to death for inviting Men to Life and Happinefs, and fo were his \^ poftles too: And fo it is to this Day. There is ftill a fecret malice and hatred in Mens hearts again ft fuch as (incerely en- deavour to preach the Gofpel clearly and fully unto them. We tell them of their Sins, we acquaint them with the Danger they are in, we call upon them to forfake and avoid them, we invite them to Chrift, and fo to Heaven and eternal Happinefs^ and for this many of them are angry with us and incenfed againft us. They may forgive us this wrong , I can affure them we intend them no Evil, but all the Good we do or can defire to our own Souls ^ gnd whatfoever the Succefs be, it is ftill X 3 our 5 1 o Thoughts upon our our Duty to call upon them , to advife them of their Duty, and if poilible reclaim them from their Sins^ and if they be an- gry with us for that, as many are, they cannot wonder at our Saviour's faying, that in^Tjy are c^lled^ but few chofen. 6. The laft reafon which our Saviour gives in this Parable, why nitii-ty are called^ but ftfiv chofen^ is becaufe of thofe who are called, and come too at their Call, many come not aright, which he fignifies by the Man that came without his Wedding- garment, vet. II, 12, 15. wlwre although he mentions but one Man, yet under thai: one is comprehended all of the fame kind, even all fuch Perfons as have the Gofpel preached to them , and fo are called and invited to all the Graces and Privileges pro- pofcd in it , all fuch as profefs to believe ^in Chrifl , and to exped Happinefs and Salvation from him, yet will not come up to the Terms which lie propounds in his Gofpel to them , even to walk worthy of the P^Gcation wherewith they are called^ Eph . dv. I. And indeed this is the great reafon of all why of fo many which are called there are fo few chofen , becaufe there are fd ^few which do all things which the Gofpel requires of them. Many like Herod will do many things. Marc. vi. 20. and are al- moft perfuaded to be Chriftians, as Agrippa was. Call and EleSion. 5 1 1 was, A8. xxvi. 28. How zealous are fome for, how violent are others againft, the little Ceremonies and Circuniflances of Re- ligion, and in the mean while negle^ aiid Jet flip the Power and Subftance'of " it? How demure are fome in their Carriage towards Men, but irreverent and llovenly in the VYorfliip of Almighty God ? How devout would others feem towards God,, but are ftill carelefs and neghgent of their Duty towards Men? Some are all for the Duties of the firft Table without the fe- cond , others for the. fecond without the firfl. Some are altogether for Obedience and good Works, without Faith in Chriil 5 others are as much for Faith in Chrift ^ without Obedience and good Works. Some would do all themfelves, as if ChriR Jiad done nothing for them •, others fancy that Chrift hath fo done' all things for theixi';^ that there is nothing left for themfelves. to do : And fo betwixt both, thele forts of People, which are the far greater part- pf thofc who are called, either the Merits-o| elfe the Laws of Chrift are llighted, an4 contemned. . But is this the way to be ,f^- ved? No, furely: If I know any -thing of the Gofpelv it requires both Repentance and Faith in Chrift, that we perform fin^ cere Obedience to all his Laws, and y€| truft in him,;- and hia; ^lone, for Pardon, - :.l// X 4 Ac- 312 Thoughts Hfon our Acceptance, and Salvation. And whofocr ver comes fhort of this, though he be cal- led, we may be fure he is not chofen ^ though he come to the Marriage Feaft with thofe that are invited, yet wanting his Wedding Garment, he will be caft out again with Shame and Confufion of Face. So that it is not our doing fome, or ma- ny, or moft of the things which the Go- fpel requires , that will do our Bufinefs, unlefs we do all to the utmoft of our Skill and Power. But where (hall we find the Man that doth fo > What ground have we to acknowledge that our Saviour had but too much caufe to fay , Many are called ^ hut few chofen \ which I fear is but too true , not only of others , but our felvcs too. I fay not this to difcourage any one : No, it is my hearty Defire and Prayer to the eternal God, that every Soul of us might be chofen and faved. But my great Fear is, that many think it fo eafy a mat- ter to go to Heaven , that if they do but fay their Prayers, and hear Sermons now and then, they cannot mifs of it, and there- fore need not trouble themfelves any far* tl:er about it. But they muft give me leave to tell them, that this will not ferve their turn •, if it would , moft of thofe S|vhich are called would be chofen top. Where- Call and EleBiafi. 313 Whereas our Saviour himfelf tells us, in plain terms , the contrary. And yet this ihould be fo far from difcouraging of us , that it (hould rather excite us to greater Diligence about it than heretofore we may have ufed, as our Saviour himfelf intimates in his Anfwer to this Queftion, Luc, xiii. 25, 24. And verily, what greater Encou- ragement can we have than to conlider, that though there be but few chofen, yet there are fome? For why may not you and I be in the number of thofe few as well as others } Are not we all called to Chrifl > Are not we all invited, yea commanded to believe in his Name, and obey his Gofpel, that fo we may partake of everlafting Glo- ry > Let us then all fet upon that Work in good earneft, which we are called to. Let us but fear God, and keep his Command- ments, and believe in his Son for his Ac- ceptance of us, and then wc need not fear but though of the many others which are called there are but few chofen, yet we few who are all called (hall be all chofen j chofen to hve with God himfelf, and Jefus Chrifl, and to fing forth his Praifes for evermore. TfjOHghtS 3 14 Thoughts upon the Thoughts upon the Appearance of.Cbrijl the Sun of Right eouff7cfsy or the Beatijich^ V/Jton. SO long as we are in the Body, we are apt to be governed wholly by its fen- fes, feldom or never mmding any thing but what comes to us through one or other . of them. Though we areal 1 able to abllrad our Thoughts when we pleafe from matter, and fix them upon things that are purely fpiritual, there are but few that ever do it. But few, even among thofe alfo that have fuch things revealed to them by God himfelf, and fo have intinitely more and firmer ground to believe them , than any, one, or all their fenfes put together canj afford. Such are the great Truths of the. Gofpel, for which we have the infallible; Word and Teftimony of the fupreme Truth > yet feeing they are not the Objeds of fenfe,. but only of our Faith, though we profefs, to believe them, yet we take but little no-) tice of them, and are ufually no more af:^ fefted with them, than as if there were no fuch things in being. Hence it hath plea- fed God, in great Compaffion to our Infir- mity, not only to reveal and make known fuch Beatijich^ Vijion. 511J fuch fpiritual things to us, in plain and eafy terms, but likewife to bring them as near as poffible to our fenfes, by repre- fenting them to us under the Names and Characters of fuch fenfible Objeds as bear the greatefl Refembiance to them 5 that we who are Jed fo much by our fenfes, may by them alfo be direded how to apprehend thofe fpiritual Objeds which he hath told us of, on purpofe that, we may believe them upon his word. Thus he often ufeth the words. Hand, Eye, and the like , to fignify his own di- vine Perfedions to us. And thus it was that our Saviour preached the Gofpel to the People, by Parables, and Similitudes of things commonly feen and. done among themfelves. The Prophets alfo frequent- ly took the fame courfe, as might be Ihewn by many Inftances •, but one of the mofl remarkable is that in Mai. iv. 2. where the Prophet in the Name of God fpeaking of Chrift's coming into the World, exprclfeth it by the rifing of the Sun, faying, Tojou that fear my name fiall the Sim of Righte- oufnefs arife, with healing in his wi?tgs. For. that Jefus Chrill is that Sun of Righteoufnefs here fpoken of, is fo plain from the Context, and whole Defign of the Prophet, that I need not inhft upon the proving it ^ but (hall only obferve, that this 5 1 6 Thoughts upon the this being the laft of all the Prophets in the Old Teftament, he fliurs up his own, and all the other Prophefies, with a cleai Predidion of Chrift, and his Fore-runner John the Baptiji, whom he calls Elijah or Eli as ^ and concludes his Prophecy with thefe words concerning him, Behold I will fend you Elijah the Prophet ^ before the co- ming of the great and dreadful day of the 'Lord. And he Jhall turn the heart of the fa- thers to the children , and the heart of the children to the fathers^ left I come andfmite the Earth (or rather the Land) with a Citrfe , Mai. iv. 5, 6. For that by Elijah is here iiieant John the Baptift^ we are af- fured by Chrifl: hirafelf, Matth. xi. 14. And it is very obfervable, that as this Pro- phet ends the old Teftament with a Prcdi- dion of Elia^, fo St. Luke begins the New with a relation how John the Baptifi was born, and fo came into the World a little before Chrift, as the Morning Star that appeared before the rifing of the Sun of Righteoufnefs. i But of the Day which (hall come at the rifing of that glorious Sun , the Pro- phet faith , that it jhall burn as an Oven, and all the proud , yea a?id all that do wickedly^ fiall be ftitbble^ and the day that cometh pall burn them up, faith the Lord of hofls , that it Jball leave them neither root tior Beatijick Vifton, 3 1 7 nor branch, ver. i. It will be a terrible Day to thofe that fliall obftinately refufe to walk in the light of it ^ they (hall be all confumed, as we read the unbelieving Jews w^ere at theDeftruclion of Hierufakm, that happened foon after that Sun was up. But then turning himfelf , as it were, to his own People, Almighty God here by his Prophet cheats and comforts them, faying to them, Bi4^ unto you that fear my l^ame Jhall the Sun of Right eoufnefs arife^ with healing in his wings, 6cc. He (hall arife to all , but to the other with fuch a fcor- ching Heat as (hall burn them up, to thefe with healing in his Wings, or Rays, fo as not to hurt but heal them of all their Ma- ladies. Now that which I chiefly defign by God's Afliftance, to (hew from tfiefe words, is, what Thoughts they fuggeft to us con- cern ing our blelled Saviour, by calling him the Sim of Righteoufnefs, But to make the way as plain as I can, we muft firft confi- der, to whom he is here faid to arife with healing in his wings, even to thofe that fear the Name of God 5 i,e. to thofe who firm- ly believing in God, and being fully per- iuaded of his infinite Power , Juftice and Mercy, and alfo of the Truth of all his Threats and Promifes, fland continually in awe of him, not daring to do any thing wil- Thoughts upon the willingly that may offend him, nor leave any thing undone that he would have them do. Such , and fuch only, can be truly faid to fear God. And therefore the Fear of God in the Scriptures, efpecially of the Old Teflament , is all along put for the whole Duty of Man. There being no Duty that a Man owes, either to God or his Neighbour, but if he really fears God, he will endeavour all he can to do it. But this necelTarily fuppofeth his Belief in God, and his holy Word, or rather proceeds ori- ginally from it. For be that cofneth unto God^ fo as to fear and obey him, mull be- lieve that he is, and that he is a rewarder of them who dilige?itly feek him, Heb. xi.6. So that as no Man can believe in God, but he mufl: n^eds fear him ^ fo no Man can fear God, unlefs he firfl; believes in him. From whence it neceflarily follows, that by thofe who are here faid to fear the Name of God , we can underltand no o- ther but only fuch as are poifeifed with a firm Belief in him, and with a full Perfua- (ion of the Truth and Certainty of thofe divine Revelations that he hath made of himfelf, and of his Will to Mankind, and therefore live accordingly. Of thefe, and thefe only, it is here faid, that to them fball the Sun of Righteoufnefs arife with healing in his wings. Not to any Beattjich^ Vijion. ^ip any other ; no other being able to fee his light, nor capable of thofe healing Influ- ences that proceed from him. For though he be a Sun, he is not not fuch a Sun as we fee with our bodily Eyes in the Fir- mament, but the Sun of Right eonffiefs, fhi* ning in the higheft Heavens , beyond the reach of our fenfes, vifible only to the Eye of the Faith, the Evidence of things not feen. Infomuch that although he be rifen , and darts down his Beams to this lower World continually, yet they who have not Faith , can neither fee him, nor enjoy any more Benefit by him , than as if he was not rifen, or did not fbine at all. As if a Man be born ftark bhnd, though the Sun (hines never fo clear about him, he fees no more than he did before, but lives in the dark at Noonday as much as at Midnight-, neither can ye ever mak€ him underftand what Light or Colours are, for having not that fenfe , by which alone fuch things can be perceived, he can never underiiand what you mean by fuch things, foas to form any true Notion of them in his mind. So it is in our prefent Cafe ;, though ■ theSunof Righteoufnefsberifen, and (hines mod glorioully in the World, yet being the Objed only of our Faith , without that a 'Man can difcern nothing of him. He may perhaps talk of him as a bhnd Man may 5 talk 320 Thoughts upon the talk of Light, but all the while he knows not what he means by the Words which he ufeth about him. For he ufeth them only as Words in courfe , taken up from thofe he talks with , without having any EfFed or Operation at all upon his mind ^ whereas they who really believe God's Word, and what is there revealed concer- ning the Sun of Righteoufnefs *, they fee his Light, they feel his Heat, they expe- rience the Power and Efficacy of his Influ- ences 5 and therefore, although they who have not Faith (as few have) can be no way profited by what they (hall hear or read of him, yet they who have, and ad it upon what they hear or read out of God's holy Word concerning him, they will find their Thoughts or Apprehenfions of him cleared up, and their Affedions enflamed to him •, fo as to love and honour him for the future, as the Fountain of all that fpiritual Life and Light , and Joy they have. For to them he will arife with healing in his wings. He did not only arife once, but he con- tinually arifeth to thofe who believe in God , and fear him. Fof thus faith the Lord , to you that fear my Name fiall the Sun of Righteoufnefs arife, with healing in his wings. It is true, he fpeaks more ef- pecially of his Incarnation, or vifible Ap- pearance Beatijick^ Vifion, 321 pearance in the World, but by this manner of fpeaking-, he intimates withal that this Sun of Righteoufnefs is always fhining upon his faithful People, more or lefs, in all Ages from the beginning to the end of the World. For in that it is faid he fiall arife, it is plainly fuppofed that he was the Sun of Righteoufnefs before, and gave Light unto the World, though not fo clear- ly as when he was adualiy rifen. As we fee and enjoy the light of the Sun , long before he rifeth, from the firft dawning of the Day, though it grows clearer and clea- rer, all along as he comes nearer and nea- rer to his riling^ fo the Sun of Righteouf- nefs began to enlighten the World as foon as it was darkened by Sin , the Day then began to break , and it grew lighter and lighter in every Age. Jdafn himfelf faw fome- thing of this Light, Abrahatn more 5 Abra- ham rejoyced to fee my Day, faith this glori- ous Sun, hefav? it, andwasglad, Joh.viii.56 : David and the Prophets after him faw it moft clearly, efpecially this, the laft of the Prophets: He faw this Sun in a manner riling, fo that he could tell the People that it would fuddenly get above their Hori- zon , The Lord whom ye feek , faith he, pj all fuddenly come to his Temple, Mal.iii. i. and acquaints them alfo with the happy Influences it would have upon them, fay- o o n ihoHghts upon the ing in the Name of God, Unto you that fear 7}iy name fhall the fun of righteotifnefs arife with healing in his wings. The Sun of Rii^hteoitfnefs •, that is, as I obtl^rved before, Jefus Chrift the righteous^ who IS often foretold and fpoke of under the name and notion of the Sun or Star that giveth light unto the World. There jhall come a far out of Jacoh^ faid Balaam^ Num. xxiv. 17. And hejhall be as the light of the morning zvhen the fun rifeth, faith DaviJ, 2 Sam. xxiii. 4. And the Prophet Jfiiah fpeaking of his coming, faith. The people that walked in darknefs have feen a great light^ and they that dwell in the land cf the jhadon? of death, upon them hath the light Jhitied, Ifa. ix. 2. For that this was fpoken of Chriit, we have the authority of the Evangelift, Alat. iv. 16. To the fame purpofe is that of the fame Prophet, Jrife, fmie, for thy light is come, and the glory of the Lord is rijen upon thee. For behold the darknefs /ball cover the earth, andgrofs dark- nefs the people, but the Lordfiall arife upon thee, and his glory JJmH be feen upon thee, Ifa. Ix. I, 2. The fm jhall be no more thy light by day, neither for brightnefs pall the moon give light unto thee. But the Lord fball he unto thee an everlafting light, and thy God thy glory, v. 19, 20. I'o which we may add the many places where Chrift is Beatifcl^ Vifion. 323 is called HQlJ which v/e tranflate thi^ Branch. As, I will bring forth my ferv ant the Branch, Tjtch. iii. 8. Behold the man^ whofe name is the Branch, c. vi. 8. I will raife up to David, a righteous Branch, Jer. xxiii. 5. And a Branch of right e oitfnefs ^ c.xxxiii. 15. Iri all which places the origi- nal word fignifies alfo the riJingoftheSun,2in^ is accordingly rendred by the LXX, 'Af^To- A/j, Or tens, not that part of Heaven where the Sun rifeth, but the Sun it felf as rifing there. And fo it is tranflated alfo both in the Syriack and Arabick Verfions. And where it is faid, In that Jay fhall the Branch of the Lord be beauttftd, Ifa. iv. i. In the LXX it is ^Aa.V4« Geos , God Jhall Jhine forth. In the Syriack pjiso.? ).<-i-»i The rifing of the Lord Jhall be for glory. In Arabick, ^^Ui 3 ^>i,^ Jhe Lord fi all rife a^ the fun. And that this is the true fetife of the word in all thefe places, appears from theProphecy oiZacharias the Father of John theBaptift •, for fpeaking of Chrifl's coming, he exprelTeth it according to our Tranfla- tion, by laying, The day fpringfrom On high hath vifited its, Luk. i. 78. But in the ori* ginal it is the fame word that the LXX life in all the aforefaid places, ^AvocnX-n, Oriens^ the rifing Sim. And it is much to be ob- ferved, that all the faid places of the Pro- phets j are interpreted of the MefTiah or Y 3 Chrift$ 2 2A Thoughts tipon the Chrift ', by the Targimi or Chaldee Para- phrafe, made by the ancient Jews them- felves ^ for nu% the rifmg Sun, is there tranflated ii,r\'WO the Cbrifi, as if it was only another name for Mefliah, the Sa- viour of the World. From all which it appears, that when the Prophet here calls our Saviour Chrift the fun of righteouf- nefs, he fpeaks according to the common fenfe and pradice of the Church at that time. And verily he may well be called the Sun, both in refped of what he is in him- felf, and in refped of what he is to us. As there is but one Sun in the Firmament, it is the chief of all Creatures that we fee in the World. There is nothing upon Earth, but what is vaftly inferior, the very Stars of Heaven feem no way comparable to it 5 it is the top, the head, the glory of all vifible Objeds: In like manner, as there is but one Saviour in the World , he is exalted far above all things in it, not only above the Sun it felf, but above all Principality, and Power , and Might , and Dominion , and every Name that is named, not only in this World, but alfo in that which is to couTC. All things are put under his feet^ and he is fiven to he head over all things to the Churchy Eph. i. 21, '22. The very An- gels, Authorities and Powers of Heaven , are Beatijick^ Vifion. 525 are all made fuhjeB to him^ i Pet. iii. 22, And that is the reafon that he is faid to be at the right hand of God, becaufe he is preferred before, and fet over the whole Creation, next to the Almighty Creator him- felf, where he now reigns, and doth what- foever he pleafeth in Heaven and Earth. And as the Sun is in itfelf alfo the moft glorious, as well as the moffc excellent Creature we fee, of fuch tranfcendent Beau- ty, Splendor and Glory, that we cannot look ftedfaftly upon it, but our eyes are prefently dazled, foisChrifl ^ the Sun of right eonfnefs. When he was transfigured , his face did pine as the fun^ Mat.xvii.2. When St. John had a glimpfe of him, he favo his counte- nance as the fun that ft)i?ieth in his frength. Rev. i. 16. When he appeared to St, Paul going to Damafcus at mid day, there was a light above the brightness of the fun jhi- ntng round about him, and them that jour' niedwith him. Ads xxvi. 13, Anditisno wonder. For he is the brightnefs of the Fa- thers glory, a?id the exprefs image of his perfon, Heb. i. 3. And therefore muft needs fhine more glorioufly than it is poflible fot ° any mere Creature to do ^ his very Body, by reafbn of its Union to the divine Per- fon, is a glorious body. Phil. iii. 21. The moft glorious doubtlefs of all the Bodies in the'World, as far exceeding the Sun, as Y 3 that :;26 J bought s upon the that doih a clod of Earth ; infomuch, that con Id vvc look upon our Lord as he now Ihines forth in all his Glory in the higheft Heavens, how would our eyes be dazled? our whole Souls amazed and confounded at his excellent Glory ? The Sun would ap- pear to us no otherwife than as the Moon and Stars do, when the Sun is up. Aod he that fo far excels the Sun in that very pro* perry, wherein the Sun excels all other things, miy wtil be called the Sun : The Sun by way of pra^eminence , the mofl glorious Sun in the World, in comparifon wheriof nothing elfe deferves to be called by that Name. Neither may our blelfed Saviour be juftly called by this glorious Name, only from what he is in himfelf, but likewife for what he doth for us •, as. may be eafily demonftrated from all the benefits that we receive from the Sun,\ I lliall inftance in fomeof th^moft plain and obvious. : ' V .' FiFcST therefore, the Sun we know js the Fountain of all the i-ight thar- we have upon Earth, without which we could • fee nothing, not fo much as the way that is before us, but fhould be always groping and ftumbling in the dark, whereas by it we can difcern every thing that is about us, or at any diltance from us, as far as our light can reach. In which refped our blefled Beatific^ Vifion, 527 blefTed Lord is the Sun indeed j The light of the world^ Joh. viii. I2.. The true light, that lighteneth every one that cometh into the world^ c. i. o. A light to lighten the Gen- tiles^ and the glory of his people Jfr/iel, Lul^. ii. 32. A marvellous light ^ i Pet, ii. 9. Whereby we can fee things that are not vi- fibJe to the eye, as plainly as we do thofe that are. For this day fpring from on high^ this Sun of Righteoufnefs hath vifired us, to give light to them that ft in darknefs and in the jhadovo of death, and to guide our feet into the way of peace, Luc. i. 78, jg. To fhew us the invilible things of God , and dired us to all things belonging to our everlafting Peace andKappinefs. He h^th made them all clear and manif^d: to us in his Gofpel. But whatfoever maketh mani- fefl is light, Eph. v. 13. Wherefore he is faid to have brought life and iftvnortality to light through the Gofpel, 2Tun. i. 10. Be- caufe he hath. there fo clearly revealed them to us, that by the light of his holy Gofpel we may fee all things necelTary to be known, believed, or done, in order to ^ eternal Life, as plainly as we can fee the . mod vifible Objeds at Noon day. • By this Light we can fee as much of the Glory of God liimfelf, as ' our mortal Na- ture can bear. For Iso man hath feen God at any time, the only begotten Son which is . Y 4 in 5^8 Thoughts upon the in the bofom of the Father^ he hath decla- red hinty Job. i. i8. Neither kfwweth any man the Father^ fave the Son^ and he to ivhomfoever the Son will reveal him.. Mat. xi. 27. So that no Man ever had or can have any right knowledge of the true God, but only by his Son our Saviour Chrift. But by his means, they that lived before might fee him as by twilight, we who live after this Sun is rifen, may fee him by the cleared Light that can be given of him, for he hath fully revealed and declared him to us in the GofpeL By this glorious Light we can fee into the Myftery of the eternal Trinity inUt^i- ty, fo as to believe that God the Father, Son and Holy Ghod arc one, one Jehovah., one God. That God the Father made all things at the firft by his Word, and dill upholds and orders all things according to his Will. That God the Son was made rlelli, became Man, and as fuch died upon the Crofs, and fo offered up himfelf as a Sacrifice for the iins of the whole World , that he rofe a- gain, went up to Heaven, and is now there at the right hand of God ^ that upon our Repentance and Faith in him our (ins are all pardoned, and he that made us is reconci- led to us by the Merits of his faid Death •, that by the Power of his Interceflion which he now makes in Heaven for us, we are jufti- Beatijich^ Vifion, 3 2p jijftified or accounted righteous in him, before his, and in him our Almighty Fa- ther ^ that God the Holy Ghoft abides continually with his Church , moving up- on, actuating and influencing the means of Grace that are there adminiftred *, that he fandifies all that believe in Chrift, leads them into all Truth, comforts them in all their Troubles, and affifts them in doing whatfoever is required of them. Thefe and many fuch great and necelTary Truths as lay in a great meafure hid before, are now by the Light of the Sun of Righteoufnefs (hining in his Gofpel, made fo plain and evident, that all may fee them, except they wilfully fhut their Eyes, or turn their Backs upon them. And though the Sun in the Firmament enlightens only the Air , to make it a fit medium through which to fee ^ this glo- rious Light that comes from the Sun of Righteoufnefs, enlightens Mens Minds too, and opens their Yjy^s^to behold the wondrous things that are revealed in the law of God ^ Pfal.cxix. 18. And that too fo effedually in fome, that they likewife are able to en- lighten others, to open their Eyes, and turn them from Darknefs to Light , ABs xxvi. 18. Infomuch that they alfo are the Light of the World, Mat, v. 14. not ori- ginally in themfelves, but by communica^ tion 5^o Thoughts upon the tion from him, as the Moon is firft enlight- ned by the Sun, and then refleds its light to the Earth. Moreover, the Sun is the firfl Caufe under God, not only of Light, but alio of all the Life that is in any Creature upon Earth, without which nothing could live, no, not fo much as a Vegetable, much lefs an Animal Life -J for that which we call Life, where-, with fuch Creatures as have Organs fitted- for it, are aduated and quickned, fo as to be faid properly to live, it all depends up- on the heat and influences of the Sun^ fhould the Sun once ceafe to be, or to iniiu- cnce the World, all living Creatures would immediately expire and die. So is Chrift the Sun of Righteoufnefs, the Fountain of all fpiritual Life. I?i thee, faith David, is the fountain of life , in thy light we jhall fee light, Pfal. xxxvi. 9. Where we fee that Light and Life in this fenfe alfo go toge- ther ^ they both proceed from the fame Fountain, the Sun of righteoufnefs , who therefore faith, / am the light of the worlds he that followeth me foall not walk in dark- vefs^ but fljall have the' light of life. Job. viii. 12. that Light which hath Life always proceeding from it, and accompanying it j fo that he is both Light and Life it felf. / /tm, faith he, the way, the truth, and the lifey Joh. XIV. 6. And our Lifey as tlie A- poftie Beatijicl^ Vifion. ftle calls him, CoL iii. 4. even the life of all that believe in him. The life that I now live in the fiejh^ faith the fame Apoftle, / live by the faith of the Son ofGod^ Gal. ii." 20. Af id therefore he who believeth^ and fo kath thefon, he hath life, and he that hath not the fon, hath not life, i Joh. v. 12. From all which it appears, that All men by nature are dead in trefpaffes and fins, Eph. ii. I. But when any arife from the dead by faith, it is Chrift that gives them life, ■•€», V. 14. Who came into the world on pur- pofe that they might have life, and that they might have it more abundantly, Joh. x. 10. 'more abundantly, that is, in the higheft and moft excellent manner that it is pofli- ble for Men to live. For this Life which the Sun of Righteoufnefs raifeth Believers 't%^ is the Lite of Righteoufnefs, an holy, an heavenly, a fpiritual, divine Life , it is the Life of Faith, whereby they live to other purpofes^, and in a quite different man- ner from other Men •, they live to God, and not unto the World •, they live in a con- ftant dependence upon him, and fubmiflion to him j they live with a firm belief of his Word, and fincere obedience to his Laws ^ they live ahogether in his Service, fo that whether they eat, or drink, or ivhatfoever they do, they Jlill do it to the glory of God, I Cor, X. 31. In fliorr, they Itrive all they can n "2 f 33^ Thoughts upon the can to do the Will of God upon Earth, as the holy Angels do it in Heaven, and fo have their Converfation there, where their Saviour and their Treafure is. But this Life is infufed into them, only by the Rays of the Sun of Righteoufnefs, by that Holy Spirit which proceede'th from Chrift, whereby they being born again, and made the Children of Light, thus walk in newnefs of Life ^ and fo it is nourifhecl alfo, preferved and flrengthned only by him, . who therefore calls hinifelf the bread of tife^ Joh. vi. 3 5, 48. And the Bread of God, which cometh from heaven^ and giveth life U7ito the world y v. 53, the living bread, of which if any man eat, hejhall live for eiyef^ V. 51. And this Bread which he gives \i his flefh, which he gave for the life of the world, ibid. For his flejb is meat indeed, and his blood is drink indeed ^ fo that ivhofo eat^ eth his flef) and drinketh his blood hath eter- nal Life, and he will raife him up at the laji day, that he may live for ever, v. 54, 55, 58. For Chriji is the refurreBion and the life, whofoever believeth in him, though he were dead, yet JJjall he live, and whofoever liveth and believeth in him [ball never die, e. xi. 25, 26. Though his Body may die, yet not his Soul. And his Body alfo at the laft Day (hail be raifed again to Life, by the power of this glorious Son. For as it} Beatijick^ Vifion, 335 in Adam all die^ even fo in Chriji foall all be made alive ^ i Cor. xv. 22. Seeing therefore that Jefus Chrift is the Fountain of the Life of Righteoufnefs, the Author of that fpiritual and eternal Life which the righteous live j as the Sun is of our natural, he alfo may moft pro- perly be called the Sun, and the Sun of Righteoufnefs, as he is in the words before us. And fo he may be likewife from his chearing and refrelhing our Spirits in the inward Man, as the Sun doth in the out- ward. The light of the eyes^ faith the Wife Man, rejoiceth the heart, Prov.xv. 50. A7id tridy the light is fweet^ and a pleafant thing it is for the eyes to behold the fiiUy Ecclefl xi. 7. This we all find by daily experi- ence, and fo we do too, that the light and heat of the Sun agitate or move our ani- mal Spirits in fo benign and delicate a manner, that we are always more chearful and pleafant when the Sun (bines clearly, than we are in a dark Night or cloudy Day. But in this the Sun of Righteoufnefs infi- nitely exceeds the other, for he is the Foun- tain not only of fome, but of all the true Joy and Comfort that his faithful People have or ever can have in the World. It all pro- ceeds from him, whom having not feen they love, in whom, though now they fee him not, yet believing they rejoice with joy un- a ^ fpeakable^ 5^2}. Thoughts upon the fpeakab'h^ ami full of glory, I Pet. i. 8. For upon their believing in him, as having been delivered for their Otfences, and raifed a- gain for their Juftitication, he minifefteth hinifeif, and his fpecial love and favour to them, in the pardon of their Sins, and their Reconciliation to Almighty God, whereby their Souls are tilled, not only with unfpea-^ kable, but glorious Joy, of the fame na- ture with that which the glorified Saints in Heaven are continually tranfported with. This is that which is called the lifting up the light of God's countenance, and his caufing his Face to (bine upon them, Pfai iv. 6. PfaL Ixvii. I. PfalAxxx. 5. Nitm.v'i. 25. When the Sun of Righteoufncfs thus fhineth upon them, refrefhing and comfor- ting their hearts, by the fweet influences of that Holy Spirit that proceedeth from him. But the Sun doth not only refrefh the Earth, but makes it fruitful :, it is by his means under God, that Plants grow and bring forth Fruit, and that Animals do the refpedive Works which God hath fet them. So is Chrilf the Caufe or Author of all the good and righteous Works that are done in the World ^ he himfelf faith, without we ye can do ?jocbing, Joh. xv. 5. And his Apoftie could fay upon his own experience, 1 can Beatijich^ Vifion. 535 / can do all things through Chrifl which Jirengtheneth me, Phil. iv. 1 3. iVnd that the Fruits, all the Fruits of Righteoufnefs, are by Jefus Chrift, or come from him, Chap, i. II. who therefore in this refped alfo may well be termed the Sim of Righteouf- nefs. To which we may likewife add , that as the Works which God hath made upoti Earth by hiy Power, although they have no light in themfelves whereby they can be feen, yet they appear in all their Beau- ty and Colours by the Sun receding his light upon them^ fo the Works which his Servants do, by his AlFiflance and Grace, although they have no real worth, nor are exadly righteous in themfelves, yet by the Sun of Kighteoufnefs refleding his Righ- teoufnefs upon them, they feem or are ac- counted righteous in the fight of God, or as St. Peter fpeaks , they are acceptable to God by Jefis Chrifl, I Pet. ii. 5. without whom therefore there could be no fuch thing as Righteoufnefs feen upon Earth, no more than there could be Colours with- out light. But as by one mans difobedi- ence many were made Sinners, fo by the O- hedience of one many are made ri^teoii5 ^ Rom. V. 19. both fincerely righteous in themfelves, and accepted of as righteous before God, by his Righteoufnefs imputed 5 to ^26 Thoughts upon the to them. So that all Righteoufnefs, both as it is performed by Men, and as it is approved of by God , comes only from Je- fus Chrift. And this feems to be the great reafon wherefore he is here called in a pe- culiar manner the Sun of Righteoufnefs, and promifed to arile to his faithful Peo- ple with healing in his wings, that they may grorp 74p as Calves in the Jialls •, to fliew that it is by him only that they are healed of their Infirmities, and reftored to a found mind, fo as to grow in Grace, and bring forth the Fruits of Righteoufnefs, fuch Righteoufnefs as by him is accepta- ble to God , from whom they (hall there- fore at the laft Day receive the Crown of Righteoufnefs , that Crown which this Sun of Righteoufnefs hath procured for them. -I Upon thefe, among many other ac- counts, Jefus Chrift the Saviour of Man- kind may truly be called the Sun of Righ- teoufnefs, as he is here by the Spirit of Truth itfelf, for our Admonition and Com- fort. For hereby we are put in mind how to think of our bleifed Saviour, and to ex- ercife our Faith in hun, fo as to love and honour him with all our Hearts, and to put our whule Trufl: and Confidence in him for all things neceifary to our eternal Salvation. Foralrauch as we are by this means Beatijick^ Vifion. 047 means given to underftand, that what the Sun is to this lower World, the fame is Chrift to his Church. But the Sun, as we have heard, is the moft excellent, and nnofl: glorious thing that we fee in the World. It is the next Caufe, under God, of all the Light that is in the Air, and of all the Life that any Creatures live upon the Earth. It is that which refrefheth the Earth, and makes it fruitful. It is that al- fo which gives a luftre to all things that are about us , fo as to make them pleafing and delightful to the Eye. And accordingly, whenfoever I think of my blefled Saviour, the Sun of Righte- oufnefs I apprehend, or rather by the Eye of Faith I behold him in the higheft Hea- vens, there (hining in Glory and Splendor infinitely greater than any mortal Eye can bear, inverted with fupreme Majefty, Ho- nour and Authority over the whole Crea- tion. I behold him there furrounded with an innumerable Company of holy Angels, as fo many fixed Stars, and of glorified Saints as Planets enlightened by him •, all his Satellites or Servants waiting upon him, ready upon all occafions to refled and con- vey his benign Influences or Favours to his People upon Earth. I fee him yon- der, by his own Light ^ I behold him dif- playing his bright Beams, and diffufing Z his 55^ Thoughts upon the his Li2;ht round about , over his whole Church, both that which is triumphant in Heaven, and that which is militant here on Earth •, that all the Members of it may fee all things belonging to their Peace. I behold him continually fending down his quickening Spirit upon thofe who are bap- tized into, and believe in his holy Name, to regenerate them, to be a (landing Prin- ciple of a new and divine Life in them. 1 behold him there manifefling himfelf, and caufing his Face to (bine upon thofe who look up to him, fo as to refrefh' and cheer their Spirits, to make them brilk and lively, and able to run with Patience the race that is Jet before them, 1 behold him there continually ilfuing forth his Holy Spirit, to aduate and intiuence the Admi- niliration of his Word and Sacraments •, that all who duly receive them may there- fey grow in Grace, and be fruitful in e- yery good Word and Work. I behold this Sun of Righteoufnefs (hining with fo much Power and Efficacy upon his Church, that all the good Works which are done in it, though imperfed in them- feives, do notwithftanding appear through cbim as good and righteous in the fight of God himfelf, and are accordingly rewar- ded by him. In fhort, as the Sun was made to rule and govern the Day, fo I be- 5 hold Beatijick^ Vijion. 3^9 hold this Sun of Righteoufnefs as gover- ning his Church, and ordering aJi things both within it and without it, fo as to make them work together for the good of thofe who love God, till he hath brought them all to himfelf, to live with him in thehigh- eft Heavens, where they alfo fliall by his means, jhine forth as the fun in the khigdorn of their Father for ever^ Mat. xiii,4g. Could we keep thele and fnch like thoughts of our bleifed Saviour always frefh in our Minds, could we be always thus looking upon him, as the Sun of Righ- teoufnefs Ihining continually upon us and his whole Church, what holy, what hea- venly, what comfortable Lives fhould we then lead ? We (hould then defpife the Pomps and Vanities of this wicked World, as nothip.g, as lefs than nothing in coinpa- rifon of this moft glorious Sun and his Righteoufnefs. We fhould then with St. Vaiil^ count all things but lofs for the exceU lency of the knowledge of Jefus Chriji our Lord, and (hould count thein but dimg that we may win Chriji, a^id be found in him^ not having our own righteoufnefs whkh is of the law, but that which is through the faith ofChrifi, the righteoufnefs which is of God by faith, Phil. iii. 8, 9. We fhould then leave gazing upon the trifles of this lower World, and fliould be always look- Z 2 ing g^o ThoHghts upon the ing up to this Sun of Righteoufnefs, fo as to be enlightened by him, Pfal. xxxiv. 5. with fuch a Light as will difcover to us the Glories of the other World , together with the way that leads to it. We fhould then abhor and deteft the works of Darknefs, and walk as the Chil- dren of Light, and accordingly (hine as Lights in the World. And then we fhould have the Light of God's Countenance (hi- ning continually upon us, enhghtening, enlivening, and refrelhing our whole Souls, and purifying both our Hearts and Lives fo, as to make us meet to be Partakers of the Inheritance of the Saints in Light 5 in that everlafting Light which comes from the Sun of Righteoufnefs, who liveth and reigneth, and Ihineth with the Father and the Holy Ghoft, one God, blelled for ever. FINIS, A Catalogue of BOOKS printed and fold by Richard Smith Bookfellerin Exeter Exchange in the "Strand \ where Gentle- men may.be fnrnifiod with all forts of new Books that come out, and have ready Mo- ney for any Library of what Language foever, T>I(hop BuU\ Opera Omnia. There following by the Right Reverend Father \n» God, WHlum Beveridge, D. D.late Lord Eilhop of Sc. '^faph^ vi?^, Pandc^ae Canonum, Greek and Latin, 2 Vol. Kolio. ■ — Codex Canonum EccIcfiaEr Primiciva-, &c. — His Expofnion on the XXXIX Articles of the Church of England, bolio. One hundred twenty eight Sermons and Difcourfes on fe- veral Subjefts, Vol. I. ChriA's Prefence with his Minifters in general. The Inftiruiion of Minirters. The Manner of Ordination in the Church of England. Salvation in the Church only un- der fuch a Miniftry. The true Notion of religious Wor- ftiip. A Form of found Words to be ufed by Miniflers, The Church eftablirti'd on a Rock. Chriftianity an holy Priefthood. The preparatory Duties for holy Orders. The Efficacy f f Faith in the Miniftration of the Word. Mini- fters the Ambaifadors of Chrift. The Sicerdotal Benedi- ftion in the Name of theTrinirv explained. Vol. IL The Bein^ and Attributes of God. The Love of God in Man's Salvation. The Merits of Chrift's PafTion. Salvation through Fear and Trembling. The Confcience void of Offence. The Knowledge of Jefus Chrift prefera- ble to all other. The new Creature in Chriftijnicy. The Nature and Eternity of Heaven's Joys, and Hell's Torments. The Glories of Chrift's Crofs. The Excellency of the Soul above worldly Goods. A fpiritual Life the Charafterifiick of a Chriftian. The Obligation of Superiors to promote Re- ligion. Vol. III. The Unity of Chrift with God the Father. The IncarQacion of Chrirt. Chrift the only Savrour. Chrift the fole Bool^ jo Id by K. Smith. fol«f Author of Grjce and Truth. Chrifl the Saviour of all chatcorae to him. Chrift the only Mediator. All Things to be ask'd in the Name of Chrift. Chrift, as Man, is the Head over all things. Chrift is cyr Lord and Mafter The blelTed Eftare of thofe who believe in Chrift AdmilTion into the Church of Chrift by Bjptiim, neceflary to Sal- vation. Coming to Chrift the only Means of Salvation. Abiding in Chrift, the only Means of Univerfal Happinefs. Bearing much Fruir, the Charafteriftick of Chrift's Difci- ples. Vol. rv. The Ufefulnefs of Parting. The Suffiriency of Grace. Faith the governing Principle of a Chriftian Life. Faith in God and Chrift a Sovereign Remedv againil all Troubles. Faith the Principle of Love and Joy. Chrift the Foundation of all the Promifes. God our Sovereign Good. The piefent Security and future Happir.efs of the Saints. The Communion of Saints. The Chriftian PriTC. The New Creation. Stedfaftnefs to the Eftablifli'd Church j-ecommended. Vol. V. The One Thing needful. Univerfal Obedience requifitc to Salvation. The Glory of God the final Caufe of all Things. God alone to be ferv'd. The Advantages of Publick Worftiip. The Duty of Publick Thaakfgiving. The Sufficiency of Scripture. The Preference of Spiritual Food to Natural. The Preference of Things Invifible and Eternal to Vifible and Temporal. Of Truft in God. The Nature and Ns'ceifity of Reftitution. Vol. VI. Three Sermons on Oood Friday. The Myftery of our Reconciliation explained. The Satisiaftion of Chrift ex- plained: An £j// M