O PRINCETON. N. J. ^ §,kjM( )^?o:t THE \thSOL0' P R E F A Om^-^ F^'M'^'H T. P^/// informed the Jtheniam w Q Q {a)j who fancied themfelves to )J( )!( be a peculiar Race of Men, di- hJi^^M ftindt from the reft of Mankind, and fprung from their native Soil (b), that, God hath made of one Bloody all Natiom of Men^ J or to dwell on all the face of the Earthy and hath determined the Times before appoint ed^ and the Bounds of their Habitation [c) j that they Pxuld feek the Lord, if haply they might feel after bim^ and find him. In confequence of which, all the Tribes and Families of the Earth, in their feveral Settlements and Dif- perfions, are obliged to feek, and to ferve God, A 2 in {a) Ads xvii. 26, 27. (h) Vid. Gr. Schol. in Thucyd. Lib. I. Pag. 5. Edit. Francof. (f) This, by the way, contradids a Notion of Str a- . BO, who feems to exclude a Providence from fuch De- ftinations and Appointments. Vid, Strab. Geogr, Lib. n. h P k E F J C E. in the befl: manner they are able ; according to their different Capacities, Opportunities, and Advantages, for religious Improvement, If any Colonies, or Clafles of Mankind, are left to the mere Light> and pure Inftind of Nature, for their diredion in matters of Re- ligion and Morality — though, by their tra- dudion from oi>e common Head, all the Chil- dren of Adam became Heirs of his Know- ledge, and of the original Tradition deliver- ed to their firft Progenitors (d) — they are to follow the Didlates of their own Heads, and the Feelings of their own Hearts alone, in forming their religious and moral Senti- ments. But when, over and above all the Advantages of natural Reafon and Confcience, it hath pleafed the Father of Lights, from whom proceeds the good Gijt of the one, and the perfeSf Gift of the other, to favour the World with a written Rule of Religion, drawn up under a divine Infpiration j in this eafe, it muft be equally the Wifdom, and the Duty of all Men, who have received this heavenly Gift, to ftudy the Word of God well, and reduce their Principles to that facred Standard -, though without renouncing any previous (d) See Dr. Winder's Hiftory of Knowledge, chiefly religious, PREFACE. V previous natural Dilates, or Maxims of right Reafon. This is a Duty more efpecially in- cumbent upon all ProteJiantSy ading in cha- radter ; for, according to the original Grounds of the blefled Reformation, they profefTedly make the holy Scriptures the Rule of their Faith and Pradtice. In order to the right difcharging of this great Duty, it is highly requifite that, in the regular ufe of our own Reafon, we not only learn in general, to underftand the Language of Scripture, but likewife more particularly, that we confider the Words and the Senten- ces, in their true and juft Connexions.— ^ ** Not founding Dodrines, and building Syf- ** tems upon lingle detatched Texts ; with- ** out regard to Connexion and Coherence, <* or the main drift and defign of the Wri- " ter (f)." And, when all this is done, we muft religioufly attend to the Natural and Genuine Senfe of Scripture, ^2is exprefsly de- livered by the Oracles of God ; without pre- fuming to tamper with thofe divine Oracles, A3 in {e) " A Practice which hath given rit toSuperftition <* and Fanaticifm in every Age; ani^ which, at this •* Day, fupports the Enthufiafm of all thofe, wbo are *■*' fine ere among the MethodiJiSi* fays Dr. Rich- mond. Serm. IX. VI P R E F J C E. in compliance with our own Prejudices and PrepofTefTions ; or unfairly attempting to make them fpeak favourably to our private Notions, and preconceived Opinions, though contrary to the mod plain and obvious Mean- ing of the facred Writers. This Method o^ fe arching the Scriptures^ if duly obferved, and clofely purfued, would be of great ufe and fervice to all intelligent ChrijlianSy in reading the Bible to good Pur- pofe, in forming and fixing their Principles properly, upon the Grounds of a pofitive di- vine Revelation. But if any Perfons, more than others, are concerned and obliged to obferve thefe Rules of Interpretation, with a Scrupulous Exadnefs j who can they be, but Chriflian Minijlers, whofe Office it is to teach and inftru6l others in the Principles and the Duties of Religion ? For the Prieft's Lips Jhould keep Knowledge -^ atid they fljould feek the Law at his Mouth ; for he is the Mejjen'- ger of the Lord of Hojis (J), Neverthelefs, by offending againft one, or other of the above mentioned Rules, public Teachers are liable to millead themfelves, and others, into Miflakes about the true Meaning of Scripture^ in Articles of more or (f) iMa!. ii. 7. PREFACE. vii or lefs Importance. (Which, by the way, is not the Scripture's Fault, but their own). Even Perfons of good Learning, and well fkilled in the Languages, may fometimes miftake the Senfe of an Author, by not at- tending accurately to the Nature, Order, and Coherence of his Difcourfe, or (which is too often the cafe) by wrefting and warping his Words to ferve a favourite Hypothefis. Into fuch Refledlions as thefe. One is oc- cafionally led by fome Theological Pieces and Produdlions. And if any thoughts, of the like Nature, fliould occur to the Read- er's Mind on occafion of what is now offered to the Public ; the Writer is not infenfible, that he is a Man of like PaJJions with others, moving within the common dufky Sphere of human Weaknefs and Imperfedion. But, as the Subjeds, hereafter difcufled, feemed to be of fome Confequence, for illujlrating the Chrijlian Revelation^ fo he hath ufed his beft Endeavours to fet them in a proper and a pradical. light. And fhould his Attempt be fo happy, as in any good meafure to anfwer the Expedations of fo many worthy Names — not a few of diftinguifhed Rank and E- minence in the learned World — who by their Subfcriptions, or other-ways, have en- A 4 couraged vHi PREFACE. couraged and promoted this Publication ; hd inuft think himfelf under a double Obliga- tion to them, for their Frie?idfiip^ and their Candor at once. In the mean time, he would willingly hope, that Perfons of different Taftes and Talents may meet with fome ufeful Enter- tainment in the following Difcourfes, though they make not their appearance in the form of a regular and compleat Syftem. But for the greater eafe of common Readers, it was judged proper, and moft expedient, to put fome critical Remarks out of their way, by jnferting them in marginal Notes, or Appen^ 4ixes ; where they are depofited for the Ufe, and Perufal of thofe, who can relifh fuch things, and know their Significancy in /acred Literature. That Scripture Knowledge, ferious Piety, ?nd religious Virtue may ilourifli, and pre- vail more and more ; and that the Word of God may dwell in us richly in all Wifdom^ fo as to make us all ivife unto Salvation ; is the fervent Prayer of the Author, A LIST t '^^ 3 A SUB S C R I B E R S. A. JOHN Adams, Jun. Efq; of Stanton Wick Mr. Alexander Adams of Stamford Benjamin Alexander, M. D. of London Revd. John Allen, M. 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Mr. Solomon Woodroffe of Stamford Mr. Jofeph Woodward of Marfhfield Mr, Samuel Woods of Liverpool Revd. A Lift of the Subscribers. xxvii Jonathan Worrell, Elq; oi Ipfwich Revd. Hugh Worthington, A. M. of Lei- cefter. Two Setts. Mr. Nathaniel Wraxal of Exeter Revd. Mr. Thomas Wright of Brtftol Revd. Mr. John Wright of 5r//?o/ Revd. Mr. Richard Wright of Jtherftone Mr. Thomas Wright of London Y. Mr. William Youatt of Exeter Anonymous Six Setts. By By the fame Author. I. ' I ^ H E Chrlftian Warfare : Or a cri- X tical and pradical Difcourfe of making our Calling and Eledion fure. With a Preface by Dr. G. Benson j and an Ap- fendixy concerning the Perfons proper to be admitted to the Lord's-Supper. 1742. One Shilling. II. Euroclydon : Or, the Dangers of the Sea, confidered and improved, in fome Re- fledions upon St. FauW Voyage and Ship- wreck, A^i xxvii. With an Introdudlion, containing an Enquiry into the Nature of that tempeftuous Wind. 1744. Eight-pence. III. 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Eight-pence. IX. A Diflertation upon the Subje«5t of Circumcifion j containing an Enquiry into the Original of this religious Rite. With an attempt to fettle fome Points of ancient Hiftory and Chronology, by the help of this Medium, in a new Method. 1 763. Six-pence. N, B. The Second Part of this Differta- tioD, not yet made public, is a Defence of the former-, containing an Examination of the different Hypothefes, which have been advanced, concerning iW^;;^/i;o'sPaftor Kings, mentioned by Josephus, and the Time of their invading, and inhabiting Egypt. With fome other Tra<5ts. THE THE CONTENTS. DISCOURSE I. THE Connexion of natural and re* vealed Religion. Romans ii. 14. For when the Gentiles^ who have not thf Law, do by Nature the things contained in the Law, thefe having not the Law^ are a Law unto themfehes. Page 3 DISCOURSE II. The Oracles of God committed ujato his Church. Romans iii. 2. -^TJnio them were committed the Oracles oj God. P. 24 DISCOURSE m. The Law introdudory to the Gofpel. Gal. iii. 24. Wherefore the Law was our School-Maft^^ to bring The CONTENTS. ^' Bring ttf to Chriji^ that we might bejuflijied P I^ > by Faith. Page 4^ ii^i:20i.e»>? 'SVC o u R S E IV. ^i^^ ' Cbnftf^nity funded on Demonftration. I Cor. ii. 4, 5. y^«^ my Speech and my Preaching was not with entici?ig Words of Mans Wij'dom^ but in Df- monftration of the Spirit, and cf Power ; that your Faith fiould not ft and in the Wif^ dom of Meny but in the Power of God. P. 66. DISCOURSE V. The Blafphemy againfl: the holy Ghoft. Mark iii. 28, 29. Ferily I fay unto you ^ all Sins fhall be forgiven unto the Sons of Men , and Blajphemies where- withfocjer they fhall blafpheme. But he, that Jhall blafpheme againfl the holy Ghofi^ bath never Forgivenejs^ but is in Danger of eternal Damnation. P. 90 DISCOURSE VI. The Rock of the Chriftian Church. Matt. xvi. 18. i/in^ J fay alfo unto thee, that thou art Peter ^ and upon this Rock 1 will build my Churchy and The CONTENTS. and the Gates of Hell Jloall not prevail againjl it. Page 1 1 8 DISCOURSE VII. Saint Faiil a Captive to Chrift. 2 CoR. xi. 14 — 16. "Now Thanks be unto God, who always caufeth us to triumph in Chrift, and maketh mani- fefl the Savour of his Knowledge by us in every Place, For^ we are unto God a fweet Savour of Chrifi ; in them that are Javed, and in them that perijh, To the one, we are the Savour of Death unto Death; and to the other, the Savour of Lije unto Lije : and who is fufficient for thefe thingsl P- ^39 DISCOURSE VIII. King Jgrippa almoft a Chriftian. Acts xxvi. 28. ^moft thou perfuadefl me to be a Chriftian, P. 167 DISCOURSE IX. Chriftians the Temple of God, 2 Cor. vi. 16. ^^For ye are the Temple of the living God. P. 190 D I S- the CONTENTS. DISCOURSE X. Chrift, through Death, deftroying the fatal Power of Death. Heb. xi. 14, 15. Forafmuch then as the Children are Partakers of Flejh and Blood, he alfo himfelf likeivije, took part of the fame ; that, through Deaths he might deftroy him that had the Power of Death, that is, the Devil; and deli ve)' tbem^ ivhoy through jear of Deaths were all their life- time jubjecl to bondage. Page 214 DISCOURSE Xi. Chrift rifen, the firft Fruits of them that ileep. I CoR, XV. 20. But now is Chrift rijen from the Dead, and become the firfl Fruits of them Ifbat flept. P. 236 DISCOURSE XII. Chrift the Refurredtion and the Life. John xi. 25, 26. '^efus [aid unto her, I am the Refui^reSiion and the Life ; he that believeth in me, though he 'Were dead, yet fiall he live : and whojoevet b livetht The CONTENTS. livcihy and belie'veth in me, fiall never die, Believeji thou this? Page 279 DISCOURSE XIII. The Fafhion of this World paffing away, I Cor. vii. 31. fm^T^he FafJjion of this World pajjeth away. P. 299 DISCOURSE XIV. On working out our own Salvation. Philip, ii. 12, 15. P-- Work out your own Sahation with fear and trembling. For, it is God who worketh in yoUy both to will^ and to do^ of his good Fleafure, P« 321 DISCOURSE XV. On the Nature of Chrift's Kingdom. John xviii. 36. ^efus anfwered^ my Kingdom is not of this ' World. P. 345 PISCOURSE XVL On receiving the Word. James i. 21. Wherefore lay apart all Filthinefs, and Super ^ fuity The CONTENTS. Jluity of Naught i fiefs ^ and receive with Meek- nefs the ingrafted Wordt which is able to fave your Souls, Page 363 DISCOURSE xvir. On the Leaven of the Pharlfees, and of the Sadducees. Matt. xvi. 6. ^hen Jefus /aid wito them^ Take heedy and beware of the heaven of the Pbarifees^ and of the Sadducees* P* 395 DISCOURSE XVIIL The Dignity of the Chriftian Name, James ii. 7. X)o not they blafpheme that worthy Name^ by the which ye are called f P- 4^ 9 DISCOURSE XIX. The Purpofe of God, according to Eledion. Romans ix. 11. • — That the Purpofe of God, according to EleC' ft on, might flandy not of Works ^ but of him that calleth. P. 450 DISCOURSE XX. On making our Calling and Eledion fure. 2 Pet. i. 10, ii. Wherefore the rather ^ Brethren^ gi^ce all Dili - gsnce The CONTENTS. gence to make your Calling and EleStkn Jure ; jor ij you do theje things, you /hall never fall. For fo an Entrance Jhall be minijlred unto you abundantly, into the ever^ lofting Kingdom of our Lord and Saviour Jejus Chrijl. Page 475 PSALM XIX. with Notes. P. 524 To be Correded. T) A G E 7. line 20. after theyy add may, P. 20. I. ult. ■^ Rub. read Relig. P. 27. 1. 9. ively^ r. lively. P. 32, 1. ult. TVk//^, read Truft. P. 34 1. 9. /V'j, read the* ibid. 1. II. adapt, r. adopt. P. 39. 1. 7. fecrete, r. fecret. P. 50. 1. 26. after ChrlJl, add, or P. 52. J. 8. Ifrael, r. Ifaac. P. 58. 1. penult. PadagogueSy r. Paedagoguy. F, 47. J. 10. nhtr faith, add, I. P. 71. 1. 13. well, r. will. P. 77. J. 5. in, r. i. e. P. 91. 1. 23. after fpreads, add, terror. P. 98. 1. 18. referved, r. referred. P. 116. 1. 27. after ;'f^ add, we. P. 141. 1. ult. Chofms r. Ctefias. P. 149. 1. i^./ingle, r. iignal. P. 174. 1. lb. prefent, r. prefents. P. 186. I. 2g. del. not. ibid. 1. 10. after upon^ add, them. P. 187. 1. 12. after than,dt\. that. P. 212. I. 2. was, r. is. P, 217. 1. 29. who, r. whom. P. 227. I. ult. after Joseph, lib. J. add, contr. Apion. P. 229. L 25. introdu^ion, r. indudtion. P. 250. 1. 25. zhtx which , add, firft. 1. 27. del. fir/}. P. 258. 1. 17. this, r. his. P. 275. 1. 6. there, r. here. P. 227. 1. 4. injiant, r. inftance. P. 281. 1. 20. zkerJJjall, add, all. P. 302. 1. ly. creating^ T. ereding. P. 318. 1. 22. and, r. a. P. 331, J. 22. then, r. thou. P. 344. 1. 2. faith, r. truth. P. 355. 1. 6. the, r. that. P. 361. 1. 15. with, r. without. P. 384. 1, i. af- ter infufficient, add, for the end. — P. 292. 1. 14. after /V, add, by. P. 398. 1. 30. note {e) after Joseph, add, J. B, P. 451. I. 5. hath, X. have. P. 458. 1. 20. after m////', add, them. P. 484. 1. 22. after exprejfion^ add, : THE Grounds and Principles O F T H E Chriftian Revelation ILLUSTRATED IN A Series of Difcourfes on feledl Subjedls. ^ ■■■■■.-, w , DISCOURSE L The Connedion of Natural and Re- vealed Religion. Romans cli. ii. ver. 14. For when the Gentiles, which have not the Law^ do by Nature the things contained in the LaWj theje having not the Laiv^ are a Law unto themfdvcs. )^^M)§C ROM the general fcope and de- Q F S ^'^%P' of his Difcourfe here, it is ^^)^)J evident that in the words before us St. Taul, the great Apoftle of the Gen- tiles, could have no intention to magnify and extol the light of Nature in oppofition to divine Revelation j as the manner of fome is. On the contrary, what he aimed at was to fliew, that as all mankind were fabjedts of God's moral government, and confequently under fome divine law j fo, having all fin- ned ^'^^m^ him, ^^d^come Jhort of his glory, B 2 they [ 4 ] they all alike ftood in need of his mercy, as revealed to the world in the Gofpel of hi^ Grace [a). In the (.me view it is, that I propofe to confider this Subjed ; and for once encounter the modern Deifls with their own weapons, by endeavouring to prove, upon their own hypotheiis, (concerning the light of Nature and Reafon, as a fufficient guide in matters of Religion) the great ufe- fulnefs and expediency, not to fay moral neceflity, of the Chrirtian Revelation. The more perfed: the light of Nature originally was in itfelf, fo much the guiltier were mankind before God ; and hable to the greater condemnation, for their having made no better ufe and improvement of that fame light, than thev had generally done in fa6t. Thus, the degenerate fons of men, being convided upon their own principles, and condemned by that very law of Nature ihty v/ere under, h^d great occafion for a law of Grace, and the G^ifpel proclamation of re- pentance and remijjion of Sins \ which accord- ingly the kind and compafTionate Saviour of the world commanded to be preached in his name among ah nations [b). Therefore thofe very arguments, which have been com- monly alledgcd a gain ft the Gofpel, from the fufficiency of Nature's light, will prove, upon the whole, fo many good and ilrong argu- ments {a) Chap. lii. 23 — 26, (/'} Lulce xxiv. 47, [ 5 ] merits for it. For, before the light of the Gofpel appeared, the hiftory of ail ages and nations too plainly (hews, and the raih op- pofers of the Chriflian Revclatiuii themfelves are forced toconfefs, that uiankind had fad- ly abufed and depraved the natural light of Reafon, and were funk into grofs ignorance, fuperftition, and vice ; or, in the modiQi phrafe, impojiure and priejicraft. The Propofition, which 1 fhall now infift upon, is this^ viz. By the light of Nature^ without any written Revelation^ tise Gentiles^ or Heathens, were in (ome meafure a law unto themfelves. Which Propofition I fhall briefly explain, and confirm bv fome proper Arguments ; and fo conclude with fuch Re- flexions, as may obvioufly arife from the na- ture of the Subject. Fir fly I fliall briefly explain the Propo- rtion. And here the quedion is, in what fenfe, or, in what refpedt, the Gen- tiles were, in any degree, a law unto themfelves. In anfwer to which I obferve, that as in every law there is both the matter of the duty enjoined, or the thing required, and likewife the motive annexed to it by way of fandion; fo by the light of Nature alone mankind had fome knowledge, fenfe and perception, not only of what they ought to do, but alfo of their obligation to do it {c). Thus, the Ge?2tiles, who had net the moral B 3 hw {c) Cumberland, de Leg. Nat, Cap, V. law written in r(ible$ of fione^ like the 'Je^i}^^ had a law written in ihtjlefjly tables of their hearts by the finger of God. So it follows in the next Verfe after the Text, 'which Jhew the uork of the law ivritten in their hearts ; their conjcience aljo bearing them ivit- nefsy and their thoughts the mean while (or, within themfelves)^cf^77^ or eljeexcufing one another. By the mere light of Nature the Heathens were laid under fuch rules and conviSlions of duty, asthaty3w^of them adted in a degree conformably to the divine law, notwithftand- ing the general corruption in principle and pradice, and fo flood approved to their own ' confciences. On the other hand, many, in- deed the moft part, were cenfured, and con- demned by themfelves for ading contrary to the law of their own mind ; knowing the judgment of God that they, who commit fuch things t are worthy of death {d). But both the one and the other were, in their meafure, a law unto themfelves. However it is with an eye to fome Heathens of a better charader, fuch, for example, as the famous Socrates, that the Apoftle feems to fpeak more diredly here in the Text. And in the fame view ' we may underftand his following words (e) Therefore if the uncircumcifion^ keep the righ- tecujnefs {d) Chap. i. 32. {e) Ver. 26,27. ,.,(... [ 7 ] tecufftefs of the Jaw, J1) all not his unctrcumci^ fun he counted j or circumclfion ? Andjhall not uncircumcilion^ ivhich is by Nature ^ if it ful- fil the law, judge thee ivho^ by the letter and circumcifion^ dojl tranfgrefs the law ? Having thus explained my Propofition in a few words, 1 proceed, in the next place. Secondly J To confirm it, and prove the truth of it, by fonie proper arguments. Now^ that by the light of Nature, without any writ- ten Revelation, the Gentiles were a law unto themfelves, in fome fort, wilj, 1 think, ma- rifefily appear from the following plain con- iiderations. I. All revealed Religion implies and fup- pofes fome principles of natural Religion, as already entertained by thofe perfons, who embrace the former. And fo mankind mud be previoufly a law unto themfelves in fome degree, that they be difpofed and prepared to receive any pofitive Revelation upon ra- tional grounds. For, Every divine Revelation prefuppofes the belief of aGod, and Providence, in thofe who embrace it. Becaufe the Word of God does not go about to prove his exijience, but takes it for granted as a received principle. And it is natural to think, that before a p«rfon can embrace any pretended Revelation, as com- ing from God, he muft firft believe and be convinced that there is a God. Therefore, this belief and perfuafion mufl arife from . B 4 fome [ 8 ] fome other caufe and fource than the Re7e- lation itfelf, as being antecedent to it. And accordingly there is that which may be cer- tainly known of God by the light of Nature, and what is manifefi to all men from his via- ble Works, even Ins eternal Power and God- heady as the original Author, and fupreme Lord of all things (/). Which leads me to obferve, that fome previous knowledge, not only of the Being, but of the Providence of God too, feems to be requilite in order to the belief and reception of any pofitive divine Revelation. For, if mankind fuppofed that God takes v).a notice at all of human affairs, nor any ways concerns himfelf with what pafTeth in our world j in that cafe they could never embrace a Revelation as coming from him, but they would immediately reject every pretence of that kind, as a thing incre- dible and impoffible. For, what can be a plainer interpofition of a divine Providence, than the exhibiting to mankind a divine Re- velation ? Befides, v/hat evidence could there be in miracles themfelves to prove the truth of fuch a Revelation, but upon this principle iirft admitted, viz. that the Providence of God governs both the natural and the moral world ; {f) Rom. i. 19, 20. TO y^c^h roZ QeoZ ; i. e. that which may be known 0/ God -, meaning with fcientijic cer- tainty, by way of diftindion from conjecture and bare opinion, (^to J'o^d'sov Trpoi TayvuTov, )t. t. ^. Plato, dc Repub. Lib. vii. [ 9 ] world ; and that therefore, as the dated courfe of Nature cannot be altered and changed without his concurrence, fo he will not permit his rational creatures, the fubjeds of his moral government, to be un?.voidably impofed upon by any falfe and lieing won- ders ? It feems then very plain and evident, that every divine Revelation, prefuppofes in them who embrace it, a btlief in the Being and Providence of God. Which two articles of faith were commonly believed among the difciples of the light of Nature, amidll all the errors and miftakes that fo generally pre- vailed in the heathen world (g). Moreover, every divine Revelation prefuppofes further, fome acquaintance whh the moral chara^er of the Deity, and confequently a mcraljenfe of Good and Evil. For, without a prior no- tion of thefe things, mankind could not be able to judge, what was worthy, or unworthy to be received as a Revelation from God. And fo, they could not properly diftinguiflx between true Revelation and Impofture j nor either embrace the one, or rejedl the other uponjuft and rational grounds. To all which let me add. Every divine Revelation implies and fuppofes a fecret fenfe and convidion of duty to God, previous to the reception of it. For, men mufl be con- vinced (f') Jon. i, 7. Aft. xxviii. 3, 4. [ 10 ] Vihced aforehand of their lying under a niQ^ ral obligation to obey the Will of God ; con- fequently to enquire after it in order that they may do it j and fo be ready to admit all rea- fonabie evidence of truth, and of a divine au- thority enforceing it. I fay, men muft be convinced of all this, before they can be ex-^ peftedtogive due attention, or pay a proper regard to any divine Revelation. For, with- out fuch a perfuafion deeply imprefled upon their minds, to deliver any mefTage from God to men, would only be fpeaking to the wind 5 and in that cafe every one would be ready to fay with proud Pharaoh, (h) Who is the Lord, that I/Jjoidd obey his voice ? Upon thefe confiderations I conclude, that all revealed Religion implies and fuppofes fome principles of jiattiral Religion, as al- ready entertained by thofe perfons who em- brace the former. And fo in this view it appears, that by the light of Nature, without any written Revelation, the Gentiles were in fome meafure a law unto themfelves. II. The truth of this Point may be further argued and confirmed from the Scripture Revelation itfelf. For in the words before us St. Paul fays. When the Gentiles, who have not the law, do by Nature the things con-^ tained in the law j thefe having not the law, are a law unto themfelves : which (as it fol- lows) p^ew the work of the law written in their {h) Exod. V. 2. [ II ] their hearfSy Sec. The fame thing alfo is im- pHed in what the Apoftle had faid juft before. (/) For, as many as have jinned without law^ p:all perijh ivithout law. But where there is no law at all, written or unwritten, there can be no tranfgreffion. And therefore if any men might fin and perifh without a written lawj they muft have had an un- written law, or a law written only in their hearts. The fame fentiment is again fug- gefted afterwards, {k) What then f' Are we better than they ? No^ in no wife ; for we have before proved both Jews and Gentiles, that they are all under fin. If they were all under fin, they mufi: of confequence have been all under fome divine law; tho' not precifely under the fame law in all circum- flances. Becaufe, as was hinted before, where there is no law, there is, and can be no tranfgrefiion ; for Sin is a tranfgreffion of the law (/). In (hort therefore, the truth of the Point, here underconfideration,is necefia- rily implied and fuppofed in the very nature of the Chriftian Difpenfation. For the Reli- gion of the Gofpel is a Religion oi Grace ^{wh- fequent to the Religion of Nature^ and fuita- bly adapted to the miferable cafe and con- dition of guilty perilling finners J for Chrijl Jefus came intq the world to fave fnners. (m) And (i) Ver. 12. (k) Chap, iii.9. (/) i Job. iii. 14. (m) I Tim, i. 15. [ 12 ] And who, or what are finners? But rebels in the moral kingdom of God, and feditious violaters of his holy laws. Do we thejimake void the law ihrd faith F God forbid ! Tea, we eflablifJj the Jaw {n) j that is, in it's obli- gatory and binding force upon all mankind, as a divine rule of life, and moral action. For, there had been no occafion for the Gofpel, which is :ilaiv of Grace^ if men had not been tranfgreirors of a former law. Which law therefore will ftill remain in force, as a rule of life and manners, fo long as there are any finners in the world to be faved. III. This Point may receive fome further light and illuftration from experience and ob- fervatioriy grounded upon fa6l. A method of proof this, which the Apoflle himfelf hath fuggefted in the words before us. For, he iargues the matter from the moral character and condudl of fome of the wifer and better fort of Heathens, faying in the Text, When the Gentiles^ which have not the law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves. Not that the Gentiles did generally pradlife thefe things ; for St. Paul had largely (hewn the contrary in the preceding chapter (!d by the adverfe par- ty, as making for their purpofe. But the Apoftle turns both inftances againft them, by {hewing that i\\Q faith, by which thefe anci- ent Believers were juftified, was a virtual and vital principle of pradtical Religion, produc- tive of good works [t). Thus we have comprized, in a narrow compafs, the perfectly confiltent doctrine of thefe two great Apoftles concerning the point of juftification. For, to be juflified by faith is, according to St. Paul^ to be juftified by faith in Chrifl, without the Laiv of Mofes ; and according to St. Jafiies, it is to be jufti- fied by fucb a faith in Chrill:, as is a virtual and vital principle of religious obedience. Which two things are perfedly confiftent with each other ; efpecially if we add, that faith produdllve of repentance, ferves inftead oi Jiiilefs obedience to the natural and moral Law ; the thing which St. Paul feems to in- tend fometimes by the deedi of the Law (u). But it is plainly the Mofaic Law which he fpeaks of in the Text [x), lihall (j) H^b. xi. 31, (/) Jam. ii. 21 — 26. («) Rom. iii. 20. {x) Note — This appears to me a more proper account of ihe matter, than the notion of a /?c/?, and a fecond jufl'ificat'ion^ advanced by foroe Writers. For, as Ican- liot well conceive of a^r/?juftificatioD feparate from moral [ 62 ] I Hiall now conclude this Difcourre with the following Inferences and Refledions. (i.) The Law of Mofes and the Gofpel of Chrift have one and the Tame divine Origi- nal. For, as they have each, diftindly and feparately, their proper marks and evidences of a Revelation from God, fo they mutually illuftrate and confirm each other, as having a relation the one to the other. Therefore the opinion of fome ancient Heretics (y), was equally falfe and impious, namely, that " the «* God of the Old Tefta?nent was different ** from the God of the New,'' For the fame God, who fpake in times pafl by Mofes and the Prophets, hath in thefe laft days fpoken to the world by his Son {z). (2.) The Law is fuperfeded by the Gofpel. For, the Pedagogue's office ended, where the Majiers began. Accordingly it follows in the next verfe after the Text. ^Ur that faith is comCy we are no longer under a School-maf- ier, or Pcedagogiie, Therefore it was very wrong for any Chriftians to urge the obliga- tion of Circumcifion, and keeping the Law of temper, fo I think, the inftances of Abraham and Rahahy as ftated by the Apoftle Jamesy can with no propriety be referred to a future judgement i becaufe they are mentioned as fadts already pa/i j e. g. " TVai not Abra^ «* ham our father juftified by works, when &c?" «' Likewife alfo, was not Rahab the harlot juftified by «* works, when &c ?" (y) Viz. the Marcionites, Vid, Iren, Adverf. Hx- res. Lib. I. Cap. 29. (2) Heb. i, I, 2. [ 63 ] of Mofes [a). Nor are thofe perfons any more in the right, who expedt the Jewi/h fervice to be reftored. For this would be turning again to the weak mid beggarly elements j as the Apoftle fpeaks, wondering that any per- fons could difcover in theaifelves the leafi: in- clination that way (b). In the like terms of furprize fays an ancient Chriftian Writer (r ), *' How can it but appear a weak and foolifh ** fancy to fuppofe, that after the pcrfediion ** of Cbrifty there ihould be any need of a *' Pcedagogzie ?" This leads me to obferve, (3.) The Chriflian Difpcnfation exhibits a pcrfcB and compleat infUtntion of Religion, fitted for a ftate of manhood (d). For, as the Gofpel of Chriil is far more excellent than the Law of Mojes^ in it's fpiritual nature and extenfive defign, fo with great propriety it is called (^) the everlajling Gojpel -, becaufe it will not be fucceeded, or fet afidc, as the Jewifli Difpcnfation was, by another, an higher, or a better religious inftitution. For, if the Law ii^as a Fcsdagcgiie unto Chrijl^ our heavenly Mafter, in the divine fcience of Re- ligion, Chrifl is not a Fsedagogue unto any other {a) Vid. Philo. Jud. De Mfgrat. Abraham. Pag. 402. Edit. Paris. Where he feems to fpeak like a Chri- Itian of that order. (b) Gal. iv. 9. (f) Epiphan. Adverf. Haeres. Tom. II. Lily, 3, hse- res. 57. live 77. Sec. 28. Edit. Perav. {£ij Chap, iv, I — 7, {e) Rev. xiv. 6, [ 64 ] Other Mafter that is to fucceed him In God's fchool. This equally jiifl: and important fen- timent, let me leave with you, and defire you to imprefs it deeply upon your own minds; that (o you may never indulge a vain imagination of mending the Religion of the Gofpel, as Chrift our Maficr hath left and fixed it; but ferioufly endeavour to mend and reform, guide and govern yourfelves by it. The Gofpel period was the time of Re- formation, as the Apoftle calls it (f). And therefore any attempt to mend Chriftianity, muft be very abfurd ; for this would, in ef- fed:, be reforming Reformation itfelf; and a Reformation too of God's own making. But, whatever change in the forms of Religion, divine Wifdom may fee fit to introduce and eftablifh under any Difpenfation, it fhould be remembered, that divine inftltutioni being all perfedi in their kind, neither want, nor admit, like human arts and fciences, the improve- ments and refinements of after ages. If this maxim is not allowed, I know not when, or where, the matter will flop ; nor what bounds will be fet to the inventions of men in the worfhip and fervice of God. Therefore, let us go on unto perfe^ion^ by learning the whole fcheme of Chriflianity, as laid down in the Scriptures of Truth ; and fo form our fenti- ments and pra(5lice by that facred rule and ftandard of Religion alone. For, whatever fhovi^y {f) Heb. ix. 10. [ 65 ] (howy ceremonies, and ritual decorations Were indulged in the ruder ages of the world, or in the infant-ftate of the Church under the JewiJJj Inflitution, all rational Christians, as becomes men, not regarding the pomp, but the purity of divine Worfliip, (hould put away childifi things^ under the more per- fed:, the more ipiritual, and manly Dif- penlaiion of the Gofpel, the glorious Gofpel of the blejfed God. — And now, to God only ivife, be glory , through Chrift Jefus^ J or ever. Amen. DIS^ [ 66 ] DISCOURSE IV. Chriflianity founded on Demonftra- tion. I Cor. ii. 4, 5. j^nd my Speech and my Prcacbifig was not with enticing words of mans wijdom^ but in De- inonjiration of the Spirit , and of Power ; that your Faith JJjould not jiand in the wif- dom of men J but in the Power of God, f'^MyP^ ROM the AcJs of the Apoftles ^ -p ^ we learn, that St. Paul having O S fpent fome time at Athens^ left Y30A^ji that city, and came to Corinth, where he continued a year, and fix months, teaching the Word of God among them (a). During which time, his labours met with good acceptance, and were attended with great fuccefs. For, maiiy of the Corinthians hearings believe d^ and were baptized (b). And thus (fl) Acls xviii. I, 2i (h) Ver. 8. r 67 ] thus the Chrlftlan Intereft: appears to have been in a flouriihing way before St. Pa^dlth that place. But after his departure, it feems, the Church of Corinth fell into great confu- iions J and matters were carried fo far at laft, that a powerful fadion was raifed againil the Apoftle himfelf. Now, thefe things gave him juft occalion to write this Epifllej partly in vindication of his own charad:erj but chief- ly to heal their divifions, and reform abufes among them. And, becaufe nothing could. fo effecftually fupport his authority, and give weight to his admonitions, as the confidera- tion of his adting by a divine CommiJJiony this therefore is the thing he infifts upon, and re- minds them of, in the words before us. Where we may obferve, Firft. The Method which St. Paul purfued in propagating the Chriftian Religion. His Speech J and his Preaching icas not with enti- cing words of mans wifdo?n, but in Demonji ra- tion of the Spirit i and of Power. Secondly, The great End and Defign of his proceeding in this way. Which was, that the Faith of ChriftiansyZ^oz^/^ notflandin the wifdom oj men^ but in the Power of God, Thefe two things I propofe to confider in their order ; and I judge them worth conli- dering with fome attention. May it pleafc God to fix our thoughts upon the Subject, F 2 and [68 ] and imprefs our minds with it, according to the high nature and importance of it. Firft. Let us attend to the Method, which St. Paul purfued in propagating the Chriftian Religion. For the greater clearnefs and per- fpicuity, we have it here defcribed two ways, viz. negatively i and pofiively^ (I.) To begin with the negative view of the queftion. Let us confider, what was not St. Paul's method of propagating the Chri- ftian Religion, according to his own account of the matter. — And doubtlefs his account is jufi: and true -, for, it is given by way of ap- peal to thofe very perfons who could have eafily refuted it, had it been falfe ; and would certainly have done fo upon that fuppofition, confidering how ill fome of them ftood af- fedted to him at this very time. — Now, the Apoftle here exprefsly fays, that his Speech, and his Preachi?jg^ was not with enticing words of man's wijdom, or, '' with the perfuafible *' reafonings of human philofophy." And, by this way of fpeaking, he feems to refer to the methods of inllrud:ion, and argumen- tation in ufe, among the celebrated Orators and Fhilofophers of Greece ; glancing, per- haps, at fome popular declaimer of the oppo- fite fadtion in the Church of Corinth. There- fore thcje enticing words of man's wijdom^ have refped:, not only to the language and ftile of a Difcourle, but alfo to the artificial nature of it's compofition, as confifting in logical reafon- t 69 ] reafonings and dedu'^ions. And (0 the Apo-r (lie declares, that the method he took in preaching the Gofpel, the method upon which he laid the chief iirefs, and refted the pro- per proof of Chriftianity, wis not of that fort, but of another kind. It v/as not St. Paul's way of preaching, to trace things back to their firlt principles, and form his DewojiJlraiio7i by a long train of confequen- ces, and then fet all off in a florid harangue; or to fpeak in modern phrafe, it was not his way, to tell his hearers a plaufible ftory of the fuoral truth and reafoii of thi?igSy confi- dered abftra6lly in their own nature, or in their mutual relations, habitudes, and refpedts to each other. This, I fay, was not St. Pauts method of advancing the Chrifi:ian Religion. No ; whatever fervice might be done in that way to the caufe of truth by any moral Phi- lofopher, the Apoftle's manner of teaching, and proving the dodlrine of Chrift, was of a different nature. He had a clearer and {horter way of demonfirating the truth of Chrifliani- ty ; a way more generally ufeful and convin- cing to the bulk of mankind, as it v/as better adapted to common capacities. It is true, St Paul was a man of learning. He was born at TarfuSj a City in Cilicia (^), celebrated for a fchool of Greek philofophy, (d) and where it may be prefumed, he read F 3 the {c) A£ts xxi. 39. {d) Vid. Strabu. Gcog. Lib. 14, [ 7° I the Greek Authors whom he quotes on dif- ferent occafions [e). But afterwards, accord- ing to the cujlom of the Flace^ he travelled for further improvement, and finifhed his ftudies at Jerufalem, where he was indrufted in Jewifh learning, by the great Dodor Gama- liel (f). And thus he was qualified to rea- fon either with Jews^ or with Greeks y as they came in his way, upon their own principles, and according to their own forms of difpu- tation. In fad, as before he had reafoned exceeding well with the Philofophers at ^- them (g) J fo afterwards, when he was come to Corinth^ he reafoned in the Synagogue every Sabbath-day (h). It mufl: not therefore be imagined, that this great Apoftle difclaimed the ufe of Reafon in matters of Religion. For, on the contrary, he reafoned himfelf upon religious Subjedts, as occafion required. And befides, the Demonfirafion which he actually gave of the Truth, and divine Authority of the Gofpei, was (Iridly rational proof, as will appear anon ; and fo the argument fuppofed the ufe and exercife of mens Reafon, for the right underftanding of it, and being convin- ced by it. But then — St. Paid's method of demonfira- ting in this cafe, did not confift in that for- mal procefs of artificial arguments, which obtained {e) Ads xvii. 28. I Cor. xv. 33. Titus i. 12. (f) A6ls xxii. 3. (^) Adts xvii. 22 — 31. [h) A6ls xviii. 4, [ 71 ] obtained in the fchools of Philofophy. It pro- ceeded upon other principles; yet nolefsde- monflrative in their kind. And for this caufe, though he was not wanting in logical fcience, and other learned accomplirtiments, he tells the Corinthians ]\i{\. before the Text, (/) When I came unto you, I came not with ex- cellency oj fpeech, or ofivijdom^ declaring unto you the tejiimony of God. For^ 1 determined not to know any thing among yoUy fave Jefus Chrijii, and him criicijied. Therefore, it is plain,' that his Speech and his Preaching was 7J0f with enticing words of mans wifdom, (II.) Proceed we now to confider ihz poj- iive account, which the Apoftle here gives of the method he purfucd in propagating the Chriftian Religion. It was in, or by, the Demonftration of the Spirit, and of Power, And thus St. Paid made ufe of Demonftrati' on, in preaching and recommending the Gofpel of Chrift ; but then it was Demon- ftration of a peculiar kind, a fort of divine Logic. St. Paulj I fay, made ufe of Demonftra- tion in this cafe. He demonftrated the truth, and divine authority of the Gofpel, as a Re- velation from God with the cleared evidence, and moft conclufive argument. He produced fuch demonftrative proof of the point, as might juftly convince all unprejudiced per- fons, and impartial inquirers after facred F 4 Truth, {i) Ver. I, 2, [ 72 ] Truth. If the Apoftlc terms Lis methorl of proving and eftablifliing the Chrlftian Doc- trine, the Demonjlration of the Spirit and of Power, by way of diftinftion from the com- mon forms of difputation ; it was Demonllra- ticn neverthelefs, according to the ftridt pro- priety of the original word (k). And thus, Chrijiianity is really founded in argument, the befl: argument in the world, even Demon- ftration itfelf. But what kind of Demonftration is this ? It is the Demonjlration of the Spirit a?2d of Power, Now, here two things well require fome confideration. (i.) What we are to underftand by the T)emon(iration of the Spirit and of Power. And (2.) With what pro- priety this method of proof may be called by the name of a T)emonJlratton, (i.) What are we to underftand by the Demon/lration of the Spirit and oj Power. We have here, what the Grammarians call Ge- netivus in/irumenti j and fo the words import a Demonftration by the Spirit and Power ; the Spirit and Power being the means and inflrument of the given proof. Accordingly, By the Demonftration of the Spirit and of power, fome underftand preaching the Gof- pel by immediate Jnfpiration^ under the pow- erful impulfe of the holy Spirit, And it muft be {k) rt'cro/ei^/?, this word fignifies a Demonftration in the way cf arguments. Vid. Plato. Definitiones. M, T. Cicero. Academ. Quaeft. Lib. 2. [ 73 ] be acknowledged, that the Apoflles of Chrift had the Spirit of truth promifed and given them, to lead them into all truth (I) ; or, the u'hole truth, viz. of the Chriftian Scheme; particularly thofe truths, which, by reafon of fome weak prejudices, they were not able to receive before {m). Sometimes the Apo- flles and others were under fuch an extraor- dinary Impulfe of the Spirit, as to utter their thoughts in ftrange languages. Being filled with the holy Ghoft, they Jpake with other tongues, as the Spirit gave them utterance {n). But after all, though the Apoftles of Chrift were divinely infpired teachers of his Reli- gion ; their inward Infpiration itfelf, without fome vifible proof and evidence of it, could not properly be any Demonftration to others of the truth, and divine authority of their Dodtrine. Confequently, fomething more mud be intended by the Demonftration oj the Spirit and of Power. Befides ; it does not appear that the Apoftles did always preach by immediate impulfe. To encourage his unlearned and timorous difciples, that were not ufed to appear before great men, nor {killed in the common arts and forms of ad- drefs, Chrift promifed them prefent aftift- ance, to enable them to plead his, and their own caufe in a proper manner, when they were brought before governours and kings jor bis [I) John xvl. 13, (ot) Ver. 12. («) Adts ii. 4. [ 7+ ] his fake (c). But this gave them no ground of encouragement to expert the like immediate fuggeftions in all cafes, and upon all other occafions. On the contrary, fince they were not always to deliver new Revelations every time they appeared in public, but frequently inculcated the fame plain truths and fads over again, the nature of the cafe, did not require any frefh impulfe of the Spirit. To all which may be added, that perfons may be affiled by the divine Spirit in compofing a premeditated difcourfe j for doubilefs, the Spirit of God is no enemy, but a friend to fa- cred and ferious Meditation. And thus might the Apoftle preach the Gofpel, under the Spirit's unerring and fpecial guidance, with- out being fuppofed always to Jpeak by fud- den, and immediate fuggeftion ; yea, though they had even ftudied their difcourfes before hand, and committed them to writing ; o- * iherwife their written Go/pels and E'-iftleSy would be in danger of loofing all the credit of their Infpiration, purely on account of their being written. To proceed then. It hath been fuppofed (though I cannot fay, by perfons of any great judgement) that the preaching, with T)emonjf ration of the Spi- rit and of Power, fignifies, what fome are pleafed to call, a powerful way of fpeaking^ or a zealous, earneft, vehement manner of difcourfing upon divine fubjeds. But I do not (o) Matt. X. 18—20. [ 75 ] not fee, that this could be a Demonflration of any thing fo properly, as the ftrength ot a man's Voice and Lungs. And hard had been the cafe with refpeifl to St. Paul's miniftry, if the fuccefs of his labours had depended upon any fuch talents. For, he feems to have been able to demonftrate very little in that way. His Ifodily prefence is faid to be weak, and his fpeech contemptible (p). And in the verfe before the Text, he tells the Co- rinthians that he was with them in weaknefs. Befides, as this great Apoftle very plainly in- timates, that his method of recommending and enforcing the Chriftian Dodtrine was dif- ferent from the common forms and arts of human eloquence, he mufl: intend fome- thing elfe, than what hath been mentioned, by the Demonftration of the Spirit and of Power J otherwife the Antithejis would be loft, and there would be nothing lingular, or peculiar in his way of pleading the caufe he had undertaken ; nothing but what was com- mon with him to both Greek and Roman O- rators. Indeed, Cicero, that great mafter and judge of Oratory, is faid to have difap- proved that clamorous way of declaiming, which was pradifed by fome perfons. For, he looked upon it as a low artifice in them, to fupply the want of Senfe with a redundancy of Sound. On which account, as we are told, he {•f) 2 Cor. X, 10. [ 76 ] he (q) VV2S wont to compare thofe ranting Ipeakers unto Cripples, who, being too lame to walk, were obliged to ride. But this was not St. Paul's charafler. We mult therefore £x upon fome other meaning of his words under confideration. By the Demonjlraiion then of the Spirit end of Power we may perhaps underftand, with fome Writers (r), the fpirit of Prophecy, and the power of Miracles, For, as the tejli- mony cj Jefus is the Jpirit of Prophecy (j) ; fo the ancient Prophecies of Chrift were one fource of divine Evidence to the truth of Chriftianity, and one topic of the Gofpel De- raondratioo. According;1v, it was St. Paul's manner and cuftom, to " reafon with the " Jews out of the Scripture?, and to prove " thereby that Jefus, whom he preached, •« was the Chrifl {t):' But this method of proof peculiarly fuited the cafe of the Jews, and Jewijh profelytes. And as St. Paid was the Apoftle of the Gentiles, he muft be fup- pofed to carry with him fufficient credentials of his divine miffion, and proper atteftations of the divine authority of his Dodrine, even to thofe perfons tliat were unacquainted with the Scripture Prophecies of the Old Tefla- jnent. Therefore, Upon {q) Plutarc. in Vita. M. T. Cicero. (r) Or I GEN cont. Celf, Lib. I. Pag. 5. Edit. Spen- cer. P. D, HuETius. Dcmonft. Evang. Pret. Vol. I. 8vo Edit. Amft. &c. ' (j) Rev. xix. 10. (/) Ailsxvii. 2^ 3. [ 77 ] Upon the whole, I incline to think with foaie others (z/), that thefe two words, the Spirit and Power, by a common figure of fpeech, properly fignify one and the fame thing, in the Spirit of Power , or the Power of the Spirit; meaning the Spirit of God. Thus, the fentiment here exprelTed, is the fame with what St. Paul fays upon another occafion, concerning his own way and me- thod of fpreading the Gofpel. {x) To make the Gentiles obedient by word and deed ; through mighty Jigns and wonders^ by the Power of the Spirit of God -y fo that from Jerufalem, and round about to lllyricuWy 1 have fully preached the Gofpel cf Chrijl. And now, it is eafy to fee, that the Tiemonjlration of the Spirit and of Power properly denotes *' a demonftrative *' proof of the truth and divine authority of *« the Gofpel, as a Revelation from God ; a- ** riling from the miraculous gifts and pow- *' ers of the holy Spirit ;'* which for that end and purpofe were conferred upon St. Paul and the other Apoftles, when they were en- dued with Power from on high (y). According to the promife, and after the example of Chrift, whom God anointed with the holy Ghofly and with Power [z]. Thus, God bare them witnefs^ both with figm and wonders^ and with diverfe miracles, and gifts of the holy Ghofi. {u) Vid. Dr. J. Owen. Theolog. Lib. I. Cap. 2. Pag. 6 {x) Rom. XV. 18, 19. (y) Luke xxiv, 49. (z) Ads y., 38. [ 78 ] Gbofi [a). And this, in fhort, is the teflimon^f o/Gc^, which Sti PW declared. And, \{ ^we receive the 'witnefs of men^ the loitncfs of God is greater (b). Upon which principle we may now proceed with greater fecurity to the next thing propofedj viz. (2.) To confider with what propriety this method of proof may be called by the name of a JDemonJlraiion, Every one knows, that it is not mathematical^ but moral proof, that is to be expeded in a queftion of this nature ; fuch proof, as may reafonably fatisfy any fair and impartial enquirer after Truth. And, as the former kind of evidence carries with it neceffary convidlion to any competent judge, fo the latter lays perfons under a moral ob- ligation to admit and receive it. Now, that the Chriftian Revelation is attended and fup- ported with this fort of Demonftration, in confequence of the miraculous Powersy which Chrift and his Apoftles exerted in confirma- tion of it's Truth, and divine Authority, will manifeftly appear upon a little refledion. But before we proceed to form the argu- ment, it may be proper to mention here a few Pojiulata^ which are known and allow- ed principles of Religion, previous to any po- litive Revelation. Firft. There is one living and true God, infinite in Wifdom, Power, and Goodnefs, and abfolutely perfed; in all poflible perfedion. Secondly, {a) Heb. ii. 4* (b) i John v. 9. [ 79 ] Secondly. This one God made, prefervcs, and governs the world. Thirdly. Mankind are reafonable intelli- gent creatures, and the capable fubje(fls of moral government. Thele are principles, which no mo7'alPbi^ lofopherczn fairly deny ; and upon this foun- dation I proceed to advance the following Propolitions. (i.) God can, if he pleafe, commijjion ctt" tain perfons, to reveal his Mind and Will to the world. There is no natural or moral impoflibility in the thing. For, as the power of God is infinite, fo the occaiions of man- kind may render a divine Revelation very expedient, and confequently a favour highly worthy of divine. Wifdom and Goodnefs to beflow ; which was the cafe in fad, whea the Gofpel was publiQied (c). (2.) Whenever God fees fit to ccmpiiffion any perfons to reveal his Will, he will give them proper credentials of their divine miffi- on. For, without fuch credentials, the de- fign of their miflion could not be anfwered ; but the Wifdom of God always adjufts and proportions the means to the end. (3.) The highefl atteftation and the mod proper feal of a divine miffion, in the com- mon judgement of mankind, are di'vine Mi' racles. For, upon this principle it is, that even falfe pretenders to Revelation have com- monly {c) See Difcourfe on Rom, ii. 14, ; monly laid claim to Miracles, as the ground and foundation of their pretenfions ; at leaft when they appealed to Reafon, and did not fupport their impoftures with an arm of flerh, as Mahomet did. (4.) Divine Miracles are dijiinguiJJmble in their nature and circumftances from others ; fuppofing other Miracles to be wrought by any beings uncommiffioned by the Supreme. (d) For, when God works any Miracles, either immediately by himfelf, or by other Agents commiflioned by him, his Wifdom will take care to give proper evidence thereof to the world -, becaufe without fuch evidence, the Miracles would be wrought in vain. And yet fuch evidence would be wanting, if there were no certain marks of diftindtion between divine Miracles and others. (5.) The Miracles of Chrift and his Apo- ftles are evidently divine Miracles. For (i.) They are unqueftionably true in point of fadt, by the confeffion of the moft antient oppofers of Chriftianity {e). (2.) They were performed in atteftation of a Dodrine moft worthy of God, and alike beneficial to man- kind. (3.) They are beyond all comparifon aftoniflnfig in themf elves ^ confidering their na- ture and number, their great variety, and Jong continuance. Moreover, (4). Thefe Miracles are uncontrolled by any oppofite, or counter- (d) Concerning this Queftion fee Dr. Benson's Life of Chrift. (^; John xi. 47, &c. [ Si J eounter-Mlracles, which one may rationallj^ fuppofe the Providence of God, who governs both the natural and th^e moral world, would not have permitted, if thefe Miracles had not been divine, For, this had been leaving man- kind under the inevitable neceffity of a ge- neral deception, in a matter of lacred im- portance. It is very remarkable^ that all the attempts, which were made to rival the Gof- pel Miracles, met with a iignal defeat, to the deferved (liame and juft reproach of their impious Authors, but to the greater glory and triumph of that heavenly Truth, which they wickedly oppofed, and endeavoured to fupprefs (f). And now, (5.) If fuch Mira- cles as thefe are not divine, it is impoffible to conceive, what can be divine Miracles. But (6.) That they really are divine Mira- cles, as being performed by a divine Power, we have the concurrent teflimony of all the honefl and unprejudiced fpedators 5 for they glorified Go^ upon this account, who had given fuch Power unto men (g), (7.) Upon this view of the cafe, thofe perlons, who will not allow the Miracles in queftion to be divine, reduce themfelves to the Abjurdity of fuppoling, ei- ther that God can work no Miracles ?t all; or, which is the fame thing in efFecfl, that he can give no fufHcient proof of any Miracles if) See A6ls xiii. ll, 12. xlx. 13 — 20. {g) Mat. ix, 18. Compare Mat. xv. 31. Luke vii. 16. &c. G being [ 82 ] being performed by him. Therefore leaving all unbelievers under this Dilemma^ I proceed to the conclufion of the argument. (6,) Chrid: and his Apolllcs were perfons commiffioned by God, to reveal his Mind and Will to the world, in confequence of their miraculous powers and operations. And thus the proof, which St. Paul, in particular, pro- duced of the truth and divine authority of the Chriftian Dodrine, is called by the name of a Demojiflration, with the greateft ftridt- nefs, and propriety of language. This is the ground of our Saviour's appeal for the Truth of his own divine Million, (h) The works, which the Father hath given me to finijh, the fame works ^ that 1 do, bear witnefs of me, that the Father hath fent me. And as the Father fent him ; fo Chrift fent his Apodles. Atid they went forth, and preached every where, the Lord working with them, and confirming the *word with figns following (/). So true is the account which St. Faul here gives of his own Miniftry, when he fays, And my Speech^ and my Preachitjg was not with enticing words of man's wifdom, but in Demonflration of the Spi- rit ^ and of Power, Secondly. It now remains to be confider- ed, what was the great End and Defign, or the true ground and reafon of his proceeding in this way. That your Faith, fays \it,fiould not {h) John V. 36. (/j Mark xvi. 20. f 83 ] tjoC lla?id in the wifdom of men, hut In thi/ Po%vcr of God. The plain and obvious mean- ing of which words is this^ that the Gofpel of Chrift was pubHdied and confirmed in the manner before declared, to the intent, that the Faith of Chriftians (liould riot depend up- on philofophical reafonings, but re(l upon a divine Tefiimony, the Tejiimony of God, men- tioned juft before. And this was certainly a wife defign, as well as an happy con'equence of the Gofpel Minillration. For, as the Tef- timony of God is a mofl: firm and lolid foun- dation of our Faith, fo it is a clearer and short- er method of conviction than any other. It is a plainer and more flriking argument to the bulk of mankind, who ftand moft ia need of inftrudion, than abflrad reafonings, and philofophical difquifitions, which may leave the mind in fufpence after all, and bring it to no certain conclufion, at leaft as to the proper authority of the fpeaker. Though it hath been fuppofed, that the detign of Mira- cles is only to command attention to the Doc- trine delivered 5 it is certain, that the nature of the Dodlrine alone, however excellent in itfelf, can never prove a pofitive divine com- miffion in the perfon who publifhes it. The proper feal of fuch a conimillion is a divine Teftimonyj in confequence of which, the Faith of believers does not ftand in the wil^ dom of men, but in the Power of God. And thus, the end and the meani of propagating G 2 the t 84 I the Chriflian Doctrine, as defcrlbed in th6 Text, exadlly tally together, and mutually illuftrate each other. And now, from what hath been faid upon this fubjedt, the following Inferences may be deduced. (i.) From hence we learn the moral Ob- ligation which lies upon all perfons, to whom it is fairly propofed, to believe and embrace the Chriftian Revelation. Becaufe it is at- tended with divine Evidence and Demonftra- tion. And, as we are fubjects of God's mo- ral government, we mufl be indifpenfably obliged to enquire after Truth ; and confe- quently to admit all reafonable evidence of Truth ; and much more the higheft evidence of all. Every man fliould learn to think fober- /)', and as he ought to think (k)y not only of him- felfy but in all other matters of importance. Some perfons have confounded liberty of thinking, with an obligation to think ; which are too very different things ; the former hav- ing a refped: to men, the latter to God. Mankind are doubtlefs under a law of think- ing, with relation to their Maker, as well as a law of adting. The one neceffarily infers the other ; for, without proper principles, there can be no right practice, Infomuch, that fome ancient Moralifts make right think- ing the foundation of Virtue (I). Therefore thinking, (k) Rom. xii. 3. (/) Vid. HiERocL. in Aur. Carm. [ §5 ] thinking, right thinking, mufl: be a duty j and to yield to DemonJiratioUy is the mod reafonable thing that can be. Perhaps, fome perfons in thefe days, are of the fame temper with thofe, to whom our Saviour faid, (;/;) except ye fee /igns and won- dersj ye ivzll (or will you) net belie've. But it is a plain mark of blameable incredulity in any men, to infift upon feeing Miracles them- felveSj and not be fatisfied with the credible tefiimony and report of them from others. This demand is quite unreafonable. For^ it is requiring greater evidence in this cafe, than ordinarily fatisfies them in other matters of moment — It would deftroy the proper na- ture and deiign of Miracles, which zre prodigies out of the ufual courfe of Nature, by making them too common, and converting them into ordinary productions of divine Providence, like the riling and fetting of the Sun. — Be- Udes, it is the knowledge of divine Miracles, and not the ^nanner of knowing: them, which is the proper ground of conviction in this cafe. For, whether v/e come to the know- ledge of them by i\\Q feeing of the eye, or by the hearing of the ear, the Miracles them-r felves are equally divine in their own nature, and therefore equally demonjlrative of a divine million. — Is it not highly probable then, that thofe who are not in a candid difpolition to believe, Wuho-aifeeijig Miraclei>, would be lit- G 3 tie {m) John iv. 4?. [ 86 ] tie better for the fight, if they were indulged with it ? Their curicfity n:iight be gratified j but, it may be juftly feared, their confcience would be little edified. For, the fame wrong turn of mind, which now difpofes them to rejefl: rcafonable evidence, would be in dan- ger to refift greater light, if it was offered them. Witnefs the cafe of many perfons, that were eye-witneffes themfelves of our Sa- viour's Miracles, and yet made a fliift to e- vade their convincing force after all. — In a word ; as a Deedy once regularly figned and fealed, is valid, though the hand that fealed it, is taken off, fo a Revelation, once con- firmed by divine Miracles, hath that charac- ter of Divinity ftampt upon it, which no length of tinie, or diftance of place, can ever obliterate. Therefore, blejfed are they that have not feen^ and yet have believed (fi)^ upon proper evidence, and rational grounds of convidion j for, all fuch perfons difcover in themfelves an honeft difpolition, and great probity of mind. (2.) Since the Faith of Chriftian Believers is grounded upon a divine Tejlimony^ it is in that refpedt a divi?ie Faith. It Jlands (or fub- fifts) in (or by) not the wifdom of men ^ but the Power of Gcd. We muff indeed, have re- courfe to the ordinary means of information, to be fatisfied of the truth and certainty of the great fads of the Gofpel, upon which the («) John XX. 29, [ 8? ] the credit of it's divine Authority depends, and is eftabliflied. The fame method was taken by thofe perfons who lived in the days of Chrift and his Apoftles. For, they were informed of thofe fads, not by a frelh Re- ' velation perfonally made to every fingle man, but by the report of their own fenfes, either as eye, or as ear-witnejj'es. All were not fpec- tators themfelveSj but many, that had not feen the Miracles believed them, upon the credible Teftimcny of others. Now, fuch Teftimony we alfo have to rely upon, even at this diftance of time and place, from the grand fcene of action. (If men will not be fo unreafonable as to call in queftion the truth of all ancient Records, and deftroy ihtjaith of hiftory, to juflify their own unbelief.) And being once rationally affured this way of the troth of the fads themfelves, we believe the Gofpel of Chrift to be a Revelation from God, upon the foot of it's own divinue evi- dence and aut'ority. Thus, as the Faith of a Chriftian is grounded upon a divine Tefti- mony, it may, on that account, be properly called a divine Faith, and as fuch it fliould have a divine influence and effed upon every Chriftian Believer. (3.) From the whole, we learn the great tifefulnefs and importance of the Chriftian Re- velation. Vain and idle here is the diftinc- tion between the truth and the importance of G 4 a Re- [ 88 ] a Revelation. For, if the Chridian Revela- tion is true, as hath been demoji/i rated, it muH; be a matter of the greatefl ufe and import- ance to mankind. Were the Gofpel of Chrift a trivial thing, would the all-wife God have udiered it into the world with fo much pomp iand parade of Miracle ; with fo many figns and wonders, and mighty deeds ? Nay, upon that fuppoiition, would the Father of Mer- cies have troubled the world with it at all, at the expence of fo much precious blood, belides that of his own dear Son, the moft precious blood of all, which was fhed for the eftablifhmentof Chriliianity from the begin- ingj and became the feed of the Church ? But look into the Contents of this glorious Reve- lation ; behold it's blefTed tendency, and no- ble defign, to recover mankind from the common Apoftacy, and to train them up in a courfe of religious Virtue, for a glorious Im- mortality ! And who can be fo blind as not to fee, or fo difingenuous as not to acknow- ledge, that the Goi'pel of Chrift is a matter of the higheft moment and importance to the children of men ? As fuch then^ let us honour and efteem it j cordially embrace, and lincercly obey it. Let us, with divine afiiftance, fo condud ourfelves under this excellent Difpenfation of Grace and Truth, as that we may neither be aJJmmed oj the Qofpel of Cbriji ^ nor a (hame to itj hke ma- [ 89 1 ny apoftate and immoral Chriftlans, in this prefent licentious age of ungratefully abufed light and liberty. Take warning by their example, (o) Beware^ k/i ye nlfo being led away with the error of the wicked, fall from your own Stedfaft?jefs, But grow in grace, and in the knowledge of our Lord and Saviour Jefus Chrift. To him be glory, both now, and for ever. Amen, («) 2 Pet. iii. 17, 18. K§e?^)5»-§^#^ DIS- [ 9° ] DISCOURSE V. The Blafphemy againft the H0I7 Ghoft. Mark iii. 28, 29. Verily I fay unto you y all Sifts fhall be forgiven unto tic Sons of men, and Blajphemies where- withjoever they foall blafpheme. But he, that Jh(ill blafpheme againji the holy Ghofl, bath never forgivenej's , but is in danger oj eternal Damnation. T follows in the next Verfe, Be- 8 T S ^^^^f'^ ^l^^y fai^j H^ hath an unclean S ^ fpirit. Which words are a pro- 38C)8C)'5()&i^ per Key to the whole pallage go- ing before ; and 1 prefume, will point out to us the true notion of the Sin againft the holy Ghoft, as it is commonly called ; though to fpeak with due precifion, it fliould rather be called, the Blafphemy againft the holy Ghoft; which is the Scripture way of expreffing it, and [ 9' ] and if clofely attended unto, might obviate Ibme miitakes about it. The truth is, the Sin againfl: the holy Ghoft (an expreffion which I (hall ufe in compHance with common cuftom for the greater perfpi- cuity } this Sin, I fay) hath in fact occafioned various fpeculations, and raifed many uneafy fcruples in the minds of ferious Chriftians 5 and not altogether without reafon. For, whatever be the nature of this Sin, andwhere- infoever it may formally confift, it is awfully plain and certain, from what our Lord Jefus Chrift here exprefsly affirms of it, that the Sin againft the holy Ghoil is an unpardonable Sin. And this confideration alone is fuffici- ently alarming, to make all thinking perfons anxioully felicitous to know, what that great Sin really is in itfelf, and when any one may be truly faid to have committed the fame. An unpardonable Sin! Good God! Hovir fhocking is the expreffion ! How amazing and confounding the thought ! No wonder if the very mention of fuch a thing fpreads through a Chriftian Affembly, and commands the moft thoughtful attention from all, that have any value for the favour of God, or any concern for their own felicity, thereon de- pending. For my own part, I cannot but look upon it with pleafure, as a good token, and a comfortable fign of fome remaining ferioufnefs among Chriftians, to find, how much pious fear and jealoufy hath been ex- prefled [ 92 ] prefTed upon this head, by many good peo* pie. Whether any perfons have been (o anxi- ous about the matter, froai an holy fufpicion, that they themfelves may have been guilty of the. unpardonable fin j or from an earneft defire to avoid the commiffion of it. In ei- ther cafe, they plainly difcovered a jufl and wife concern for their own falvation. But in the mean while, it is undoubtedly true, that the Sin againft the holy Ghoft hath been miftaken, and mlfunderifood, to the great affliction and difturbance of many ferious minds. Infomuch that fome perfons, who were the furthefl: off from fuch a thing, of any people in the world, have been ready to charge themfelves with the guilt of that great and grievous Sin. In coniequence of which, they have fallen into a gloomy ftate of deep defpondency, and fad defpair. For, under the blacknefs of melancholy, when their minds are difturbed with dark imagi- nations, and difmal apprebenfions about their own fpiritual ftatej in this compaffionable cafe, good men are apt to fancy, they can- not think too ill of themfelves. And fo, if any other Sin, befides that in queftion, had been pronounced unpardonable in the Word of God, they would imagine themlelves to have been guilty of that very Sin, whatever it might be. But how little ground there is for any Chriftian Man or Woman, to make themfelves uneafy upqn this head, I hope will [ 93 ] will appear with fufficlent and fatisfad^ory evidence in the following Difcourfe, where 1 propofe^ I. To explain the true NotioUy and the proper Nature of the Sin againil the hol^ GhojL II. To confider the Differe?2ce between this Sin, and others, as ftated in the Text. III. To enquire into the Ground and Rea- fon of this Difference. And then conclude with fome Refledlions upon the whole. I. I am to explain the fru^ Notion^ and the proper Nature of the Sin againft the holy Ghoji, And I define it thus, " The Sin a- *« gainft the holy Ghojl properly confifted in «' blafpheming the Gifts, Powers, and Ope- " rations, of the holy Spirit, whereby the *' Truth, and divine Authority of the Gof- " pel, as a Revelation from God, was mi« *' raculouily confirmed." But, this general notion of the thing may be applied, and con- lidered with a view, to two feveral and di- ftindl Periods of the Gofpel Difpenfation ; I mean, Jirft, the Miniftry of Chrifl:, and af- terwards^ the Miniflry of his Apofiles. For though fome Writers (^), would confine it to the former period, and others (b) to the latter, C<2) Archbtfliop TiLLOTSOP^, \b) Dr. Whitby. [ 94 ] latter, I think, both may be included in thcJ account, without excluding either, accord- ing to the general Definition before given of the Sin againft the holy Ghcji. I. If we confider the thing with a view to the perjonal Minifiry of Chrift himfelf, the Sin againft the holy Ghofl: properly confided in blafpheming the Miracles which our Sa- viour wrought by the Spirit of God, and ma- licioufly afcribing them to an evil Spirit. This conflrudiion of the matter will appear very natural and juft, if we duly attend to the con- nexion and occafion of the words before us. For, Chrifl: told the Scribes and Pharifees^ no doubt with an air of holy Refentment at their unreafonable Prejudices and Impiety, He that JJ: all blajpheme againfi the holy Ghoft, hatb never for givenefsy but is in danger of eternal Damnation : becaufe they f aid. He hath an un- clean Jpirif, And thus you fee, it was their faying, He had an unclean^ or evil, fpirit, which gave him occafion to fpeak of blaf- pheming againft the holy Ghofty in fuch ternis of feverity. It feems then exceeding plain, that the Scribes and Pharifees were guilty of this unpardonable Sin j for which Chrift there- fore openly rebuked them, and pronounced their awful doom, by way of terror and warn- ing to others, then prefent in great numbers. But in order to fet this matter in a further light, let it be obferved, that Chrift had juft before been cafiing out a devil, as we learn from [ 9S ] from the parallel place in St. Mattheiv?, Gof- pel. {c) l^hen ivas brought unto kirn one pof- Jejfed with a devil^ blind and dumb ; and he healed him j info?nuch that the blind and dumb both/pake and Jaw, Upon this we are told, (d) All the people were amazed (as well they might, at fo fudden and miraculous a cure, whatever the cafe of the demoniac really was) and f aid. Is not this the Son of David ? That is, the promifed, and long-expe6led Meffi- an. But in order to deftroy the force of this inference, and prevent the notion from fpread- ing and gaining ground among the people, the Pharifees, unable to deny the truth of the Miracle, pretended to believe themfelves, and endeavoured to perfuade others, that Je- fus caft out devils, not by the Spirit and Pow- er of God, but by the power of the Devil. Shocking profanenefs and impiety ! But fo it follows in that fame Context, (e) When the Pharifees heard it, they faid, 'This fellow doth not caft out devilsf but by Beelzebub^ the prince of the devils. In anfwer to which groundlefs and wicked calumny, our Lord proceeds to fhow the perverfenefs and abfurdity of their pretence, together with the juflnefs of the common people's conclufion from his Mira- cles aforefaid, viz. that he was the promifed Meffiah (f). He then concludes his Argu- ment in the following remarkable words^ PVherefom (0 Matt, xii. 22. {d) Ver. 23. CO Ver. 24, (f) Ver. 25—30, t 96 ] (g) Wherefore I fay unto you, ^11 mmner of Shi and Blafphemy, fiall be forgiven unto men ; but the Blafphemy againji the holy Ghofi fiall not be forgiven ufito men. And "juhofoever fpeaketh a word againji the Son of Man, it fiall be forgiven him but whojoever fpeaketh agaiiift the holy Ghojl^ it fioall not be forgiven bifn, neither in this world, ?ieither in the world to come. And thus, from the feries and order of our Lord's Difcourfe to the Scribes and Pharijees, on the occalion referred unto in the Text, it appears, I think, very plainly, that thofe men were guilty of the Sin againft the holy Ghofl, by blafpheming the Miracles of Chrift, which he wrought by the Spirit of God , and afcribing them, not fo a divine, but a dia- bolical power. For, by the Son of Man, is undoubtedly meant our Saviour himfelf, who frequently afTumed this humble title. It is his common ftile in fpeaking of himfelf; as every reader of his hiftory knows. And io^ hy Jpeaking againji the Son of Man, which he reprefents as a pardonable Sin, it is natural to underftand thofe afperfions, and fpiteful re- fledlions, which were caft upon his perfon and charader, by his malicious enemies, when they called him the carpenter, the car- penter sfon, a wine-bibber, a friend of publi- cans and fmnersy and fuch like invidious , names of contempt and reproach. On the other {£) Matt. xli. 31, 32, I 97 I Other hand, /peaking againft the holy Ghofll, may be naturally conceived to denote, re- iieding in the manner aforefaid, upon the Miracles of Chrili. And lb this was the Sin, which he pronounced unpardonable. Hl\ that Jhall blafpheme againft the holy Gbofty hath ne^ ver Jorgivenefs, but is in danger of eternal Damnation, faid our Saviour to the Scribes and Pbarifees ; for this very reafon, hecaiife they faid ^ He hath an unclean fpirit. We have now taken one eafy and obvious view of the Sin againft the holy Ghoft, con- iidered with reference to the firft period of the Gofpel Difpenfation^ viz. the perfonal Miniftry of Chrift himfelf. But, 2. We may confider the matter with a further view to the Miniftry of his Apoftles afterwards, which was the fecond, the laft, and finiftiing period of the Gofpel Difpenfa- tion. And fo, '^ the Sin* againft the holy ** Ghoft, confifted alfo in reviling the ex- *' traordinary Gifts of the holy 'Spirit, which *' were conferred upon the Apoftles of Chrift, ** and blafpheming thofe Miracles which ** they wrought in his name, after the de- ** fcent of the holy Ghoft upon them." The Apoftles of Chrift had caft out feme devils in his name (h), and performed fome other Miracles in his life-time, as he had given them a power to do (/). But they were not fully endued with Power from on high, H betore (h) Luke X. 17. (/) Matt. x. i. t 98 I before he was gone up into Heaven ^ and frora thence, according to his promife, as a con- vincing proof both of his Prejence, and of his Power in Heaven, fent down upon them the holy Ghoft in it's miraculous Gifts and Pow- ers. So that when our Saviour fpake thefe words in the Text, the holy Ghoji was not yet given y becavfe yefus was not yet glorified (k). For the holy Ghoft was not properly given to his Apoftles, though it was given to him- felf f/^, till the famous day of Penteeoft^ next enfuing after Chrift's afcenfion {m\ It was, when he afcended on high) that he gave fuch Gifts unto men (?i). From that time therefore the difpenfation of the holy GhoJi, under the Miniftry of his Apoftles, feems to have com- menced. And fo the Sin againft the holy Ghofl may be referved, at leaft in part, to that fame period, as it confined in blajphem- ing the miraculous Gifts and Powers of the holy Ghqfly which exerted themfelves fo con- fpicuoufly in the Apoftles of Chrift, and gave the finiihing hand to the Gofpel Evidence, and were the laft means of convid:ion, that God would afford to the Jews or other nati- ons. This view of the unpardonable Sin appears fo very natural^ that, as I hinted before, fome Writers would wholly confine it to this noti- on. For, when Chrift told the Pharifi:es, here (k) John vii. 39, (I) John iii. 34. {m) Ads ii. 4. {n) Eph. iv. 8. [ 99 ] here in the Text, Ferify I fay unto you. All Sim JJ:all be forgiven to the fons of men^ and Blajphemies wherewitkfoever they fhall blaf- pheme ; but he^ that fiall blafpheme againji the holy Gho/ij hath never forgivenefs, but is in danger of eternal 'Da^nnatton, Becauje they faid^ he bath an unclean fpirit. Thefe words, I fay, have been explained to the following I'enfe. *' Do you fuppofe that I have an unclean '^ fpirit f It feems then, my Miracles do not " convince you of my divine Chr:^.^er and " Miflion ; but though they are v^iougiit by " the Spirit of God, you moft abfurdly af- *' cribe them to the power of the Devil, *' who would never be inftrumental in con- ** firming a Do6trine, which hath a manifeft ** tendency to fubvert and deftroy his own ** kingdom in the world. Such high indig- ** nities I might juftly refent; but at prefent " I fliall put up thele affronts, and all the " vile and wicked afperlions you caft upon *' me. Your cafe is not quite remedilefs yet. " There is a further expedient, which (hall be " tried upon you in a fliort time. I will fend " down the holy Ghoft upon my Apofties, ** to endue them with extraordinary Gifts ** and Powers, and to enable them to work " many and great Miracles for your con vie- *' tion, and thereby compkat the divine E- " vidence of the Gofpel. But, if you flight " their Mioiftry alfo, as you do mine, and H 2 '« blaf [ lOO ] " bUfphetne againft the holy Gbojl, {peaking in " theniy your Sin will be unpardonable j be- *^ caufe no further means of conviBion will *^ be ofFered you, and confequently you muft " die in your Sins, and fo your blafpheming ** againft the holy Ghofl will feal your final *' condemnation." But, though for a reafon I (hall mention hereafter, I do not think the unpardonable Sin is to be thus limited and retrained to the difpenfation of the holy Ghoii, under the Mi- niftry of the Apoftles ; I make no doubt but it may properly extend to that period. And to give fome further ill u Oration to this point, let me now refer you to the parallel words in St. Liihe^ Gofpel alfo, that 1 may omit no- thing that hath any relation to the Subjedt in hand. {o\ And wbofoevcr fiall [peak a word againfl the Son of Man^ it fjall be forgiven him ; but unto him that blajphejneth againfl the holy Ghofl ^ it fiall ?iQt be forgiven. It follows, (p) And when they bring you unto Synagogues, and unto Magi /l rates and Powers^ take ye no thought howy or what thing ye /Jjall anfwer, or what ye JJjall fay. For the holy Gho/i fiall teach you in that fame hour, what ye ought to fay ; plainly referring to the extraordinary- Gifts of the holy Spirit, which (hould be con- ferred upon his Apoftles. Therefore in the words that have been recited, our Lord feems plainly to mention blafpheming againfl: the holy («) Luke xii. lo. [p) Vcr. ii, 12. [ 'or ] holy Ghofl:, as [peaking in the Apoflles, and ading by them. Accordingly, in the hillory of the Jldls of the ApoftleSy which relates the tranfadions of their Miniftry, feme inftances of this blafpheming feem to occur (q). After all ; I can (ee no fufficient reafon, why blafpheming the Miracles of our blelTed Savi- our, which he wrought by the Spirit of God, was not as truly and properly the unpardon- able Sin oi /peaking againji the holy Ghofty as blafpheming the miraculous Gifts of the A- poftles, which proceeded from the fame ho- ly Spirit. Both thefe things I humbly con- ceive, may be fairly brought into the account, according to the general definition^ or defcrip- tion of this great and heinous Sin, given be- fore, viz. that " The Sin againft the holy *' Ghoft properly confifted in blafpheming " the Gifts, Powers, and Operations of <* the holy Spirit, whereby the truth and di- " vine anthority of the Gofpel, as a Revela- ** tion from God was miraculoully confirm- " ed." By reducing them both to this ge- neral principle, the two different accounts of learned men are fully reconciled, and with fuch variety, a proper unity of fentiment is preferved through the whole. And now, in further confirmation of my hypothefis, let me refer you to the following words of Chriff, (r) The dijciple is not above his Mofier^ nor the H 3 fervant (q) A£ls xiii. 45, 46. xviii. 5j 6, (r) Matt. X, 24, 25. [ 102 ] fervafJt above his Lord. It is enough for the dijciple to be as his Majier^ and the fcrvant as his Lord. If they have called the Mafter of the houfe Beelzebub, how much more Jloall they call them of his houfhold\ that is, by the fame opprobrious and blafphemous name. Which words manileftly refer to the blafpbeming a- gainft the holy Ghojt, Therefore, according to our Saviour's account of the matter, it is evident, that perfons might commit this un- pardonable Sin, both under his own Mini- ftry, and likewife under the Miniftry of his Apoftles, agreably to the plan of my Dif- courfe. But it is argued by Dr. Whitby (j) (who would limit the Sin againft the holy Ghoft to the fecond Period of the Gofpel Difpcnfa- tion, viz. the publick Miniilry of Chrift's Apoftles) that the words of our Saviour [till run in the future tenfe, whofoeveryZW/ blaf- pheme againft the holy Ghoji. From whence he concludes, that our »Saviour could not re- fer to the prcfent blafphemy of the Pharifees, but to fomething elle which was then to come, viz. under the future Miniftry of his Apoftles. But here the Dr. happens to be miftaken. For, though the words of our Saviour in the Text run, as he fays, in the future tenle, yet the fame thing is expreffed in the prefent tenfe by two other Evangelifts, viz. {$) See his fourth Appendix to his Comment on St. Matthew. viz. Matthew (r)and LuJze {u). Therefore, the proper conclufion from the different way and manner of expreffing the fame thing ia different Evangeliib, feems to be this — That peribns might be guilty of the Sin againft the holy Ghod, both at the time then prefe?2t^ when our Saviour fpake the words, and alfo in time to come^ under the Miniftry of his Apoftles. It is further alledged by the fame Writer, that if the Pharifees had been guilty of this blafphemy againft the holy Gholl, our Savi- our could not afterwards have prayed for their jorgivenejs. To which I anfwer. All the Pharifees were not guilty of this blafphemy, but only fome of them, that were prefent on the occafion referred unto in the Text, and who might have no immediate hand in the Crucifixion of Chrirt. Therefore, though Chrift prayed for his Crucifiers, it follows not that he prayed for thefc fame individual per- fons J and lb they might be guilty of the un- pardonable Sin, I have now, according to my firft Propo- fal, endeavoured to explain the true notion^ and proper nature^ of the Sin againft the holy Ghofl. And from what hath been faid, it manifeftly appears, that no Believer in Jefus Chrift, can poiTibly be guilty of this unpar- donable Sin. Therefore, no ferious Chrifti- an hath the leaft ground or occafion to give H 4 himfelf {t) Chap, xii, 32. («) Chap. xii. 10. [ 104 ] himfelf any uneafinefs at all upon this head. For, does any fuch perfon blajpbeme agaifijl the holy Ghojl ? Does he fay that Chrift had an unclean Jpirit f Does he call Chrift, or his Apoftles, Beelzebub? Or, does he pretend, that they worked Miracles by a diabolical power ? Nothing like it, but quite the re- verfe of all this. For I am very fure, you re- jeft every fuch wicked and blafphemous word and thought, with the utmoft horror and deteftation. And fo with this Refledion I conclude my firft general head of Difcourfe. Proceed we then to the next thing propofed, viz. II. To confider the difference between this Sin, and others, as here flated in the Text. j^ll SinSj faid Chrin, [hall be forgiven to the Sons of men i and Blajpbemies wherewithfoever they fl:all blafpheme. But he that fhall blaf- fheme again jl the holy Gho/t, hath never Jor- givenejs, but is in danger oj eternal Damna- tion. So that the difference between this Sin and others, is very great, particularly in point of remiffablenefs, according to our Savi- our's exprefs declaration in the words before us. But that this difference may be the bet- ter underflood, and more clearly difcerned, it is proper to confider both parts of his de- claration feparately, and diftindly. To begin with the former, I. All [ 105 ] I. All other particular Sins, and Blafphe-^ mieSj jhall be for green unto the Sons of nun, I fay, all other 'particular Sins ; for (a cnuft our Saviour's words be underftood. And thus you will perceive, that ohjiincte unbeliefs final impemtency\ and apoftacy, which are a kind of complication of all Sins, belong not to the number, or clafs of Sins, which fliall be for- given.— But fome further caution is here ne- ceflary, that we may guard againd all mif- takes of our Saviour's meaning, in this part of his Declaration. For, doubtlefs, many perfons, who never committed the unpar- donable Sin of blafpheming againft the holy Ghofty may neverthelefs be guilty of thofe crimes, which will make them liable to final condemnation, and fo never be forgiven at all. How then are thefe words of Chrift to be underftood ? All Sins JJoall be j or given un^ to the Sons of men, and Blafphemies^ u^here- ijoithjoever they j]:all biajpheme. For the re- folution of which Queftion, I {hall make the following Remarks. (i.) No Sins whatever will be forgiven unto the Sons of men, without a true repen- tance. But, (2.) All other particular Sins, befides that excepted in the Text, may be Jorgiven unto the Sens of men-, becaufe they may be repent^ ed of. And, (3.) All other Sins will be adfually forgiv- en^ [ io6 ] en, in particular inftances, where perfons have really and truly repented of them. (i.) No Sins whatever will be forgiven unto the Sons of men, without a true repent- ance. Chrift, our great Lord and heavenly Mafter, commanded, that Kepentance and Re- mijjion of Sins foould be preached in his Name, among all nations (jc). And. fo thefe two things, Repentance and "Re mijjion of Sins are infeparably conneded in the Religion of Je- fus, our common Saviour and Judge. Ac- cordingly, St. Peter, purfuant to the com- miflion, which he and his fellow Apofiles had received from Chrift, addrefled himfelf to the Jews in the following terms, (y) Re- pent ye therefore, and be converted, that your Sins may be blotted out, &c. And again, fpeak- ing of Chrift, he fays, {z) Him hath God ex- alted with bis right hand, to be a Prince, and a Saviour, J or to give Repentance to Ifrael, and Forgivenefs of Si?2S. Therefore, in order to qualify ourfelves, according to the terms of the Gofpel, for the pardon of our Sins, it is neceffary that we repent of our Sins, and (o forfake them. For, none but penitent fin- ners, are intitled to pardon by the charter of the Gofpel, the word of Salvation. Indeed, penitent finners alone are capable, in the na- ture of the thing, of obtaining the favour of a juft and holy God. And all others, are perempto- (*•) Luke xxiv. 47, {y) Ads iii. 19. (z) Acts V, 31. t 107 ] peremptorily excluded in his Word, from all hopes of pardon and forgivenefs. Sinners are told in exprefs terms, that they muft repent^ or all perijh (d). This then is the firft thing I would obferve, and defire you to remember, viz. That no Sins whatever will be forgiven unto the Sons . of men, without a true repentance. (2.) All other particular Sins, befides that excepted in the Text, may be forgiven unto the Sons of men, becaufe they may be repented^ of. There is nothing in the nature of thefe Sins themfelves, which can ablolutely pre- clude our repentence, nor confequently ob- ftrudt, or prevent our pardon. For the mer- cy of God in Chrift, ij^hofe bloody without any other ritual expiation, cleanfeth us from all Sin (b)^ extendeth to the chief of finners. And, according to this extenfive plan of rich, free, and fovereign grace, 1 add, (3.) All other Sins will be aBually forgiven, in particular inftances, where perfons have re- ally and truly repented of them. This 1 take to be the true and proper fenfe and meaning of our Saviour's words under confideration, viz, that fome of every clafs of common finners, will repent, and fo all kinds of lin will be forgiven in one inftance or another. And thus in the whole aggregate body of penitent fin- ners taken together, all manner of Sins fhall be forgiven unto the Sons of men^ and Blafphe- mies {a) Luke xiii. 3, 5. (b) I John i. 7. [ i°8 ] miei wherewithfoever they fiall blafpheme ; ex- cepting as before excepted, e. g. The blaf- phemy of Faul (<:) ; the profanenefs of Fe- ter (d) ; the angry refentments of inalice and revenge in 'James and "John (^), the two fons of Zebedee^ thofe fom of Thunder j the ava- rice and extortion of the PubHcans, particu- larly httle Zaccheus (f) j all forts of debau- cheries and vices oi fome Corinthians (g) ; in Ihort, every kind of Sin that can be named, and even thofe Sins which are not fit to be named, Oiali be forgiven unto the Sons of men, in numberlefs inflances and examples, where they had repented and reformed, and fo v/ere wajhed^ Vs'tvQ Jan&ified, 'wtiQJuftiJi' ed, in the Name of the Lord J ejus ^ and by the Spirit of our God; as the Apoftie fays of the Chriftian converts in the Church of Corinth^ that finful City. And now, I hope, the firft part of our Saviour's very folemn Declaration in the Text, appears in it's true light ; fo as to be liable to no, falle conftrudion, or dangerous mifapplication. Proceed we then to the fe- cond part. 2. He, that flmll blafpheme againft the holy Ghofti hath never for givenefs^ hut is in danger of eternal Damnation. Or as the word \voxoi imports, is guilty (i. e. in the penalty) of eter- nal {c) I Tim. I. 13. {d) Matth. xxvl. 74. (^) Luke ix. 54. {f} Luke xix. 8. \g) I Cor. vi. 9 — II, [ IC9 ] fwl Damnation. The Sin then of hlafphcfTrng (igainft the holy Ghoft, is not only compara- tively, but abfolutely unpardonable. It is not merely unpardonable, without d. particular re^ penta?2c€y as feme would foften and mollify the matter (h). For, according to that fuppofi- tion, the Sin againft the holy Ghofl:, would no ways differ from a great many other parti- cular Sins, which will not be pardoned with- out a particular repentance. But our Lord plainly didinguifhes here between this one Sin and all others, in point of forgivenefs. And therefore it mull be a Sin, which will never be forgiven at all 5 as all other Sins may^ upon the finner's repentance. He^ that Jhall blaf- pheme againjt the holy Ghofty hath never Jor- give?2ejs, but is in clanger of (or fubjed: to) eternal Damnation, What words can be plain- er, or more ftrongly exprefilve of the thing in queftion ? Unlels it be the language of St. MattkeiUy in the fame cafe, and upon the fame occafion. (/) Whofoever fpeaketh againji the holy Ghofty it jhall not be for given him, neither in this world, nor in the world to come. The learned Dr. Lightfoot feems to fuppofe, that in this form of expreffion, our Saviour had a reference to a common notion of the Jews, that, what Sins were not for- given them in their life-time, were expiated at their death. For, having cited feveral Jewifli Writers to that purpofe, he concludes with (h) Dr, Hammond. (/) Matt. xii. 32, [ iio ] with this remark, (k) " Note this which " Chrift contradicts, concerning blafpheming «* againfl the holy Ghoft; 'wJJ.mllnot be for- ** given, iaith he, neither in ibis worlds nor " in the world io come j that is, neither be- ** fore death, nor as you dream, by death." But if the Jews had any fuch notion cur- rent among them, in our Saviour's time^ as that 1 have mentioned, I imagine, he would have contradicted it, not only in this parti- cular inftance of the Sin againfl: the holy Ghoft, but in all others. Therefore I pro- ceed to obferve. The proper import of our Saviour's words appears to be this, that the Sin of blafphem- ing againfl; the holy Ghofl:, would expofe men to the judgements of God, both in this life, and the next. ^Whojhever Jpeaketh againfl the holy Ghoft ^ it fiallnot be j or given him, nei- ther in this world, nor in the world to come ; that is to fay, he fliall be puniftied for it, both here and hereafter. Which may be fuppofed to be the cafe with many unbeliev- ing Jews, who were vifited with temporal judgements, as well as fubjedt to eternal Dam^ nation. Such then, and fo great is the Difference between this S^n of blafpheming againfl the holy Ghofl:, and all other Sins and Blafphe- mies. That great Sin is unpardonable, though the (k) Heb. & Talmud. Exercit. Op. Vol. II. p. 190. [ I.I ] the reft are pardonable, and may be forgiv- en. 1 come now, III. To inquire into the Ground and Rea- fon of this Difference. The queftion then here to be refoUed is this — JVh)\ and upon what account, the Sin againfl: the holy Ghoft is pronounced unpardonable, and how it comes to be fo above all other particular Sins and Blafphemies ? Now the plain reafon of the thing appears to be this; the Sin of blaf- pheming againft the holy Ghoft, is of fuch a nature, that thofe who were guilty of it, put themfelves out of a capacity to repent of it ; whereas, all other Sins might be repented of, and fo forgiven. This manifeftly is the general Ground and F^eafon of the Differ- ence. But in order to fet this matter in a more particular light, I would obferve, (i.) To blafpheme againfl: the holy Ghoff, under the Miniftry of Chrift, or of his Apo- ftlee, could proceed from nothing, but the moll incorrigible wickednefs, and confirmed impiety. It argued fuch a profane and pro- fligate temper of mind, as evidently fhewed the men, guilty of that Sin, to be paft all hopes of recovery. And thus, their own vile and wicked hearts laid them under an: incapacity to repent of their Sin ; but at the fame time, as it was an incapacity of their own procuring, they were juftly accountable for t »<2 ] for all ifs evil, and fatal confequences. ThiS afFedIng view of the cafe, feems to be fug- gefted by Chrift himfelf. ' For, immediately after fpeaking of the Sin againft the holy Ghoft, he thus proceeds. (I) Either make the tree goody and his fruit good -, or el fe make the tree corrupt^ and his fruit corrupt ; for the tree is known by his fruit. 0 generation of Vipers y how can ye, being evil, fpeak good things ? For out of the abundance of the heart, the moiith fpeaketh. Sec. And thus, you fee here the corrupt caufe and principle, from which the Sin of blafpheming againft the holy GhofI: proceeded, viz. a perverfely and obfli- nately wicked heart, which in fome meafure accounts for it, that the faid Sin is unpardon- able, becaufe unrepentable. (2.) To blafpheme againft the holy Ghoft was contemptuoufly flighting and rejeding the moft powerful means of convidion, that could be offered unto finfal men, in order to bring them to faith and repentance. For, what can God do more, to confirm the great principles of Religion, and perfuade men to embrace them, than to work before their eyes the plaineft and moft undeniable Mir^"- cles for that end and purpofe ? But if, after all, they will deny the divine Power in thefe Miracles, when they cannot deny the fadls themfelves, and afcribe them to fome other caufe (the only (hift they can have left to evade (/) Matt. xii. 33—37. [ n3 i evade convid:ion) what other means are there left, or what further methods can be ufed^ more efficacious, to remove their prejudices, and to overcome their obftinacy and per- verfenefs ? In this unhappy cafe, they muft unavoidably perfill: in iheir wicked oppofition to the Truth, and io at laft, die in their Sim, And thus the Sin againft the holy Gholl ap- pears to be an unpardonable Sin, in it's own formal nature, Becaufe it is a manifert con- tempt, and therefore an abfolute rejedion of the moft apt and proper means and motives to repentance, which is the neceffary condi- tion of pardon. Therefore, when the Jews contradided St. Faiily and bhjpkemed, he told them, that they judged themlelves unworthy of eternal Life \m). And, at another time, on a like occafion, {ti) He ft:ook his raiment, andfaid unto them, your blood be upon your own heads ; / am clean. 3. To blafpheme againft the holy Ghoft, was a Sin of fuch an heinous nature in any perfons, as juftly provoked God's Spirit to Jlrive no longer with them, but give them up to the wilful obftinacy and hardnefs of their own hearts. It was a peculiar aggrava- tion of this uncommon Sin, that the Fhari- fees and others who were guilty of it, not only rejeded the divine evidence of the Gof- pel themfelves, but by their blafphemies en- deavoured to difcredit and deftroy it before I others^ {m) Ads xiii. 46. (a) Acls xviii. 6. [ 'H ] Others, and To Involve them in the fame guilt and punifhment. Hencs that folemn denun- ciation, {o) JVo unto you Scribes and PharifeeSy hypocrites ', for ye Jlont up the kingdom of He a- *ven againfi men : for ye neither go in your- felves, nor fuffer them that are entering^ to go in. — If we fuppofe with fome, that in mif- reprefenting the Miracles of Chritt, or of his Apoflles, the Pharifees and others fpake a- gainil: their own confciences, with felfifh worldly views, this will Ihew the men in the darkefh light, and blackeft colours. And, without all queftion, perfons m2iy fpeak^ as well as adty contrary to their own fentiments and convi(5tions, to ferve a turn. Though they cannot properly believe againfl the light and evidence of their own minds, yet they can too eafily flight and difregard that evi- dence both in profeffion and pradtice. And this is unbelief y in a moral conftrudion, and in the Scripture notion of the thing. — Now, if the Pharifees, or others, who blafphemed againft the holy Ghoft, were men of this e- vil temper and fpirit, what vile wretches muft they have been ! How juftly might God give them up to a reprobate mind, and feal their condemnation j becaufe they received not the love of the Truth y that they might be faved (p). St. Pauly as he fays of himfelf, (q) was before his converfion a Blafphemery &c. but (o) Mat. xxlii. 13. (p) 2Thefr. ii. 10. \q) I Tim. i. 13. [ »i5 ] hut he ohtalned mercy ^ becaufe he dtd it igno^ rantly, in unbelief. But, if the Pharifees blaf- phemed knowingly, wilfully, and maliclouf- \y^ what mercy could they in reafon expedl ? And yet fo much feems to be implied in Chrift's knowing their thoughts (r), their e-'jil thoughts and intentions. I have now confidered the Difference be- tween the Sin againft the holy Ghofl, and other Sins, as fiated in the Text ; and like- wife lliewn the Ground and Reafon of this Difference j which, in general, is this — That other Sins might be repented of, and fo for- given, but fo would not the Sin againft the holy Ghod. Becaufe, this Sin could pro- ceed from nothing, but the mod incorrigible wickednefs, and confirmed impiety j it was contemptuoufly flighting and rejeding the moft powerful means of convidion, that could be offered unto finful men, in order to bring them to Faith and Repentance ; and it was a Sin of fuch an heinous nature, in any per- fons, as that it might juftly provoke God's Spirit to flrive no longer with them, but give them up to the wiful obflinacy and hardnefs of their own hearts. I fliall now conclude this Subjedt with the following brief Refledions. I. The Sons of men are fubjed to all Si?2s, So much is implied and fuppofed in thefe words of the Text. All Sij2sfiall be forgiven I z unto [r] Luke xi. 17, [ ii6 ] unto the Sons of men. Now this is a mortify- ing refledtion j but at the fame time an ufe- ful caution, to put us upon our guard againft all and every Sin. Therefore, watcfo and pray ^ that ye enter not into temptation. 2. Every perfon, that hath never forgi've- TiefSy is hable to eternal Damnation. This great and awful truth alfo is implied in the words before us. So that all unpardoned, and impenitent linners, are excluded from all hopes of falvation. A confideration, which may juftly awaken all fecure finners, and ex- cite them to flee y as faft, and as foon as they can, from the wrath to come^ by bringing jorth the fruits meet for repentance ', and fo get their peace made with God, before they go hence, and are feen no more. And they have all poflible encouragement to repent of their Sins, and reform their lives, in the Gofpel of Chriftj and particularly from his own exprefs declaration, here in the Text, viz. Verily I fay unto you^ all Sinfiall be forgiven unto the Sons of men. 3. Though no Chridian Believer can be guilty of the Sin againft the holy Ghoft, as •I obferved before, yet may by other Sins grieve the holy Spirit of God \s). Therefore, it highly concerns us to abjlain from all ap- pearance of evily ftriving againft every Sin^ but more elpecially thofe Sins which in their nature [i) Eph. iv. 30. [ 117 ] nature come neareft, and In their confequetices are equal to this unpardonable Sin j I meart, obftinate and practical unbelief, impenitency, and final apoftacy, under the Gofpel of Chrift, Fcr, as the Apoftle fays, [t) if we fin wilfully (i. e. fo as to perfift in a courfe of Sin) ajter we have received the knowledge of the Truth, there remaineth no more facrifice- for Sin, And fo, our guilt mud be inexpi- able, and our Sin unpardoable j which God forbid. Amen. (/) Heb. X. 26. DIS. [ "8 ] DISCOURSE vr. The Rock of the Chriftian Church. PvIatt. xvi. 1 8. ./^fid I fiy aro unto ihee^ that thou art Peter, and upon this Rock 1 ivill build my Churchy and the gates of Hell pall not prevail a- gainji it, f^^K("^iUR Lord Jefus Chrlfl-, intend- ^ n ^ ing to difcover himfelf more fully S w to his twelve Difciples, otherwife |{^'>^)'^)^ j^ named Apoflles, than he had yet thought proper to do, took an opportunity, as they were travelling alone, to draw from them, a frt-e declaration of their fentiments concerning him. With this view, he afked them firft in a more diftant way (^), what other people faid of him, and whom they took him to be. But the Difciples having made their report, and told him, that fome faid one thing, and fome another f/^j; Chrift put the queftion home to themfelves, and faid, {a) Ver. 13. {h) Ver. 14, [ "9 ] faid, (c) But ivhoj-a fay ye that I am? To which Peter rephed, (d) Thou art Chri/i, the Son of the living God. And Jefus anfwered^ and faid unto hiin^ (^) Bleffed art thou Simon Bar-jonay for flejh and blood hath not revealed it unto thee» hut my Father who is in Heaven. And I fay alfo unto thee, that then art Peter , and upon this Rock I will build my Church, and the gates of Hell fJ:)all not prevail againji it. In difcourfing upon which words, 1 (hall inquire into three things, viz, I. What is intended by ihtRock, upon which our Saviour declared he would build his Church. II. What is implied in building his Church upon this Rock. III. In what refped the gates of Hell foould not prevail againji it, I. Our firfl inquiry mud be, what is in- tended by the Rock upon which our Saviour declared he v/ould build his Church. And upon this Rock I will build my Church, The queftion here is. What are we to underftand by this Rock? A great queftion truly, which hath been long agitated amongft Theological Writers of different parties and perfuafions, I (hall briefly examine the various opinions, of learned men upon this head 3 and then 1 4 propofe, (0 Ver. 15. {d) Ver. 16. {e) Ver. 17, 18, 19. [ 120 ] propofe, what to me appears the true and proper notion of the th in 6* (i.) By this Rock, iomc underfland our Lord Jejm Chrift, For, they fuppofe, that Chrift pointed at his own perfon, when he pronounced thefe words, Upon this Rock 1 will build my Church ; in the lame manner as when he faid, (f) dcjlroy this Temple, point- ing, as he fpake, with his finger at his own Body And the notion may Teem to be fa- voured by that ancient prophecy of Chrift. (g) Behold f I lay i?j Zion for a foundation, a jlone^ a tried fione, a precious corner-ftone, a fare foundation. But none of thefe expreffi- ons come up to the point. For, an artificial foundation is a thing diftindt from a Rock^ the natural ground work upon which a build- ing is ere(5ied. Befidt s, the fuppofition, that Chrift pointed with his finger at his own Per- fon in pronouncing the words, wholly de- pends upon imagination. Therefore to pro- ceed. (2.). By this Rock, others underfland St. Peter himfelf. The Popifii Party are fond of this notion, for a reafon that is no fecret. And fome Protefiant Writers agree with them fo far, as to fuppole that St. Peter is meant by this Rock ; but yet explain the matter fo, as to give no advantage to the former, by confining it to the perjon of Peter, without any regard at all to his fuccefiTors, whether real U) John ii. 19, {g) Ifa. xxviii. 16. [ 12, ] real or pretended. And indeed, If the per- fbn of St. Peter alone is concerned in this cafe, his fucceffors, if he hath any, whoever they are, muft be out of the queftion. But if St. Peier was this Rock, he could be io only in his own perfon ; as he laid the firft foyndation of the Chriftian Church, both a- mong the Jews and Gentiles. In which view, I think, we are to underftand the pro- mife of Chrift to Peter in the next verfe ; which I take to be the only proper and per- fonal promife made to him upon this occafi- on (h). We cannot therefore put the fame conftrudion upon the former claufe of the Text, without a needlefs tautology. And be- fides, building upon a Rock^ fuppofes a Rock to be the ground-work, different and diftindt from any thing that is built upon it. So that if St. Peter began to lay the foundation of the Chriftian Church, as hinted before, he could not properly be the Rock upon which that foundation was laid ; though he was the firft, as it were, that cleared the ground. Moreover, the City of God is faid to have twelve Jou7jdatio72s ; and in them the names of the twelve ^po files of the Lamb {i). This is fuppofed to be an allufion to the cuftom of perfons infcribing their names upon publick f)uildings by them ereded. And thus Peter was (A) See Whitby in loc. Limborc in A^ls viif. 25. LiGHTFooT in Ads X. 28. Op. Vol. I, nag. 45. (/■) Rev, x^xi. 14, [ 122 ] was not the only founder of the Chrldlan Church J nor therefore could our Saviour confer any fuch finpular and peculiar honour upon him above the rell of the Apoftles, as would feem to be implied in calling him the Kock. And fo Feter himfelf could not be intended by this ej?prefiion. Again ; Ghri- ilian Believers arc faid, (k) to be built upon the foundation of the Apojiles and Prophets, yefus Chrifi himfelf being the chief corner- iione ; the great Perfon in whom all the Re- velations of the Old and the New Teftament, relating to the Chriftian Church, unitedly terminate and center. But ftill we are to feek for the Rock, the firm and folid Rock, upon which the foundation of his Church was to be laid, and reft. ,To go on then with our inquiry. (3.) By this Reck, fome underftand St. Teter's confefjion, viz. Thou art Chrijij the Son of the living God (I), And this, to be fure, is the fundamental principle of the Gofpel ; but then, as it is a principle of revealed Re- ligion, it wants fomething more than it's own intrinfic evidence to fupport it. Therefore we muft inquire yet further, and dig a little deeper, before we come at the Rock, where- on this principle itfelf may be firmly fixed and founded. And, if we can but difcover, what it is that fuftains this great principle, and fo bears all the weight, as it were, ot the {k) Eph. ii. 20. (/; Ver. 16. [ 123 I the Gofpel fabric ; we (hall then get to the bottom of this matter, and fo find, at laft, what we are feeking for. Nor, in my hum- ble opinion, do we need look far to find it ; for it lieth fo near at hand, that I profels, it is a great furprize to me, whatever it may be to you, that fo many learned Writers upon the fubject have overlooked it. Only v'aft your eye back upon the preceding 'y^r/?, and there, if I miftake not, you will fee the thing fully explained j when upon St. Peters, o- penly confefiing him to be Chrijl, the Son of the living God. Jefus atifwered, and [aid unto him, BlcJJcd art thou Simon Bar-jona j for jiefl:> and blood hath not revealed it unto thee, but m^ Father who is in heaven* And fo I come now, (4.) To propofe, what to me appears, the true and proper notion of the thing in quef- tion. By this Rock then, upon which Chrift declared, that he would build his Church, I underftand the very fame ground that St, P^- ter'i faith and confeffion was built upon, viz. the Revelation of God bis Father j that is to fay, the tefiimony of the Father, bearing ivitnefsj by the divine Miracles of J ejus, that he ivas Chriji, the Son of the living God -, as St. Peter had that moment acknowledged him to be. In order to fupport this conftruc- tlon of the words, I defire the following ar- guments may be confidered with proper at- tention. [ 124 I tcntloHj and weighed in the balance of an impartial judgement. (i.) The notion, I have advanced, feems naturally to arife from the furroundlng Con- text, and the coherence of the vsrords, both with what goes before, and follows after them. For the conneded fenfe of our Sa- viour's Difcourfe here, plainly runs thus. *' Blejfed art thou Simon Bar-jona^ as thou hafl: '* thus acknowledged my true chara6ler j for ** Jlefi and blood hath not revealed it unto tbee, ** but my Father 'who is in heaven. And I *' tell thee, that as fare as thy name is Peter, <* [m) upon this Rock will I build my Church ; *^ upon this very ground and foundation; up- <« on the fame Revelation and Teftimony of <^ my Father, which hath induced thee to ^« believe, and confefs, that I am Chrift, the «» Son of the living God, notwithftanding my «' prelent mean appearance. In token of ** this, thou thyfelf Peter, mean as thou al- « fo art in thy own perfon, and deftitute of « all worldly power and grandeur, {halt be «« the firft planter of the Chriftian Church, **' under a divine diredion, by opening the y door cf faith both to Jews and Gentiles." (2.) This notion is very confonant and a- greable to what our Lord faid upon other cc- ^afionSj concerning the way and method whereby (ot) J^s fure as thy name is Peter. This feems to be Chrift's meaning, when he faid. Thou art Peter, Com- pare I Kings xix, 2. LXX. [ 125 ] whereby his Church (hould be built up, and eftabliOied in the world. Thus, v. g. he told the Jews, who followed him, not as they ought to have done, becaufe they had feen the Miracle^ but becaufe they did eat of the loaves y and ivere Jilled {n) -, No man can come unto me^ except the Father^ who fenf me^ draw kim. i. e. By the divine evidence of his having fent Chrift, particularly by the 'u:orkSj which the Father had givefi him to per- form (o). It is, as if Chrift had faid — "By ■ " duly attending to the bright evidence of ** my divine Chara-fler and Million, arifing " from the miraculous works which bear *' witnefs of me^ that the Father hath fent me^ *< that perfons muft become my true Difci- " pies, and not from any worldly motives *' or conliderations whatfoever. This is to " be taught oj God, and to learn of the Fa- ** ther (p):' {3.) This notion agrees with tnatter of faSi. For, if we confider in what way, and by what means, the Church of Chrifl: was firft founded and eftabli(hed, we (hall find it was not by fiejl^ and blood j it was not by an arm of fle{h, or by human policy and pow- er, but by methods purely fpiritual and di- vine ; particularly, by mighty Jig-ns and won- ders^ by the power of the Spirit of God (q). Thus, Jefiis of Nazareth 'was a man approved of («) John vi. 26, 44. {q) John v. 36. {p) Jghn vi, 45. (([) Rom. xv, 19. [ 126 ] €f God^ by miracles, and ivonders, and Ji^rjii which God did by him (r). In this ir.anner did the Father reveal him to be Chrijl, the Son of the living God; and by thefe means, was the Church of Chrift eftabllfhed upon a firm foundation. So juft and proper is the Apo- flle's account of the firfl: eftabhfliment of the Chriftian Religion, (j) Ihe weapons oj cur warfare are 7iot carnal^ (or fleflily) but mighty through God {i.e. fpiritual and divine) cajtins^ down imaginations, and every high thing, which exalteth iifelf againji the knowledge of God, and bringing into captivity every thought to the obedience of Chrifi ; that is to fay, by the divine evidence and authority of the Gofpel, that armour of light, which baffled all the powers of darknefs. (4.) This notion is the more probable, as it appears to be levelled againft a vulgar er-^ ror of the Jews, concerning the nature of the Meffiah's kingdom. And fo one may difcern a particular reafon, why Chrift might chufe to fuggeft fuch a fentiment to his Difciples, and exprefs it alfo with fome degree of vehe- mence. If the kingdom of Chrift was to have been a kingdom oJ this world, as the Jews in our Saviour's time imagined, then it would have been eftabliftied by human force, that is, by flejh and blood. But by faying, that his Church Ihould be built upon a different foun- dation, in the way that hath been defcribed, he (r) Ads ii. 22, (j) 2 Cor. x. 4, 5. [ 127 ] be gave his Dlfciples a plain and feafonable hint, that his kingdom was to be of a fpiri- tual nature, becaufe it was to be ereded by fpiritual means and methods alone ; agreably to that royal Prophecy, (/) Thy pjoplejhalt be willing in the day of thy power [ti). A plain intimation, that the kingdom of the Meffiah Ihould be eftabliflied by proper methods of convicftion and perfuafion. (5.) This notion is agreable to the nature and reafon of the thing. For, by way of al- lufton to the meaning of St. Peter's name, the foundation of his faith, as before explained, is very aptly compared to a Rock^ for folidi- ty, flrength, and firmnefs. Becaufe the tef- timony of the Father^ yields fuch clear and convincing evidence, that Jefus is Chrifi^ the Son of the living God^ as is a moft firm, fo- lid, and fure foundation of a Chriilian's faith. Our faith thus founded, refts upon the Rock of ages. It does not jland in the wijdom of fuen, hut in the power oj God [x). And how can it {land upon a better foundation ? Or how is it conceivable, that our blelTed Savi- our could have chofen more proper terms, in the whole compafs of hyman language, than he hath made ufe of in the prelent cafe, to exprefs and deferibe the bright evidence, and fubftantial proof of his own divine charader and {0'P) A£l5 ix, 3>. f H9 ] 'Go^y and brbiging into captivity every iloughf io the obedienc^ of Chrifl (/). In this advan- tageous light does the divine evidence, power, and energy of the Gofpel, sppear to the world, when foiiie of the chief of Sinners have their heads fo enlightened, and their hearts fo changed by it, as to be converted into the chief of Saints, and even Martyrs for the glorious caufe of Chrift. All fuch peribns are fliining trophies of the Gofpel, wherever they go. God leads them about in Iriumpb^ through city and country, as public monumerits of the fingle conqueft he hath gained over them. And thus, he triwnpbetb ever them ifj Chrijl, or by Chrift. and his Gofpel, ^hich is the power of God unto J aha ti on f to every one that believe th (ii). Having confidered the Triumph fpoken of in the Text, II. Let me now crave your attention a while to the confequence, fruit and efFedl of this divine Triumph, as we have it defcribed by the Apoflle in the following words. A?2d maketh m^nijeli the favour oj his knowledge by iis^in every place. Buf, what is meant by the Javour of his knowledge ? And, how^ is it t?iade manifejt by any perfons in confequence of the divine Triumph aforefaid ? Thefe two things I fiiall briefly condder. (i.) What we are to underfland by the favour of his knowledge^ Now^ in this ex- L 3 preffion, [t) 2 Cor. X. 5. (a) Rom. I. 16. [ 150 ] preffion, St. Paul feems to continue his al- Jufion to a Roman Triumph.-, In the time of a public Triumph, all the Temples were open, and full of garlaiids and perfumes [u). In like manner, the Temple, or Church of God is enriched and perfumed with the fweet odour of divine knowledge by the Chrifiian Revelation, or the Gofpel of Chrift. For, this expreffion, the favour of his knowledge (or the knowledge of him) refers to the knowledge of Chrijl, mentioned juft before ; the fame thing being exprefTed afterwards {x) by the fweet favour ^ of Chrili. And in this way of fpeaking, the Apoftle may be thought to glance at the 72ame of Chrift, which fig- nifies anointed. So that it may be properly faid of him, that his name is as oi tit ment pour- ed forth (y). Therefore, this knowledge of Chrift may include the knowledge of all his offices, as the anointed Prophet^ Priejl^ and King, in his Church, by the conftitution and appointment of God, his Father. For, God anointed Jefus of Klazareth with the holy Ghojl^ and with power {z). And thus, the know- ledge of Chriff, here intended, comprehends the whole Chriftian Revelation, which yields a moft pleafant and grateful odour to all per- fons, who have thtn fenjes rightly exercifedto difcern fpiritual things, (2.) How (tt) Plutarc. in Paul. -(Emyl. {x) Ver. 15, ()) Cant. i. 3. [z] Adls x. 38. [ iSi ] (2.) How Is this fweet and fragrant know- ledge of Chrifl: made manifefl^ in confequencc iof the divine Triumph aforefaid ? To which 3 anfwer. Befides the iinEiion of fpiritual gifts, which the Apoftles and other Chriftian Be- iievers received, and whereby the truth of the Gofpel was ftrongly confirmed ; I fay be- fides this, when any perfons hke St. Faul^ have been remarkably conquered, and over- come themfelves by the divine force and evi- dence of Gofpel Truth, they muft appear the moft fit and proper inftruments, to fpread the knowledge of Chrift all over the world. *' For, who can be fo fufficient for thefe *' things, as they {a) ?" While God was lead- ing fuch men about in Triumph, he made them very ferviceable and fuccefsful in pro- moting chriftian knowledge in every places wherever they came. And certainly the true knowledge of Chrift is likely to be moft ef- fedually promoted by thofe perfons, who (all other neceftary gifts and qualifications fup- pofed) have experienced the faving power, and blefied energy of the Gofpel themfelves ; thofe, who after ftrong prejudices and oppo- fition againft it in their own minds, have at laft been captivated and conquered, convinced and perfwaded by it. What was it, but thia very thing, which made St. Paul in particu- lar, fo choice a Vejfely fuch an apt and pro- per inftrument in the hand of God, for ad- L 4 vancing {a) Ver. 16. Lat. Vulg, [ 152 ] vancing the knov/ledge and caufe of Chrlfl: in the world ? And according;!'/ lb much is implied in the following account, (b) Then Ananias anfweredy Lord^ I have heard by ma- ny of this man, how much evil be hath dme to thy Saints at J erujalan -y and here he hath aU" thcrify from the chicf-priefis to bind all that call on thy name. But the Lord [aid unto him^ Go thy way : jor he is a chcfen Veffel unto vie (or a choice inftrument) to bear viy name be- fore the Gentiles and kingSy and the children of Ifrael, &c. All this was fpoken of St. Paul^ and verified by the happy event, in his very fuccefsful endeavours to advance the chriftian caufe and interefl in the world at large. And fo this was evidently the ground and foun- dation of his pious thankfgiving in the Text, where he fays, Now thanks be unto Gody who always triumpheth over us in Chrifty and^nak- eth manife/i the favour of his knowledge by us, in every place. Having then confidered the fubjeB matter of the thankfgiving fpoken of, in the words before us, viz. the divine Triutnphy with it's confequenccy fruit, and effed. I proceed now. Secondly. To fliew, that this Is a jufl ground and occafion of thankfgiving to God. To which end let it fuffice only to remark two things, (i.) The matter under confi- deration is a great benefit, and therefore it highly {b) A£ls ix, 13 — 16. [ 153 ] highly deferves thanks to the kind Author of it. And (2.) It is a di'vifie benefit^ and con- fequently the thanks mufl be jullly due to God for it. (i.) This matter is a great benefit ^ and therefore it highly deferves thanks to the kind Author of it. Undoubtedly it is a great be- nefit- to themfehcs^ for any perfons to have their own enmity and oppoiition to God re- moved, fo as to become a willing and obe- dient people in the day of his power {c). And mufl it not likewife be a great advantage to others^ if by the influence of fuch exaniples they are drawn into a faving acquaintance with Chrift, as revealed in the GoJ'pel oj the grace of God? Nay, will not this be an ad- ditional benefit to ourfelves, fhould any of us be made indrumental in diffufing the knowledge of Chrift, and making others true converts to his holy Religion ? But, by pro- moting their happinefs, we (hall proportion- ably increafe our own ; for fuch is the be- nevolent fpirit of the Gofpel, as that a right chriftian temper will difpofe us to rejoice heartily in the felicity of other men, who- ever be the inftruments of it. And if we our- felves have the pleafure of being any ways ufeful and ferviceable in the affair, what a vaft addition mufl this make to our joy and fatisfadion ! The delightful profpedl of fav- jng immortal fouls, is enough to tranfport us beyond (0 Pfal. ex. 3. [ 154- ] beyond meafure, and may juftly reconcile us to any methods, which may be proper for attaining this defireable end. Tea^ fays the Apoflle (d) and if I be offered upon the facri- fice and fervice of your Jaith, I joy^ and re- joice with you all. q. d. '* If my blood is ** poured out as a drink-offerings or Hbation, *' upon a facrifice, to perfed your faith and *' obedience, and fo render you thereby more ** acceptable to God, I congratulate myfclf *' and you upon {q great a felicity. Tiiere- *^* fore thanks be unto the kind and gene- " rous Author of fo great a benefit to us " both." (2.) This is a divine benefit ^ and confe- quently the thanks muft be juftly due to God for it. Becaufe the whole fcheme of Gofpel Grace and Truth, which came by Jefus Chriji (£'), is a contrivance of divine wifdom and goodnefs. And moreover, the publication of this glorious fcheme to the world, is a divine favour. For, the Gofpel of Chrift is a po- iitive, exprefs Revelation from God, graci- oufly defigned for the falvation of men. Therefore, whatever light or influence, man- kind in any age and nation, may receive from this divine difpenfation, the thanks of all muft be due to God. Thus, every fincere convert to the chriftian faith and profefHon, hathjuft reafon to fay with holy gratitude, ia \d) Pkil. ii. 17. {e) John i. 17. [ ^S5 ] in the words of St. Paul, (f) by the grace of God, I am "xhat I am : " What I am now ; *' that is, a very different perfon from what " I was, before Chrift appeared to me at the " time of my converfion." St. Paul goes on, faying. And his grace, which was be flowed upon me, was not in vain j but I laboured more abundantly than they all ; yet not /, but the grace of God which was with me. In confe- quence of which, he had fufficient reafon to fay, with a warm and grateful heart. Now thanks be unto God^ who always triumphetb over us in Chriji, and maketh manijeft the fa- vour of his knowledge by us, in every place. In fhort, what the fame Apoftle told the Ephefians, (g) may be properly enough faid to all other Chriftian Believers, viz. By grace ye are faved, through faith ; and that not of ycurfelves, it is the gift of God. For, faith Cometh by hearing, and hearing by the word of God (h). And whence cometh both the word of God, and the opportunity, as well as the faculty of hearing it, but from the gift of God? Therefore, to him are the thanks moft juftly due, for all the bleiTed influence and effedt of Gofpel Grace and Truth up- on our own fouls, and the fouls of others. For, though thefe good and falutary effedts are not produced in any of us, without pro- per care, attention, and application on our parti (/) I Cor. XV. 10, (^) Eph. ii. 8. j^h) Rom. X. 17. I 156 ] part, yet, the power we have to improve the means of religious inftru'^lion, as well as thofe meaf7S themfelves, is derived from God. Happy, thrice happy thofe, who make the iame ufe of this moral power, that St. Paul. himfelf did. This great and good man v/as T70t dijohedient to the hen'uenly 'i^ifmi {j^ -^ but by his future conduct and behaviour, gave others rich occafion to glorijy God in him (k)^ for the great things vibich God had done for him, and by him for others alfo. Upon the whole then we may obferve, by way of Inference from this weighty fubjecfl. (i.) The miniftration of the Gofpel is a matter of great Confequence, and that both to Minifters and private Chridians. The miniflration of the Gofpel is doubtlefs a matter of great Confequence to the Preach' er of it themfelves. For, if they are faithful, they will be accepted, whether they prove fuccefsful or not. So fays the Apoftle here in the Text, We are unto God a fweet favour cf Chriji, in them that are Javed, and in them that periJJj, q. d. *' God is well pleafed with " our lincere endeavours to promote the true *« knowledge of Chrifl in the world, although <* the fuccefs of our labours is not always '* anfwerable to our defires, and juft expec- ** tations ; but only fome perfons are faved " and others are loft and perifh under our «* Miniftry. Therefore the ground of our " acceptance (/) Adls xxvi. 19. (k) Gal. i. 24. [ '57 1 " acceptance with God, in this very fcricATS <« affair, is our fidelity, not our fuccefs." — But, on the other hand, if the Minifters of the Gofpel prove unfaithful, they fhall receive ibe g7'eat':r condemnaticn. On which account no perfons fhould be too eager and forward in undertaking the Minifterial OfJice (I), The miniftration of the Gofpel, is a thirTg of great confequence to the Hearers^ as weli as to the Preachers of the Word. For, it is a mean of faving fome, and of condemning others, ^o the one (fays the Apoflle) we are the favour of death mito death j and to the o- ther, the favour of life unto life. In which words, I imagine, St. Faul fliil continues his sllufion to a triumph. For, on that occafi- on, when all the "Femples were filled with garlands and perfumer (as was before obferv- ed) after the triumphal procefiion was ever, fome of the captives were put to death, and others were faved alive (/»). In like man- ner, the Miniflration of the Gofpel, whereby the fijseet favour of Chrifi is drffufed and made manifeji^ in the triumphant progrefs of chriflian knowledge, proves the favour of death unto deaths to fbme who perifh under it* (/) Jam. iii. i. (w) Vid. Alex, abALEXAND. Genial. Dier. Lib, V. Cap 6. Y^x. Whitby hath given a different ac- count of the Apoftle's language, which Ci.Q^% nut: feem quite fo natural, as it does not prefer ve the unity of fea- timent lb well, as the above. [ 158 ] it, and the fa'votir of life unto life, to others who are faved by it. Pity indeed, that all are not faved by it ! A thoufand Pities, that any {hould perifh under the Gofpel of falva- tion ! And yet, alas, this will be the cafe, the unhappy cafe of all impenitent finners, and wicked unbelievers. For, the great oracle of truth himfelf hath folemnly declared, (n) He that believeth not, foall be damned. Dread- ful words, pronounced by our common and moft righteous Judge 1 And let none be of- fended at the feeming feverity of his expref- fion, in faying. He that believeth not^ JJoall be damned, or condemned, that is, for his un^ ieliefzud impenitency. For, Qhx\{i'% faying fo, obferve, does not properly ?nake it fo, but only declares the cafe to be fo, and there- by gives all men fair warning, what will, in fa5t^ be the natural and juft, though fatal confequence of their obftinate impenitency and unbelief under the Gofpel. The truth of the matter is plainly this ; the wickednefs of men, unrepented of, would be their ruin, and the juft ground of their final Condemna- tion, fuppofe they had never heard a fingle word of the Gofpel. But when they have heard it, authoritatively calling them to re- fentancCj holinefs, and heaven ; I fay, if after this, they flight and difregard it, do not be- lieve and obey it, but obftinately rejedl it ; by fo doing, they rejeB the counfel oj God a- gainji {ji) Mark 2:vi. i6. [ ^S9 ] gainft themfehes, and judge themfehei unwor' thy of ever la [ling life (o). The refult then of the whole Is this, the Miniftration of the Gofpel is a matter of great Confequence. (2.) What gives the Miniftration of the Gofpel fo much weight, and renders it a matter of fo great importance, is the divine power and authority with which it is attended. For, as the Apoftle adds, Who is ftifficient for tkefe things^ " What man is equal to fuch " a work ; or able to give the Gofpel io " much weight and authority, as to make *' it a mean of faving believers, and of con- ** demning unbelievers ? Who is fufficienit " for thefe things of himfelf, without a di- " vine concurrence and defignation ?" The fiime thing is further fuggefted a little after. (p) Not that we are fufficient of oiirfelves, to think any thing as of our fe he 5 ; but our fuffi- ciency is of God, who hatb made us able Mi- ni jiers of the New Tefta??jent, not of the letter, but of the fpirit, i. e. the Gofpel. But in what way, and by what means, were the Apoftles, and other Preachers of the Word, made able Minifiers of the New Tefiament, or Cove- nant ? It was by the extraordinary gifts of the Spirit, v/hich at once led them iiito all Truthj^nd likewiie/rctW their Infpiration and divine Commiffion. And thus, by virtue of this (5) Luke vii. 30. AQs xiii. 46. (/)) Chap, iii, 5, 6. [ i6o ] this d'mne ufj5^f'o?2, they had received from the holy One (q), they were qualified to be vnto God a fweet favour of Chriji^ in them that are faved, and in the?n that per ifi. In confequence of which, the Miniftration of the Gofpel became then, and continues to be fiill, a matter of great weight and importance. For, as the Gofpel was a divine Revelation at the firft, it muft remain a divine Revela- tion always, and ftill in force, not having been fuperfeded by any other. And fo, be- ing flampt with this truly indelible character y it juftly challenges the higheft deference and regard under all fucceeding Miniftrations to the end of time. Therefore, (3.) It muft be equally our wifdom, and our duty, for every one of us to fee his own intereft, and concern in the Gofpel difpenfa- tion, which is a difpenfation of grace and mer- cy to the children of men. Now then (fays the Apoftle) (r) we are Ambaffadors for Chri/l ; as though God did befeech you by us, we pray you in Chriji's ftead. Be ye reconciled unto God. Thus the Gofpel is a word of Reconciliation (f). It is a folemn mefTage fent from heaven to the inhabitants of our world, inviting us all to make our peace with God (as the party offended^ but not inexorable) upon the graci- ous terms laid down in the Gofpel. Which, by the way, is evidently the true notion of being (q) John 11. 20, (r) Chap, v. 20, (;) Ver, 19, [ i6i i being reconciled, in the facred language of the New Teftament {t). The law o^Crea- tion^ be it obferved, was a law of Imwcency, For nothing could be more reafonable and juft, than that innocent creatures fhouid be required and obliged to preferve their Inno- cency pure and uncorrupt. Such then was the original ftate of mankind. But the re- medial law of Grace and Redemption^ is a law of repentance and reformation, which im- plies and fuppofes a foregoing apoftacy and defedion from the primary law of Nature. And thus, Chriftianity is a Religion of Grace luitably adapted to the (late and condition of a finful, guilty, loft world. Accordingly, the whole frame, and conftitution of the Gof- pel, is built upon this fame plan. For, our blelTed Saviour publickly declared, (^/) 1 am not come to call the righteous, but finners to Re- pentance. And after he had died for our fins ^ according to the Scriptures {x), he comfnandedy that Repentance^ and Rernijfion of fijis, fdoidd be preached in his name among all nations (y). But before that time, Chrift gave his Difci- ples a form, or pattern of Prayer, wherein he taught them to pray for the pardon of their Jins^ as duly as for daily bread \z). And af- terwards he direded them to pray in his (/) See Matt, v, 23, 24. and Dr. Hammond in loc. H, Grot, de Satisfad, Chrift. Cap. vii. («) Matt. ix. 13. (x) I Cor. xv. 3. {y) Luke xxiv. 47. (z) Mat.^vi. 11, 12. M name^ [ J62 ] name, when after his afcenfion, they offered up their devotions to God {a). Now whence, to common apprehenfion, arifes the proprie- ty and ufefulnefs of our addreffing the Deity by this only Mediator between God and men (b)^ but from the confideration of his fups- rior dignity of charader as the holj One of Godj on the one hand, and of our own unwor- thinefs 2i%fmnerSy on the other hand j and fron^ the apt tendency it hath to make us more humbly feniible, that we are unworthy fin- ners, and thereby render us fitter objeds of divine favour ? I fay, to common apprehenjion -, for Chriftianity is a popular Religion, defign- ed for the ufe, and for that reafon adapted to the capacities, and level to the conceptions of common people. To all which, let me add, both the Chriftian SacramerJs have the fame lignlfication, and are manifeftly founded up- on the fame principle j for they have a refe- rence to the Remiffion ojfins [c). Thus, you fee, the Religion of the Gof- pel is a Religion of Grace, being fo framed and. contrived, as to fuit the cafe of guilty finners. Confequently, it is well adapted to our own ftate and condition. For, alas, what are we all but finners, in a greater or lefs de- gree ? But //" we fay, we have no Jitiy we de- ceive ourfelves, and the truth is not in us (d). Our {a) John xvi. 26. (b) i Tim. ii. 5, {c) See A6; ] DISCOURSE VIII. King ^grippa almoft a Chriftian. Acts xxvi. 28. Ahmjl thou perjiiadejl me to be a Chrijiian. Fj^^^T^HESE are the words of King S T ^ ^^r//)/>tf, fpoken to Faul^ after ^ w that Prince had heard his apology K.^*C)iK)?(jH^ for himfelf, and his chriftian pro- feflion. Almofi^ faid he, thoii perfuadeft me to be a Chrijiian. What a pity, that Agrip- pa was not altogether perfuaded to be a Chri- ftian ! A great ornament he might have been to Chriftianity, at it's firft appearance in the world, and no lefs a comfort to himfelf, by embracing the chriftian faith, and placing himfelf at the head of the chriftian intereft. But, by flopping (liort of a thorough con- verfion, he not only denied his feafonable af- fiftance and fupport to the chriftian caufe, but, I am afraid, very narrowly loft his own Soul, Unhappy Agrippa! He appears to M 4 have [ i68 ] have been under fome convidions, when he had heard St. Paul's excellent defence ^ but the impreflions made upon his mind thereby, proved not ftrong enough to efFed his entire converfion to the chriftian faith and profef- lion. His Underftanding, we may fuppofe, was informed, and it is likely, his Heart was touched in fome degree, but not quite /rr- fuaded y^QV his Will was not determined, nor his Affedions engaged to a full confent, and compliance with the demands of the Gofpel. Almojl thou perfiiadejl me to be a ChriJJian, Almoji^ and no more. From this remarkable and flriking in- jftance, we may take occafion to obferve, that -—APerfon jnay be janjonred laith the bejt means of Gofpel injtruSiion^ andyet^ ajier ally be no more than almoft perjuadcd to be a Chri[tian» This tenderly afFcding truth, is clearly ex- emplified in the cafe before usj by the con- lideration wheitof, 1 (liall endeavour to il- luftrate and confirm the Obfervation from it in the following method. I. I dial! confider what may be fuppofed to be the /late and frame of Agrtppa\ mind, when he was aimofl'perfuaded to be a Chri- flian. II. I (hall fliew, what there was in St, Paid\ difcourfe, that had a tendency io per^ fuade him to be a Chriftian. III. I fliall ( i69 3 III. I (hall enquire, what might be the true caufe and realon, that after all, Agrip- pa was no more than almojl perfuaded. And- then conclude the Subje(5l with feme proper Refledions. I. I am to enquire what may be fuppofed to be \\\^ fiate and frame of Agrippas mind, when he was ahnofl: perfuaded to be a Chri- ftian. By a Chriflian, you know, from the/acred hiftory, is meant a Difciple, or Follower of Chrill. For the Difciples were called Chri- jlians [a). They were fo denominated after Chrid, becaufe Jefus Chrift is the author and fmip:er of cur J ait h (b), the Ape file ajid High- Priejl oj our profejjion [c). And this honour- able name of Ckrijtiam may be regarded, as a term of union among themfelves, defigned to fwallow up ail party names and diftindli- ons among the followers of Chrift, as well as a mark of their relation to him, as the founder of the chriftian Syftem. Thus, as the difciples of Plato were called Plaionifts^ and the difciples of Pythagoras were called Pythagoreans^ and the difciples of Epicurus were called Epicureans, &c. fo, in like man- ner, were the difciples of Chrift called Chri- ftians after him, as owning him for their head and leader. But, as Chriftianity is a religious {a) A£ts xi. 26, (b) Heb. xii. 2. \c) Heb. iii. i. [ 170 ] religious Inflitution, the " name of a Cbri- *^' fiian, as one obferves (d)y iignifies a per- ** fon, who by the knowledge, and dodrine ** of Chrifl, is diftinguifiied for modefty, " and juftice, and patience, and conftancy, *' and the profelTed worfhip of the one only '' God.^ This remark being premifed, concerning the chriftian name^ I now proceed to confider, when any perfon may be faid to be almoft perfuaded to be a Chriftian. Which will dif- cover, what was the ftate and frame of A- grippal mind, when he made fuch a decla- ration of himfelf in the Text. This difqui- iition, perhaps, had been needlefs, if fome Writers had not given a wrong turn to the words, and placed them in an improper light, by interpreting them to this fenfe ; " Thou " perfuadeft me to be a Chriftian almo/l.'* That is, to do many things^ but not the whole of what Chriftianity requires. And hence, occafion hath been taken to (hew, how far a perfon may go in the profeftion of Chriftianity, and yet, come {hort of being a true and real Chriftian. But how pious and ufeful foever, in their place, fuch kind of dif- courfes may be, to try and caji the almojl Chrijlian^ or to deted: the falfe profeflbr, they appear to have no proper foundation in the Text. For the perfon that uttered the words, I mean Agrippa^ was no chriftian profefTor (d) EusEB. hift. Eccl. Lib. I, Cap, 4, [ '7' ] profeflbr at all. Therefore, when he told St. Pauly almo/l (or within a little) thou per^ Jiiadeli me to be a Chrifliany his meaning and defign plainly and properly was, to exprefs, not the degree of Chrijliariity to which he was perfuaded, but the degree of perfuafion with which he was inclined to embrace the whole together. And fo, the flate and frame of his mind, in this cafe, may be conceived to be that of a perfon, convinced in his judge- ment of the truth and reafonablenefs of Chri- ftianity, and in fome meafure inclined to embrace it ; but his convidions and inclina- tions of this kind, are over-balanced and o- ver-ruled by fome contrary principles and motives of adion. According to which ac- count, I oblerve, (i.) A perfon almoft perfuaded to be a Chridian, is, we may fuppofe, convinced in h\% judgement of the truth and reafonablenefs of the Chriftian Religion. Whatever preju- dices he had entertained againft the Gofpel of Chrift before, yet, upon duly confidering the heavenly nature of the chriftian dodtrine, the divine evidence with which it is attended, and the perfect agreement it hath with the former Revelations of God, he fees fufficient ground and reafon to believe the Chriftian Revelation to be true j he is well fatisfied in his own mind of it's truth and divine autho- rity, and he hath no remaining fcruples upon thi3 head, or nojie of any weight and moment. This, [ 572 ] This, it may be prefumed, was Agrippa\ cafe. For, he does not appear to have had any objedions to make againft the truth and divinity of the Chriftian Doclrine, as it was delivered, and maintained by St. Faul, On the contrary, fo far from objeding any thing, overcome, as it were, by the fiiperior force of truth, he proclaimed his convidions in open court, without any conftraint or com- pulfion, beiides the flrong impreffion made upon his mind thereby. (2.) A perfon almofl: perfuaded to be a Chriftian, is in fome meafure incUnedy and difpofed to embrace Chriftianity, or to profefs himfelf a Chriftian. This was apparently the true ftate and frame of Agrippa'% mind, ex- prcfTed with his own mouth in the words of the Text. For, befides that, in the common ufe of fpeech, for a man to be a ChrijiiaUt and to profefs himfelf one, is the fame thing j I fay, beftdes this, it is obfervable, that in thofe days, and as matters then ftood, for a man to profefs himfelf a Chriftian, and to be a Chriftian indeed, vv^as, in efted, the fame thing toOi At the begining, Chriftianity met with fo great oppofition from every quarter, as that few perfons could have the courage and resolution, openly to embrace it, but thofe, who aded from a principle of Religion and Confcience. Accordingly, the Apoftle fpeaks {e) oi fuffering as a Chriftian, This was {e) I Pet. iv. 16, [ 173 ] was a common cafe in the primitive times, when the followers of Chrift fufFered as Chri- JlianSf and for no other reafon, but becaufe they were Chriilians. On this lingle account they fuffered very hard and grievous things. They fufFered all manner of abufes, and re- proaches for the 7iame of Chriji (f) j that ivor" thy name by the which they were called (g).- Now, under thefe circumftances, there was little or no difference between a perfon's be- ing a Chriftian, and profejjing himfelf one, in the nature of -the things as well as in the ufe of the name. When therefore Agrippa de- clared himfelf almoft perfuaded to be a Chri- ftian, this declaration implied at leaff, that he Vv^as in fome meafure inclined to embrace Chrirtianity, fo far as to profefs himfelf a Chriftian. His language imports, that he could almoft find in his heart to turn Chri- ftian, and declare openly in favour of the Chriftian Religion. But after all, (2,.) A perfon of this charader Is one, whofe conviSfions and inclinations of this kind are over-balanced, and over-ruled by fome contrary principles and motives of adtion. Some particular views, attachments and con- nexions, have a greater influence upon him, and prevail over his better thoughts and dif- pofition. This was probably the true ftate and frame of Agrippa\ mind, on the occa- iion here referred unto. Strong convidions of if) I Pet. iv. 14. C^) Jam. ii. 7. [ m ]■ of the truth of Chriftianity, extorted from him a frank, open, and publick confeffion of his good -liking for it, and of his inclina- tion to embrace it j but, though his mind might hang in doubtful fufpence for a time, the oppofite views he entertained, and the contrary paffions he had to gratify, deter- mined him at laft the other way. And thus, he was almofl: perfuaded to be a Chriftian, and but almoft ; he was not perfuaded alto- gether. Which is lefs to be wondered at in a perfon of his rank, and flation of life ; e- fpecially, confidering the trying circumftances of the times; of which before. So much for the Jir/l thing, propofed to confideration, viz. What was the ftate and frame oi A grippal mind, when he was al- moft perfuaded to beaChriftian. The words of his confeffion do not refer to the degree of Chrijitanity to which he was perfuaded j (as their meaning hath been miftaken) but to the degree of perfuafion^ with which he was inclined to embrace the whole j which are two very different things. The charader which hath been defcribed, prefent unto us a true pidlure of ourfelves, fo far as we are determined to ad: in the affair of Religion, more by fome worldly interefts, and finifter views, than by the impartial judge- ment and reafon of our own minds. And let me obferve, that though ihtjlate of chri- ftian profefTors is now much altered, and changed [ '75 ] changed from what it was in the Apoftfea days, yet the true prificiple of a chriftian pro- felTion, is always the fame; no changes of times or circumllances, can alter this prin- ciple, which confifts in a prevailing love to the caufe of Chrift (hj^ which is the caufe of God, and true Religion. Therefore upon this plan muffc all Chriftians form themfelves in all ages. And fo we fliould be Martyrs in principle, though we are not called by the £ery trial to be Martyrs in fad:; and if we are not obliged to lay down our lives, we ought to lay them out in the fervice of God, by a fteady courfe of religious Virtue, fupe- rior to all temptations, and never, Agrippa like, fuffer any fort of paffions or afFedions to get the better of our convictions. * II. I proceed now to (hew, what tendency there was in St. Paul's Difcourfe, to perfuade him to be a Chriftian. Upon inquiry, it will be found, that in his excellent apology, many things are con- tained, which may reafonably perfuade any man to be a Chriftian, that will hear Reafon, and honeftly yield to the force of Truth. In particular, we may obferve here — A free fub- miilion of the chrililan caufe to impartial ex- amination— An account of the perfed: agree- ment of the Gofpel, with former divine Re- velations, {h) Matt. X. 37, 38. Mark viii. 38. Luke xii. 8, 9. xiv. 26, [ '76 ] velations — A declaration of the bright over- bearing evidence in favour of Chriftianity, which had actually conquered the ftrongeft prejudices in his own cafe — And a publick iblemn appeal to thofe great and notorious facfls, which inconteftibly proved the truth, and divine authority of the Chriftian Reve- lation. AH which things are plainly fuggeft- ed in his publick fpeech before King A' grippa, (i.) St. P^«/ freely fubmitted the chrifti- an caufe to impartial examination. For, in thefe terms he addrefled himfelf to the King, (/) / think my fe If happy. King j^grippa^ be- caitfe Ifiall anfwer for myj'elf this day before thee, &c. becaufe 1 know thee to be expert in all cufioms and quejlions among the yews ; where- fore 1 befeech thee to hear me patiently. St. Faiily you fee, efteemed it a great happinefs that he had now an opportunity to vindicate his own, and the chriftian caufe, which were clofely conned:ed together, before a knowing man of high dignity, a Prince who was ca- pable of forming a right judgement of per- sons and things. And thus from ignorance and prejudice, he appealed to candor and good fenfe. Now this is one good argument, and prejumptive evidence, in favour of Chri- ftianity, that it does not fliun the light, or take advantage of men's ignorance to impofe upon their credulity j but, on the contrary, fubmits (i) Ver. 2, 3. [ 177 ] fubmits itfelf to impartial examination, and is very glad to have it's important caufe pa* tiently Joeard, and fairly tried before the befl: and moft able judges. — Here I cannot for- bear refleding, with fome degree of indig- nation, upon the unfair and difingenuous deahng of a late Writer (k), who, in order to invalidate the proof of Chriftianity from the Qld Tejiamsnty had the afTurance to tell the world, that Fe/lus, a man well (killed in the JewiJJj Religion, thought Paul r?iad, for reafoning in the manner he did ; whereas, Agrippa^ who knew nothing of the matter, was almofl perfuaded to be a Chriftian. Grofs mifreprefentation, and fcandalous falfehood ! For the truth is, Agrippa, and not Fefiiis, was the perfon expert in all cujhms and quej- tions among the Jews, being a jew himfelf, and Fejlus a Roman. This remark not only expofes that Writer's pitiful miftake, but flrongly retorts the argument againft him. For pray obferve, if Agrippa^ who was fo well acquainted with the Jewifli Religion, was almoll: perfuaded to be a Chriftian, then we may juQly conclude, that Chriftianity hath fome ground and foundation in the Old Tejlament, that is, in the promifes, and pre- dictions of the Jevvifli Scriptures. This leads us to the next thing remarkable in the Apo- ftle's Difcourfe, viz. {k) Author of the Grounds of the Chriftian Reh'gion: N (2.) An E 173 J fa.) An account of the perfedl harmony and agreement of the Gofpel with former di- vine Revelations. (I) And now I jiand, and am judged for the hope of the promt je made cf God unto our Fathers, &c. And again, fur- ther on, (w) I continue unto this day^ ivitnefs- ing both to fmall and great ^ f^yi^g ^^^^^ other things, than thofe, which the Prophets and Mofes did fay fiould come. That Clriji ftmdd fuffer, and that he fiould be the fir ft that fiould rife from the dead, and p:ozdd fJ:ew light to the People, and to the Gentiles. This exadl con- fbrmity and correfpondence between the pre- dictions of the Old, and the events of the New Teftament, is a flrong argument of ths truth of Chriftianity, and of it's being a Re- velation from God. Thefe things give mu- tual light and illuflration, the one to the o- ther. And this confideration, doubtlefs, had great weight with Agrippa, and contributed not a little, to faften convidion on his mind. For, upon St. Paul's urging the matter home to him, and faying, {n) King Agrippa, be- lieveft thou the Prophets f I know that thou be- Heveft ; Agrippa replied, without any hefita- tion or demur, Almojt thou perfuadeft me to be a Chriftian. So fenfibly he feems to have been flruck, and fo ftrongly imprefled with the argument for Chriftianity, drawn from^ and grounded upon the evangelical prophe- cies of the Old leftament. (3-) 4 (Q ¥er. 6, (ot) Ver. 22, 2^. (») Ver, %i^ r 179 ] (3.) A declaration of the bright over-bear- ing evidence in favour of Chriftianity, u'hich had actually conquered the flrongefl preju- dices in St. Paul's own particular cafe. No perfon was ever more ftrongly prejudiced a- gainft the Gofpel, than this great Apofile himfelf had formerly been. And yet no per- son was now better eftablidied in the Chri- flian Faith, or more lhorouo;hly determined to aflert and maintain it at all hazards. What then could be the ground and caufe of this great and wonderful change ; and from whence could it proceed ? But from the clear- efl and mod convincing evidence of the truth of Chriftianity. Accordingly this is the ac- count which Sr. Paul himfelf gave of the whole affair to King j^grippa. For, in the Jirft place, he tells the King (0), what Arong prejudices he once entertained againft Chri- ilianity, and what a violent Perfecutor he had been of theChriftians in time paft. Next, he relates in order (p) the particular manner and occafion of his ftrange and ludcjen Converfion, by a glorious appearance of Chrifl: to him from Heaven. And then he declares, (q) what a wondei"ful change was made thereby in his temper and condud: j and how from thence forward he became a moil zealous Preacher of that Faith, which once he perfe- cted and oppofed with all his might. And N 2 now, (0) Ver. 9—12. {f) Ver. 13— 18. (fj Ver, 19—22. [ i8o ] now, had not the confideration of fuch an ejc- traordinary cafe, a mighty great force and efficacy, to convince any thinking man of the divine evidence of Chriftianity, which was able to bear down fuch exceeding (Irong prejudices, in a perfon that was no Enthufiaft, or Impoftor (r) ? (4.) A pubHc folemn appeal to thofe great and notorious fadls, which inconteftibly prov- ed the truth and divine authority of the Chri- flian Revelation, (s) For the King knoweth ihefe things ^ before ivhof?i alfo I [peak freely ; for I am perfuaded that none cf thefe things are hid jrom him ; for this thing was not done in a corner. The affair of Chrift's preaching and miracles, particularly his miraculous ap- pearing to St. Paul at the time of his Conver- iion, after his own refurredlion from the dead j this was a matter of public cognizance, the report whereof had filled both City and Country. — Now, laying all thefe things to- gether, what wonder is it, if Agrtppa [aid wito Pauly Almojl thou perfuadeji me to be a Chriftian ? Is it not rather juft matter of fur- prize and concern too, that he was not per- fuaded altogether, according to St. Paul's pi- ous and benevolent wifh, both for him, and the reft of the company, [t) 1 would to God, that not only thou, but aljo all that hear me this (r) See this argument kt in a good light by the Au- thor of an exceilenc Diicourfe on St. Paul's Converlion. (i) Ver. 26, (/; Ver. 29. r 1^1 ] this dayy were not only almoff^ but altogether fuch as 1 amy except thefe bonds. — Tihefe bonds ^ which look fo frightful and difgraceful in the eye of the world, in this laft expreffion St. Paul feems to hint, where the matter pinch- ed, and what it was, that ftuck with Agrip- pa^ and many other perfons in thofe days, (efpecially among the people of higher rank) when the profefiion of Chriftianity was at- tended with fo many difficulties, and worldly difcouragements. I come now, III. To enquire, what might be the true caufe and reafon that after all, Agrippa was no more than ahnoft perfuaded. This inquiry 15 not a matter of mere curiofity, or vain fpe- culation,but hath it's pradical ufeand import- ance. For, it may point out to us, by way of caution and warning to ourfelves, thofe very things, which are apt to influence mens determinations and practice contrary to prin- ciple, and to the real fentiments and convic- tions of their own minds. A cafe, I fear, too common both in high and low life. (i.) One may, I think, without any breach of charity, fuppofe, that Agrippa was deter- mined in this cafe, by his worldly interefts. The riches of a Kingdom, the honours of a Crown, and the pleafures of a Court, are a fufficient trial of integrity and virtue at any time ; but, when thefe things are put in the balance, over againft poverty, difgrace, and N I diftrefs. t 182 ] diftfefs, the teniptation muft needs be very jftrong. This is a temptation, which few, like MofeSi have the courage and honefty to refift (u). And this was the very cafe now before us. Jlgrippa favv^ in the perfon of Fauly an affedting image of what himfelf might fliortly be, if he Ihould turn Chriftian. This Agrippa faw ; a fad and forbidding fight ! Alas, thoje bonds, thofe bonds I This cir- cumftance might fave the King, but lo(t the Chriflian. In every fuch inftance, we may fee that remark of Chrift verified, [x] Ho\V can ye believe {\.q. fo as to avow your belief] as becomes honeft men) that receive honour one of another, and feek not the honour which comes from God only ', viz. the honour of the divine approbation, and the reward of approved vir- tue and integrity ? This was the cafe with many perfons in our Saviour's time, perfons of rank and figure, who fecretly believed in him (and fo were ahr.oft perfuaded to be Chrifiians) but did not confefs him openly, becaufe they loved the praife of men more than the praife of God. And if this was fo com- mon a cafe at that time, it is lefs to be won- dered at, if it was Agrippa\ cafe not long after; as it is the fhameful cafe flill with all perfons, who are influenced and governed more by worldly views and motives, than by a principle of Religion and Confcience. (2.) Want («) See Heb. xi. 24 — 26. (a-) John v. 44. C 183 ] (2,) Want of due Confideration and Re- ^edion may be afllgned as a concurrent caufc of Agrippa's behaviour in this important af- fair; an affair of that importance, as richly deferved, and ju(lly required his befl: atten- tion. Fond as he was of the pomps and va- nities of this world, which proved his fnare and his ruin to all appearance, a little deep Confideration, and ferious Refied:ion, might have opened his eyes to fee through thofc €mpty (hadows ; and by fixing his thoughts upon the laft iffue and refult of things, given -a proper check to his worldly defires and af- fedions, when he compared the little inte- refts of time with the infinite concerns of e- "ternity. What a pity it is, that Agrippa did not afL himfelf that queftion of our Saviour, =and urge it home upon his own heart, (y) What fiall it profit a man^ if be fi^a-U gain the *whole world, and loje his own foul ? Or what /I: all he give in etc change for his foul ^ Thefe, a«d the like reflexions, which his own mind might have fuggefted to him, would proba- bly have contributed very much towards de- termining him fully in favour of Chriftianity. by difpofing him to prefer an heavenly, be- fore an earthly Crown. Had he only confidered the ftate of the the Chriftian Intereft, at that time, in a pro- per light, and refleded with himfelf, what a credit and ornament he might have been N 4 tq> i^) Mark viii, 36, 37. [ i84 ] to the Chriftian Caufe, when it met with fo much oppofition j this very refledion might have given an happy turn to his ambition, and urged him on to fignalize himfelf glori- ouily, as a brave champion for the caufe of God and Religion. But thefe things were hidden from his eyes, dazzled with the falfe luf!:re of worldly glories, which feems to have enchanted his mind, and baniflied from his breaft all ferious thoughts. And thus, the wrong fteps he took at laft, may be refolved in fome meafure into want of due Confidera- tion and Refletflion. A very common caufe of men's mifcarriages in religious and moral condu<5t. (3.) The negledl of ferious and fervent Prayer may be deemed another caufe of this great mifcarriage. The hearts of Princes, as well as of inferior men, are in the hands of God, who can influence, guide, and govern them, as he pleafes, when other counfels and perfuafions nothing avail. As Prayer is a fo- lemn addrefs to God, it hath an apt tendency in itfelf to imprefs the foul with thofe religious fentiments, which are proper to incline and excite it to a right courfe of adion. And be- iides. Prayer, which is the pious language of dependence, is alfo an appointed mean of obtaining the divine aids to help in time of need {z). For our heavenly Father will give the holy Spirit to them that ajk him {a). There- fore (z) Heb. iv. 16, [a) Luk? xi. 13. [ i85 ] fore had King Jgrippa betaken himfelf to the throne of Graces and earneftly prayed for divine afliftance in forming good refolutions, anfwerable to his prefent convidions, he might have come off better, and acquitted himfelf with more honour, and proved as found a Convert to Chriftianity, as St. Paul himfelf, concerning whom, about the time of his Convcrfion, it was faid, (b) Behold^ be prayeth ! Thus, the neglect of ferious fervent Pray- er, want of due Confideration and Refiedli- on, together with the prevailing influence of worldly intereft, may be afligned, as the pro- bable caufes and reafons of Agrippd^ being no more than almoft perfuaded to be a Chri- fiian. Having now finifhed what I had to pro- pofe for illuflration of this fubjed:, I fhall conclude my Difcourfe with the following Reflections. ( I.) Religion is properly a matter oi choice , and the refult of rational convidion and per- fuafion. For he, that will be a Chriftian, muft not be compelled, but perfuaded io be one. The power of perfuafion is the only force or compulfion proper to be ufed for that purpofe. In this cafe, ez'ery man muft he fully perfuaded in his own mind, of the truth and excellency of the Chriftian Religion. And fo, by fuch confiderations as thefe, all perfons {b) Adls ix. II, [ i86 ] perfons fliould be compelled to come intD ihc Chriftian Church. (2.) The great men of the world arc not always any fure guides, or {2S<^. patterns, for us to follow. It is true, fuch perlonages are wont to be envied, admired, and imitated in a fervile manner; but when we confider the peculiar temptations to which they are ex- pofed, we may fee fufficient caufe to view them in a different light, and to look upon, with concern, as obje£bs of pity, and com- paflion, rather than that of envy and emula- tion. Their greatnefs oftentimes is the chief hinderance and obftrudtion to their goodnefs. If Agrippa, fdr inftance, had not been a King, he might have flood a better chance for being a Chriftian. How little ftrefs then ought to be laid upon that popular plea {c). Have any of the Rulers, or of the Pharijees believed in him F meaning Jefus Chrift. If the example of the great men of the world, at the begining of the Chriflian Church, had been generally followed, it wouJd fcarcely have had any begining at all, but muff have been flifled in the very birth. For yen fee your callings brethren^ (fays St. Faul) (d) bow that, not many wife men after the flejh^ not many mighty^ not many noble^ are called^ &c. Therefore, let not the great world, any more than the litde world, be the guide of our faith, or the rule of our life, no further than (r) John vii. 48. (d) i Cor. i. 26> 27. [ i87 ] than they appear to be followers of God, and friends of Truth and Righteoufnefs. (3.) How much does it concern us all, to exannine the true grounds of our religious profeflion. Are we perjuaded to be Chrifti- ans ? Are we not only almofi, but altogether perfuaded ? Nay, are we properly perfuaded at all ? And have we embraced Chriftianity upon rational grounds of convidion ? Or, on the other hand, have we taken up our Chri- flian Profeffion only for fafhion's fake, in compliance with common cuftom, and be- caufe Chriftianity is the Religion of our Coun- try ? As we are born into the world in a ftate of ignorance^ it is certainly a great blef- iing to be defcended from chriftian Parents, who, by dedicating us to God in our infancy, by name^ laid themfelves under fpecial en- gagements, to give us a religious education. But, as the cafe now ftands, our making a public profeflion of Chriftianity, is no fure mark or ftgn of our being Chriftians indeed, though it might have paiTed for a good evi- dence in times of Perfecution. Let us then be folicitous to prove our Chriftianity, both to ourfelves and others, not merely by a chri- ftian profeflion, but by a chriftian temper and pradice. For, if we cannot maintain our virtue and integrity, by refifting the temptations common to men^ what proof can we give of the Jincerity of cur chriftian pro- feftion ? Upon that fuppofttion, how can we make [ i88 ] make It appear, that we love ChrlH; and his fervice, above all competition ; or what fa- tisfadory grounds can we have to believe, that if we were put to it, we could (land the tefl: of the fiery trial ? If thou hall run 'with the footmen^ \ and they have wearied thee, then how canji thou contend with t>orJes F And if in the land of peace thou art tiot fafe, what wilt thou do in the fwelling of Jordan (f) ? But furely thofe perfons are, at the beft, but al- mo/l perjuaded to be Chrifiians, who at prefent adhere to their chriftian profeflion, under a- ny form, only for want of a proper tempta- tion to defert it. We (hould learn to live Martyrs to our holy Religion, that fo we may be qualified to die Martyrs for it, if oc- cafion required. Let us then, like the pri- mitive Chr ftians, not talk, but live great things (f). — I (hall conclude all, in the words of an excellent Prelate (g). " From Chrift « we are called Chriftians j and that blefled " name (hould influence our practice. It is " a great thing to be a Chriftian ; it is a " dignity and honour to th€ greateft among «* us, and the bed of all our titles. We <* may well glory in this blelTcd name, and *' value it above all other titles and proper- *' ties. But then, we muft remember, what " this {e) Jerem. xii. 5. Vid. J. Cleric, in loc. (f) Non magna Loquimur, fed Vivimus. M. Mi- MUT. Fel. (g) Bp. Kidder. Demonft. of the Mefliah. P. I. Chap. I. f i89 ] <* this name requires at our hands. When '' we name the name of Chrift, wc are o- ** bliged to depart from all iniquity. Let us " confider, how well this name becomes us. " Are we like to our blefled Saviour ? Have ** we that undion from the Holy One? " Doth the Spirit of Jefus dwell in us ? If '* that holy Spirit be not in us, we have a *« name to live, and are dead. We may " fondly conceit what we pleafe of our- *' felves ; but if any man have not the Spi- " rit of Chrift, he is none of his." DIS- [ 190 ] DISCOURSE IX. Chriftians the Temple of God. 2 Cor. vi. i6. "—For ye are the Temple of the livi?ig God-^ M^)§C)&iMHIS argument is urged by St. 8 T S P^^iK as a flrong reafon for Chri- ^ w ftians abftaining from Idolatry, A )§()g()§C)§CM caution very feafonable and pro- per at that time, more efpecially for the Church of Corinth j as that City was famous, or rather, infamous for the Temple of Venus, {a) whofe impure rites were a lewd fcene of Debauchery. It is introduced in the follow- ing manner, (b) Be ye not unequally yoked together with unbelievers ; for what fellow- Jhip hath righteoufnefs with unrighteoufnefs ? And what communion hath light with darknefs? And what concord hath Ckriji with Belial? Or^ what part hath he that believethf with an Infidel? {a) Vid. St R A BO. Geog, Lib. VIII, (b) Ver, 14—16, [ 191 ] Infidel f And what agreement hath the Tempk gJ God with Idols f For_ ye are the Temple of the living God — 5j;c. From hence it may be ©bferved, *' Chridlans^ confidered in themfelvee, or " in a body, are the Temple of the living « God." In difcourfing upon which Obfervation, I propofe the following method. I. I fhall inquire into the proper notion, ufe, and defign, of a Temple, II. From thence I fliall take occafion to fliew, in what refpeft Chriftians are the Tem- ple of the living God. And then improve the Subjedl in fome praftical Refledions. I. I am to enquire into the proper notion, ufe, and defign of a Temple. Now, a Tem- ple was anciently and originally, a place de- dicated to the honour and fer vice of fome De- ity, and fuppofed to be favoured with the peculiar prejence of that fame Deity, which was there worfhiped. This notion of a Temple might be eafily illuftrated, and con- firmed by the account of different Writers, both facred and profane. For example, con- cerning the Tabernacle^ which was a portable Temple, [c) The Lord faid unto MofeSy let them make me a SanBuary, that I may dwell among (f) Exod. xxy. 8, [ 192 ] among them. And fays the Pfalmift, (d) Un- til I find a Place for the Lord, an Habitation for the mighty God of Jacob, Again, (e) Lordi I have loved the Habitation of thy Houfe, a?id the Place where thy honour dwelleth, (f) One thing have I defired of the Lord^ that will I feek ajter^ that I may dwell in the Houfe of the Lordy all the days of my life^ to behold the beauty of the Lord, and to enquire in his Temple, The fame notion and idea of a Temple, as being the Houfe and Habitation of the God they worfhiped, ob- tained among the Heathens alfo. Thus we read in Scripture, of Beth-peor, Beth-dagon^ Beth-ajhteroth, Beth-fiemefld, &c. fignifying the Roufe ofPeor^ the Houfe ofDagon, &c. So likewife in profane Authors, mention is made of the fa cred Domes, the holy Habitations, the Houfe s of the Gods, the glorious Houfes of the Gods ; meaning their Temples. It is true, the Moft High dwelleth not in Temples made with hands y fo as to be circum- fcribed within their narrow bounds. But yet, in condefcenfion to human weaknefs, he was pleafed to have a Temple of old, e- redled to the honour of his name, and which he diftinguifhed with fome fpecial marks of his more immediate prefence. For, if we enquire into the origin of Temples, they will be found to be of greater antiquity, than ei- ther (d) Pfal. cxxxii. 5. {e) Pfal. xxvi. 8. (f) Pral. xxvii. 4. [ ^93 ] ther Soiomcfi's Temple, or the Tabernacle of Mofes. It is therefore fuppofed, that God gracioully condefcended to have a Temple, in compliance with the prevailing cuftoQ-iS of other Nations, who eredted Temples to their mod famous Kings and Heroes, paying them divine honours after their death. And fince the ancient Gods of the Heathens were their deified Princesy this circumftance may natu- rally account for the inftitution of the yewijh Theocracy^ in which Jehovah was both theif King^ and their God (g). Hence it is, that 'Jerujakmy the City of their folemnities, and the Place where the Temple flood, is called the City of the great King (h). And fo the Temple was, as it were, his Palace, where he refided, and received the homage of his fubjeds ; or, " the Temple was a facred *' Houfe, where God, as King of the He- *' breivSy dwelt, as it were, among his fub- *' jeds (/)." In order therefore to maintain the ftate and dignity of a King, it was or- dained, that no man (hould appear before the Lord empty (k). Becaufe it was cuftomary, when perfons approached the royal Prefence, to prefent the King with fome gift (I). And now, perhaps, we may be able to form a true notion of thofe gifts and offer- {g) Ifa. xxxiii. 22. xliii. 15. {h) Mat. v. 35. {i) Out RAM. de Sacrif. Lib. I. Cap. 3. S. i. (k) Deut. xvi. 16. (/) Pf. Ixxii. io, II. Matt. ii. ii. O ings, [ 194 ] ings, which were prefented at the Temple unto God. For, whatever was the origin of Sacrifices, the nature of thefe offerings may be beft underftood, by comparing them with thefe prefents, which, upon different occafi- ons, fubjedts ufed to make to their Sovereign. Accordingly, " Sacrifices were confidered of *« old, only as gifts prefented to God, and *« as anfwering the fame ends with prefents *f among men. Therefore, as men are wont *' to preient a King or Governor with a gift, *' when they would pacify him, pay him «« homage, exprefs their refped:, allc a fa~ •' vour, or teftify their gratitude; fo the an- " cients made ufe of Sacrifices for all thefe ** purpofes, and gave them different names, *' according to the various ends which they ** were defigned to ferve. For, when the " gifts were brought to the altar to pacify «' the Deity, they were called expiatory ; " when to pay him homage, and to ac- ** knowledge God's dominion, burnt-offer^ *^ i?igs^ or honorary Sacrifices j when to ex- ** prefs a refpedtful loving mind towards God, *' peace-offerings ; when to fhew their grati- ** tude, votive and eucharijiic ; and when to ** obtain a favour, precatory offerings (rn)^ I am not ignorant^ that a different notion of Sacrifices hath been advanced, from the fuppofed rife and oceafion of them. Parti- cularly^ (w) Spencer dc Icgib. Hebr. Lib. II. Cap. 3, f 195 ] cularly, a late Writer fays, («) ** Suppofing " now, that eating and drinking together, ** were the known ordinary fymbols of *' friendship, and were the ufaal rites of en- *' gaging in covenants and ieagues, and of *' renewing and ratifying oi friendfdp \ it ** will not be difficult to account from hence, " for the origin of Sacrifices." But the fame Author fays, ( in all a- ges, and under all religious difpenfations ; but more efpeeially the Chriflian, which is the pureil:, the mod fpiritual, and the moft per- fect Inftitution, that was ever delivered to the world. Therefore be upon your guard a- gainft profaning the Temple of God, and defiling his San holy Writ. (y) Therefore the fear of Death was itjelf ^ ibrt of bondage to thofe perfons, who had little or no folid hopes of a better life. But belides this, 2. The fear of Death, under thefe circum- flances, had a tendency to fubjed men to the further bondage oi Jin and ^ataiu And thus, through {i) De Finib. Lib. I. (/) Lib. III. (a) Plutarc. Op. Vol. II. Page 1105. (a) Euripid. Iphigen. in Aul, (y) Job xviii. 14. [ 224 ] through fear of Death, as the proper inflrii- mental or influencing caufe, they ivere all their life-time fubjeB to bondage^ the worfi: bon- dage that could poffibly be. The truth of this Obfervation may be illuftrated and con- firmed, with refpeit both to Religion and Morals. (i.) As to Religion. Did not men's dark and melancholy fears of this kind, eafily dif- pofe their minds to receive any fuperflitious and gloomy imprefjion ? The paflion of fear, when ftrongly agitated, is apt to fhatter and cloud the Underilanding. So that a fpirit of fear is properly placed in oppofition to a found mi?id{z). When perfons are once go- verned by their Paffions or Imaginations, in- flead of found Reafon and Judgement, one may readily conceive, into what errors and follies they muft be liable to fall, even in the affair of Religion itfelf. Nay, Religion, true Religion, being, in it's own nature, the moft rational thing that can be, the lefs regard men have to right Reafon, in forming their notions of it, fo much greater is their danger of miftaking it. But of all paffions and af- fedtions, that are apt to unhinge the human mind, nine is more violent than the paffion of fear ; and of all fears, the fear of Death is the (Irongeft, when left to it's full fcope. Accordingly, this very fear of Death hath, in fadt, produced the mod ftrange and won- derful (%\ 2 Tim. i. 7, [ 225 i derful efieds in fuperftitious minds. And I am prone to think, that a great part of the Gentile (a) Demon- dready or Heathen Super- ftition, may be accounted for in this way* And thus, many corruptions in Religion might take their rife at firft from nothing elfe, but a flavifh fear of Death. By wh'ch means, the prince of darknefs came to eredt his empire in the world, upon the ruins of true rational Religion. And fo, asV/as hint- ed before, the Devil might be faid to have had the power of Deaths as he ferved his own ends by it, and abufed men's fears of Death, in fuch manner, as to enflave them in the bondage of Superftition. Befides what hath been fuggefted upon this head, it is further to be obferved, that when any fuperflitious rites and cuftoms were once eftablifhed, and held facred, it was a da?!- gerous thing to oppofe them. So that the fear of Death, and of capital punipoment from men, was a great mean of continuing the bondage of Superftition, after it had received the public fandion. Hence it was, that many of the wifer Heathen, who fecretly difliked the vain and idle Superftitions of the vulgar, had not the courage to attempt a reforma- tion. So that in them was verified St. Chr y- sostom's Remark upon the Text, viz. that '' thofe, who fear Death are flavei j becaufe Q^ *' they (a) ^^iKriJ'a.iy.oviixi Ads xxv. 19. f 226 ] «■« they will comply, and fubmit to any thing" ** that they may efcape it." (2.) In relation to common Morality. Had not the fear of Death, under the circumftan- ces aforefaid, a bad influence upon the prac- tice oi fobriety and virtue f Did not ihc fiort' nefs of this life, together with the uncertain^ ty^ or dipelief of a better, tempt and caufe men to indulge their (enfual appetites and paflions, with more freedom, and lefs re- flraint ? Undoubtedly it did.. Witnefs that 'Epicurean Rant, (b) Let us eat and drink, Jor to-morrGW we die. Nor was this the language only of lewd and drunken Poets [c). For, the fame maxim was adopted by perfons, who made great pretences to wifdom j e. g. the Egyptians, amongft whom, we are told, (d) '* it was a cuftom, at their public entertain- ** ments, to bring in a Death's Head, and <' fhew it to every gueft ; telling him at the ** fame time (I fuppofe not to blu7itf but to " whet and fharpen his appetite) drink and «' be merry i for thou {halt be fuch an one *» as this at Death." — Now, \i JdJ- duties were fo ill pradifed, no wonder that facial, and relative duties were no better performed under the fame circumftances. For the things ©f this world,, are the things which the Gen- tiles {b) I Cor. XV. 32. {/) Vid. HoRAT. Carm. Lib. I. Od. xi, &c. M-a-R- •yiAL. Epigram. Lib. 11. 52. (dj Vid, Herodot. Euterp, [ 227 1 files feck {e). And thofe men, whofe vlew3 and afFe(5lions wholly terminate upon the things of this prefent life, the inordinate love of which is the root of all evil, are not likely to make any confcience of the great duties, they owe one to another. Hence we find unrighteoufnefsj covetoufnefs, envy, deceit^ 'vio- lence, and other kindred vices, fet down in the Apoftle's black catalogue of fins, which reigned in the Heathen World (f). For a further account of the bad effedt, which the certain profped: of Death, with- out the hopes of a better life, had upon man- kind, I might refer you to the fecond Chap- ter of the book of Wtfdom^ cited before. For, though it belongs to the Apocrypha^ which is not of the fame authority with the Canonical Books of Scripture, as the yews themfelves acknowledge (g) ; yet, being a book of great- er antiquity, it may be prefumed to give us a truer account of the fentiments and opini- ons of the ancient Jews, efpecially if it was written by a Jew, than can be expelled from their later Rabbins. This I remark by the way; as not improper to be mentioned in the prefent cafe, on fuppofition the Apoflle might allude in the Text, to any notions that were common and current amongft the Jews, in his time, concerning Death, or the Devil's ■power of Death, 0^2 Thus {e) Matt. vi. 32. (f) Rom. i. 29. (,?) Vid. Joseph. Lib. I. [ 228 J Thus have I endeavoured to llluHiVatc tht two firft Obfervatioos from the Text, viz.- that the Devil had the power of Death ; and fome perfons^, through fear of Death, were all their life-time fubjed to bondage. I now proceed to the third and laft Obfervati- on, viz. HI. In order to deftroy the one, and deii- 'ver the other, through Death, Chrill: alfo as well as they, partook offiefu and blood. For- afmiieh then as the children are partakers of Jie/Jj and blood, he alfo himfelf likewife partook of the fame j that through Death, &c. Under this head it is proper to inquire, in what re- fped: Chrifl was defigned to defiroy the one, and to deliver the other. And then fhew the iitnefs and propriety of his partaking of fejl^ and bloody in order, through Death, to accom- plifh this defign. i^'. Let us inquire, in what refpedt Chrift was defigned to dejiroy the one, and to deli' ver the other. (i.) As to the former j Chrift was defign- ed to deftroy the Devil, not in his ejfence, but his infuence, and as he had the power of Death, By introducing Death into our world, this great enemy of mankind propofed, no doubt, 10 intail it irrecoverably, and irreverfibly up- on the whole human race j that fo he might tyrannize and triumph over them, from age to age, and from one generation to another. But [ 229 ] But this malicious defign, Chrlft Vv^as to fruf- trate and defeat j and fo far dejlrcy kirn that kad the power of Death. For this purpoje^ fays the Apoftle, (h) the Son oj God was ma- 7iifefled^ that he might drjlroy the works of the DeviJ. And thus was that zncltnt promt fe, or prediction fulfilled, (/) namely, that the feed of the JVoman ficuld bruife the Serpent's H^ead j that is, defeat h\% policy^ and deftroy his power at once. . (2.) As to the latter ; Chrifi: was defigned to deliver them^ by fetting them at liberty from the double bondage, before defcribed ; that is, from the favijh, and en/laving fear cf Death. For, having fo abolijljed Death, as to difarm it of all it's terrors, the fear of Death cannot now terrify the minds of men, or corrupt their manners, as it did before Life and Immortality was brought to light, through the Gcfpel (k). 11^. It will not be difficult to difcern the fit- mfs and propriety of Chr ill's partaki?2g offlejb and bloody in order, through Death, to accom- pli(h this delign. This matter may beeafily made out, by a plain introdudtion of particu- lars, in the following manner. (i.) Chrift's partaking of flefi and blood, was a prerequifite and preparatory ftep to hii Death. For, if he had alTumed the im.mortal Q^ 3 nature (h) I John iil. S. (/) Gen, iii, 15. if) 2 Tim. i. 10. [ 230 ] nature of Angels, he could not have been fubjedt to Death. That is plain. (2.) The Death of Chrift was a neceflary leading ftep to his RefurreBion, For, I need not tell you, that Chrift could not have rifen from the dead, unlefs he had firfl: died ; ac- cording to one of his own beautiful and apt fimihtudes. (I) Except a corn of wheat fall into the ground and dic^ it abideth alone i but ij it die, it bringeth forth much fruit, (3.) The Refurredion of Chrift from the dead, is a fure and certain pledge of a gene- ral Refurreiftion of the dead, and particularly of a Refurreiflion of the pious dead to eternal life. For, as in Adam all die^ fo in Chrift fh all all he made alive (m). Ckrijl died for our fins, according to the Scriptures {n). And as he was delivered for our offences ; fo he rofe again for our jujiif cation [0) j jufiification of life(p) J and to remove the penalty of Death from us, by fuffering it himfelf. And thus, in dying, and rifing again from the dead, Chrift adled, not as a private, but as a pub- lic Perfon, as the fecond Adam^ as the Re- deemer and Reftorer of a loft world. To conie to the point in view. (4.) The bleffed hope of eternal life, and a glorious immortality, is a fovereign anti- dote againft the terrors of Death, and the ty- ranny (/) John xii. 24. {m) i Cor. xv. 22. (n) I Cor, XV. 3. \o) Rom. iv. 25. (/>) Rom. V. 1 8. r 231 3 Tanny of the Devil. Becaufe it refcues man- kind from that JlaviJJj fear of Deaths which was the fatal mean of enjlavivg them in the wretched bondage of Superftition and Vice. Thus, the Grace of God^ which bringeth Sal^ vatioJtt hath appeared to all men ; teaching us^ that denying ungodli?2efsj and worldly luftsy we Jkould live foberly^ righteoufly^ and godly^ in this prefent world ; looking for that tie fed hope (as a fuitable and fufficient moti've to the pradlice of all piety and virtue) and the glori- ous appearing of the great God, and our Savi- cur Jefzis Chrifi ; who gave himfelf for us^ that he might redeem tis from all iniquity ^ and pu- rify unto himfelf a peculiar people ^ zealous of ^00 d works (q), I (hall conclude this Difcourfe with the following Reflections. I. The introdudion of Death by man's firfl difobediencey made a great alteration ia his original ftate ; the ftate, not only of his body, but thereby of his mind alfo. How far this one circumftance of mortality, might affed; the inward temper and difpofition of the fallen creature, and prove the occafion^ though not the ne-cejfary caufe, of much dif- order and irregularity in his paflions and af- fedtions ; according to the reprefentation of an ancient Chriftian Writer (r) j and how far the liablenefs of all mankind to Death, 0^4 may (q) Tit. ii. II— 14. \r) St. Chrysost, in Rom. vii. [ 232 ] may have had the like effcd upon them in every fucceeding age ; a thorough infight in- to human Nature might help us to deter- mine. And if we could account for the com- mon degeneracy of mortal men, in this way, (as it is plain, I think, from what hath been faid, it may be accounted for, at leaft, in part) the hypothefis would feem to be more intelligible, and lefs exceptionable than fome Others. There is one Remark I would make, as pertinent to the cafe in hand. Among the various accounts, given by Theological Wri- ters, of the Image cf God, fuppofed to be loft by the fall of man, there is one thing little taken notice of by modern Divines, but which entered into the notion of the faid di- vine Image in former days ; I mean, the pri- vilege of ^mortality. For, fays that Apo- cryphal Writer, whofe words 1 had occafion to mention before, (j) *' God created man ** to be immortal, and made him to be an ** Image of his own Eternity {t)^ (2.) The great and gracious defign of the Gofpel, is, to direct men's views and expec- tations to a coming world, and to influence their temper and pradice, according to that fame diredion. Becaufe this prefent world is now become, on fundry accounts^ an im- proper [s) Wifdom of Solomon, Chap. ii. 23. {t) Note — The book of Wifdom, Chap. vii. ver. 24. !s quoted by Clem. Akxand. Stroiri. Lib. V. Pa. 591, J-ut, [ 233 ] proper place for happinefs. But v^here there is no profpecft of happinefs, there can be no i'ufficient motives, or inducements to holi- nefs ; and fo, in that fituation, the intereft of Religion muft inevitably fink, and die of courfe. Therefore, to prevent fo great a ca- lamity from befalling the human race, the gracious purpofe of God, for faving a loft world J is now made manifejl^ by the appearing of our Saviour J ejus Cforiji, wha bath abolifi- ed Death J and brought Lije and Immortality to light through the Gofpel^u). And for my own part 1 fufpedt, the Religion of Jefus will never be rightly underftood, and much lefs pradifed as it ought to be, till the heads and hearts oi Chriftians take a more thorough turn this way ; and we are all brought to look upon Chriftianity, as a religious Syftem, wifely framed and calculated, to advance the moral kingdom of God among men, by the blefied hope of future happinefs and glory ; becaufe this prefent world is become a fcene of mifery and defolation, in confequence of rnan's Apoflacy. I fay, in confequence of man's Apoflacy ; for, otherwife, I do not fee, why this world, as it came out of the hands of God, might not have been an Heaven upon Earth ; liSin had never entered into it j without the ne- feflityj the ftrange neceffity of (hifting ftates, and («) 2 Tim. i. 9, JO, [ 234 ] and changing worlds, in queft of happinefs. But Sin did enter, and Death entered with it, {x) and a long train of other Evils. Thus the fallen world groans under the weight of it's own ruins ; and a fpeedy end is put to all human glory and felicity, in this dark ftate of Mortality ! Where then is happinefs to be found ? And where is the place of happinefs for the fons of mortal men ? Not furely, in a ruined world ! Not in a world under a curfe! A dying world ! No; it muft be in fome new world ; in fome other and better life ■, where accordingly we are dired;ed to feek for happinefs, under the condudl of the prince of Life ^ the Cap fain of our Sahation, who is appointed to lead many fojzi unto Glory, Let us, with God's afiidance, lift ourfelves under the ftandard of Chrift, and fight man- fully under his banner againft Sin, the World, and the Devil ; puting on the breajl^ plate of faith and love, and for an helmet the hope of falvation (y). Being ftrongiy forti- fied againft all the temptations of Life, and all the terrors of Death, by the chriftian hope of glory, honour, and immortality ; let us not indulge a Jpirit of bondage unto fear ; and much lefs become vile flaves to a- v^yfenfual lufts^ which war againft the foul {z)i but, ' fi) Rom. V. 12. O; I Thefl". v. 8", {%) 1 Pet. ii. I J. [ 235 ] but, let us ajfert our liberty, and breathe a Jpirit of liberty, the glorious liberty of the fons of Gody and heirs of the heavenly in- heritance. Finally, my beloved Brethren^ be ye ftedfajl, unmoveable, always abomiding in the work of the Lord, forafmuch as ye know^ that your labour will not be in vain in the fj0rd» DIS- [ 236 ] DISCOURSE XI. Chrift rifen, the firfl: Fruits of them that fleep. I Cor. XV. 20. But now is Chrift rijen from the Dead, and become thejirji fruits of them that flept, F^)^^"*^ N this Chapter, from the known ^ J Q important fadl of Chrift's Refur- w w redlion, St. Faul is arguing and !{L^^)^il( proving the doctrine of a general Refurredion of the dead, particularly, of the pious dead. Becaufe, it feems, there v^ere fome, among the Chriftians at Corinth^ who faidy there is no RefurreSlion of the Dead (a). Who thofe perfons were, we are not told. But, if we fuppofe them to be fprung from the Sedt of the Sadducees, or of the Epicu^ reans, both which held, that the foul perilh- ed with the body, and fo denied a future ftate of exiftence abfolutely ; upon this fup- politioD, the Apoftle's way of reafoning will appear {a) Ver. 12, [ 237 ] appear more intelligible, and more flrortgly conclufive againft his opponents. For, ac- cording to their principles, if there is no Re- furreftion, there is no future ftate at all. And the?t they alfo^ who are fallen ajleep in Chri/J, are peri f}:ied\ as the Apoftle juftly infers from that fuppofition, (b) in order to expofe the abfurditv of it. The fame view of the cafe, will alfo fugged a very good reafon, why he infifts and enlarges fo much upon the Refur- redtion of the pious Dead in particular. Be- caufe he was led, in the courfe of his argu- ment, to intereft a moral Providence in the queftion, with refpedt to the hard ufage, and ill treatment, which many perfons in thofe days met with, for honeflly afferting and maintaining the Chriftian Caufe. And this is the ground of his Remark, in the Verfe be- fore the Text, (c) If in this life onlyy we have hope in Chrifij we are of all men mofl mi' ferable. But (as a full alTurance of the con- trary) now is Chrift rifen from the Dead, and become the fir (I fruits of them thatfiept. In which words we have a double view of Chrift's Refurredlion, viz. as a true and cer- tain y^<^. in itfelfj and as a matter of grea$ importance to us. Thefe two Propofitions are here advanced. Firfl. Now is Chrifl: rifen from the Dead. And, Secondly > t 238 ] Secondly. He is become the firfl fruits of them that llept. Firft. Now is Chrijl rifen Jrom the Dead. Chrift's rifing from the Dead, implies and fuppofes his Deaths as previous thereunto. Accordingly, St. Faul introduces his Dif- courfe with mentioning both thefe things to- gether in their proper order, (d) For, I de- livered unto you Jirft of all, that which alfo I received, how that Chrift diedjor our fins, ac- cording to the Scriptures. And (as a proof of his being really dead) that he was buried, and that he rofe again the third day, according to the Scriptures. It is not without a parti- cular emphafis, that the Apoftle repeats this expreflion, according to the Scriptures ; ap- plying it diftindlly both to Chrift's Death, Burial, and Refurredlion. Becaufe thefe e- vents were all foretold in the ancient Scrip- iure Prophecies; as well as related in the Gofpel Hiflory. And thus, the Apoftles and Evangelifts haying attefted as fads, what the ancient Prophets foretold (hould come to pafs ; the prediBiojis of the Old "Teflament, and the events under the New, clearly illuf- trate and confirm each other, with reference to thefe things. The RefurreSlion of Chrift ^row the Dead, is the matter which demands our prefent, and more immediate attention. Now is Chriji rijen (d) Ver. 3, 4; [ 2J9 ] rifen from the Dead. The truth of whrch fadt the Apoftle eftablillies by proper evi- dences ; and then further confirms it by an artificial argument. I. The truth of this fa6t, nannely, that Chrifi is rifen from the Dead, we have here cftabliflied by proper evidences. (i.) The Apoftle fhews, that the Refur- redlion of Chrifi is attefted by a fufficient number of witnejfes. For thus he proceeds. {e) And that he was feen of Cephas, (that is^ after he rofe from the Dead ; as mentioned in the preceding Verfej^/jf^ of the Twelve. After that he was feen of above five hundred Bre- thren at once ; of whom the greater part re^ main unto this prefent, hut fome are fallen aflcep. After that he was feen of James ; then of ail the Apofiles. And laji of all he was feen of me alfo^ as of one born out of due time. For 1 am the leafi of the Apofiles (like an abortive y not come to it's proper growth) that am not meet to be called an Apoftle , becaufe I perfecu- ted the Church oj God. It is obfervable, that Paul, then named Saul, was going upon a perfecuting defign to Damafcus, at the very time, when the Lord Jefus appeared to him in the way (f). And fo, when he remem- bered that appearance, he was naturally led, by an alFociation of ideas, to reflect upon himfelf in this manner. However, that ht might obviate any afperfions, which might be {s) Ver. 5—9. (f) Ads ix, l-^-iy. [ 240 ] be cafi: upon hiir), to the diminution of his characfter, from what he modeftly fays here of himfelf, he thought proper to add, fg) But by the Grace of God, 1 am, mohat I am, {now, i. e. a very different man from what I was, before Chrifl: was feen of me) and his Grace, which was bejlowed upon me, was not in vain ; but I laboured more abundantly than they all ; yet, not I, but the Grace of God which was with me. Thus, without loling his hu- mility, he fupported the true dignity of his charader, with a peculiar grace. But this by the way. You fee then, that the Refurredion of Chrifl: is attefled by a fufficient number of witnefTes. I proceed now to obferve, (2.) They are credible witnelTes that have attefted this fadt, and fit to be believed. For, As to their private charaBer, they are per- fons, who could neither be deceived them- felves in this affair, nor would they deceive others. It is utterly impofUble, in the nature of the thing, that thefe witnefTes of Chrifl's Refur- redion fhould be deceived themfelves, in fo plain a matter of fad. Becaufe, for the moft part, they were intimately acquainted with the Perfon of Chrift, before his Death ; and fo, after he was rifen from the Dead, they could eafily know him again, by the free con- verfation they had with him for many days. This {g) Ver. 10. [ 241 ] This they might the more eafiiy do, if it hd confidered, that, for their greater fatisfadlionj Chrift rofe again the third day^ without feezfig Corrupiion ; that he rofe from the dead with the vifible marks of his Crucifixion upon him, without any fenfible change in his bodily fubftance, (hape, or features; with the fame jiejh and bones, mien and afpedl ; the better to afcertain the famenefs and identity of his Perfon, to his Difciples. It was to his mod familiar friends and acquaintance, that Chrift fi)ewed himjelf alive ^ after his PaJJtony by many infallible proofs, being fe en of them jorty days, and [peaking of the things pertaining to the Kingdom oj God (h) ; the common fubjedt of his Difcourfe to them, for years part. And certainly fuch perfons muft be the mofl: pro- per WitnefTes of his Refurredtion. Hence that motion of St. Peter j (/) Wherefore of thefe men^ who have companied with us, all the time that the Lord Jefus went in and out a- jnong us, begining Jrom the Baptifm of fchn, unto the fame day that he was taken up from us, mufi one be ordained^ to be a Witnefs with us oj his RefurreBion. In (hort, thefe Witneffes were fuch, as nei- ther could, nor, if that had been poffible, would be impofed on in the bufinefs of cuif Lord's Refurredion. So far from being pre- judiced in favour of the thing, or over-cre- dulous in the matter 5 on the contrary, they (/>) Ads i. 3. '(0 Ads i. 21, 22. R rather [ 242 ] ratlier indulged unrealbnable doubts and fcru- pies upon this head. For, they would not admit the belief of Chrift's Refurredtion, without examining into the evidence of the fadt, with all the feverity and exadnefs of the mofl: fcrupulous unbelief. Witnefs that declaration of Thomas, (k) Except I p:aU fee in his bands the print of the nails ^ and put my finger into the print of the naih^ and thruji my hands inta his Jide, I will not believe. Was not this an excefs of caution, which argued a culpable degree of incredulity ? But yet our blefled Saviour fatisiied the demand, at once, to the reproof y and to the conviBiont of him that made it, in fo peremptory a manner. (I) Then faid he to Thomas^ Reach hither thy finger y and behold my hands, and reach hither thy handy and thruji it into my fide, and be not faithlejs, but believe » The like fat is faction Chrift gave his other Difciples alfo, in order to convince them fully, that it was nof an airy phantom, which they faw, when he ap- peared to them after his Refurredtion, but his very felf. Behold, faid he, [m) my hands. &nd my feet, that it is I my felf ; handle me^ and fee j for a fpirit hath not fefh and bones ^ as ye fee me have. Thus to the Apofiles whom he had chofen to be his Witnefles, he P^ewed HIMSELF alive after his paffion, by the mod infallible proofs. Therefore, the WitnefTes of Chrift'* {k) John XX. 25. (I) Ver. 27, [m] Luke xxiv. ^9,. [ 243 ] Chrlft's Refurredion, could not pollibly be deceived themfelves in this affair. And it is morally impoffible, that they fhould deceive others in the cafe. For, they could have no proper inducement to it, but quite the reverfe. So far from ferving any worldly intereft, by preachings through Jefus, the ReJiirre5!ion of the Dead (72)^ they expofed themfelves \.o fu^ering flzame for his Name (0). And, if in preaching that Dod:rine, they had maintained a falfehood, they muft have in- curred at once, the difpleafure both of God and men ; and thus, of all meriy have been the moft wretchedly flupid and miferabk. But they rejoyced that they were counted worthy to fuffer in fuch a Caufe, for this reafon, and upon this account, that they knew it was a good Caufe, and fo they rejoyced in the Truths And certainly, no fet of men in the world, from the begining of the Creation of God, ever gave ftronger proofs of their honefty and integrity, than the Apoftles of Chrift did, in bearing witnefs to his Refurredtion, under fuch trying circumftances of their fin- cerity. Therefore, in every view, they ma- nifeftly appear to be credible WitnefTes, and fit to be believed, confidered in their private charadier. Again. They are credible Witnefi^cs, be- caufe the Truth of their depofition was con- firmed by a divine Teftimony. For this great R 2 end (n) Ads iv. 2. {0) A6ls v. 41. [ H^ 1 eod and purpofe, Chriil: prcmifed his Apo- flles the Gift of the holy Ghofl: 5 faying, (p)- But ye JJoall receive power ^ after the hcly Ghofl is come upon you j and ye jl:all be Witnejjes unto me, both in Jerufalem, and in all Jiidea^ and in Samaria^ and unto the utter mo ft part of the earth. Purfuant to which promife, the holy Ghofl being given to the Apoftles, they juftly appealed unto it, as a divine confirmation of their Teflimony, concerning the Refurredion of Chrift, in the following manner, (q) This- yefiis hath God raifed ii-p, whereof we all are Witnejjes, Therefore^ being by the right-hand of God exalted, and having received of the Fa- ther, the promife oj the holy Ghofl, he hath fie d forth this, which ye now fee and hear j mean- ing the miraculous Gift of To?2gues. Again ► (r j The God of our Fathers raifed up Jefus^ whom ye flew^ and hanged on a tree. Him hath God exalted with his right-hand, to be a Prince and a Saviour,, for to give Repentance to Ifrael, and forgivenefs of fins. And we are Witneffes of thefe things ; and fo is alfo the holy Ghofl, whom God hath given to them that obey him. But certainly, the God of Truth would never have fet his feal to a lie, by conferring fuch divine Gifts upon the Apoftles of Chriftj if they had been falfe Witneffes of God, and iejlified of God that he had raifed up Chrifty when he had not raifed him up if). Once if) Ads i. 8. (q) A£ls ii. 32, 3J. <^r} Adts V. 30— -32. (i) Ver. 15, I 245 ] Once more — The Apoftles of Chrift are cre- ) Ver^i2. {i) Ver. 29.-34. [ 254 ] with the proof of a general Refurreiflion ; which is the point he hath now aflumed, and is here purfuing. Therefore, 1 prefume, his third argument is grounded, not upon human prudence and policy ^ direding perfons to decHne unnecef- fary fufFerings, but upon divine Wifdom and Equity^ with regard to the Chriftian Inflitu- tion, appointing and requiring perfons, both at their entrance into the Chriftian Church, and hkewife in their behaviour afterwards, to teftify their faith in Chrift, and their hopes of Salvation by him, in the moft open and public manner. And fo his argument thus proceeds (r). Elje (that is, *' if Chrift is not rifen from <* the Dead, and become the firft fruits of ** them that Hcep") why fial/^ or mufl they do it 3 that are baptized for the Dead F So I read and underftand the words (i) j and their meaning I take to be this. *' Why are thofe, *' who afTume the profeflion of Chriftianity, ** obliged to be baptized for the Deady by a ** pofitive divine Command, enjoining the «' thing ?" If the Dead rife not at all, why are they then ('' purfuant to fuch a divine in- " jundion, in fad") baptized for the Dead-, that is, " into Chrift as Dead^ and as being *' themfelves Dead with him f" Which is the cafe of all baptized Chriftians. For, as the fame Apoftle fays upon another occafion. Know (r) Ver. 29, &g. (0 See the Appendix. [ 255 ] (t) Knew ye not^ that fo many of us, as were baptized into 'J ejus Chri/l^ were baptized into his Death f Therefore we are buried with him by baptifni into Death. Laying thefe paffages together, it appears to me, that St. Paul re- fers to Chrijiian Baptifni^ when he fpeaks of perfons being baptized for the Dead, (what- ever may be the precife meaning and im :ort of this particular phrafe) So that he Teems to be arguing here from the wifdom and propri- ety of this divine Inftitution. And his argu- ment, I think, ftands thus. " If Chrift is " not rifen from the Dead, and become the ** firft fruits of them that fleep, certainly, ** divine wifdom would never have appoint- ** ed the Ordinance of Baptifm, to be the fa- ** cred and folemn rite of initiation in the " Chriftian Church. For, upon that fup- ** polition, why (hould the Difciples of Chrift " be required to fubmit to an Inftitution, which at once fuppofes his Deathy and re- prefents their own ? But, on the contrary, it is in hopes of a Refurre£lion from the Dead, through Chrift, that perfons take upon them the profeftion of his Religion, ** in this way and manner." Being buried with him by Baptifm, wherein alfo we are ri^ fen with him, through the faith of the opera^ tion of God, who raijed him from the Dead (u), *' And viewed in this light, there appears to «* be (0 Rom. vi. 3, 4. (a) Col. ii. 12. «( <« [ 256 ] •' be no abfurdity, but a great propriety irl " Chriflian Baptifm." To go on now with the Apodle's argu- ment. And why /land we (Profeffors, but efpe- cially Preachers of the Gofpel) in jeopardy every hour ? (" expofed to continual hazards and " dangers, in maintaining the poft which ** God hath afligned us, for defence of the ** Chriftian Caufe. How can this be recon- *' ciled with the JVifdom and Equity of his " moral Providence, upon the fuppofitioii ** aforefaid, viz. that the Dead rife not at <' ain With regard to myfelf in particular.") / prote/i by your (or our) rejoicing, which 1 have in Cbrift Jefus our Lord, I die daily, (" Where I now am, being expofed to Death *« every Day of my life.") If after the inan^ ner of men (or, as a mere man, ;c«t' uv^^casjovy without the hopes of a Chriftian) I have fought with beafis at Ephefus (where are many adverfaries) (x) what advantagetb it me (y) .^ (" What recompence can I exped: in that *' cafe, worthy of a wife and jujl admini- " ftration, for being called forth to fuch hard " fervices ?") If the Dead rife not 5 let us eat and drink, for to-morrow we die ; (*^ and fo •' there will be an end of us for ever," but) Be not deceived \ (with fuch vain imaginati- ons) evil communications corrupt good manners, (And (^) Chap. xvi. g. 2 Tim. ii. 12. (;-) So I think this Verfe Ihould be divided and pointed. [ '^11 ] {** And therefore that kind of Difcoarf^, *' though ufed by fome, (z) I mention with " abhorrence.") Awake to rigbteoufnefsy and fin not; (*' by entertaining and indulging ** wrong notions concerning the divine ad- " miniftration of human affairs") for fome (among you) have not the (true) knowledge of God : (*^ and his Providence, which governs *' the world in the beft and wifeft manner") I [peak this to your fhame, (particularly tho(e among you y who Jhy there is no Refurredion of the Dead.) In this manner St. Paul concludes his great argument. And the nature of the concluii- on, feerns to give us the true key to his pre- ceding Difcourfe, where, as hath been ob- ferved, he interefis a ?noral providence in the queftion, after the manner before explained. But having finished his argument, the Apo- ftle proceeds in the next place, to ftate and to anfwer fome objeSfions. (a) But feme man will fay y How are the Dead raifed up ? And with what body do they come ? Which words might be differently pointed and read thus ; How ! are the Dead raifed up f But with what Body do they come ? However, according to ei- ther reading, the words may be underftood to contain two Objedions, to both which ths Apoftle returns a particular and diflindt An- fwer. The firft Objection againft the Re- furredion of the Dead, feems to refped the S unfurmouni' {%) Ifa. xxii. 13. {a) V^er. 35, 36, &c. [ 258 ] tin furmGunt able difficulty of the thing j and the fetond relates to the inconceivable manner of forming the Refurredion-body. Let us then eonfider each Ohjedion in it's order, with the Apoftle's Anfwer to both didindly. I. ObjeElion. How are the Dead raifed tip? Or thus, Hoiv ! or, what ! are the Dead raijed up ? that is, are to be raifed up. Is that poffible ? This, I fay, is the firlt Ob- jedion againft the Refurredion of the Dead, as founded upon the Refurredion of Chrifl, according to the Apoftle's argument. Nor 1 think, is it hard to guefs, how a perfon might be led, by his Difcourfe, to make both this, and the following Objedion. For, as to the Refurredion of Chrift, from which fhe Apoftle had been arguing ; this body did not lie in the grave, fo long as to be dilFolv- ed J or fee corruption, according to the Scrip- tare phrafe (b). Therefore, that Chrift iLould rife from the Dead, is a matter of much eafier conception, than that the other Dead fhould arii'e out of the dufi of the earth, after their bodies have been putrified in the grave, and the particles, of which they were' formed, feparated and difperfed. And fo, from hence, Jbme man among the Corinthi- ans, might take occafion to fay. How are the Dead raifed up ? " Is it poffible, for the " mind of man to conceive of fuch things r" Now% to this the Apolfle replies. Anfwer, (I) A(Sls ii. 31. xiii. 36, 37, [ 259 ] Anfwer. Tbon fool, that, which thou foW- efiy is not quichiedy except it die ; except it die, and rot in the ground. ^' Why then, *' q. d. art thou fo ilupid, as to objedt againft " the poffibility of the Dead being raifed, ** after the putrefadion of their bodies in the •* dufl: of the earth ? Lift up thine eyes, man, ** and look upon the fields, and behold a " new Refurredion every year, in lower na- *■* ture, according to that devotion-infpiring ^^ fcene of Providence, defcribed by the holy " Piaimift." (c) rho^ fendefi forth thy Sfi-- rity they are created \ and thou reneit'eft iha Jace of the earth. It is obfervable, that Chri(V made ufe of the fame fimilitude, in fpeaking of his own Death and Refurredtion, upon a certain occafion, faying, (d) Ex'cept a corn cj wheat fall into the grouiid^ and die^ it a- bidet h alone j but ij it die^ it bringcih forth much fruit. Thus, the Apofile returns a (liort, but: fmart Anfwer to the firft ObjcSlion^ which he treats with contennpt, as proceeding from great weaknefs, and betraying very grofs ig- norance of God's almighty power, in ih© objedtor (juft as the Saaducees erred in the fame matter, jiot knowing the Scriptures., nor the power of God) (e). And fo, having dif- • patched it in few words, he proceeds to the other Obje^ioUi upon which he infifts more S 2 largely, {c) Pfal. civ. 30. [d) John xii» 24, (^) Matt, xxii. 29. [ 26o ] largely, in an admirable ftrain of DIfcoarfe, which highly deferves our attention, and will repay it with pleafure. II. ObjeBion. And (or hut) with what body do they come ? that is, are to come from the grave at the Refurredtion. '* As to the Re- ** J'urre5lio7i of Chriji, from which you ar- ** gue, it is eafy to underftand with what *' body he came from the manfions of the *' Dead, where he continued but a little *' while. But, with what body fhall thofe *' pcrfons come from the grave, who have *' been dead, and buried a long time, and ** whofe bodies, being turned to duft and '* rottenefs, may have undergone innumera- *' ble changes and tranfmutaions." This ap- pears to be the true ftate of the queftion. Afijwer, And in replying to the Objedli- on, the Apoftle ftrikes out into a large field of Difcourfe, about the Refurredlion-body of the Saints ; being led (as was hinted before) by the drift and form of his argumefity to confine his thoughts to that fubject. The particulars of his Anfwer are laid down, and may be taken up in the following order. (I.) He illuftrates the matter by fome -proper inftances, or apt fimilitudes, taken from fenfible objeds (f). But, that the pro- priety and force of his comparifons may be the better difcerned and felt, we mud atten- tively confider and mark, how the Objeftion lies. if) Ver. 37—41. t 261 ] lies. The que ft ion then is this^ With what body do they come ? A queftion, which im- plies, that they muft come vj'nh fome body or other, if the Dead are raifed up. Nor does the Apoftle blame the Objeclor^ and much lefs call hin) a fool, for fuppofing fuch a thing ; but on the contrary, he allows the fuppofition, and argues upon it in his reply to the Objedion. This therefore is an agreed point, that, if the Dead are raifed up, they muft come with fome body (g). But then the Queftion here is, '* IVith what body do " they come ? Either it muft be with the ** very javie body, that was laid in the grave, ** or with another body. If the former, in- '* fuperable difficulties attend the notion. If ** the latter, how can this be properly called " a Rejurre^ion? It is rather, to fpeak with " propriety, a new Creation^ This is the Dilemma j and thus ftands the Objeiflion in form. And what the Apoftle fays to it, im- plies this Anfwer, that the Refurredion-bo- dy, may be both the fame body, and not the fame, in different refpeds. For, as he pro- ceeds to fliew, out of one and the fame bo- dily fubftance, not only another , but a differ- ent kitid oi body may be formed and pro- duced. Out of one and the fame bodily fubftance, may be extraded another body, as we fee in the cafe of vegetation. This is the Apoftle's ■ S 3 Jirft {g) Vid. J. Cleric, in Matt, xxii, 31. C 262 ] Jirjl Indance. 'For, having faid, That ijohtch thou f owelty is not quickned, except it die j he adds, (h) And that which thou fowe/l, thou Jowelt not that body, that flail be, but bare grainy it may chance of wheat (according to our Saviour's comparifon oientioned before*) or of fome other grain. But Gcd giveth it a body, as it hath pleafed him, and to every feed his own body. " And to every feed it*s own ** body." Mark that! Thus every feed, by the wifdom and power of God, is made to produce it's own proper body, which is ex- tradkd from it's feminal fubftance, in the natural courfe of vegetation. In hke manner, by the fame divine chemifiry^ can be reduced from the fubftance of the human body, ano- ther proper body, which may therefore be called it's own body (i). ^gain. Out of the fame bodily fubftance, may be produced, not only another, but a different kind oi body. This obfervation is grounded upon a known principle of natural philofophy, concerning the different modifi- cations of the fame matter , which form all the different forts of bodies, both animate and inanimate. An hypothefis confirmed by the f\lofaic account of the Creation, which re- prefents Almighty God as making all things at (h) Ver. 37, 38. (;) bee Bennet's Chnfiian Oratory, Chap. 11. St!^. V'iiL Second Meditation on tiie Rtfurredion, { 263 3 at fird: out of one common mafs (k). And upon this principle, the Apodle's argument here manifeftly proceeds. For, in order to prove, that the RejurrcSiion-body may be both the fame body, and not the fame in different refpedls, he goes on to mention different forms and fpecies of bodies, which are pro- duced from the fame common mafs, and tiie fame original matter, differently modified', begining with animate bodies, and ending with bodies inanimate, (I) All jlejh (fays he) is not the fame fiefh j but there is one kind of JlefJj of meUy another fiefh of beafU^ another of fifiest and another of birds. ('* Which *' laft inftance, direds our eyes and thoughts '* upwards. And fo we proceed.") There are alfo celeflial bodies, and bodies terref.rial ; but the glory of the celeflial is one, and the glo- ry of the terrefirial is another. There is (" to *' keep our minds ftill aloft") one glory of the fun, and another glory of the moon, and another glory of the jlars ; for one far differeth from another flar in glory. All thefe different kinds of bodies, in the Heavens, the Air, the Sea, and the earth, were originally produced, by the creating voice of God out of the fame common mafs of matter, under fo many dif- ferent forms and modifications. How unrea- fonable then mufl: it be to afli, by way of Objedion, againft the notion of the Dead being raifed upy with what body do thy come .^ S 4 As (/f) Gen. i. (/) Ver 39—41. [ 264 ] As if the fame almighty power, could nof, from the human body, produce another very different body at the Refurredion, by a new modification of it's conftituent parts! Having thus illuftrated the matter in hand, by Tome proper inftances, or apt fimilitudes, taken from fenfible objects, in the next place, (2.) The Apodle applies this illuftration to his prefent purpofe, in the following man- ner, (m) So alfo is the RejiirreSiion of the Dead. It is [own in corruption^ it is raifed in incorrupiion : it is Jown in dijhonoury it is raifed in glory : it is /own in weaknefs^ it is raijed in power : it is fown a natural body^ it is raifed a j'piritual body. In thefe exalted terms, St. Paul defcribes the refined proper- ties, and fublime perfedlions of the Rejur- reBion-body of the Saints. And fo he returns a full and diredl anfvver to the queQion, with ivhat body do they come ^ This may be a pro- per place to mention the Remark of a learn- ed and pious Writer, (n) '' Whether the ** phrafe concerning the body Ver. 42. {it is " fown) refers to it's produdion into the *' world, or it's being laid in the grave ; the *' reference to the after-body, is manifefl ; ** it (i. e. cur prefent body') is the feed and ** matter out of which the Refurre(ftion-bo- ** dy, as it were, fprings, and from which *' it is produced." Which obfervation, as it (;n) Ver. 42 — 44, ^n) BfNNET's Cliriftian Oratory. [ 265 ] it feems agreeable to the fcope and defign of the Apoftle's argument ; (o it renders unne- ceiTary all the pains that have been taken to determine the fenfe of that phrafe in one par- ticular way {o), (3.) St. Paul confirms his foregoing ac- count of the Refurredion-body, by fome proper arguments and confiderations fpj. And here he begins with the notion of a natural and fpiritual bod)\ fpoken of in the preceding Verfe. This diftindtion he fupports by the two illuftrious examples of Adam and Chri/lj whom he had brought into a compa- rifon before fg) ; and here he brings them into view again, to re-imprefs the minds of his Readers with the grand Scheme, and glo- rious Myftery of Redemption, (r) T/jere is, fays he, a natural body (or an animal body) and there is a fpiritual body. And fo it is writ- teny the Jirft Adam was made a living foul ; the lajl Adam was made a quickning Jpirit, Howbeit, that was not Jirft which is fpiritualy but that which is natural-, and afterward, that which is fpiritual. The Jirji man is of the earth, earthy -, the fecond man is the Lord from Heaven. As is the earthy, fuch are they alfo that are earthy ; and as is the heavenly, fuch are they alfo that are heavenly. And thus the diftindion betvveen a natural and a fpiritual body, {p) See Locke in loc, (/>) Ver. 44 — 50. (^) Ver. 22. (r; Ver. 44—48. [ 266 J bodxy hath a plain fouodation in the order of the divine CEConomy. In the next place, the Apoftle fuggefls the grt^ii Jitnefs and congruity of this wonderful change, in the bodies of the Saints at the Refurredion. (s) And as we have borne the image oj the earthy ^ we fiail alfo bear the /- mage of the heavenly. That we fliould do To, is highly iii and congruous, in the order of the divine Difpenfation, and according to the nature of that conftitution, under which we are placed,, through the mercy of God in Chrifl, our great Redeemer. Since we have borne in our bodies, the image of the earthy^ by means of our natural relatiqn to iht frfi Adam^ fo by parity of reafon, and juft ana- logy, we fhall alfo bear the reverfe image of the heavenly^ in virtue of our fpiritual union with the fecond Adam. And accordingly, Chrift will change our vile body^ that it may be fafljioned like unto his glorious body (t). Laft of all, the Apoftle infifts upon the^^- foliite nece£ity of this fpiritual change in the bodies of the riiing Saints, in order to fit and qualify them for heavenly glory. For fo he ^dds, {u) Now this 1 fay^ Brethren^ that fie fi and blood cannot inherit the Kingdom of God ; peither doth corruption inherit incorruption. The corporeal .nature mull be greatly chang- ed from what it is at prefent, and the ani- tnal {$) Ver. 49. (/) Phil. iii. 21. [u] Ver. 50. [ ^7 } mat body muft become a fpiritual body^ that £o it may be capable of enjoying a Hate of fpiritual happinefs in Heaven. The necefll- ty of fuch a transforming change, may be the more readily admitted, with refped: to the bodies of Saints departed. Becaufe the like change mud alfo take place in the living Saints, at the time of the Refurredtion. For as the Apoflle adds, (x) Behold, 1 Jkew you a myftery ! We fiall not all Jleepy but ive fhall all be changed^ in a moment, in the twinkling of an eye, at the laji trump : (for the trumpet Ihall found) and the Dead J/jall be raifed in- corruptible, and ive Jh all be changed. For this corruptible mujl put on incorruption, and this mortal muft put on immortality. So^ when this corruptible fiall have put on incorruption, and ibis mortal Jhall have put on immortality, then Oiall be brought to pafs that faying which is wriften. Death is fwallowed up in vidlory. Q Death, where is thy fling f O Grave, where is thy vi^ory (y) ? Thus, what is written in .the ancient Scriptures of Truth, concerning this important event, fhall receive it's full completion. Which farther confirms the Dodrine of the RefurreSlion of the Dead, as it appears to be a thing foretold by the holy Prophets, as well as preached by the holy Apoftles. We have now gone through the argumen- tative part of St. Pauh Difcourfe, in this moft (*) Ver. 51—54. {y) Ka, xxv. 8. Hof. xiii. 14. [ 268 ] moft excellent Chapter. A Chapter, which you know is read in religious Affemblies up- on the moft folemn occafions. And if what I have offered to confideration, prove of any ufe and fervice, to lead your ferious thoughts into the true method and meaning of it, and fo contribute thereby to the reading, and the hearing of it read, more to your edification and comfort, I (hall then have no reafon to repent the pains I have taken, to underftand the Chapter myfelf, and explain it to you. What remains then, is to apply the Sub- jedt, in fome proper Refledions. Is it true, that Chrid is rifenfrom the Deady and become the Jirjl fruits of them that Jleep F ( I .) How thankful (hould we all be to God, for this wonderful Difpenfation, and difplay of his Mercy, to a fallen dying world ! (z) *Ihe fling of Death is fin (the guilty procuring Caufe of Death) and the firength of fin is the Law. (Which gave it a killing power, by making Death the penalty of fin at firft) (a). But thanks be to God^ who givetb us the vic- tory y through our Lord Jefus Chrift. Great fault hath been found, by the enemies of di- vine Revelation, with the Scripture account of man's fall, reprefenting Death univerfally, as the fruit and effedt of h\sfirfl difobedience. But, if the fir a Adam forfeited himfelf the ^ ^g£ ready to fay, when there feems )8C)§()0C)0C^ to be fomething, in our Saviour's laft affertion, which contradidls almoft daily experience ? For, is not Death the common lot of all men ? It certainly is. Do not per- fons of all Charadlers, Believers and Unbe- lievers, alike die ? It is awfully plain they do. How then can we reconcile thefe things with the words of Jefus, faying, IVhofoever liveth^ and believeth in me^ fball never die f T 4 Various [ 28o ] Various methods have been taken by fun- dry Writers, to remove this obvious difficul- ty ; and different conftrudions of our Savi- our's words offered; which I pafs over (a), and directly proceed to dehver my own fen- timents of the matter. Let it then be obferved, that in order to comfort Martha^ Sifler of Lazarus, lately dead and buried, Jejus [aid unto her, thy Bro^ ther Jhall rife again. To which fhe replied, J know that he jhall rife again, in the Refur- reBion at the lafi Day, This anfwer gave him a proper handle to fpeak of the general Re- furredion, as a thing to be accomplifhed by Chrift himfelf ; and confequently he was a- ble, at that very inflant, to raife her dear Bro- ther from the Dead. It feems therefore very natural to confider Jefus, as fpeaking in the Text diredly with an eye to the ftate of per- fons and things, at the time of the general Refurredion. And viewed in this light, his Pifcourfe will be very clear and plain, and all the difficulty vaniffi at once. For, he may be eafily conceived to fpeak to this effed. ^^ I am the very Perlon appointed by God, '' to raife the Dead to life again, at the lafl ^f Day J he therefore that believeth in me, tho"* J' l;)e 'isjere dcadj yet jhall he (then) live ; and " whofqever {a) See Bl ackw A L L. Sacr. C.'afT. Part II. Chap, 3. Dr. Clark and Doddridge in loc. Hal let. Notes and Difcourfes. Vol. III. Page 34, 35. BuriaJ 0,3 ] off by degrees, one after another. One fcene ot this great Drama (to keep up to the fuppof- ed alkifion in the Text) is run off in one peri- od ; at another feafon, a new one opens j and this change of fcenes introduces a great va- riety of incidents, in the courfe of human af- fairs, the affairs of Churches and Nations, of private Families, and particular Perfons. If^ efpecially in the greater revolutions of the World, the change is not always quick and fudden, but things go on in a ftrait and even courfe for a long while together ; no time is loft with refped to the Deity, who lives for ever, to dired: the whole machinery both of public and private affairs. And fo, what is left undone at one feafon, may be regularly accomplilTied at another. Becaufe me day is with the Lord^ as a t houf and years ; and a tkoufand years as one day (d). For, *' with refpecft to endlefs duration, there is ** no difference between much and little (^)."' Every providential event therefore will come up in it's proper time and order j which in his times (in his own times, if it is not done incurs) he will fietv, who is the blejpd afid only Potentate J the' King of Kings, and the Lord of Lords ; who only hath Immortality^ dwelling in that Light, which -no man can ap* f roach unto, whom no man hath Jeen, or can fee : (d) 2 Pef, iii. 8. {e) Plutarc, de Confol, Op. Vol. II. Page iii. [ 304 ] fee : to whom be honour and poiver everlajiing. Amen (J), The fpiritual nature, and glorious efTence of God, is not more inviiible, than his coun- cils are unfearchable, and his deep-laid de- signs impenetrable; until he is pleafed to unravel and unfold them himfelf j otherwife, CQuld we comprehend all the Scheme at once, and clearly difcern, how all the Teem- ing irregularities of Providence, in particu- lar Difpen rations, contribute to the beauty and perfedlion of the whole j we (hould doubtlefs, greatly admire and applaud the wonderful contrivance and harmony of the divine Syftem. To fee the whole P/or unravel- led another day, and obferve a curious unity of dejign prefer ved throughout, from firft to laft ; all things winding up, in the ilfue, in- to one lingle point, namely, the Glory of God difplayed in the general good of his Cre- ation ; what an entertaining fight will this be both to Men and Angels 1 At prefent, we have but a partial, and imperfed: view of things. The general Plan is concealed from our notice, in a great meafure ; what we fee of it nowy is only fome fmall parcels at a time, as the manifold wifdom of God fees fit to introduce the particular parts of his grand model and defign. By this reprefentation then, it appears ve- ry plain and obvious, that the Fafiion of this World (f) I Tim. vi, 15, 16. [ 305 ] World pafjeth away^ as the face of things aliers,- the ftate of human affairs changes, and neW fcenes open out to common view, in this great Theatre of the World j according to the different purpofes, which divine IVovidence hath to execute in any period of time. That almoft infinite and endlefs variety o'i incidents or events^ which form and diverfify the ge- neral Syftem. are all exhibited in due time and place. And thus, of courfe^ the ftate of mankind affumes different appearaneesi puting on changeable and varying afpedls from time to time, as the feveral parts of the divine Scheme, are working off, one af« ter another, in a regular feries and fucceffi- on. This notion the royal Preacher Teems to have fuggefted in the following paffage^ (g) To every thing there is a jlafon, and a time for every purpofe under Heaven j a time to be born^ and a time to die. And in the conclufion of all he adds, (h) He^ (that is God) hath made every thing beautiful in hii time, I proceed now to obferve^ IL This prefent World is 2i public Theatre^ where all mankind are in their turn and time,, to adt their part for Eternity. The holy Pfalmift, at the firft appearance, alks a very ftrange queflion, when he expoftulates with {g) Ecekf. iii* 1—8. {h) Ver, 1 1. X God [ 3o6 ] God, in the following terms. (/) Wherefore haft thou made all men in vain F Underftand- ing him to fpeak of the vanity of man as mortal^ his words only imply, what indeed is a great truth, viz. that upon (uppofition, frail, mortal men were made to exift in this World alone, without any profpeft of ano- ther and better life, in that cafe they would feem to he made in vain-, and for no valuable end, worthy of God, or fuitable to the na- ture and capacity of fuch a rank and fpecies of created beings (k). But, fince it is abfolutely certain, that an infinitely wife and good God doth nothing in vain, it muft follow, by natural and juft con- fequence, that mankind, as mortal, are made v/ith a defign to exift not only in this World, but llkewife in a World to come. And fo this prefent temporary ftate, is only a ftate of difcipline, trial, and probation, for a fu- ture one of recompence and retribution. When therefore any perfons have aded their part in life, whether well or ill, they muft: go off the Stage, to make room for others, and to receive their own proper reward. Thus, the Faflnon of this IVorld paffeth away^ as there is a continual change oi perfons ^ who come to take their turn upon the Stage of life, and then move off again, in a conftant fucceffion of ages, and generations. One comes, (J) Pfal. Ixxxix. 47. (k) See How's VVorb. Vol. I. Page 633, &c. C&mes, and another goes. One gejieratiott pajfes away, and another generation corner (l)» And fo prefents a new fett of faces, figures^ and charadters. The rrien of the laft Age, for inftance, are gone, and ftept afide behind the Curtain, to make room for us, their un- worthy fuccelTors. And, in like manner, muft we alio withdraw in a (hort time, and retire within the Vail, that we may give place to another (I wi(h it may prove a better) gene- ration. III. As every perfon hath his proper part to ad. in this great Theatre, fo different per- fons, and very often the fame perfons too, have different parts afiigned them. There is one general Calling and Profeffion, for which we are all defigned, by the great Di- redor of human life. Religion is our com- mon bufinefs, and great concern. This is ih^ii good part, which every one fliould chufe himlelf (//2), and recommend to others. But then, in what private capacity, and under what particular circumftances of life, this muft be done, is a matter which admits of great variety and diveFfificaiion. One man is appointed to ferve God and his generation, in one capacity ; another un- der a different charader. One perfon moves in an higher fphere ; another is placed in a low condition j and a third occupies a mid- X 2 die (l) Ecckf. i. 4, (w) Luke x. 42. [ 3o8 ] die ftation. — Nay, (fo great is the uncertainty of all human affairs in this changing World) many times the very fame perlons have a great mixture and variety of circumftances allotted to them, in the courfe of their lives. One while they enjoy the fweet benign in- fluences of a fmiling Providence ; the Candle of the Lord fiines upon their Tabernacle^ and their affairs are in a flouridiing way. At another feafon, the cafe is quite altered with them, and they are under a dark cloud. The Stage of Life began to brighten with brilliant fcenes of joy and pleafure; but, behold, on a fudden, it blackens upon us, prefents us with nothing but images of diftrcfs, and we live, as it were, in deep tragedy. Nor is this the cafe only with bad men, concerning whom the Pfahniff fay?, [n) I have jeen the 'wicked in great poiver^ and jpreaditig hit?]Jelf like a green bay -tree ; yet he pajjed away, and lo, he was not j yea^ I fought hiniy but he could not be found. Good men themfelves, and fome of the bed of God's fervants, have fometimes their fliare in thefe reverjes, and contrary turns of Providence, (witnefs the cafe of fob) and fo, like the ho- ly Apoffles of Chrift, they are tnade a [pec- tacle to the Worlds and to Angels^ and to Men-, expofedi as it were, in a public Theatre [o). Therefore, in this further refpedt, the FaJlAon of this World pajjdh away^ as the ftate of hu- man («) Pfal. xxxvii. 35, 36. {0) i Cor. iv. 9. [ 3^9 ] man affairs, and the condition of human Life, is liable and fubjed to great alterations, feldom lemdi'm'ing^xeJ for any long time to- gether. Profperity and Adverfity, Adverfity and Profperity, are the alternate changes, that fucceflively attend the life of man upon earth. For wife ends and purpofes, God hath Jet the one over againft the other (p). '* Thefe things *' interchange with each other (q)." IV. When once any perfons have aded their whole part in Life, and are gone off the Stage, they lliail return hither no more. Our leaving this World, will be a long and final farewel. (r) j^s the cloud is confumed, and vanifleth awa)\ Jo he that goeth down to the Grave^ p: all come up no more^ (that is, to live and adt his part over again in this World j for fo it follows) He fJjall return ?io wore to his Houfe \ neither Jlall his place know him any more. His place in his Family fliall know him no more \ his place in the World fliall know him no more ; and his place in the Church of God fliall then know him no more. Whatever ftation a perfon filled in life, and whatever bufmefs or profeflion he followed, civil or facred, all is over with him, and quite at an end, when he puts off the body, and X 3 quits (p) Ecclef. vii. 14. (^) Sop HOC L. Ajax. Flagel. Ver, 11 11, rfTticr«f«A- Xa^ txvto.. (r) Job vii. 9, 10. t 3^0 ] quits the Stage. — And thus, the Fajhlon of this World pa [feth away; to effedually, as that we muft all of us have done with it Jhortly^ and with all our concerns in it for ever. This mortal Life, with it's various amufe- ments and enjoyments, is but a fleeting Sha- dow, a mere Vapour, which appear eth for a little while ^ and then vaiiijheth away (j). Rich- es, Honours, and Pleafures, thofe airy Phan- toms, and gay Idols of Fancy, which ftrike mens eyes at prefect with fuch a glare, how foon, alas, will they all difappearj like the vifions of the night, or x\\q ft:adow of a cloud, or even the Dream of fhadow ! (/) The World fnfjeih away, and the lu/is thereof ; but he that doetb the Will of God abideth for ever, V. After all mankind have finiflied their feveral parts, and the whole Scheme of Pro- vidence is a<5fed off, fo far as concerns this World of ours, the Theatre will be demolifli- ed, the Stage broken up, and the whole Scaf- folding taken down, at the confummation of all things, by the diflblution of this material frame. This Earth, on which we tread and live, will be defiroyed by Fire at the lafl: Day, that great and notable Day of the Lord-, or, converted, perhaps, into a fmoaking, blazing, wandering Comet, to the terror and furprize of Worlds unknown. So that in this awful refped:, it is true^ that the Faflnon of this World paffetk (i) James ivt 14, {t) i John ii. 17. [ 3" ] pajpth away. For the Day is comhig (and how near it may be, none of us can tell) in the 'which the Heavens /hall pafs away (pafs away) with a great noife ; and the elements fiall melt wlthjervent heat^ the Earth aljo^ and the Works, that are therein^ pjall be burnt up (ii). It is obfervable, that the notion of a Con- flagration, or burning of the Earth, was en- tertained by Tome of the ancient Philofo- phers, particularly the Stoics (a:]. And be- fides what hints they might receive from Tra- dition upon that head, there are fome appear- ances in lower nature, that feem to portend this great and amazing event. Not to mention the approximation of the Earth to the Sun, which may dry and parch it's furface by degrees, till at laft it takes fire; not to infift upon the near approach of a G?- met^ which, as fome have fuppofed, will al- ter the pofition and courfe of the Earth, fo as may caufe it to move towards the Sun, with a greater velocity: whatever external cauf- es of this nature may be afiigned, it is ob- vious to remark that, not only on the furface, but alfo in the boivels of the Earth, materials are provided in abundance, for the general Conflagration. Thofe Fulcances, and burn- ing Mountains, which are to be fcen in fun- dry parts of the World, as well as frequent X 4 Earth- (u) 1 Pet. iii. 10. (.v) Vid. J. Lips, Phyfiolog. Stoic. Lib. II, Cap. 22, [ 31^ ] Earth-quakes, are a plain indication of tb'g matter. But, if there had been no vifible fymptoms of fecond caufes, tending and ope- rating that way, the fame almighty Hand, which at firll: reared, and ereded this mag- nificent Theatre of action, can eafily take it all down again, bv one means or another, and blow up the univerlal flame by tie brcatb of his mouth. And that this will be the cafe in fadl, we have repeated afTurances given us in the Scrip- ures of Truth (y). If we would here let our thoughts have free liberty, and give them full fcope upon the Subjeol, what a ftrong and awful Idea might anv one form to himfelf of this grand Catajircphc I But the following reprelenta- tion may fuffice for the prefent, to poffefs our minds with feme lively apprehenfions concerning it. (z) jind I jaw a great white ^hrc7ie^ Ciud him that fat on it, Jrom whofe face the Earth and the Heavens fed away. \And I jaw the Dead, jmall and great y ftand before God ; and the Books rs)ere opened : and another Book ivas cpe?iedy which is the Book of Life 5 and the Dead were iiidged out of thoje things which were written in the Books, accord- ing to their Works. And the Sea gave up the Dead which were in it ; and Death and Hell (or the Grave) delivered up the Dead which xvere in them (that is, all the Dead, buried and (y) Pfal. cii. 25. Heb. i. lO-r-l2. 2 Pet. iii. 7, 10. (z) Rev. XX. II — 15. [ 3^3 ] and unburied) and they were judged e'very maVy acccrding to their Works. And Death and Hell were caft into the lake of fire — This is the Je- cond Death. And whofoever icas not found written in the book of Lije, (the Regifler kept of good men, from the beglning of the World) (a) was cafi into the lake of fire. By the lake of fire^ perhaps, is meant the glow- ing Earth, where the wicked may be left to perifh in the flames; afttr the example of So- dom and Go?72orrha, fujlaining the veiigeance of eternal fire (b). For, as the A poftle P^/^r hath told us, [c] The Heavens and the Earth which are now — are referved u?ito fire^ again ft the Day of judgement^ and perdition of un- godly men. But, inftead of indulging con- jectures upon this head, I fhall rather fay, in the words of the fame Apoftle, (d) Seeing then^ that all thefe things Jl:all be difolvedy what manner of perfons ought ye to bey in all holy con^ verfation and godlinefs — Looking for, and haft- ing unto the coming of the Day of God, wherein the Heavens being on fire ft: all be difjolved^ and the Elements p.all mcHt with fervent beat* VI. In the next World, a new Scene of things will take place, and the ftate of hu- man affiiirs will be quite altered and changed, from what it is at prefent ; fo that the Fa- fldion (a) See Peirce on Phil, iv. 3. \b) Jude. Ver. 7. (r) 2 Pet. iii. 7. ]^d) Ver. iij 12. [ 3H ] JlAoft of this World pa fjeth away abfolutely and entirely ; and another fort of World is to fuc- ceed, and come after it. In that World, e. g. (to mention a cafe very fuitable to the fcope and occafion of the Apoftle's Difcourfe in this place) I fay, in that World, they neither marry ^ nor are given in marriage {e). This one circumftance muft naturally produce a great and fenfible change in the human ftate and condition. We (hall then find ourfelves in a new World indeed j for all thofe ani- mal paffions and afFed:ions, which are con- netfted with the particular relations in Life here upon Earth, will of courfe ceafe, and expire in that World, together with the re- lations themfelves. And thus, they that have had Wives, will then flridly be, as though they had none. It was therefore an idle Cavil of the Sad- ducees^ when they put the cafe of a Woman, who had married it\t\\ Brethren, one after another, according to the Jewifti Law, and thereupon aiked our Saviour, In the Refur- reBioHy whofe Wife is JJje f i. e. is to be. For as our Lord told them, l^he Children of this World marry, and are given in marriage. But they who PmU be accounted "Ji^orthy to obtain- that World, and the Refurre&ion from the Dead, neither marry, nor are given in mar- riage J neither can they die any more ; for they are equal (or like) unto the AngcU, and are the {e) Matt. xxii. 30. [ V5 ] the children of God, being children of the Refur- redlion (and fo a different kind of Offspring, from what they were before, with refpedl to their bodily nature) (j). Thus all the parti- cular relations in Life, with their correfpon- dent afFe(Sions, proper and peculiar to the a- nimal Body, will be extindl in Heaven ; all will be abforpt, and fwallowed up in the com- mon relation and afFedlion, which the glori- fied Saints bear to God, and to each other, as the Children of their heavenly Father. In confequence of which, it muft evidently ap- pear, that the Fafloion of this World paffeth away entirely, and compleatly ; without any further illuHrations of the matter. To fum up all, that hath been offered, in a few words. There is a general Scheme, or Plan of divine Providence, the feveral parts of which are fucceflively working off, in the different ages of the World, and in every diiiind: period of time. This prefent World is a public Theatre, where all mankind are, in their turn and time, to a(5l their part for Eternity. As every perfon hath his proper part to ad, in this great Theatre, fo differ- ent perfons, and very often the fame perfons too, have different parts affigned them. When once any perfons have aded their whole part in Life, and are gone off the Stage, they fhall return hither no more. After all man- kind have finiflied their feveral parts, and the whole (f) Luke XX. 28 — 36. r 3-6 ] vi'hole Scheme of Providence is zOicd off, fo far as concerns this World of ours, the The- atre will be demoliHied, the Stage will be broken up, and the whole Scaffolding takeri down, at the confummation of all things, by the dilToIution of this material frame. Fi- nally, in the next World, a new Scene of things will take place, and the ftate of hu- man affairs will be quite altered and changed, from what it is at prefent j fo that (be Fajhiofi cf tkis World pa jjeth aivay, abfolutely, and en- tirely, and another fort of World is to fuc- ceed, and come after it. What Rtfle6^ions then may be properly made upon this extenfive view of the Subject before us ? (i.) Should we not be led hereby to recog- nize and revere the providential rule and go- vernment of God, as the fupreme Diredtor cf all affairs, in this great Theatre of the World ? But here tf Deity is int reduced, (g) with the greateft propriety, and not without a jufl occafion (h). For the gcvernment of the World, is a Province peculiarly fit and proper for the Maker of it ; nor is it beneath his heavenly Majefty, to take into his own hands, the care of his own Works. And hap- py it is for us, that our Perfons, our Friends, and all our Affairs, are in fuch hands ; the hands (g) Gs:; a-jo (j.i)-x_aiTi(' {b) Nee Deus iiiteriit, nifi dignus vindice nodus inci- dent.— HoRAT. de Art. Poetic. t 3^7 J hands of Infinite Wifdom, Power, and Good* ne(s. With what comfort and fatisfad:ion, with what delightful reverence, afid pleafing awe; with what humble fubmiflion, and chearful relignation, (hould we devoutly eye God, in every Event, through all the chang- ing Scenes of Life. For — the Laws of Na^ ture are the Laws of God. And if fo much as a fparrow^ (a thing of little worth) Jhali not jail to the ground 'without your Father^ what a watchful Providence does he exercife overall his creatures, hoxh finall and great ! (/ ) Fear ye not therefore, ye are of more value than many fparrows (k) j and (o may ratio- nally expert a proportionally greater fhare in the divine Regards. (2.) We fhould alfo learn from hence, to moderate our dcfires and aftecffions, towards every thing in this World. For this is the practical Ufe and Improvement of the Sub- jed:, which we are direded to make of it, by the Apodle in the Context, where he ex- preffes himfelf in thefe terms. But this Ifay^ Brethren, the time is fhort ; it remaineth, that both they that ha've IVi'ueSy be ai though they had none ; and they that weep, as though they wept not ; and they that rejoice^ as though they rejoiced not ; and they that buy, as though ihev pojjfjfed not j and they that ufe this World, as not abufing J^ia.$(ftJ)tTii>v. Plato, de Legib. Lib. x. (-^j ALut. X. 23, 31. [ 3'M chufmg it ; (or as not ufing it) (I) ; for (fo it follows) the Fajl^ion of this World paffeth a- way. Yoa fee then, the confideration that the Fafiion of this World paffeth away^ is the very argument urged by St. Paul, to recom- mend an holy indifferency to all earthly things, and temporal enjoyments. It we keep in mind the fuppofed Allufon in the Text, we (hall difcern a peculiar beauty and force in his Language and Sentiment. For, the A£tors in a Play, whether it be Comedy, or Tragedy, do not ad: their own proper and perlonal concerns, but only ptr- fonate and mimick the characters and condi- tions of other men. And fo when they weep, in ading fome tragical part, it is as though they wept not; and there is more n:iew and appearance, than truth and reality, of grief and forrow in the cafe. On the other hand, if they rejoice in ading fome brighter Scene, it is as though they rejoiced not; it is but a feigned femblance of joy, and forced air of mirth and gaiety, which they exhibit to the fped:ators, no real inward gladnefs of heart. If they feem to contradl Marriages^ or asft the Merchant yOV per fonate a Gentleman of Fortune, {\.\\\ it is nothing hut fi5lion. And fo, when the Play is over, they have no Waives, no Pof fefjions or goods, no enjoytnents of the World, in confequence of fuch reprefentations. In like manner, by this apt comparifon, I ima- gine, {I) Vid. BEZAinloc. [ 3^9 ] gine, the ApoQle would teach us to mode- rate our defires and affedlions towards every thing in this World ; and rather, as it were, to perfonate fuch as things, as matters of a fo- reign nature, than to incorporate ourfelves with them, as our ov/n proper, and perfonal concerns. And, in good ferious earneft, why fhould not (fo far as may be confident with a regular difcharge of the duties incumbent upon us, in our feveral ilations and relations of Life refpedively) I fay, why (hould not an holy indifFerency to all the tranfitory af- fairs of the prefent Life, be produced in eve- ry one of our Souls, by the confideration that the Fafiion of this World pajjeth away ; and in the exped:ation of another World, the Fa- fhion whereof never pafleth away, but re- mains unalterably fixed for ever ? Let us, my ^ear Friends, think of this matter clofely ; and pray God to imprefs our minds, and af- fed: our hearts v^ith it in a proper manner, that fo we may walk more by faith, and lefs by fight and fenfe. (3.) Should we not all be excited to a£t our part well in Life, with divine affiftance, that fo we may be prepared for an happy Death, and go off the Stage with fatisfa6tion, honour, and applaufe ? But let us, by all means, take care of one thing, viz. that none of us be mere a^lors in Religion ; that is to fay, hypocrites (which is but another name for the fame thing) Let us not theatrically perfonate. t 320 i perfonate> but truly realize in ourfelves, tbflJ religious Cl)ara6ler. In plain terms, let us allj under a Chriftian Profeffion, take all poffible care to be^ what we appear. And then we fnall not be afraid, or afhamed, to appear, what we are, when every mafk is pulled off^ when every difguife is laid alide, and all per- fbns are expoied, in their own proper colours^ to the public view of the whole World. In that all-difcovering Day, think within yourfelves, how great will be the terror and confufion of deteded hypocrites^ and impof- tors ! But, on the other fide, how great will be the comfort and joy of every good Man^ and fincere Chriftian, who (lands forth ap- proved of God, and his own confcience 1 Heaven and Earth will pronounce him blef- fed, and receive him with an univerfal Euge^ Well do}2e, will his Saviour-Judge fay to him,- good and faithfid Ser'vant, enter thou into the joy of thy Lord^ and be happy with me for ever in Heaven* That both 1, and every one of you, may acquit ourfelves fo well in Life^ and act our part with fuch dignity and de- corum, as to be thought liorthy to obtain that applauding Sentence, God of his infinite mercy grant, through Jefus Chrift our Lord* Amen and Amen. t)is- I 32i 1 DISCOURSE XIV. On working out our own Salvation* Phil* ii. 12, 13. •— Work out your own Salvation with fear and trembling. For, it is God who worketh in yoUy both to willy and to do, of his good Pleajure. )B()^)8()e(59C N thefe Words, v/e have a great S T § Duty injoined upon Chriftians, S '^ with a proper Argument to en- X^MMM force it. The Duty itfelf is defcribed and exprefTcd in thefe terms, JVork out your own Salvation with fear and trembling. By the work of Sal- vation, 1 underftand here, not the work of Charity alone [a), but the work of Religion in general. And, why Chriftians (hould give alms with fear and tre^nbling, is not very ob- vious; unlefs this Duty be confidered, as having a connexion with, and fome influence («) Peirce in loc. Y upot\ t 322 ] upon their eternal Salvation. Therefore St. Paul feems here to excite Chriftians to the great work of Religion in general, by this Argument, For^ it is God who worketh in you, both to will, and to do, of his good P lea- fur e. It is true, fometimes the Apoftle fpeaks of charitable Contributions, in fimilar language (b) ; but there is no neceffity for fo relhain- ing the fenfe of his words before us. In the like terms he alfo fpeaks of the work and bufinefs of Religion at large, faying, {c) FoVy to will is prefent with me, but how to perjorm that which is good, I find not, &c. The fame modes of expreffion are ufed by other Wri- ters, and applied to the ordinary occafions of civil Life. Thus fays one, (d) *' To will ** is prefent, as to faving the Citizens — but *' the power, and ability to do (it) is want- Since therefore the Phrafes, to will, and to do, are of fuch general ufe and applicati- on, as that they may be indifferently applied to civil, or to religious affairs j it is only the fiibje^t- matter of the Difcourfe, that muft limit their fenfe and meaning one way, or another. And 1 can fee nothing in the Con- text, to confine the fenfe of this pafTage to alms' {b) 2 Cor. viii. 3, 4, 10, 11, 12. \c) Rom. viii, 18, 19. (d) -yrapiTi KAl To •d-'iMtv au^i^xl a- T. X. rroiiiv a-riTt. DiuN. Halicarn. Rom, Aniiq. Lib. Vlli, [ Pi ] olms gloving. On the contrary, from the fub* miffive and obedient regards, which are juft- ly due to Chrift, in his prefect high ftate of Exaltation, as Lord of all, defcribed jaft be- fore, (e) the Apoftle naturally infers the indif- penfible obhgation, lying upon all Chrifti-* ans, to apply themfelves to the great affair of Religion, with the utmofl diligence, care, and concern. This he aptly QxprelTes, by working out their own Salvation with fear and trembling. And then, as a proper inciting Motive, to this great and moft important work, he fubjoins the following cogent rea- fon for it, For^ it is God who worketh in you both to will^ and to do, oj his good Plea* fire(f). What I propofe is, to explain the Nature, and to (hew the Force of this Argument •, and then proceed to make the proper Ufe and Application of it, for the purpofe in- tended. Fir/}, I (hall endeavour to explain the Na. ture of this Argument. To which end it will be proper to confider diftindly the feve- ral Terms of the Propolition, by inquiring into thefe three Particulars. I. What we are to underftand by thefe expreflions, to willy and to do, Y 2 II. lil (e) Ver. 9, 10, 11. If) See Ballet's Notes and Difc. Vol I. Page 29. t 324 J li. In what refped God may be fald, to inork in us both the one and the other. And, J II. What is impUed in his doing it, of his gooii Pleafure, I. Let us inquire, what we are to under- iland by thefe expreffions, to iviil, and to do. In the general then, be it obferved, to wi/l, is to chufe 5 and to do, here, is to pradtife, what is good. For, it is a good thing, 2l good and a great 'worky the work of Rehgion and Salvation, which the holy Apoftk is urging upon Chriftians in this place. More parti- cularly, (i.) To wil/t and to do^ implies and fup- poles 2, power to chufe, and to prad:ife what is good. There can be no willing of any thing, without a power to will it ; and there can be no doing of any thing, without a/icw- er to do it. Becaufe, both the willing and the doing of any thing, is the adual exercife of fome power and faculty, adapted to thofe feveral ends and ufes refpedlively. Confe- quently, in the prefent cafe, confidering the Nature of our Subjedt, to will, and to do^ muft imply, and fuppofe, a power to chufe, and to pradtife, what is good. But this ia not all. (2.) To will, and to do, mud include the real uje and exercife of the faid power of vo- lition and adiion, by actually chufing and pradifing what is good. Such a power, I acknovv- r 325 ] acknowledge, may be conceived to fubfift in a rational Creature, without the proper exer- cife of it. And fo thefe two things, the power itfelf, and the exercife of that power, are ve- ry diftinguifhable, the one from the other. But really to will, and to do good, means fomething more than the bare faculty of willing and doing it ; viz. an exertion of this faculty, in the adual choice and pradice of good. This faculty however, is not aKvays exerted for both purpofes at once. For, to will, may be prefent, when the performance of a good thing is abfent and wanting ; as the Apoftle hints, in the words cited before. Perfons may fometimes fee^ and appro'-oe the better^ and yttfollow^ and pra6tife the worje. And this is the cafe, when animal Nature rebels againft moral Principles, or the Law of the FleJJo prevails over the Law of the Mi?id (g). In fuch a fituation, a man may be willing, and inclined, in fome meafure, to do the good which he does not (h). Having fo conddered the proper meaning and import of thefe terms, to will, and to doy I proceed to the next head of Inquiry, viz. II. In what refpedl, God may be faid to work in us both the one and the other. Ac- cording to the diftindion before laid down, Y 3 he ig) Rem. vii. 23. [h) \er. 19, 20. C.nfer. Plutarc. de Virt. Moral. [ 326 ] he may be underftood to give us the power and faculty of chufing and pradifing what IS good J and likewife to excite, and promote in us, the due exercife of this power, by proper ways and means. (.1.) God gives us ihe pcwer and faculty of chufing and pradifing what is good. This faculty, wherever it fubfifts, muft doubtlefs be the Gift of God, the Author of our ra- tional and moral Beings. And it is a power derived from him to all moral Agents what- foever, in one way and degree, or another. For, without fuch a power, they could not properly be moral Agents at all, or capable Subjeds of moral rule and government. But then, in what particular way it pleaf- es God to impart this fame power to any of his rational Creatures j this, 1 prefume, is a matter of little confequence, as to the main ends and purpofes of Religion, provided men (tcknowledge it to be his Gift, and are duly fenfible of their obligations to exert and em- ploy it for his honour and fervice ; and pi- oufly concerned to make the right ufe and improvement of it (/). 1 have, let it be fup- pofed, a certain quantity or degree of this moral power of Choice and Action, commu- nicated to me, in order to qualify me for the work of Religion ; a power given me either jn a natural, or in a fupernatural way ; or partly the one, and partly the other. But, in (/) Vid, Clem. Alexand. 3troin, Lib. IV» [ 327 ] in whatfoever way it is given me, iliil it is the Gift of God ; and to fay, it is given me in this way, or in that way, does not alter the cafe, or make the power itfelf one jot more or lefs. The quantity of power is jiift the fame every way ; proceeds from the (ame hand ; anfwers the fame end ; and it lays me under the very fame obligations of Reli- gion. As this moral power of Agency and Eledion, is the fame in itfelf, it is neither in- creafed, nor diminifhed by the method of conveyance, or communication. Becaufe the more that is given in one way, fo much the lefs is given me in another way ; and fo it amounts at laft to the fame thing, and an- fwers all the fame purpofes of Religion and Morality. Therefore, waving all nice and needlefs Speculations upon this head, 1 leave others to determine, if they can, the particular time wheriy and the precife manner how^ God gives us the power, in whole, or in part, both to willy and to do, what is good. This much only I take leave to obferve, and infift on ; that fuch a power is, in an improveable de- gree, derived from God to all moral Agents and accountable Creatures whatfoever, thro' the whole Syftem of rational intelligent Be- ings. For, without this power, we (hould all be quite incapable of moral rule and go- vernment, as was hinted before j becaufe, in that cafe, we could neither chufe and prac- y 4 life, t 328 ] tife, what was commanded j nor refufe and forbear, what was forbidden. And thus, all injundtions laid upon us, of any kind, would be infignificant, vain, and ufelefs. There- fore I conclude that, in whatever inftant of time we commence accountable Beings, it is tbin that God giveth us the power in a great- er, or lefs degree, both to will^ and to do good. Becaufe our capacity for religious O- bedience, and our obligation to perform it, mull: begin together, and be ftri(5tly anfwer- ^ble to each other, in exad: proportion. I (aid before, that the power to w///, and io do good, is, in an improveable degree^ de- rived from God, to all moral Agents. And fo it may be fuppofed, to be not the very fame, at all times ; but it may increafe or diminlHi in particular Perfons, according to the ufe and application they make of it. For, to him that hath, more Jhall be given ; that is, Jo hath, as properly to ufe, what he hathj as a man katb a garment, when he wears it, by way of diftindion from having it in his Wardrobe; to borrow an illuftration from Plato (1). To him, that thus hath, in proper ufe and exercife, {hall be given, and he (hall have more abundance. But thofe muft expefl the contrary, who are wicked pnd Jlothjul Servants -, thofe who bide their talent in a Napkin, and make no proper ufe pf the rational pnd inoral Powers, which ^IJ The^tet, [ 329 1 God hath given them (I), And that he hath really given both them, and all other men, fome fuch Powders of Choice and A^ion^ ma- nifeftly appears, 1 think, from the forego- ing Reflexions. Let us now proceed to FaSfs. Some per- fons evidendy difcover in themfelves, a powd- er both to will, and to do Good-, for, they ac- tually chufe and pradife it ; but they could do neither without a power to do it. And as they muft be poffelTed of fuch a power,, before they could ufe it, others alfo may have the like power, though they do not ex- ert it at prefent, nor make the proper ufe of it J but, on the contrary, chufe and pradife Evil in the room of Good. And in flridtnefs of fpeech, does not chuftng Evil imply and fuppofe a power of refufing it, and of embrac- ing the oppolite Good ? Otherwife, it could not properly be Choice, but Neceflity. For, there can be no room for Choice, where there is no variety, or competition in the cafe, but one fingle objed alone to be eni- braced. * Perhaps, it will be alledged, that vicious men may be faid to chufe Evil, as they are pleafed with it, and delight in it ; though not as Evil, but under the miflaken notion of Good. Well, be it fo ; then we may infer, that vicious men themfelves have a power to chufe (I) Matt, xiii. I2. xxv. 2g, [ 330 ] chufe Good, though they chufe Evil ; fincc they chufe Evil, under the notion of Good. Befides, the very Brutes are capable of fuch a Choice, as hath been fpecified. For they are pleafed with their animal gratifications, and yet they are not fuppofed to be capable of moral Agency, like wicked men. But the truth is, the Choice of Evil, in vicious men, does not formally confift in the plea- fure and delight which they take in it. For, that pleafure, is properly the motive of their Choice, not their Choice itfelf, fince they chufe Evil,, bccauje they delight in it. And it is a motive too, which may be refifted, and over-ruled. For men are not neceflarily governed^like the inferior Creatures, by mere Inftind:. And fo they lie under no Neceffity of following the blind impulfe of their appe- tites and paffions. For, they can deny them- Jehes when they pleafe, and often do fo for prudential reafons. There is one thing more, T defire may be well confidered, and laid to heart (and every guilty heart will feel the force of what I am now going to fay) thofe perfons, who chufe and pradtife Evil, inflead of Good, incur guilt thereby, and fo, upon refledion, they ftand condemned for it, in the impartial judgement of their own minds, and confe- quently in the righteous judgement of God ; ior Confcience is his Vicegerent. But to fup- pofc, that what is nccejfary and unavoidable, (hould [ 331 ] {hould be the ground and matter of any mens Condemnation, this certainly is a wrong fup- pofition, contrary to all Reafon, and incon- iiftent with the Wifdom and Reditude of a moral Adminiftration. Therefore, God hath given a power to will, and to do Good, even to thofe men who make no right ufe of this power, but, on the contrary, chufe and prac- tife what is Evil. For to fuppofe otherwifc is very abfurd, to fay no worfe. Upon the whole then, it is manifeft that God may be faid to work in us both to will, and to doy as he gives us a power to chufe and to pradife what is Good ; that is to fay, he gives us the faculty of difcerning between Good and Evil ; and of preferring the for- mer before the latter in our Choice, and of adiing agreeably to this preference by a de- termined practice of Good, and an avoidance of Evil. 1 {hall now conclude this important head of Difcourfe, in the words of Siracbi- des. (m) ** Say not then, it is through the '* Lord that I fell away ; for thou oughteft *' not to do the things, that he hateth. Say ** not thou, he hath caufed me to err ; for *' he hath no need of (a) finful man. The *' Lord hateth all Abomination j and they, " that fear God, love it not. He himfelf ** made Man from the begining, and left him " in the hand of his own Counfel. If thou " wilt, thou maye/i keep the Command- t* ments, ^m) Eccluf. XV. II — 17. r 332 ] " mcnts, and perform acceptable Faithful- " nefs. He hath fet Fire and Water before ** theejftretch forth thine hand unto whether ** thou wih. Before man, is Life and Death; ** and whether him liketh, fhall be given *' him.'* In thefe vigorous and expreflive terms, that ancient Hebrew Writer afferts and defcribes man's proper Agency, as the fubjedt of God's moral Government* I proceed to obferve, (2.) God may alfo be faid to work in us both to will, and to do, as he excites and pro- motes in us the due exercife of this power, by proper ways and means. It is poffible, that the moral power of Choice and Adion, before defcribed, may lie dormant in the Soul for a time, and the ufe of it be fufpended, for a (horter or longer term, before it is pro- perly exerted. For, a perfon may have this power, and yet make no right ufe of it, for the pracflical ends and purpofes of Religion. In this cafe, we may receive great benefit and afliftance, from thofe ways and means, which divine wifdom and goodnefs (hall make life of; in order to awaken and roufe our ilceping powers, into proper exercife and ac- tion, according to the language of the Apo- ftle, («) Awake thou that Jleepefl, and arife jrorn the Dead, and Chrifi jl:iall give thee light. All fecure finners are, as it were afleep, and fpirilually dead. (For Death is a kind of ♦ Sleep.) (n) Eph. V. 14. t 333 I Sleep.) They are dead in fin [o) ; but aftef their repentance and reformation, they be- come dead to Jin (p). Both which Scripture expreffions are equally ftrong, and therefore in all reafon ought to be interpreted the fame way; that is, not as importing an abfolute want of power to do Good in the one cafe, or to do Evil in the other ; but only denoting a fufpenfion, and non-exercife of that power in both cafes refpecftively. Thus, habitual finners, in fad:, make no more ufe of their moral powers for religious purpofes, than if they had no fuch powers at all ; juft like perfons afleep, having all their powers of ac- tion not abfolutely loji, but only fufpended for the time. Therefore, under thefe circum- ftances, exciting means muft be very ufeful and proper to call forth the fluggifh dormant principle, into due exercife and a6tion. Divine ways and means of this kind, muft be of fpecial ufe and fervice, where perfons have contradled a ftrong habit of fpiritual In* dolence and Inadtivity ; when by long cuf- tom in fin, the moral powers of the Soul are fo perverted and depraved, as that the moral fenfe, and the power of felf-government, is greatly weakned and impaired. In this un- happy cafe, it muft be extremely difficult, if not impoflible, for men to recover thcfnfelves out of the jnare of the Devil, and to. break, the ftrong charm of their inchanting lufts (fo (») Eph. ii. I. (f) R-om. vi. a, ii. [ 334 ] (fo bewitching are the pleafures of fin) with-** out fome extraordinary aid and affiftance, to help them in fuch a time 0/ extreme need. For, as fays the Prophet, (g) Can the Mthi' opian change hisjkin^ or the Leopard hi i f pot s"^ 'Then may ye alfo do Goody that are accujlomed to do Evil. However, all things are poflible with God. And as his Wifdom always pro- portions the means to the end, fo the me- thods which he takes to carry on the work of Religion in our Souls, muft be reafonably fufficienty whether they prove effeBual or not, for that blelTed purpoie. In relation to the nature of thefe means, the divine aids and co-operations may be di- ftinguifhed into two kinds, namely, internal and external. To begin with the former. There may be a preventing Grace^ which, by fecret im- preffions made upon our minds, difpofeth us to call upon God devoutly. And for the due encouragement of our Prayers, we are pofi- tively aflured, that our heavenly Father will give the holy Spirit to them that ajk him (r). And Jeeing that we have a great High-Prieji^ that is pajjed into the Heavens^ J ejus the Son o/Godj in his Name we may come boldly unto the Throne of Grace^ that we may obtain Mer^ cy, and Jind Grace to help in time of need (j). If any perfons rejed the notion of fuperna- tural {q) Jer, xiii. 23. (r) Luke xi. i,^. (jj Heb. iv. 14 — 16. t 335: 1 tural influences of the Spirit, under a pre- tence that it deftroys man's proper Agency, it is no fuch notion of divine influences that we maintain 5 but only fuch a divine Concur- rence, as operates upon the human Mind, in a way fuitable to our rational natures, as mo- ral Agents. And if the power of Nature in their Scheme, be equal to the power of Grace in ourSy Man's proper Agency feems to be as well fecured upon our hypothecs, as it is up- on their own. — Befides, we fhould entertain no hypothefis that would deftroy the neceffi- ty of Prayery which is a natural Duty. For, thefe three things lie at the foundation of Religion, viz. a belief in the Being and Pro- evidence of God ; a convidtion of our Depen- dence upon him for all things ; and a capa- city in us, to own and acknowledge this De- pendence, by rational and folemn a6ls of Devotion. From whence arifes the Duty, and moral Obligation of Prayer, as a fit ex- prefllon, and a proper teftification of our De- pendence on the divine Being. But befides the internal aids of the holy Spirit, divine Wifdom makes ufe of external means alfo, in carrying on the work of Re- ligion in the Souls of men. Particularly, the works and the word of God, divine provi- dences and ordinances^ are of fignal ufe and fervice this way ; by declaring or enforcing the great principles^ eflential duties ^ and weighty motives of Religion, in the moft ef- ficacious t 336 ] ficacious manner. More efpecially, the Gof- pel of Chrift fupplies us with rich advantages of this nature. For the divine power hatb given us all things^ which appertain unto life and godlinefsi through the knowledge of him^ who hath called us to Glory and Virtue (t). With an eye to which excellent difpenfation of divine Grace and Truths which came by Jejus Chrifi (u)y it was foretold by the royal Prophet, (x) Thy people JJ:aU be willing in the day of thy power, A remarkable Prophecy j importing, that as the Kingdom of Chrift fhould be of 2i fpiritiial nature^ fo the obe- dient fubjeds of his holy Kingdom, would be made fuch, not by methods of violence and compulfion, but by proper means of convidtion and perfualion. The fum then, of what hath been offerr ed, is this. As God giveth us xhQ faculty both to chufe and to praSlife what is Good j fo he excites, and promotes in us, the due exercife of this faculty, by proper v^ays and means. And thus he may be faid to give us both to will, and to do^ of his good Pleafure* It remains to be confidered, III. Vv^hat is implied in this laft exprefli- on, viz. his doing it of his good Pleafure* There would, perhaps, have been little or no occafion for this inquiry, if fome perfons were {t) 2 Pet. i. 3. («) John i. 17. \x) Pfal. ex. 3. [ 337 ] Were not too prone to judge of God by tned1«» ielves, and make their own capricious tem-* per the rule and ftandard of divine Red^itudd and Benevolence. Such mere humour jjls are fome people, that they will be pleafed and difpleafed with any thing, or nothing, juft as it fuits their prefent fickle fancy, without any regard at all to the Nature and Reafon of things. And fo, judging of Deity by them- felves, they are apt to entertain a ftrange phantaftical notion of the divine temper and condud:, as if God were altogether fuch an one as they are ; that is to fay, pleafed with fome things, without any caufe, but his own arbitrary Will, and with as little Reafon dif- pleafed with others. But furely, what is a weaknefs in men< can be no excellency or perfedion in God^ "whofe Goodnefs and Benignity is not a fickle fit, or flow of good Humour, but a fi>:ed, fleady, uniform principle of kind and gene- rous adion. And thus the good Pleajure of God, is not a partial weak Fondnefs, but a wife, rational, difinterefted Benevolence. Therefore, when the Apofcle fays here in the Text, It is God that worketh in you^ both to ivilly cind to do J of his good Plea fur ej his words may be underflood to imply the following Particulars. (i.) He does it out of his Benevolejice and good Will. It proceeds from the eflential Z Goodnefs t 338 ] Goodnefs and Benignity of the divine Nature, that we are made rational Creatures, and moral Agents j and that we are alfo favoured with fo many means of religious improve- ments, as Men, and as Chriftians. All thefe advantages flow from the good Pkafure of God ; that is, the good Pkajure of his Good- nefs-, as the fame thing is exprelTed in ano- ther place {x). ^ (2.) God is pleafed with his own J151 in this work. As all that he does for us, in the great work of our Salvation, is the fruit and effe6l of his Love and Goodnefs, fo the Deitv takes a plealure in the indulging of his kind propenfions towards us, by doing all that is iit and proper on his part, for advancing and promoting our moral perfedion and happi- nefs. This, my Brethren, is the good Plea- fure of God j this is what he loves, what he delights in ; to make us all holy here, and for ever happy hereafter. And fo in propor- tion, as this hlelFed work fucceeds, the Plea- Jure of the Lord is faid to profper (y). On the other hand, [z) As 1 live, faith the Lord God, I have no Pkafure in the Death of the Wicked, but that the Wicked turn from his way and live. (3.) God aOis, in this cafe, with fovereign Wiidom, difpenfing his free and gratuitous favours {x) 2 ThcfT. i. II. (y) Ifa, liii. 10. (z) Ezek. xxxiiir il. [ 339 ] favours with fuch variety, as feemeth good jn his fight. To one Servant he giveth fivi Talents j to another two ; and to another onei to every man according to his feveral ability ; with this general injundlion laid upon all. Occupy till I come [a). Thus, as there is a future Day of Reckoning, fo there is a piefent Day of Grace, appointed for every man ; and this is limited to a certain time, as divine Wifdom fees proper. For the Spirit of God *will not always Jirive with man (b). And I am afraid, that the fame lamentation, which a weeping Saviour once made over a finful City, may be juftly made again at laft over many a finful Soul, [c) If {ox oh, that) thou, hadft known^ even tkotiy at lea/1 in this thy day, the things which belong to thy Peace ; but nozo they are hid from thine eyes. Therefore, it highly concerns us all, after the example of cur bleffed Saviour, to work the work of hint that fent us into the World, while it is day j becaufe the night comet h^ when no man can work (d). And this moft certainly is one good reafon, why we fhould work out our own Salvation with fear and trembling. Which introduces the next general head of Dif- courfe. Having then largely confidered, and en- deavoured to explain the Nature of the Apo- Z 2 file's {a) Matt. XXV. 15. Luke xix. 13. \b) Gen. vi. 3. (f) Luke xix. 41, 42^ {d) John ix. 4. [ 340 ] ftle's Argument in the Text, I proceed novf more briefly, Secondly. To (liew the Force of this Ar- gument, for the intended purpofe of perfuad- ing Chriftians to work out their own Salvation *idth fear and trembling. To which end let it be obferved, I. We cannot want fufficienf power and aid in the work of our Salvation, conlideHng what hand God himfelf hath in this great work. For, to will^ and to do, that is, to chufe and to pradife what is right and good, is all that is neceflary in this cafe ; and, as hath been fliewn, God giveth us proper helps and abilities for both. Remember, // is God, (or he is God) the all-fufficient God, who worketh in you, &c. And as he does it of his good Will and Pleafure, the fame free Grace and Goodnefs, which difpofes him to give us any degree, will not fail to afford us a proper degree of power and affiftance, to anfwcr all the important ends and purpofes of Religion and Salvation. Now, what mull be the natu- ral and juft confequence of this ? — But that, II. Thofe perfons, who finally mifcarry in the work of their Salvation, muft be left for ever, without all excufe. The guilt muft lie at their own door, and they can have none to blame for the faulty and fatal mifcar- riage, but themfelves alone. Therefore, III. The r 341 ]. III. The proper Inference and Conclufion from the whole, is this, that Chriflians lie under an indifpenfible obligation, to work out their own Salvation ; as the Apoflle ex- horts them to do. The praiflical Ufe and Improvement^ which I am now to make of his Argument, is to prefs home upon your hearts and confciences, his own Exhortation. Confider then, my fellow Chriftians, that the Salvation of your Souls, is a matter of the laft monent to your- felves. {e) For what Jkall it profit a many if he Jhall gain the tvhole V/orld^ and lofe his own Soul ? Or^ what fiall a man give in exchange jor his Soul? But God hath committed to e- very man the care of his own Soul, in an humble and pious dependence on himfelf. Thus, an affair of the greateft importance is now depending ; depending upon your own condu(5t and behaviour in this prefent Life, which is only a ftate of trial and prepa- ration for a coming World. That other World is daily and hourly approaching nearer, to every one of us, and the ftate of our final Recompence, and everlafting Retribution, haftening on apace. Many perfons are con- tinually pafling from /^/j World to thatWovXd^ . and exchanging Time for Eternity. Their fun is gon down 5 their charader fealed j their condition fixed and determinea for ever ! Seeing thefe things are (o, oh, what manner Z 3 of [e] Mark viii. 36, 37, [ 342 ] tf perfons ought ye to be, in all holy converfa' tion and godlinejs ! With what holy care and concern, with what j ear and tremblings ought you to work out your own eternal Salvation ! In order to which end, let me here add a few hints, by way of Diredlion. (i.) Labour after a firm and vigorous be- lief in the great Principles of the Gofpel. If any afk. What mujl we do, that we might work the works oj God? The anfwer is. This is the work of God^ that ye believe in him, whom he hath fent (f). This is the fir ft and leading ftep in Religion to every Chriftian (prefuppofing God's Exiftence and moral Pro- vidence) that he believe in the Lord 'Jefus Chrifli as the Son of God, and the Saviour of the World. (2.) Diligently apply yourfelves to the faithful difcharge of all the duties of Chri- fiianity ; having laid the foundation deep in a true Repentance, proportioned to the nature of your crimes. For, what doth it profit, my Brethren, though a man fay, he hath Faith, and haih no works ? Can Faith fave him (g) f Can fuch a Faith fave him ? A Faith, which bath no praclical influence upon his moral temper and condu<5t, to mend his heart and life? What, can fuch a Faith as this, how found and orthodox foever it be, fave any man or woman ? Impofiible. The unchange- able Nature and" Reafon of things forbids it. No J (/J John vi. 28, 29. fg) Jam, ii. 14, [ 343 ] No ; nothing unll avail in Chrift Jefus, but a new Creature (b). And what is a new Creature? But a penitent reformed Sinner, whofe Faith worketb by love, and keeping the Commandments of God (/). (3.) Stedfaftly perfevere in the fervice of God to the end. For, he that endureth unto the end, the fame fall be Javed (k). The great Duty of Perfeverance, may be the thing more diredly intended in the words of the Text. For, having commended the Philip" fianSf for their former diligence and fidelity, the Apoftle fecms here to exhort tliem to go on, as they had begun, and fo work out their own Salvatio?t thoroughly, ivith fear and trembling ; trembling for fear of milcarrying in this important affair at laff, through a backiliding heiirt. For, if any man draw back, he draws back to Perdition y in (lead of believing to the Salvation of his Soul (I). (4.) Let me give you one word o^ caution. Do not indulge a gloomy dread and terror of mind, but a wife, rational, and ferious con- cern, to approve yourfelvcs to God, through the whole of your behaviour. For the fear and trembling, Vv'hich the Apoftle recom- mends, does not confift in any violent agita- tions of the Body, or diftradions of the Soul. A calm, fedate, compofed, though folemn, and awful frame of Spirit, is the beft for re- Z 4 ligious {h) Gal. vi. 15. (/} Chap. v. 6. I Cor. vii, ig, \k) Matt. X. 22. (/) Heb. X. 38, 39. [ 344 ] iigious Purpofes. The Intelled is then dear 5 the light of Faith {hines upon the heart, through an undiilurbed medium ; and fo dif- plays the grand objedts of Religion, in all their native dignity, luftre, and glory. But that terrifying dread and horror, which un- hinges and confounds the mind, is as unfer- viceable in the Chriflian Life, as it is unfuit- able to the Chriftian Difpenfation, There- fore be upon your guard againil the fad Gloom of Superflition, whilft you pioully cultivate a ferious Spirit of Devotion. For, God hath not given us the fpirit of fear, but oj power, and of love, and of a found mind (m). Now, the God oj hope fill you with joy and peace in believing^ that ye may abound in hope, through the power of the holy Ghoft. Amen. (w) 2 Tim. i, 7. DIS- t 345 ] DISCOURSE XV. On the Nature of Chrift's Kingdom, John xviii. 36. yefiis anfwered^ my Kingdom is not cf ibis World, F)s()^)^"^ T follows. If my Kijtgdom were ^ T ^ ^ /^/j World J then would my Ser- w 0 vants Jight (or then would my \sX^&kA Servants have fought, that is, by my order, which yet I forbad them to do, when one of them drew his fword in my de- fence) that I fiould 7iot be delivered to the yews : but now is my Kingdom not j rem hence. Pilate therefore /aid unto him^ art thou a King then ? y^Jus anfivered, Thou fayeji that I am a King, (or, thou fay efl it ; for a King am I.) To this end was 1 born^ a?2d for this caufe came I into the World ^ that I fljould bear wit- nefs to the Truth. 'Every one^ that is of the Truthy heareth my Voice, — 1 have given this whole paragraph, in order for your having a clear [ 346 ] clear and fucclndt view of the Nature of Chrift's Kingdom, in his own words; when he was giving an account of himlelt before Pontius Pilate^ the Roman Governour, in anfwer to the charge brought againft him by the yews, who faKely pretended, that Jefus was aiming to fet up a temporal Kingdom in oppofition to Cajar. The ground of their miflake feems to h'e here; that our Saviour profeffed himfelf to be the promifed and long expecfied Meffiah, whom the Jews^ in bis time, fiippofed was to be a temporal Prince. And fo, from their own miflaken notions, compared with his pretenfions, they concluded, that Chrill muft arm at a temporal Kingdom ; although he utterly difclaimed every thing of that kind, and his doing fo, was the very thing which made him obnoxious to the body of the Jew- ish Nation. For, had he really pretended to be an earthly Monarch, and to erecl a Kingdom of this World, the Jews would have gladly embraced him. So that nothing could be more abfurd, or inconfiQent in them, than to bring fuch a charge againft him; which had it been true, would have mod: effectual- ly recommended him to their efieem and ac- ceptance. From the account here laid down, it is obvious to remark, that — Our Lord Jcfus Ctrili is a King oj Pruth \ and confcqiicntl)\ his [ 347 ] his Kingdom is not of this World. 'Jefus an- fwered, My Ki?Jgdom is not of this World, And when Pilate afked him there upon, Art thou a King then ? (as his words implied) our Saviour confefTed it. But then to fhow, what fort of King he was, he farther added — To this end was I born, and for this caufe came I into the World, that I jlmild bear wit- nefs to the Truth. Every one, that is of the Truth, heareth my Voice. As much as to fay — " All the friends and lovers of Truth, are ** the Subjeds of my Kingdom, and 1 do ** not trouble them, or myfelf, at all with «' politicks, with fecular power, or worldly " dominion." — Thus, there is a plain con- traft, or antithefis, between the Kingdom of Chrift, as an Advocate for Truth, and a Kingdom of this World. It muft therefore be a juft Obfervation, from his own Difcourfe, that, "• Chrift, as 1 faid before, is a King of *' Truth, and confequently, his Kingdom is " not of this World." In order to fet this matter in a farther light, I propofe, I. To premife a few Remarks concerning the Empire of Truth jn the World. II. To fhew, that Chrifl is at the Head of this Empire, and fo a King of Truth. And conclude with fome proper Inferences from the Subjed. I. I fliall [ 348 ] I. I {hall premife a few Remarks concern- ing the Empire oi Truth \n the World. — Truth, in it's abftracl notion, is properly the conformity of our ideas to the nature of things. And this general anfwer may ferve, at prefent, fhould any one be difpofed to a{k, what is Truth ? A queftion which Pilate propofed to Chrift ; but, as fome fay, " he " had not patience to ftay for an anfwer j" whereas, the queftion, as he afked it, did not require any anfwer at all. For, when he faid, IVhat is Truth f He fpoke with a view to the matter of the charge brought a- gainfl our Saviour by the Jews. And fo, his meaning was evidently this, " What is Truth " to the bufinefs in hand ; or to the matter «* of thy Accufation ? If Truth be all thou «* profeffeft, there can be no Harm in that, *' much lefs Treafon in it againft Cafar j and *« therefore I pronounce thee innocent of the «' Charge brought againft thee." That this is the true meaning of Pi/ate s queftion, ma- liifeftly appears from what immediately fol- lows, viz. that when he hadjaid this^ he went cut figain to the Jews^ and faith unto them^ I find in him no fault at all {a). When 1 fpeak of Truths I chiefly confine my thoughts to the region of Truth, as it lieth within the fphere of this World, and is conneifled with the prefent ftate of mankind ; without ranging far into ideal IForldsj or over the {a) Ver. 38. [ 349 ] the Phllafophers field of Truth, in a higher Orb. And here, the following Obfervations may be of ufe and fervice, to give you fome notion and idea of the Empire of Truth. I. It is an Empire o^vr w/W^. For, Truth is the proper objedl of the IJnderftanding; and the Underftanding is the leading faculty in ma?2^ as well as in all other intelligent Be- ings ; a faculty, without which, the iineft indinds and fenfations would only form a kind of animal nature, governed by blind impulfe, and undireded by the light of Rea- fon, or the law of Truth. Therefore, the nature of Truth difcovers, that it's Empire extends over rational intelligent minds, which are qualified to receive it, and the capable fubjeds of it. And thus, it is a Kingdom u'2tbi?2 men (b). Truth in the inward parts [c). Therefore, the fcene of this govern- ment lies beyond the fphere of human au- thority. Becaufe, no civil Magiftrate can take cognizance of the heart. He may command the Bodies of men, but not their Souls. 2. This Empire of Truth, is founded in religious and moral Truth. The very notion and idea of fuch an Empire, implies a kind oi fovereignty in Truth, claiming our ho- mage and obedience. Now, nothing but re- ligious and moral Truth can have fuch a commanding awe and authority over our minds, or lay an obligation upon confcience to (h) Lukexvii. 21. {c) Pfal. 11. 6. r 35c> ] regard It's dilates. Therefore, though all Truth is the objed: of the Underftanding, and forces affent upon proper evidence, yet, pro- perly fpeaking, a Kingdom of Truth can only be founded in religious and moral Truth. — This kind of Truth, which difcovers the moral Nature and Reafon of things, which Jeads up the mind to God, the fountain of Truth and Being, and thence defcends thro* the various relations, in which his creatures fland to him and to each otherj pointing out the obligations that refult from thence, upon all moral Agents refpedlively, through the whole fyftem of intelligent Beings : I fay, this kind of Truth, is a fovereign thing. — It is royal Truth, and carries authority with it. Secretly, but forcibly, it eftablifheth it's own dominion in the Soul, and makes every man a ftanding law to himfelf, by the wife frame and conftitution of human Nature, fuitably adapted to admit the light and the influeiice of facred Truth, in every way and method of dlfccvcry and application. Thus, by the fovereign force of Truth upon the human heart, we may feel ourfelves ftrongly urged, and luviAxdAy prejfed in fpirit, with a confcious fenfe of duty to God and man j nor is it in our power to refift, and much lefs erafe, the deep impreffion, with- out offering a fort of violence to ourfelves, and cauiing, as it' were, a mutiny, or a kind of civil war, in our own breaft. For, if the fefi t 351 ] flejh Iu]ieth again/l the fpirit, the fptrit alfo lu/letb again/l the flepo ; a?id thefe things are contrary^ the o?ie to the ether ; fo that you can^ not do the things that ye ivculd, without all check or controll (d). The law In the Mind, and the law in the Body, mutually war a- gainft one another [e). Therefore, as you cannot be good without feme oppofition from within, fo neither can you be bad without a like reftraint, while you delight in the Law of God, after the inward man (f)» And whence doth this delight proceed ? But from the perfed: harmony and agreement there is, between the frame of your minds, and tl^e Law of Truth, and from the powerful influ- ence of the latter upon the former. — Thus, the Empire of Truth is founded in religious and moral Truth ; nor can any other kind of Truth affed our minds in the fame manner, fo as either to pleafe or to awe the Soul of man in the fame way. Becaufe the moral fenfe here comes in aid of Truth, to give it the greater force upon the human heart. 3. The SuhjeBs in this Empire of Truth are perfeSily jree. ihe very notion of a Kingdom implies and fuppofes a number of Subje£is, who yield o- bedience to it's laws and conftitutions. And fo, in the Kingdom of Truth, there are thofe thas (d) Gal, V. 17. [e) Rom. vii. 23. (f) Rom. vii. 22, f 352 ] that pay allegiance, and a loyal regard to the authority of Truth, by the pradice of reli- gious Virtue; to enforce which, is the pro- per tendency and defign of all religious and moral Truth. Hence it is, that our blefled Saviour prayed for his Difciples, that they might be fanSfijied through the Truth (g)» The Apoftle Peter alfo intimates, (h) that the Souls of men are purified by obeying the Truth, — Therefore, fubjedion and obedience to the Truth, muft be expreffed by the pradice of real Religion, in it's whole compafs and ex- tent. This will anfwer the proper end of Truth* And fo the Empire of Truth will more or lefs flourifli, in proportion to mens advance- ment in true Piety and Virtue. — it muft be acknowledged and lamented, that too many perfons hold the Truth in Unrigbteoujnefs (/). But, if thefe men are properly Subjedts, theyv are only dijloyal, difaff^dted, and rebellious Subjeds in- the Kingdom of Truth. They are thofe, that rebel againjl the Light y and re- fill the Truth ; caufing dreadful convulfions and confufions in the moral World, but efpe- cially within their own breads, as they re- volt againft the inward fenfe and reafon of their own mind. Such unhappy creatures are at variance with themfelves ; they have Souls full of tumult, fedition, and difcord, and *- which (g) John xvli. 17. [b) I Pet. i. 22. (/) Rom. i. 1 8. [ 353 ] Vvhich can enjoy no peace or tranquility^' while they obey not the Truth y but obey Un^ righteoufnefi (k). — And indeed, fo long as they difobey the former, they will of courfo be fubmiffive flaves to the latter. But, on the other hand, a dutiful regard to the royal Law of Truth, will be attended with the practice of univerfal Righteoufnefs, and with all the happy fruits and effedls refulting from it. For, the Kijjgdom of God is Righteoufjtefs^ and Peace, and Joy in the holy Ghoft (I). To come to the point in view. If the au- thority of Truth may be either obeyed, or difobeyed, if men may hold the Truth in Unrighteoufnefs, or reduce it to the practice of Righteoufnefs, as different perfons in fa(ft do ; then the Subjedls in the Kingdom of Truth, are perfe5ily free, as I obferved be- fore. For, they are not forced, or conftrain- ed, to be either virtuous or vicious j but left to their liberty, to chufe either charader, as they pleafe, at prefent, and, as they will an- fwer for hereafter, both to God, and to themfelves. — It is indeed manifeft^from the reafon of the thing, that all proper obedience to Truth, muft be voluntary, free, and un- forced ; becaufe the nature of Truth is fuch, as that, by informing the Mind, it perfuades the Will, and fo excites and engages to fuit- able adion. — Great is Truth, and will pre- vail 1 But how, and by what means ? Not {k) Rom. ii. 8. (/) Rom. xiv. 17. A a by t 354 ] by methods of outward Violence and Com*' pulfion, but in the way of inward Convifti- on and Perfuafion. Accordingly, it was fore- told, with a view to the fpiritual adminiftra- tion of Chrift, that the Subjeds of his King-* dom (hould be willing in the day of his PoW"- er (w). — Therefore, the Subjeds in this Em- pire of Truth, are perfecflly free. For indeed, the Truth itfelf makes them free, and imparts to them the mofi: defireable Liberty («). 4. This Empire, or Kingdom of Truth, is the Kingdom of God. For, as one fays, God is Truth, in a fenfe more than figu- rative ; all eternal Truths being neceflary Emanations from the infinite Mind. To adt conformably therefore to Truth, is ta glorify the God of Truth (0)." The di- vine Being is the immediate ObjeB of reli- gious Truth, and the divine Nature the pro- per jlimdardoi moral Excellency and Perfec- tion.—Moreover, God is the original Author of Truth, to all created Minds j the Father of lights, diffufing the rays of eternal Light, through the whole intelligent World. There is a Ipirit in Man, and the infpiration of the Almighty giveth them underflanding (p). As we are endued with a natural capacity for acquiring Truth, fo we are furniflied with thofe means of difcovering it, which lay us under m (m) Pfal. ex. 3. (n) John viii. 32. (o) Balguey's Letter to a Delft. Page 68. (p) Job xxxii. 8, [ 355 i Under a ttioral Obligation, not only to pisiTufiJ it, but alfo to receive it upon proper evidence^ and to adt conformably unto it. And thus it is God that has cftablifhed the Authority of Truth, in our own Souls, and given it a binding force upon our Confciences. So the Confcience is truly his Vicegerent, didating to every Man, like a divine Oracle in our bread, what God would have us to do, in all cafes, where moral Truth and Virtue ard concerned. — In a wofdj as God is the eter- nal Source, the immediate ObjeSlj and the original Author of Truth, imparted to his in- telligent Creatures, io he may be conceived to be the ultimate end of Truth, in the ra-=* tional and moral World. And thus, the Em- pire of Truth, is the Kingdom of God, be- ing eredled for his glory, and defigned to promote his honour, in the perfe(5tion and happinefs of his Creatures^ which reflefls thd brightefl glory upon his Name. — ^I need not add, that this divine Kingdom is advanced by divine Methods alone, and fo in this refpcdt differs from the Kingdoms of the V/orld< For, thus much has been already fuggefted : and the fentiment will receive fome further light and illuftration from the next general head of Difcourfe, to which I now proceed, II. I am to (hew, that Chrift is at the head of this Empire, and fo a King of Truth. With this view let me cbferve> A a 2 3. Confi- [ 356 } 1. Gonfidered as tlie divine Logos, or Word^ the only Son, and Iffue of the eternal Father, Chrift may be looked upon, as the prime Medium of all divine Communications, and fo the original Difpenfer of Light and Truth to the World, For^ 7io man knoweth the Son, but the Father ; neither knoweth any man the Father^ but the Son, and he to whomjoever the Son will reveal him (q). The Son of God is the Brightnejs (the relplendence, or the bright effulgence) 0/ his Father'^ glory, and the ex- prejs itJiage (or charader) of his Per/on (r). This is the true Light, which lighteth every man, that Cometh into the World (i) ; irradiating the minds of Men, with a beam of facred Light, iffuing forth from the eternal Source and Fountain of Truth. 2. Chrift is at the headoi this Empire, by the Conftitution and Appointment of God the Father. He was a Teacher come from God, as he made it evidently appear by the divine Miracles which he performed (/). — And, according to the Do(5lrine which he taught, he is the anointed Lord and Saviour of the World ; highly exalted above all principality , and power, and might, and dominion ; having a'.l power given to him in Heaven and in Earth, and being made head over all things to his Church {u). 3. Chrift did openly affert and maintain the (q) Matt. xi. 27. (r) Heb. i. 3. {s) John i. 9. {tj John iii. 2. {u) Matt, xxviii. 18. Eph. i. 21, 22. [ 357 ] the caufe of Truths and promote It's intereft in the World, by the moft proper ways and methods. He came a Light into the World, a dark World, which wanted fuch Light j and he did enlighten it by his heavenly Doc- trine. All thofe principles of Truth, upon which the duties of mankind are founded ; the duties refulting from thofe principles, in the whole compafs and extent of religious Virtue; the proper fnof ives 2ind arguments to enforce the pradlice of thofe duties ; in a word, all pradlical Truth, which we are concerned to know and receive as Men, and as Chriflians, is implicitly or exprefsly con- tained in the Dodtrine of Chrift. — Again j he enlightened the World by his holy Example, For, he pradifed himfelf the excellent leflbn which he taught his Difciples. {x) Let your light fo fiine bejore men^ that they jnay fee your good works, and glorify your Father, who is in Heaven. But further, to recommend the caufe, and eftabliQi the authority of Truth in the Earth, our blefled Saviour confirmed it by his Miracles, fealed it with his Death, gave additional evidence to it by his Refur- re(ftion ; and laft of all, to fpread the Empire of Truth through all Nations, and through all Ages, he fentdown the Spirit of T?'Uth upon his Apoftles, to guide them into all Truth ; and thereby qualify them to lead o- thers into it, by their Preaching to that Age, A a 3 and {x) Matt, V, 1 6. [ S58 1 ^nd by their infpired IVritings^ in all future Ages. Now, in confequence of tbefe things, I add, 4. Chrift did a dually eftahlijh an Empire qf Truth in the World, as the Event has de-» clared. This Empire had, indeed, fome being in the World, before the Gofpel pe- riod commenced j but it was of a very nar- row extent j the caufe of Truth and Virtue being fallen into great decay, and reduced to a very low ebb. Therefore, Chrift came to af- fert the facred Rights of Truth, and to make repriials upon the Kingdom of darknefs, by reclaiming and recovering mankind from the common Apoftacy. Accordingly, fo he did, by turning men from darknefs to light, and from the power of Satan to God. — It is true; he made u(e of others, as his inftruments, in this grand Revolution ; but Chrift himfelf was at the head of the Embafly, and the whole affair was conduced under his direc- tion and (uperlor adminiftration. Now then ^ lays the Apoftle, (y) we are Ambaffadors for Chri/l (in his room, and by his fubftitution) ^s though God did befeech you by us^ we pray you in Chriji's Jlead, be ye reconciled to God* And what was the refult of this grand nego- tiation ? But the univerfal prevalency, victo- ry, and triumph of Gofpel Truth, over all oppofition, from every quarter. Cajling down imaginations^ and every high things which ex- altetb (y) 2 Cor. V. 2p. [ 359 ] alteth itfelf againfi the knowledge of God, and bringing into captivity every thought to the o- bedience of Chrifi {z). That is to fay, cap- tivating the Souls of men, not enflaving their Bodies. Such were the triumphs of Truth in the World, upon the univerfal promulga- tion of the Gofpel. And let me obferve, this fame Gofpel, as it is tranfmitted down to us in the facred Writings, contains a perfed: Syftem of divine Truth, which is ftill the bleffed engine and armour of Light, to com- bat the powers and the works of Darknefs, and to fupport the moral government of God among men, from Age to Age, under the per- petual adminiftration of Chrift, to the end of the World. Upon the whole then, it is manifefl-, I. The Kingdom of Chrift is not of this World. So he has exprefsly declared in the Text, in contradiftindion to the Kingdom of Truth which he avowed. And this conclu- fion naturally follows from the account given before of the nature of his Kingdom. For, the Kingdoms of this World, are framed and calculated for quite different ends and pur- pofes. They are defigned to ferve the inte- rejU of this World, by guarding mens per- fons, and temporal properties from force and external violence. Bur, what is Truth ? Truth hath another province j that is, to inform mens minds, and govern their hearts, and A a 4 by (z) 2 Cor. X. 5. [ 36° ] by advancing the proper perfedion of their Natures, promote the true happinefs of ra- tional Beings. Thus, the Kingdom of God and Chrift, is Truth and Virtue, Reafon and Religion, Righteoufnefs, and Peace, and Joy in the holy Ghofi:. And who can be fo blind, as not to fee, that a Kingdom of fuch a fub- lime and fpiritual Nature, is a very different thing from the Kingdoms of this World ? Now, in confecjuence of this, I further ob- ferve, 2. The Kingdom of Chrift no ways inter- feres with the Kingdoms of this World. And therefore the Princes of the World have no- thing to fear from it, as any ways prejudicial to their intereft. I find in him no fault at ali, hid Pilate ( and a fpirit of Libertinifm in the lat- ter. Taking then the Caution in this light, it may be of fome ufe and fervice to Chri- ilians of the prefent Age. For, if there be no religious Seds amongfl; us, who diftin- guiOi themfelves under the names of Phari- fees and of Sadducees, yet the fpirit and prin- ciples of thefe different Parties and Denomi- nations may flill remain in the World. And for that reafon, it may be proper for us to guard againfl l^otb^ with all due care and caution ; fo as that by avoiding one Extreme, we may not imprudently fall into the other. In difcourfing upon the Subje(5t before us, I propofe, FtrJ}, (a) Plutarc. de Superftit. [ 397 ] Firfl. To premife fome general accxhint of the two different Seds or Parties men- tioned in the Text. Secondly. To (hew, more particularly, what was faulty and wrong in each of them ; and fo what may be fuppofed to be the proper matter of our Saviour's Caution, with refe- rence to them both. Thirdly. To expofe the grounds of their different miftakes in Religion, and prove the abfurdity of their peculiar Syftems. And, Fourthly. To fubjoin fome further Consi- derations, in order to enforce this two-fold Caution in the Text. Take heed, and be^ ware^ &c. Firjl. I (hall briefly premife fome general account of the two different Seds, or Parties mentioned, viz. the Pharifees and th Saddu- cees. Concerning the Names and Original of thefe two Se(^s, a learned Writer (b), thus obferves — *' The Original of the Pharifees is " not fo eafy to go back unto, as that of the •* Sadducees ', nor is the figniftcancy of their *' Name fo readily determined, and fixed up- " on, as the other. The Sadducees, it is well ** known, were fo called from Sadoc, the " firft Author of their Se6t. — But the time ** and occafion of the rifing of the Pharifees^ is <( (i) Dr. Light FOOT. Op, Vol L Pag. 457. cc t 398 ] *^ IS of more obfcurity, and the reafon of the «' -Name admits of more conjedures ; as whe- ther they were fo called from Ferufh^ «« which importeth Expofition j for they took *' upon them to be great Expofitors of the " Law by their Traditions; or, from Pa^ «' rujh, which betokeneth Separatio?2'jior that *' they accounted and pretended themfelves ** more holy than others of the people, and ** fo became Separatifts from them, as de- *' fpifing them [c)" After this account of the Names, and Rife of thefe two Jewifi Seds, it may be proper to add fomething here of their general Cha-r tadter, as diftinguiflied from each other. What Character they bear in the facred Hi-r ftory, is well 'known to all, that are acquaint- ed with the New Tejlatnent, The Pharifees appear to have been the greateft profelTors of Religion in the Jewifli Church. They were the JiriBeJi Se^ among the Jews, according to St. Pauh account (d) ; and their own Hi- ftorian fays the fame thing of them [e). On the other hand, the Sadducees were Men of more latitude in their Principles, as we learn from the following palTage. (f) For, the Sad- ducees fay^ there is no Refurre^io?i, neither Angel, nor Spirit, but the Pharijees confefi botbi. (f) Sec Luke xvlii. 9. (d) A6ts xxvi. 5. \e) Joseph. Lib. 1. Cap. 5, &c. Dr. Lardner. Credib. Vol. I. B. J. Chap. JV. Sec. L if) Ads xxiii. 8. [ 399 1 hoth. So that of the two, the Pharifees were in greater repute for Piety than the Saddu- ceesi though, at the fame time, they were, at the beft, but a fort of feeming Saints. For, if they made a (hewy profeffion, they had only the fhadow of Religion, without the fubftance. And, for this reafon, our bleffed Saviour himfelf, the beft Judge, and the moft candid Perfon in the World, could aiFord them no better Character than that of Hypo^ crites ; a Title, which he often beftows upon them, with honefl and faithful freedom, as became a Preacher of Truth and Righteouf- nefs. Indeed, Hypocrify is fo deep an in-^ gredient in their dark Character, as that it is called the Leaven of the Pharifees. For, in another place (g) we are told, that He (mean- ing Jefus) began to fay to his Difciples fir ft of all^ Beware ye of the heaven of the Pharifees^ iDhich is Hypocrify. For a further account of both thefe Se*5^3 among the Jews, I might refer you to what Joseph us hath written of them (h). But, for brevity's fake, I fhall only take notice of fome of his expreffions under the next head of Difcourfe, to which I proceed. Secondly, I am to (hew, more particularly, what was faulty and wrong in each of their Characters 5 and (o, what may be fuppofed t g?) Matt. XV. 9. I 409 ] very Perfons made the Commandments of God of no7ie effeB^ by fome of their Traditi- ons, according to a former Obfervation. And let me further add, that, to make room for lefTer matters, they omitted the weightier thi?2gs of the Law (2:). This plainly fhews, how the Leaven of their DoBrine ended in the Leaven of Hypocrify^ taken notice of before. For, their Dodrine of Traditions led them to fubfiitute Rituals in the room of Morals. In confequence of which, they refted in the fhadow of Religion, without the fubftance. And fo for this reafon, and upon this ac- count, they are properly ftigmatized with the name of Hypocrites^ or Stage-Players, as the word fignities ; becaufe they only aSled a part in Religion, and perfonated the religi- ous Charader, without realizing it in them- felves, or having any jufl pretenfions to it at all. So much may fuffice, concerning the firft Charader in the Text. Which now appears to be a Charader of fo dark and gloomy a complexion, that we may well bid it avaunt, and ftart back from it, with juft diflike, to as great a diftance as we fafely may. But here we (hould be upon our guard, and ufe fome precaution ; left, while we endeavour to fhun one dangerous Rock, we fplit upon another, and fo at laft make (hipwreck of ©ur Faith, unexpededly, and furprizingly. So (x) Matth. xxiii. 23. f 410 ) So It hath fometimes happened to certain mercurial Spirits; that taking fright at the ugly phantom of Superftition, they have whirled about to the oppofite Extreme of Irreligion. II. Let us now turn to the Sadducees, and fee, whether their Sed: and Profeffion retls upon any better foundation, than that of the PharifeeSi wbofe cafe we have bsen confi- dering. Here we muft recolledl, that, as the Pha- rifees were governed by a blind implicit Faith in fallible Men, which readily Jwallowed e- very thing ; fo the Sadducees were polTefled with a Spirit of Scepticifm and Contradidtion, which wantonly difputed every thing. The -Men of this complexion, and turn of mind^ feem to fuppofe, that people are entirely at their Liberty, to think as they pleafe, in matters of Religion ; and that they are un- der no moral Obligation to think one way, more than another, even upon points of great and weighty importance. Thefe are the Per- fons, who are wont to glory in the Name of Free-thinkers. (A Name, however, to which they have but a flender title ; being com- monly as much enflaved to their own dear Prejudices and Prepoffeflions, as any Sett of Men whatfoever) But they feem to imagine, that to think freely, is to think at random ; to think any how, right or wrong, with Reafon or without Reafon, juft as their own Humour [41^ Humour and Fancy may fuggefi:. — Nor is this all. — But let them think as they will j and though their pretended thinking freely, be thinking never fo falfely, and abfurdly, and contrary to all Truth, Senfe, and Reafon; yet they exped to be juftified in it, purely becaufe it is their way of thinking. Nay, if they can but make a (liift, of any fadiion, or at any rate, to put themfelves and others out of conceit with the commonly received Notions and Opinions, of the Times and Pla- ces they live in ; they clap their wings and crow ; make a great merit of it, and boajt of the matter as a mighty atchievement. Thus, tranfported with ftrange enthufiaftic Notions of human Liberty, they run wild and mad in moral Science. And no wonder, if they precipitate themfelves into the grofTefl: Errors, by the violence and impetuofity of their ex- travagant and whimfical Fancies. What then is to be done in this cafe? (Which was a cafe too common in the Jew- ifli Church, particularly among Perfons of Rank and ^tality, the Sed: of the Sadducees being of that Order) What method is pro- per to be taken to fix thefe volatile Gentle- men, if polTible, but endeavouring to (Lew the difference between true Liberty^ and Li^ centioufnefs of thinking; by making it appear, that Mankind, both in high and low life, are under a Law of thinkirzg^ as well as a Imud of a^ing, I do not know, whether this mat- ter [ 412 } ter Is duly confidered. Much hath been (aid, and written, about the Liberty of thinking, and the Art of thinking. But, the virtue of thinking, the duty of thinking, and the moral condud: of the human Underftanding, hath not, perhaps, been fufficiently attended to, from a prefumption, ** that the Under- " ftanding of Man is not a proper Subjedt of *' command." — And I acknowledge the pro- per Subje(5t of command, in the prefent cafe, is Man himfelf, with all his rational and moral Powers, of which his Vnderjianding is one, and a principal one too. As therefore, he is accountable for the ufe of his other Fa- culties, fo doubtlefs, Man is under Law and Government, with refpedt to the ufe and im- provement of his Underftanding. This being premifed, I proceed to fhew, that Mankind are under a Law of thinking, and fo, morally obliged to think juftly, in all matters of great moment and importance to their Duty and Happinefs. To which, ( I .) I urge thefe words of the Apoftle {d)^ where he exhorts Chriftians to think foberly, and as they ought to think. If this diredion was given by St. Paul, diredly with an eye to one particular Cafe, it is however a Rule of larger extent and application. For, it is grounded upon this general maxim, that there is a certain Law of thinking, to which we ought to conform our Sentiments and Opini- ons, {a) Rom, xii. 3. [ 413 ] onS; not only in judging of our/elves^ but of other perfons and things alfo. And what is this Law of thinking, but the natural truth and evidence of things, as they are laid open to our view, by the great Father of Lights, who is likewife the Father of our Spirits ; and to whom we are juftly accountable for the ufe and improvement we make of the ra- tional Powers he hath given us, and of all the Means of inflrudtion he hath afforded us, either by the Light of Nature, or of Revela- tion. Nothing therefore can be a groffer a- bufe of the right of private Judgement, which is the natural privilege of every Man, than for Perfons to think rajhly and abfurdly, under a pretence of thinking yr^^/y. For, if our thoughts are free, with refpedt to Men, they are under a Law to Gody and there is a fixed Rule of thinking, eftablifhed by him, according to which Men ought to think^ in the Apoftle's phrafe. A juft freedom of think- ing then, confifts in thinking foberlyt with- out prejudice and partiality, or any undue biafs, according to that evidence of things, which the God of Truth hath exhibited to the view of all fair, candid, ingenuous, and honeft Mmds. (a.) Let me further obferve — There is a Law of adfingy and confequently, there mufl: be a Law of thinking too. The former, I prefume, will not be denied by any Perfons of common Sobriety, or common Senfej and therefore. [ 4H ] therefore, the latter muft be granted, for this plain and obvious reafon, i. e. becaufe our Adions murt: be regulated by our Sentiments, the Underftanding of Man being his leading faculty. Thus, Truth is the foundation of Virtue, according to that Obfervation of an ancient Moralid, (b) *• Virtue cannot lubfift •' or be fuppcrted, without a certain Ortho- *« doxy (that is, right thinking, or judging) *' in the human Soul." Right Principles, are, doubtlefs, the proper ground and foun- dation of right Practice. For, our Adions cannot be right, if our Principles are wrong, with refpcct to any matters which affed our moral temper and conduct. Therefore, fince there confefledly is a Rule of ading, there muft of neceflity be a Law of thinking, which obliges us to think foberly and juftly in all matters of importance. Becaufe our Actions are to be direded and governed by our Sentiments and Opinions. Let Sadducees then know, and let all the conceited Tribe of little Sceptics, and minute Philofophers know, that they have not an abfolute, un- bounded Liberty to think any how, or any way, but are accountable to God, for what they think and believe^ as well as for what they pradife ; nor is it fo unreafonable a thing, as fome have imagined, or at leaft pretended, that Faith (hould be the matter of a divine Command. (3-) The (b) Hie ROC L. in Aur. Carm. r 4^5 ] • (3.) The truth of this point might be fur- ther argued, from the abjurdity of the con- trary fuppofition, which would fubvert all order and government, and introduce the greateft confufian in the rational and moral World. For, fince Mankind are obliged to follow the Light they have, and cannot do otherwife without difpenfing with the Law of their own /i^/Wj ; this being fo; if they were left to their liberty to chufe Light, or Darknefs, Truth or Falfehood, for their Guide;' if they were under no Obligation to inquire impartially, to think rationally, and to judge wifely J in a word, if wilful Ignorance and Error, were no crime j in that cafe, the moral difference of things would be confounded, and all forts of Adions would be materially^ as well as formally the fame. According to that fuppoiition, fome of the blackefl Vices might occafionally pafs for the brighteft Vir- tues ; and even thofe who think they do God fervice, by killing his Servants (f), would be ^s great Saints, and good Martyrs, as thofe whom they cruelly murdered, and put to death in the heigth of their blind Zeal. But furely, an hypothefis, attended with fuch abfurdities, needs nothing more to expofe it, befides it's own evil and fatal confequences. Upon the whole then, I conclude, that Maib- kind are ujider a Law of thinking, and fo, are (f) John xvi. 2. [ 4<6 ] are morally obliged to think juftly in matfcrS of great moment and importance to their Duty and Happinefs. Fourthly, I fhall fubjoin fome further Con- iiderations, in order to enforce this two-fold Caution in the Text. Take heed^ and beware of the heaven^ &c. And here be it obferv- ed, this double Caution may be underft:ood to point at a double danger, againft which we fhould be upon our guard. For, we may be in danger both of and from the thing which our Lord warned his Difciples againft, in the words before us. I. We may be in danger of it. There- fore, Take heed. For, as human Nature is flill the fame now, that it was in our Savi- our's time, we may be as liable, as his Dif- ciples were, to the two dangerous Extremes in Religion, fpoken of in the Text ; viz. the Leaven of the fuperftitious Pharifees^ on the one fide, and the Leaven of the fceptical Sad^ duceesy on the other fide. This Leaven, or that Leaven, may infinuate itfelf by infenfible de- grees, according as the one, or the other meets with a fuitable temper to work upon. And, a little Leaven leaveneth the whole hump (d). The infection, where once begun, may fpread far and wide, through City and Coun- try. Therefore, Take heed, both high and low. For all may be in danger j though dif- ferent (d) I Cor. V. 6. Gal. v, 9. [ 4^7 ] ferent clafTes of Men, in this Age, may bd liable to dififerent Extremes, as it leems the/ Were in former Days. Thofe, who keep clear of the Pharifee^ may be in danger of the Sadducee y and fo, on the contrary, thofe who efcape the Saddaceej may come too near the Pharifeey in his Principles and MoralSi ** There is a Mean in things." And to pre- ferve that golden Mean, fo as to avoid both Extremes, is the grand point, at which we fhouid all aim. II. As we may be in danger^ this differ- ent fort of Leaven, fo, which is worfe, and makes the thing more to be dreaded, we may be in great danger from it j as appears with awful plainnefs from what hath been faid* Therefore, take heed and beware. The A- poftle fpeaks of the old Leaven of Malice and Wickednefs (e). And, is there not reafon to fear, that the Leaven^ of which we have been fpeaking, hath fome affinity and con- nexion with it ? But, whither do the Prin- ciples of Pharifaifm, and of Sadducifm^ aS explained before, tend, but either to the cor- ruption, or to the fubverlion of all true Re- ligion ? And if Religion be totally deftroyed, or only fo far depraved and perverted, as not to anfwer its proper end and defign, of en- gaging Men to the practice of real Piety, Vir- tue, and Goodnefs, what muft be the confe- quence, but a general corruption of Manners {e) I Cor. V. 8. ' E c amongft [ 4«8 ] aniongft all ranks and degrees, from the high- eft to the loweft of Mankind ? Let us then labour after that fobriety of Mind, which will render us at once both fe- rious, and thereby fuccefsful Enquirers after religious and moral Truth, under the guid- ance of the Spirit of Truth j and lead us to approve the thi?igs that are more excellent^ not only in Theory, but in Pradtice alfo. Which God of his infinite Mercy grant, through Je- fus Chrift our Lord, who came a Light into a dark V/orld, a Reformer into a wicked World, and a Saviour into a guilty, mifera- ble, loft World. May the Tiruth, as it is in Jefus^ univerfally fpread and prevail, thro* all Nations ; and all the Tribes of the Earth, *with one Mind^ and one Mouth, glorify the God and Father of our Lord Jefus Chriji, Amen. DIS- [ 4^9 1 DISCOURSE XVIIL The Dignity of the Chriftian Name. James ii. 7. Jjo.not they bUfpheme that worthy Name^ by the which ye are called f F'M^W^UIS appeal made to Chriaians, Q rp ^ i" ^he Apoftle's Days, to {hew the ^ ^ unreafonablenefs and impropriety kL)fi^^)*^i)( of courting the favour of rich and great Men, is grounded upon a public known fav5t, viz. that fuch Perfons, particularly a- . mong the leading Men of the Jews, were the bitter Enemies of Chrift and his Follow- ers, whom they perfecuted with evil words, as well as with cruel a) I Pet. iii. i8. t 426 i clfe of all Power, which was given unto him, in Heaven and in Earth (p). In confequence of which, he commiffioned his Apoftles to publifh his Gofpel to the whole World, and gave orders, that Repentance, and RemiJJion of Sins fljould be preached, in his Nanie, among all Nations (q). Thus our great Redeemer performed the part, not only of a Saviour, but of an Univerfal Saviour, the Scfoiour of the World. Under which amiable Charac- ter we are now beholding him, and I hope, admiring him alfo. (i.) This great Phyfician of diflempered 5ouls, taught a moft falutary DoBrine, The nmrds of cur Lord Jefus Chrift are wholefome nvords, prefcribing a DoBrine^ which is ac- t^jrding to Godlinefs (r). The only Dodrine that can work a Cure, for healing of the Na- tions (j). For, as Sin is the licknefs and death, fo Holinefs is the health and life of the Soul. Accordingly, in the Gofpel of Chrift univerfally publifhed, the Grace of God, that bringeth Salvation, hath appeared unto all Men ', teaching us, that denying ungodlinefs, and ^worldly lu/h, we fiould live fiber ly, righ^ teoufly, and godly, in this prefent World (t). But, though the moral Precepts of the Gofpel are confeffedly very excellent 5 it may be ■ (/>) Matt, xxviii. l8. (^)#Matt. xxviii. 19. Mark xvi. 15. Luke xxiv. 41; (r) I Tim. vi. 3. (s) Rev. xxii. 2. (t) Tit. ii. 11—14. r 427 1 be afked, of what Ufe or Benefit are pofitive InfiitutionSj under this laft, and beft, and moft perfect Difpenfation, e. g. Baptifmy and the Lord's -Supper ? To which I anfwer. Thefe pofitive Rites are proper appendages of a pofitive Revelati- on, and fuitable marks of dlftindtion between profefled Chriftians and others. And as they are fo few in number, as well as plain and eafy to be obferved, the obfcrvance of them hath no fort of tendency in itfelf (whatever fuperftitious ufe may be made of them, by weak, undifcerning Minds) to lefTen our va- lue and regard for the moral duties of Relir gion. On the contrary, thefe facred Rites are calculated and defigned, to enforce all moral Obligations upon us more ftrongly, by the folemnity of a formal dedication of our Perfons to God and his Service ; firft begun in Baptifm, and afterwards frequently renewed in the Lord's-Supper. At the lame time, thefe holy Rites fuggeft proper motives and argu- ments, to engage, animate, and encourage us in the way of all chriftian duty, exciting us to all the important inftances and expref- fions of Love to God, and Chrifl:, and one another. (2.) As our bleffed Saviour (hewed him-- felf to be the Phyfician of Souls, fo the bet- ter to fuppori his Charader, and fucceed his pradice in that ufeful capacity, he conde- fcended r 428 ] fcended to a(fl as a Phyfician to Men's Bodies, by his miraculous and amazing Cures. It is a wonderful account we have of thefe things in the following PafTage. (u). And Jejus nvent about all Galilee j teaching in their Syna- gogues j and preaching the Gojpel of the King- dom, and healing all manner of Sicknefsy and all manner of Difeafe among the People. And bis fame went throughout all Syria j and they brought unto him all fick People^ that were ta- ken with divers Difeafe s and Torments ^ and ihofe who were poffefjed with Devils, and thofe who were Lunatick^ and thofe that had the Palfyy and he healed them. And there followed bim great multitudes of People from Galilee, and Decapolis, and ferufalem, and Judea, and beyond Jordan. The whole Country, you fee, was up, and in motion ! Having heard the report of his healing Power, and wonder- ful Operations, People took the pleafing a- larm ; one told another ; and fo whole troops of difeafed and difordered Perfons, reforted to Jefus from all parts 3 and they returned home again found and well, even of fuch Diftempers as were thought incurable j and perhaps really were fo without a Miracle j however, in faft, they were all cured in a miraculous way and manner. Not to mention now our Saviour's yet greater Miracles, in raifing the Dead to life again, e. g. the Daughter of Jairus {x) ; the Widow («) Matt. iv. 23—25. (a?) Mark v. 22, 42. t 429 ] Widow of Niiins Son (y) 5 and his Friend Lazarus (z) ; by working Co many miracu- lous Cures upon the Bodies of Men, he pro- moted his own fuccefs, as the Phyfician of their Souls, which was the principal defign of all his Miracles. For, the bodily Relief which many Perfons received from his hand, would naturally difpofe them to give a can- did attention to his healing Inftrudions. Be- fides, every fuch Perfon, was a kind of liv- ing Miracle in his Neighbourhood j a lign and a wonder amongft all his friends and ac- quaintance. This would naturally draw a- bundance of People to the famous Phyfician, from all quarters far and near ; which gave him an opportunity to inftrudl great num- bers at once in the Dodtrine of true Religion and Salvation. To all which add, the Mi- racles of Chrift enforced the belief of his Doctrine, in the ftrongeft manner, being a divine teftimony to his Authority, as a Teach- er come from God (a). His Miracles were properly a double proof that he was the pro- mifed and long-expedted Meffiah. Becaufe they were in themfelves a feal of his divine Miflion J and likewife the completion of an ancient Prophecy, (b) which foretold, that when Chrift came, he fliould diftinguifti himfelf by fuch wonderful Operations. A Prophecy, (y) Luke vil. 12—16. (z) John xi. 43, 44. • (a) John iii. 2. (b) Ifa. xxxv. 5, 6, [ 43Q ] Prophecy, which the 'Jewi agree with ChrU ftjans in applying to the Meffiah (c). There is another circumftance relating tq our Saviour's Miracles, which deferves atten- tion. That he performed his Miracles by the spirit of God, not by an evil Spirit, as his ma- licious Enemies wickedly pretended, evidently appears, not only from the nature of his holy Jbo5lrine^ as is commonly and juftly obferved, but likewife from the nature of his beneficial Miracles themfelves^ which were not feldom wrought in vifible oppofition to the powers of darknefs. For, he went about doing good, and healing all that were opprejjed of the Devil (d) j either by during them of thofe diforders which, like y^z/^'s diftemper [e], were imputed to the Devil, or by delivering them from real Poflef- fions (j). (By the way ; thefe things were not done in a Corner, For, Chrift went about in the moft open and public manner, doing good by his beneficial Miracles, as well as by his falutary Inftru(5tion5.) It is further obfervable, and worthy of fpecial remark, that Chrift conferred his miraculous Cures upon many Perfons,as a Reward oi their Faith {g). Which explains the meaoiag of Mattt xiii., 58. ^nd be did not many mighty Works there, becaufe of their Unbelief And this circumflance is a fur- ther {c) p. D. HuET. Dem. Evang. Prop. VII. Sec. 15. (d) Aas X. 38. (e) Job ii. 7. (f) Matt. viii. 2g. Mark i. 34. Luke viii. 31, 32.' (g) Matt, ix. 22, Markx, 52. Luke vii. 50. xvii. 19. [ 431 1 thcr proof of his divine Charader and Miffi- on ; becaufe Faith in an Impoftor, would not have been crowned with fuch fignal marks and tokens of the divine Favour. But, becaufe fome Perfons have objeded againft one or two of our Lord's Miracles, as being rather hurtful than ufeful ; namely, curfing the Ftg-tree, and drowning the Herd of Swine ; it may therefore be expected, that I (hould fay fomething in his Vindication, with regard to the two mentioned fads, as they ft and recorded in the Gofpel Hiftory. Letjt then be obferved, (i.) No Perfons can confiftently objed againft any of our Sa- viour's Miracles, as being prejudicial in their kind, without granting that he adually did y^ovkjome Miracles. (2.) Proper divine Mi- racles of any fort, are capable of anfwering the chief end of Miracles, by attefting and confirming the divine Authority of the Per- fon, who, as God's inftrument, works thofc Miracles j e. g. the Miracles of Mofesj the Plagues of Egypt, and the terrible Wonders in the field of Zoan (h)-, (3.) Moft of our Saviour's Miracles, if not all, were truly be- neficial in their own nature, as well as in their benevolent defign. Suppofe then, for argument fake, that to (hew the greatnefs of his Power by fuch a difference and variety of Operations, and to alarm a fecure Generation of Men, whom milder Methods, and more {h) Pfal, Ixxviii, 12, gentle [ 432 ] gentle Wonders, could not move or eifedtj fo as to make any proper impreflion upon their Minds j fuppofe, I fay, with this wife and friendly view, our Saviour wrought one or two Miracles of a different kind ; this ought, in all reafon, to be no prejudice to his Character, and much Icfs an impeach- ment of his divine Authority, as the commif- fioned Minifter and MefTenger of God. Thefe few things premifed, I proceed to obferve, (i.) With regard to the deftru6lion of the Herd of Swine, this was not any of our Sa- viour's Miracles ; for, it was not fo much as his own adl. He only fuffered the thing to happen, as it did, and fo was merely paflive in the cafe. Having cured the T>emQmac (whether one or more) he did not think fit to concern himfelf any further in the affair j much lefs was he obliged to work another Miracle, to prefer ve an Herd of unclean Cat- tle J the very ufe of which, was prohibited by the Law of Mofes j whofe Authority he might feem to have infringed by fuch an ac- tion, and fo given his Enemies an advantage againft him, to the hindrance of his Ufeful- nefs (/). And fo, this Objedtion falls to the ground j and it may be hoped, will never rife more. (2.) As (;V See Matt. viii. 30^ &c. Mark v. 9, &c. Luke viii. 30, &c. Lcvit. xi. 7. [ 433 1 (2.) As io cur ling the Fig-tree ^ It plainly appears by the circumftaoces of the cafe, that the Fig-tree was barren^ and fo it only ferv- e^ to cumber the Ground, and impoveriOi the Earth, as Fig-trees were fuppofed to do more than other Trees (k). Therefore, the blaft- ing of it, and turning it into Jire-woody by cauling it to wither away^ may be confidered as a good deed, and rather beneficial than o- therways. As it faved fomebody the trouble o.i cuting it down j fo (which probably waa the thing our Saviour had in view) it afford- ed a good moral inftrudlion, and a mod ufe- ful document to all barren, though florid, profelTors of Religion, who are in danger to be cut down as Cumberers of the Ground^ and cajl into the fire of De/lruBion, after the ex- ample of the unbelieving Jews. In whofa unhappy cafe, the Lord of the Vineyard came three years, Jeeking jruit, but found none^ under our Lord's Miniftry ; and he waited a fufficient time in the fourth year, but was ftill difappointed, as the Event fhewed (l)^ In relation to the Fig-tree, which our Savi- our curfed, the ftory, in fhort, is this, when rightly underftood. " And feeing a Fig-tree ** at a diflance, bearing leaves, he came if *' haply he might find any fruit upon it j {k) For which reafon, the Athenians planted Fig-trees at a greater diftance from one another, than ordinarycfitTjVfl{j. [ 438 ] Church ; as a term of Xlnicji amongfi: his Dif- ciples and Followers j and laftly, as a mark of Dijiindtion between them and ethers. Oq all which accounts it will appear to be a uor- thy Name, (i.) The Name of Chri/lians may be con- fidered as a token of iht'w peculiar Relation to ChriH-, as the Head of his Church (d). Be not ye called Rabbi, for one is pur Mafter^ even Chriji^ (aid our I ord to his Apofi:les [e). And thug, as the Difciples of Plato were called Platonifts, and the Difciples oi Pytha- goras were called Pythagoreans, &c ; fo the Difciples of Chrift were called ChriJlianSy after his great and exalted Name, denoting him to be thei): Mafter, and the Head of the Chriftian Seift. Now certainly, it is a much greater honour and happinefs to have Chrift for our Head and Leader, than all the Jew- ifli Rabbles, and Gentile Philofophers put together. Let the fad fpeak for itfelf. Hath not the Gofpel of Chrift done more to en- lighten Souls, and to reform Sinners, than all the Syftems of the Schools and Syna- gogues ? Where is the ivije ? Where is the Scribe? Where is the Dijputer of this World? Hath not God made joolijh the wijdom of this World? Fory after that, in the wifdom of God, the World by wijdom knew not God, it pleafed God by the foolifhnefs of Preaching (to (peak ironically, at the pretended wifdom of philo- [d) Eph. {. ?2. Col. i. 19. {e\ Matth, xxiii, %. [ 439 ] pbilofophizing) tofave them that Mieve (f) i.e. believe in ChriH crucified^ the Wifdom of God, and the Pozier of God (g) ; vaftly fiiperior to all the Wifdom of a Socrates, and all the Pow- er and Vehemence of a Demosthenes. (2.) The Name of Chriiiiam may be look- ed upon as a term of Union among them- felves. It is obfervable, that the City Anti- ochy where the Difciples were Jir/i called Chriflians^ was the Metropolis of Syria. And there feems to have been a great mixture of believing Jews and Gentiles in that populous City. For, befides that the Jews were free of the City, many fled to that Place from yerufalem upon the perfecution which arofe about Stephen (h). In order therefore to ce- ment the convert Jews and Gentiles more clofely together, in one compadl Body under Chrifl their common Head ; v/e may well prefume, it was agreed and determined to drop all former differences, all party Names and Dillincflions, and fo unite themfelves un- der the general title and denomination of Chrijtians. And thus, God began to call his Servants by another Name ; as the evangelical Prophet bad foretold (/). To the foremen- tioned occafion and defign of the Chriftian Name, as intended for a term of Compromife, Union, and Peace among the Followers of Chrift, St. Paul may be underftood to refer, F f 4 when (f) I Cor. i. 20, 21. (g) Ver. 23, 24, {h) A^ts %\. 19, (/} Ifa. Ixv. 15. [ 440 ] when he exhorts the Chriftians of all Nati- ons and Denoniinations, to mutual Charity, Love, and Fiiendiliip, from their common relation to Chrift, faying, (k) Where there is neither Greek nor 'Jew, Circutnci/ion nor Un- cir cumcifion , Barbarian ^ Scythian^ Bond nor Free ; but Ctrift is all^ and in all. Put en iherejore^ as the Ele5l of God, holy and be- lovedy boivels cf Mercy ^ Kindne/s, Sec. Let any one then judge, whether the Chridian Name, viewed in this ufeful, and lovely light, is not an honourable and worthy Name, For, be^ hold, how gccdy and how pleafant it is^ jor Brethren to du'ell together in Unity (I). (3.) The Name of Chriftians may be re- garded alfc, as a mark of Dijiin5iion between them and others. And in this comparative view, it will appear to be a worthy Name^ efpecially if we confider that excellejit Cha- rader to which it properly belongs (of w hich more under the next head) It is true, for any Perfons to have only the Name of Chri- ftians without the things is no great honour, but on the contrary, an high difgrace. On the other hand, to be called a Chridian, and at the fame time, be one in reality, is the fineft Charader in the World. It far excels all the pomp of Heraldry, and the envied Roll of great and florid Names. This glorious Name fhall be immortal in Heaven's eternal Records, when all earthly titles of diftindion are {t) Col. iii, II, 12, (/) Pfal. cxxxiii. i. [ 441 ] are lod, and out of date ; when States and Kingdoms themfelves are no more, but lie buried in the ruins of a difiolving World. — Proceed we now to obferve in the laft place. 111. The Chriftian Name is a worthy- Name, confidering the Chara5ier to which it properly belongs. In the general, as we have already feen, this Name belongs to the Difciples and Followers of Chrift ; Perfons who maintain his Doctrine, and profefs his Religion. For, the Difciples 'were called Chri^ Jlians. A Name, remarkably diftinguiflied, at the foundation of the Chriftian Church, by many peculiar Marks and Tokens of the divine Favour, in that great variety of fpiri- tual Gifts, which were conferred upon the Apoftles and other Chriftian Believers ; and which therefore ftill redound to the honoiir of the Chriilian Name unto this day. But paffmg over thofe extraordinary Gifts at pre- fent, I fhall confine myfelf to the common and ftanding Graces and Ingredients of the Chriftian Charafter, which St. Paul hath briefly comprifed in three words, viz. Faith^ Hope, and Charity ; faying, {fn) And now a- bideth Faith y Hope, Charity, thef'e three j but the greateji of thefe is Charity, Thefe are ef- fcntial, permanent, and iafling Properties of the Chriftian Charadler, now that the mira- culous Gifts and Powers are ceafed in the Chriftian {m) I Cor. xiii, 13, [ 442 ] 'ChriAian Church, as to their Exercife, tho' not their life ; which is ftill the fame that it was at the begining, as a confirmation of the Truth and divine Authority of the Gofpel. (i.) Now, abideth Faith. This is one abiding quality of a Chriftian, and the foun- dation of the reft. For, by Faith here, I fuppofe, the Apoftle means Faith in Jefus Chrift ; or, a firm belief of his Gofpel upon the foot of its own divine Evidence and Au- thority, as a Revelation from God. Thus the Chriftian Character is a truly religious Charader, including a love of facred Truth ; a difpofition to enquire impartially after it ; a mind open to convidtion, and ready to ad- mit all reafonable evidence of Truth, fuch as attends the Chriftian Revelation. In con- fequence of which good Properties, every ho- neft: Soul receives, and embraces all the great Principles of Religion, both natural and re- vealed (the latter implying, and fuppofing the former) with a full afturance of Faith. And is not this commendable and praife- worthy ? (2.) The next in order. Is Hope ; that is, the Hope of eternal Life, and a blefled Im- mortality, which infpires every true Believer with heroic Courage and Refolution in open- ly profejjing his Faith, and aflerting the Caufe of Chrift, before the Face of the World, though a frowning World. This prefent World in its fineft drefs, in its gayeft and moft; [ 443 J moft tempting appearances, looks mean and little in a Chriftian's eye, when the Glories of Heaven (land full to his believing and ad- miring view. So that the fmiles, no more than the frowns of the World, cannot make any deep impreffions upon his Heart, or difturb the regular courfe of his Life ; becaufe we walk by Faith ^ not by Sight (»). And having for an Helmet the Hope of Salvation (o), the Chriflian's Faith overcometh the World (p). And is not this grand, noble, and excellent; a truly honourable and worthy Character ? (3.) The third, lafl: and beft, is Charity^ or Love. For, the ^r^/j/^"/? of all is C^^W/y. This is the fini(l:iing Virtue of a Chriftian ; and fo eflential to the Chriftian Charader, as that our bleffed Mafter hath made mutual Love and Charity, the diftinguifhing Mark and Badge of his true and genuine Difciples. Says Chrift (q) A new Commandment 1 give unto you^ that ye love one another j as I have loved yjDu J that ye clfo love one another. By this /J:all all Men 1121011; ^ that ye are my Difciples^ {f you have (not only projefs^ but have) Love one to another. Thus, the Faith of a Chriftian worh by Love (r). And fo does the Hope of a Chriftian too ; for, *' common Hopes create " Benevolence (i)." Accordingly St. Paulcx- horting Chriftians to the offices of Love, par- ticularly, («) 2 Cor. V. 7. {0) I ThefT. v. 8. (/)) I John V. 4, (q) John xiii. 34, 35. (r) Gal. V. 6. ^j) Appian de Bel. Civil, Lib. IV, [ 444 j ticularly, by keeping the Unity of the Spirit^ in the bond of Peacey tells them nmongfl other motives and arguments to that purpoie, 7e are called in one Hope of your Calling {/}. But here I muft obferve, that though Chriftians are to hve as Brethren («), with a peculiar degree and tendernefs of afFedlon ; yet their Love is not to be contraded, or limited, wholly to themfelves. For, a right Faith in the Prin- ciples of the Gofpel, will iofpire us with ge- nerous Sentiments of univerfal Benevolence. Becanfe the Chriftian Revelation hath made a mofl glorious difcovery and difplay of God's Love to Mankind at large. In (hoit, the genuine fruit and effect of a Chriftian's Faith ^s Love both to God and Man. And what a Glory doth this refled upon the Chriftian Charader, and confequently upon the Chri- flian Name, with which it is connected ! What a God-like form does it alFume ! Cha- rity never faileth ; it is the Temper of Hea- ven, and the Nature of God. For, God is Love ; and he, that dwelleth in Love, dwelleth in Gody and God in hi?n [x). I have now finifhed, what I had to pro- pofe, for feting forth the Dignity of the Chri- ftian Name in different views. And as, I fuppofe, we all make fome Pretenfions to this worthy Name^ none of us can properly rhink ourfelves (/) Eph. iy. 1—4. («) I Pet. iii. 8. \x) I John iv, 6, [ 445 ] ourfelves unconcerned in what hath been al- ready offered to conlideration, or in what I am now further to fay, in forae Reflexions upon the whole. ( I .) From hence we may take occaiion to refledl with eq-^al wonder and concern upon the (Irange and fatal power of Prejudice. For, that 'worth Name by the which we are called^ and which we have been confidering in its high dignity, hath been blafphemed, AftoniQiing to think at, and a juft matter of lamentation. But fo it is in fa6l. The Dif- ciples of Chrift, who were called Cbrtjlians, had t\\t\v Name cajt out as evil(y). Many Followers of Chrift fuffered as Chriliians (z), and for no other reafon, but becaufe they were Chriftians. Their very Name was im- puted to them as a Crime ; as the Chriflian Apologifts loudly complained. And from whence could this proceed ? But from inve- terate Prejudice, and blind Zeal ; Prejudice again ft the 'Truths which the Gofpel publifh- ed to the World ; and a Zeal for thofe fu- perftitious Errors and Corruptions in Religi- on, which Chriftianity expofed and condem- ned. In this inftance then, we may fee with pity and aftoniftiment, the malignant Na- ture, and evil Tendency, of Prejudice and blind Zeal. God prefer ve us all from fuch a perverfe Temper, and unhappy turn of Mind; that fo we may ever lie open to Conviction, and (?) Luke vi. 22. (z) I Pet, iv, i6. [ 446 ] and be ready to embrace the Truth, when- ever (he fhews her lovely Face, and prefents to our viev^^ her divine and heavenly Form. (2.) From hence we learn, ihat no Chri-' flian, who deferves that worthy Name, can have any juft caufe to be afloamed of it, bur on the contrary, he hath the higheft reafon to glory in it. For, is it any diflionour to be the Difciples of Chrift, the Son of God, and the Saviour of the World? Can it be any dif- credit, to dijiinginflj ourfelves from the reft of the World, by owning fuch an illuflrious Perfon for our Mafler and Lord j and by a- micably uniting ourfelves together under him, as our common Head, and the Author of the Chrijlian Philofophyf Is it any difparagement to Relieve the great Principles of Religion, both natural and revealed ? Is it any difgrace to maintain, at all hazards, a religious Pro- feffion, which fupports itfelf with the blef- fed Hope of eternal Life, and a glorious Im- mortality ? Or finally, is it any fhame to love God, and one another, and wifh well to all Mankind ? Doth any body need to blu(h for fuch things as thefe ? No, my Fellow-Chri- flians, on the contrary, let them blufh, let them be afhamed, and hang down their heads in Confufion, who can burlefque the Chri- ftian Name, and turn it into Ridicule. But, with refpedt to ourfelves, while we pity their Prefumption, let us defpife their Drollery, and [ 447 ] and never be laughed or bantered out of ouf Chriftian Profeffion, being fecretly confcious, and thoroughly convinced of the real Worth and Dignity of the Chriftian Name. When the famous Origen cautioned his Friend againft being moved with the hcenti- ous flings and witticifms of Celsus, that greatEnemy of Chriflianity, which he brought to the Teft of Ridicule {a) ; he told him (b)^ *' St. Pauly recounting thofe things, which ** might feem to threaten a feparation from " Chrift, and expofe men to the danger of *' Apoftacy ; and having fet all thefe dangers " at open defiance, fuch as tribulation and *' diftrefsy and perjecution and famine, and *' nakednefsy and peril, and Jzvord (c), and " fuch like things, which appeared the mofl " for?nidable — it never once entred into his *' thoughts (faid Origen) to mention Words " or Banters, as any of thofe terrible things." — And indeed, our Chriftianity muft hano- very loofe upon us, if a little profane breath can blow it away ; and if we are not able to bear a little Raillery for that worthy Name, and glorious Caufe, which fo many bleiTed Saints and (a) Note — This confutes the Suggeftion of fome mo- dern Writers, viz. that Chriftianity was not brouc^ht to the Teft uf Ridicule in the primitive Times ; which they iuppofe, would have put it to an harder Trial, than ail the Perfecutions which were raifed againft the Chriftian Church. (b) Orig. Cont. Ceif. Lib. I. Page 2. (r) Rom, viii. 35, [ 448 1 and Martyrs have efpoufed and maintained, at the expence of their Lives and Fortunes. Let us then hear, what St. Paul faid (djy and adopting his words and fpirit, learn to fpeak the fame mafculine Language. / mn not aPjamed of the Gofpel of Cbriji j for it is the Power of God unto Salvation, to every one that believeth, (3.) From what hath been faid, may be further inferred, the ftrong Obligation which lies upon all profefled Chriftians, to fupport the honour of their Profeffion, by a fuitable Pradice. For, as the Chriftian Name is in itfelf a worthy Name, it highly concerns us all to preferve its reputation in the World, by behaving ourfelves as becomes the Gofpel of Chrift, and fo guard againft every thing which might occafion any Perfons to blafpheme it. So early as the Apoftle's Days, we read of Perfons, who turned the Grace of God into Wanionnefsy and too many followed their perni- cious ways, by reafon oj whom, the way oj Truth was evilfpoken oj {e). Thefe Men turned Reli- gion into barren Speculation, and made little account of Morality and a good Life j enter- taining and propagating Opinions, that were fubverlive of all true Piety and Virtue. And by reafon of fuch immoral Chriftians, '* the " greateji Blajphemyy or Scandal, was brought ** upon the Chriilian Name j" as one of the primitive (d) Rom. i. 16. \c) 2 Pet. ii. I, 2. Jude, Ver. 4. [ 449 ] primitive V/riters complains (f)» Let us then take warning by their Example; remembring that every one^ who names the Name of Chrift, is indifpcnfibly obliged, both for Chrifl's fake, and his own, and many others, whom his Example may affect, to depart from all Ini-^ quiiy, and ftudy to aJorn the Do5lri?te of God our Saviour in all things. May it be every one's folicitous Care, and ferious conftant En- deavour, to walk worthy of God^ who hath called us to his Kingdom and Glory. Amen. (f) Clem. Alex. Strom. Lib. III. Gg DIS- [ 45*^ ] DISCOURSE XIX. The Purpofe of God according to Eledlion. Rom. ix. II. *-^Tbaf the Purpofe of God, according to Elec- tion, might Jl and, not of Works, but of him that calleth. ^)^^M^ S thefe Words of St. Paul, in ^ . g v^hoiQ Epifiles 2iXt fome things hard S ^ to be underflood (^), are not only )^)^M^M liable to Mifconftruction^ but have been adually miflaken and mifapplied upon many Occafions ; I have therefore thought proper to take them into Confideration, in order to guard againft thofe Theological Er- rors, which have unhappily arifen from them, and ftill prevail unto this Day, in the Syftem of Tome Men's religious Principles and Opi- nions. Opinions, which they feem not to have derived from a diligent and impartial ftudy of the («) 2 Pet. iii. 1 6. [ 45' ] the holy S^ripturei themfelves, but from the Writings of fallible, though pious Men, who had not attained to that exadl and critical Knowledge of God's written Word, which the Labours of later Times hath produced ; and which thofe good Men themfelves might pof- iibly have acquired, had they lived in a more learned and enlightened Age. And as every Age ought to grow wifer than another, fo for Perfons to believe as their Fore-fathers believed, with an implicit Faith, is the fame thing, in efFed:, with believi77g as the Church believes -, which is not ading upon a right Proteftant Principle. If we would therefore be confiftent with ourfelves, we muft examine and judge for ourfelves, by that common Rule and Stand- ard, which God hath gracioully given to the Chriftian Church, ia his own holy and uner- ring Word. For the better underftanding of this divine Rule of Religion, it is highly requifite, that we read and ftudy the facred Writings with great Care and Attention. Particularly, we muft confider every Portion and Paffage of Scripture in it's proper Connexion ; that fo by attending to the Scope and Defign of the infpired Writers, we may be able to difcover the true fenfe and meaning of their excellent Difcourfes. This accordingly is the method J intend to purfue with a fcrupulous exadt- nefs, in treating of the Words before us, viz. G g 2 That [ 452 ] That the Purpofe of God, acccrding to Ele^ion, might jlandy not of Works^ but of him that calleth. In order then to inveftigate the true Sig- nification of thefe Words, and fo find out what fort of an EleSlion it is, that St. Paul here fpeaks of, let it be obferved, in this Chapter he difcourfes on the Rejedion of the yewSj and the Calhng of the Gentiles. A very tender Point, which was likely to give great offence to the former. Therefore, as much as poffible, to footh their Prejudices, and conciliate their Favour, he enters upon the Subjedl in the moft: cautious manner, and with the moft folemn profeffions of Efteem and AfFedion for them (b). In the next place he obviates a tacit Objection, and which is rather implied and fuppofed, than exprefled, according to his cautious way of proceeding in this very nice Affair. If, as the Apoftle had hinted (and but hinted as yet) the feivifh Nation was now rejeded from being the People and Church of God, under the Chriftian Difpenfation, it might be objedted, that the Word of God had taken none effeB j that the Word of his Pro- mi fe, to be a God to Abraham and to his Seed (f), had failed of it's due performance. But to this he anfwers, (d) Not as though the Word of God had taken none effeSl, In proof of (h) Ver. I — 5. (f) Qen, xvii. 7, 8, W Vgr. 6, [ 453 ] of which afTertlon, he lays dov*^n a proper and plain Diftindlion, faying, (e) For^ they are not all Ifraely that are of Ijrael j neither^ be^ caufe they are the Seed of Abraham^ are they all Children. Confequently, the Word of God's Promife aforefaid, might be properly fulfilled and accomplidied, according to it*s true pur- port and meaning, without including all the natural Seed oi Abraham. This Point the A- poftle proceeds to illuftr^te, and to fupport the Diftindion he had laid down, by fome plain inftances and examples, recorded in the an- cient Scriptures. Firjl. He mentions the Cafe of Ifaac and IJhmael. (f) But in Ifaac Jhall thy Seed be called. That is, (to apply this inflance to his prefent purpofe, as the Apoftle adds) ney^ which are the ChiUirefi of the fejh, thefe are not the Children of God-, but the Children of the Promife are counted for the Seed. For, this is the Word of Promife^ at this time will I come^ and Sarah fall have a Son (g). Now, parallel to this well-known Cafe, God could fulfil his Word to Abraham^ by railing him up 2l fpiritual Seed, in the room of thofe that were his Children, according to thefefj; and fo he might caft the Jews out of his Church, and take in the Gentiles, without any breach of his Promife at all. This is the Apoftle's firfl inflance j viz. that of Jfaac's G g 3 being {e) Ver. 6, 7* (f) Ver. 7—5. (g) Gen. xviii. 10. [ 454 ] being chofen, exclufive of IfimaeJ, to build up the Church of God. Secondly, Another plain and jflrong inftance he produces in the Cafe of "Jacob and Efau, (h) And not only thisy but when Rebecca alfo had conceived by one (or at once) even by our Father Ifaac. {For the Children bei?2g not yet boniy neither having done any good or evil^ that the Purpofe of God, according to RleBion^ might jiandy not of Works, but of him that calleth) it was [aid unto her, (J) The Elder Jhallferve the Younger. As it is written, (k) yacob have 1 loved, but Efau have I hated. Thus God, in his fovereign Wifdom, chofe Jacob and his Pofterity for his Church and People ; at the fame time rejeding Efau, and his Pofterity, from that peculiar Honour, though equally related to Abraham, and as much his Children and Defcendents, according to the fiefJ:. Upon this view of the Argument, it ma- nifeftly appears, from the Order, Scope, and Deifign of his Difcourfe, that in the Words of the Text, St. Paul fpeaks of an abjolute unconditional EleSiion; though not a particu- lar Eledlion of any Perfons to eternal Life ; but only a political Eledion of People to the peculiar Privileges of God's Church here upon Earth, or in this prefent World. I. St. (h) V^er. 10— -13. (/) Gen. xxv. 23, ik) Mai. i. 2, 3. [ 455 ] I. St. Paul here evidently fpeaks of an ab- folute unconditional Elediion, founded folely and wholly in the fovereign Wifdom, Will, and Pleafure of God, without any regard had in the cafe to the Merit, or Demerit of Men, For, this very plainly appear?, both from his own exprefs \Vords in ti:ie Text, and like- wife from the courfe of his Argument in the Context. (i.) It appears with a fufficient degree of dearnefs from his oivji exprefs Words in the Text; efpecially if we take the whole Verfe together, which runs thus. For the Children being not yet born^ neither halving done any good or evily that the Purpcje of God, accord' ing to EleBiony might fl and ^ not of Works ^ but of him that calleth. Should any one alledge, that though the Children here fpoken of, viz. Jacob and Efau^ had actually done neither good nor evil, at the time when the Prefe- rence was given to the former ; yet might God chufe Jacob y and reject Efau^ upon a forejight of their future Works — 1 fay, fhould any one alledge this^ it would be only evad- ing the Apoftle's Argument, and contradidl- ing his pofitive Affertion. For, he exprefsly fays, not of Works ^ whether paft or future, but of him that calleth. Therefore it is ma- nifefl: from his own Language, and manner of Expreffion, in the Words before us, that St. Paul here fpeaks of an abfolute uncondi- tional Eleftion, founded in the mere good G g 4 Will [ 456 ] Will aud Pleafure of God, who hath an un- doubted right to difpenfe his free and gratu- itous Favours as he pleafeth ; though in the final diftribution of Rewards and Punifh- ments, he will proceed by other Meafures, and render to every Man according to his Deeds. For, in the adminiftration of Juftice, there is no refpeB of Per/on s ivith God (I). (2.) It further appears from the courfe of bis Argument in the Context. For the Apo- flle's delign is to vindicate the Providence of God, in carting off the Body of the Jews from being his People, and calling, or chuf- ing the Gentiles in their room and ftead. A moft tender and delicate Point, which he manages with the greateft addrefs ; proceed- ing by eafy and gentle fleps, to the main thing he had in view ; which was to fhew, that God in his righteous Providence had ju/ily caft off his ancient People the Jews for the prefent, becaufe of their Impenitency and Unbelief (;;;). But this offenfive Truth he forbears as yet to mention, and argues the matter upon a different Principle, viz. that upon fuppolition the Jews had done no more to forfeit, thaa the Gentiles had done to merit the peculiar Privileges of God's Church ; yet, as plainly appeared by the Scripture inftance of Jacob and EfaUy the divine Difpenfation in chufing the one, and refufing the other, could be li- able (/] Rom. ii. i I, (w) Chap. xi. 20 — 22, [ 457 ] able to no juft Exception. That the Purpofe of God J fays he, according to EleBion, might Jiandy not of IVorks^ but of him that calktb. Of him that calleth^ glancing at the Calling of the Gentiles^ not for any good they bad done, to deferve that favour, any more than facob bejore he was born. So fays the Apo- flle exprefsly upon another occafion, fpeak- ing upon this very fubjed. («) Not by any Works of Righteoufnefs^ which we bad done^ but according to his Mercy he faved us^ by tbe wajljing of Regeneration^ and renewing of the boly Ghoji ; as initiated, and accepted Mem- bers of the Chriftian Church. On the other hand j if the Jews had done no more evil, than Efau had done before be was born^ yet God, in his wife Sovereignty, might withdraw their peculiar Privileges from them, and give them away to another People, without any Injuf- tice. This appears to be the prefent ftate of the Queftion. It is true, the Argument takes a different turn afterwards ; for the Apoftle proceeds, though with all poflible Tendernefs and Cau- tion, to (hew, that the "^ews were juftly re- jedled of God for their great Wickednefs, whereby they had, in effedl, caft off God, and his Service. For, in the fequel of his Difcourfe he fpeaks of God's Way and Method of dealing with Mankind, both Jews and Gentiles, confidered as guilty Sinners ^ under (n) Tit. iii. 5. [ 458 ] under which Charafter he had reprefented them all before (o). And the Point which he purfues and urges is this — That when any People have finned againft God, he may ei- ther fhew them Mercy, or caft them off, as in his infinite Wifdom he fees proper. Thus for example, though he had Mercy upon the rebellious IfraelifeSy yet obftinate Pha- raoh he puniihed with juft Severity (p). It is in profecution of the fame Argument that he afks that Queftion, (q) Hath not the Potter power over the fame Clay\ to make one Vefjelunto Honour^ and another unto Dijhonour'^ Alluding, I fuppofe, to the words of the Pro- phet Jeremiah (r), which were fpoken with an eye to the moral Behaviour of the Jews ; who, by their Wicked nefs, had put them- felves, as it were, into the Hands of God's Juftice, and fo they lay wholly at his Mer- cy, to deal with as he pleafed, and judged proper. The fame fentiment is thus expref- fed by the Son of Sirach, (s) As the Clay is in the Hands of the Potter, tofafiion it as he fleafeSy fo Man is in the Hands of him that made him, to render unto them according to bis jfudgemefit. Therefore, in this part of his Argument, the Apoftle is not difcourfing, as before, of God's {o) Chap. iii. 23. \p) Ver. 14 — 18. Exod. xxxiii. 19. ix. 16, (q) Ver. 21. (r) Chap, xviii. 6. (f) Eccluf. xxxiii. 13. [ 459 ] God's free Donations to Men, as having doni 7ieither good or evil ; but of his righteous Re- tributions, and his dealing with them as Sin- fiers. Thefe things then ought not to be con- founded, as perhaps too commonly theyarej and this hath proved the occafion of Perfons commiting great Miftakes about St. Paul's meaning ; as if he reprefented the Deity dif- penfing Rewards and Punif:ments without regard to moral Charaders -, and fo, making fome Perfons, VeJJels of Wrath^ and others, Vejfels of Mercy ^ irrel'pedively to their having done either good or evil. I fay, fuch Miftakes as thefe, have arifen from want of attention to the Procefs of the Apoftle's Argument, and not properly diftinguifhing the different parts and fteps of it in their juft order and connexion. The Confequence of which hath been, that what was fpoken in one view, hath been unhappily miftaken, and mifun- derftood in another j by which means, not only the Beauty of his Difcourfe is loft to common Readers, but alfo his true Senti- ments are overlooked and confounded. The Sum then of the matter, in (hort, is this — God's free Donations are abfolute and unconditional ', but Rewards and Punilhments are conditional^ depending upon Men's moral Charadler and Behaviour. Now, it is the former that the Apoftle fpeaks of in the Text ; and the firft ftep of his Argument a- grees thereunto 5 though, as hath been ihew- [ 46o ] cd, his Dlfcourre afterwards takes another turn, and proceeds to a new Topic. There- fore, it evidently appears from the Courfe of his Argument^ as well as from his exprefs Wordi in the Text, that St. Taul here fpeaks of an ahfolute unconditional Elediion j founded folely and wholly in the fovereign Wifdom, and Will, and Pleafure of God, without any regard had in the cafe to the Merit, or De- merit of Men. I proceed now to (hew, II. This is not a particular Eledion, of any Perfons to eternal Life -, but only a po^ litical Eledion of People to the peculiar Pri- vileges of God's Church here upon Earth, or in this prefent World. (i.) I maintain, that the Ele(5lion, here fpoken of, is not a particular Eledion of a- ny Perfons to eternal Life. And in proof of this affertion, it might fuffice, to infift upon what hath been already faid, to (hew that the Text fpeaks of an abjolute unconditional Eledion. For this one Argument fully e- vinces, that it is not a particular Eledion of any Perfons to eternal Life. Becaufe Eledion to eternal Life, is, and muft be conditional ; as both Scripture and Reafon alTure us. Reafon tells us, that without Holinefs there can be no Happinefs. Nor is it confident with the moral Charader of the Deity, but repugnant to his known Perfedions, to ad arbitrarily in the final determination of Men's Condition. [ 46i ] Condition. For, as he hath made us moral Agents, and accountable Creatures, his Wif- dom, Juftice, and Goodnefs require him, to call us to a fair account, and to difpenfe Re- wards and Punifhments, with an impartial Hand. It is true j when the rational Crea- tures of God have finned againfl: him, and fo put themfelves into the Hands of bis Jujiicey they are like the Clay in the Hands of the Pot- ter, and by an a(fl of divine Prerogative, he may fufpend, or inflidl any deferved Punifh- ments. But to fuppofe that God can doom any Man, or number of Men, to eternal Death and Deftrudlion, without any Fault of theirs, and before they have done any good, or evil-, fuch a Notion is alike fliocking to common Senfe, and contrary to the Principles of com- mon Equity ; it is a Notion no lefs diflionour- able to God, than uncomfortable and con- founding to Man. Therefore, on the other hand, there can be no fuch thing as abfolufe unconditional Election of any Perfons, capable of moral Agency, to eternal Life. For, thofc who maintain this latter Opinion, acknow- ledge, that it cannot be fupported without the former {t). But as the former Notion is quite untenable, the latter muft be given up by their own Confeffion. Confequently, it is not a particular Eledion of any Perfons to eternal Life, that is meant in the Text ; for ie {i) Vid. J. Calvin. Epift. & Refponf, Pag. 105. [ 462 ] it fpeaks of an abfoJute Eledion, as hath been ihewed before. Eledion to eternal Life, is, ^nd muft be conditio7ial-y as plain Senfe and Reafon tells us. The truth of this Obfervation will be fur- ther evident, if we attend to the plain and exprefs declarations of God's holy Word. Nothing is there delivered in clearer and ilronger terms, than this great Truth, that God is no RefpeBer ojTcrfom (u). With in- finite variety he may difpenfe his free and gratuitous Favours as he pleafes ; but in the final diftribution of Juftice, he will render ufiio every Man according to his Deeds [x). There- fore, though the former times of Jgnoranfie God winked at, he now commandeth all Men every where to Repent ; becaufe he hath appoint- ed a Day, in which he will judge the World in Right eoufnefs, by that Man whom he hath ordained j whereof he hath given Affurance unto all Men, in that he hath raifed him from the Dead (y). It is, I confefs, a great Privilege to the World of Mankind, that Jefus, the Mediator of the new Covenant {z), is appoint- ed to be our common Judge. For, accord- ing to this divine Conliitution, we mufb all be judged by a Law of Grace. And fo we have comfortable ground to expedt, that all reafonable («) Rom. ii. II. Adsx. 34. Gal. ii. 6. i Pet. 1. 17, &c. {x) Rom. ii. 6 — 11. (y) A6ls xvii. 30, 31, {%) Heb. xii. 24. [ 463 ] reafonable and proper Allowances will be made for human Frailty and Imperfedion, in the proceedings of the laft Judgement. If all Mankind will be confidered and treated, more or lefs, as guilty Sinners j yet a great and vi- fible Diftindion will be made between thepe- vitent^ and the impenitent. Becaufe the former will be Vejfels of Mercy, and the latter Vejfeli of Wrath, fitted to DeJiruBion. Thus, the Lord Jefus Chrift, the kind Saviour, and compafli- onate Friend of perifhing Sinners, willyW^f/i6^ World in Righteoufnefs, by deputation from his Father, and pronounce every Man's Sentence with impartial Equity. For, we mufl all appear bejore the 'Judgement-Seat ofChriJi ; that eve^ ry Man may receive the things done in his Bo- dy, according to that he hatb done (i. e. in the prefent Life) whether it be good or bad (a). And, what will be the Confequence and Re- fult of that eternal Jtidgetnefit (b), from which there lies no Appeal ? The Judge himfelf hath folemnly declared, what the Confe- quence will be, with refped both to the righ- teous, and the wicked, {c) And thefe Jhall go away into Everlajiing Tunijhment, but the Righteous into Life Eternal. Thus, you fee, though Eternal Life is the Gift of God, thro our Lord Jefus Chrifi (d), it is however an bonourary Gift, which will be conferred up- on thofe brave, and worthy Perfons, who have (fl) 2 Cor. V. 10. (b) Heb. vi. a, \c) Matt. XXV. 46. (^) Rom. vi. 23. [ 464 ] have acquired themlelves well in the Cbri- Jiian Warfare. Upon the whole then, it is manifcil:, both from the didates of Reafon, and the Doc- trines of divine Revelation, that EIe6lion to eternal Life is fufpended upon certain Con- ditions, which niuft be complied with, as the neceflary Terms of our final Acceptance with God. Therefore, in the Words of the Text, which, as we have feen before, fpeaks of an abjolute unconditional Eletflion, cannot be meant a particular Eledtion of any Perfons to eternal Life. Which was the thing to be proved. The Queftion then is this — What Kind of Eledlion is it, that St. Paul does intend (when he fays, 'Ihat the Purpofe oj God, aC' cording to EleSlion, J7nghtjland, not of Works , but of him that calletlo) ? To which I an- fwer. (2.) It is apolitical Eledion of People to the peculiar Privileges of God's Church here upon Earth, or in this prefent World. The truth of this Obfervation will manifeftly ap- pear to any one, thatconfiders, with the leaft attention, what the Apoftle hath faid, to il- luftrate and confirm his own meaning in the Text. In the firft place, he refers us to what the Scripture fays concerning ^acob and Efau, before they were born^ and bad done neither good or - [ 46j ] er evil [e). It was faidunto her (i. e. Rebec* ca) The Elder Jhallferve the Tounger, Turn now to the Hiftory here referred unto, (f) And the Lord /aid unto her, two Nations are in thy JVomb^ and two manner oj People Jhail he feparated from thy Bowels; and the one People Jhall be ftronger than the other People^ and the Elder Jhall ferve the Younger, Ob- ferve, I befeech you, what is here faid of yacob and Efau (to whofe Cafe the Words of the Text have a dire(5t reference) was fpofcen not merely of their own Perfons^ but of their Pojierity, and of the two different People, or Nations, that (hould defcend from them both refpedively. Therefore it is a national or political Eledion to certain Privileges, and peculiar Advantages in this World, that the Apoftle intends. For, as the Elder* s ferving the Younger^ could have no relation at all to a future State, fo in fad, it was only in the Pojlerity of Jacob and Efau, that the Elder did ferve the Younger. The Apoftle, in the next place, refers to what the Scripture fays of thefe two Pcrfons long after they were born, (g) As it is writ' ten, Jacob have 1 loved, and Efau have 1 hated. Here we have a plain reference to the following JPalTagc. (h) I have loved you, faith the Lord ; yet ye fay, wherein ha/i thou loved us? Was not Efau Jacob's Brother? (e) Ver. 10. (f) Gen. xxv. 23. (g) Ver. 13. {h) Mai. i. 2, 3. * H h Jaitb [ 466 ] faith the Lord. 7^et I loved Jacob, and hated Efau, a7id laid his Mou?itaim and his Heritage wajle, for the Dragons of the Wildernefs. Can any thing in the World be plainer than this, that God's loving Jacob, and hating EJdu, is fpoken with a view to their Pojierity^ and the Preference he gave to that of Jacob ? And what was this Preference ? Why fure- ly, not an Eledlion to eternal Life ! For, nei- ther was Jacob and all his Pofterity eledied to eternal Life ; nor was Efau and all his Poflerky reprobated and doomed to eternal Deftrudion. But therefore it was, without all Controverfy, an Eledion of that People, to the peculiar Privileges of God's Church in this World ; particularly, fuch Privileges as he had enumerated before in thefe Terms. (/) H'^ho are Ifraelites, to whom pertaineth the Adoption^ and the Glory, and the Covenants, and the givifig of the haw, and the Service cfGod, aiid the Fromifes -, whofe are the Fa^ ihers, and of whom, as concerning the Flefhy Cbrifl came, who is over all, God blejfed for €ver» Amen. Thefe were great and diftin- guifliing Privileges, to which the Pofterity of Jacob were ele£led ; and hence they are called a chofen Feople. But their Eledlion to eternal Life depended, as that of any other People muft do, upon the due Improvement of their religious Advantages, and a perfe- vering Fidelity in the Service of God. I con- (/) Ver. 4, 5. [ 467 ] I conclude this Difcourfe with fome Infe- rences and Reflections. (i.) God's abfoluie Purpofes are unchange- ahk. That the Purpofe of Gody according to EleBiofJi might /land. The Counfel of the Lord jlandeth for ever j the Thoughts of his Heart to all Generations (k). This confideration may juftly infpire us all with the mod pro- found Reverence of the divine Sovereignty. Let all the Earth fear the Lord ; let all the Inhabitants of the World /land in Awe of him (I). But let us not indulge a flavifh Fear, or fuch a terrifying Dread of the divine Ma- jefty, as only tends to diftradt and diftrefs, to amaze and confound our Minds. For, as is his Majefly, fo is his Mercy » Infinite Wif- dom. Power, and Goodnefs, in conjun(ftion, prefide over the Univerfe. And thus the fu- preme Ruler of the World, is always purfu- ing the beft and moft benevolent defigns, by the wifeft and fitted meafures, with a ftrong and fleady Hand (w). (2.) Groundlefs is the vulgar Doiftrine of H h 2 abfolute {k) Pfal. xxxiii. n. (/; Ver. 8. (wz) Note — With a viev/ to itx^Vnchangeahlenefi of God's abfolute Purpofes, we may underftand what the Apoftle fays. Chap. xi. 29. For the Gifts and Calling of God are without Repentance. And this may explain, by way oi parallel, what is laid of Efau^ whom the im' mutable Purpofe of God, according to Election, ex- cluded from the Bleffing, which was given to Jacob by an irrevocable Grant. Heb. xii. 17. He found no Plan «f Repentance, See Gen. xxvii. 33. [ 468 ] abfolute Ele^^ion. For, it hath no founda- tion in this Text, which hath been common- ly thought the mofl: favourable to it ; nor confequently in any other. It is true ; the "Words do fpeak of an abfolute EkSlion, but not in the vulgar notion of the thing j as hath, I think, been clearly and fully (hewn, beyond all poffible Contradi6tion. Therefore let us conform our Sentiments in this matter, as well as in all other points, to the Word of God, and not to the Writings of frail and fal- lible Men ; that fo we may always entertain wife, worthy, and jufl: Conceptions of the divine Adminiftration. For, it is not a mat- ter of mere Speculation, but what hath a pradical Ufe and Efficacy, to influence and form our own moral Tempers and Difpofi- tions. And though I will not deny, that fome good^ as well as bad Men, have fallen into a great and grievous Error upon this head j I am perfuaded, they might have been better Men ftill, if they had thought more juftly upon the important Subjed:. Becaufe this might have inlarged their views of the divine Goodnefs^ and thereby improved themfelves more in the divine Image and Likenefs. It might have nourifhed in their Souls that di- vine Principle of univerfal Benevolence, which is the beft ornament of a Man, the brighteft glory of a Chriftian, and the moft amiable beauty tf God himfelf. How great is bis Good- nefs ! [ 469 ] fiefs 1 And how great is his Beauty ! As the Prophet exprefTes himfelf, in a pious -rapture of Admiration («). In a word j Religion will refemble it's Objeftj and according to the Idea that any one forms of God's Nature and Government, fuch will his own Temper and Spirit mod: naturally be. Thus, narrow Notions are apt to produce contracted AfFedti- ons J whereas, on the other hand, great and generous Sentiments have a more happy in- fluence, and a better efFedt upon the moral Difpofitions. And how much more excel- lent Chrjftians, would many pious People be, at this very Day, if they were lefs uncharita- ble, and lefs conceited, and had more of a catholic Spirit. (3.) Eternal Salvation is not wholly limit- ed and confined to the vifible Church, Upon the contrary fuppofition, for Perfons to be elected to the Privileges of God's Church, would differ little from their being eleded to eternal Life and Salvation. But the two Cafes are widely different from each other. For, many that are called and chofen into God*s vifible Church, here upon Earth, are never likely to fee his face in Heaven. And fo, on the other hand, there is good ground and reafon to believe, that many Perfons, without the Pale of the vilible Church, may be with' in the compafs of divine Mercy. For, what rational account can be given, why the want H h 3 of («) Zcch. ix. 17. [ 470 ] of fpccial Privileges fhould debar fofne Men from Salvation, any more than the mere en- joyment of fuch Privileges can infure it to others ? Therefore I conclude, that though the vifible Church is favoured with the rich- eft Means of Religion, and the mofl valuable number of improveable Talents, yet Salvati- on is not wholly limited, or confined to it. This Confideration hath it's ufe and im- portance, as it may help to clear up the face of the divine Dilpenfations, and lead us to admire the manijold Wifdom, and Grace of God, in exhibiting the Means of Virtue and Happinefs, in fuch various degrees and pro- portions, to the children of Men. To fome is given one Talent ; fuppofe by the light of Nature ; to others, v. g. the yews, are given two Talents 'y and to Chriftians, it may be allowed, are given Jive Talents ; to every one according to his fever al ability {p). Which implies a Capacity in the Receiver, to make fome good ufe and improvement of his Ta- lents, be they more or lefs. This leads me to obferve, (4.) Great Thankfulnefs and Fruitjulnefi God juftly expeds from his own profefling Church and People. For, as all their pecu- liar and diftinguilhing Advantages for Reli- gion, are his own free Gift, fo it is only by making the proper ufe of thefe things, that any Perfons can fccure his final Approbation, The {0) Matt. XXV, 15, [ 47' ] The truth is, God would have us all to be happy. For he is not ijcilUng that any fl:ould perijhj but that all P:ould come to Repentance ; (p) pradtife Holinefs, and inherit Heaven. Therefore, the only way to pleafe him, and obtain his Favour, is, with his gracious af- fiftance, to qualify ourfelves for being happy, by a due improvement of our religious Pri- vileges, and a right application of our rational and moral Powers. Since then, the divine Power hath given unto us all things, that pertain unto Life and Godli7iefs, through the Knowledge of him y who bath called us to Glory and Virtue ; fince we are called and chofen into the militant Church of Chrift, let us endeavour to be faithful, and {ogive Diligence to confirm our Calling and EleBion, by walking worthy of God, who hath called us to his Kingdom and Glory. (p) 2 Pet. iii. 9, H h 4 D I S- THE Chriftian Warfare : O R, A Critical and Practical DISCOURSE Of making Our Calling and EleBion fure. <*pc*3£*:c*3c?5ooj!^cifocj^o5o(^t^jgjo$oc^c$oc5b IToAAeJ yip faoXhoti; XiMKlxi. ^ocffdm ii iXiyxov, -wets >e xivJ'u- "A-rltreu J^' itf-A«» «5ei, ;^«f6j'saT/ cT' ouK 6p»{«. Pindar. Ar^«. Od. 8. ^id ergo ? Non ibo per priorum vejiigia ? Ego vtro utar via veteri j fed ft propiorem^ planioremque invenero, banc muniam. ^i ante nos ijia moverunt, non domini nojiriy fed duces funt. Patet omnibus Veritas ^ nondum eft eccupata-, multum ex ilia etiamfuturis reli£ium. Seneca, Ep. 33. ^(s^m^^m^em^icm^sm^d^m^n ADVERTISEM E N T. TH E following Difcourfe firfl: made it's public Appearance in 1 742. when a few Copies only were printed, and the whole Impreflion went off in a fhort time. Andi as mach Enquiry hath been after it for fo many Years paft, it was therefore thought proper, in Compliance wiih the earneft defire of fome refpedtable Perfons, among the Subfcribers, to give it here a fecond Impreffion, ^ little correded. n^^^f^Q^^iiK^^'^i^^W^^'^K t 475 ] DISCOURSE XX, Of making our Calling and Election fure. 2 Pet. i. lo, ii. Wherefore the rather. Brethren, give Dili- gence to make your Calling and EleBion Jure J for if you do thefe things, you Jhall never fall. For fo an Entrance Jhall be mini fired unto you abundantly, into the ever^ lajiing Kingdom of our Lord and Saviour Jefus ChriJL F)K^^R F the Defign of Revelation be. ^ I y^ 1^ J ^ ^^ ^ fuppofe it is, to relieve the ^ ^ Weaknefs, and to redify the A- k.)5()$()^jj( bufes of human Reafon; it is highly proper, that the divine Oracles fhould be delivered in a plain and popular Style, not in a philofophic Language ; that fo the mean- eft Capacity might be able to comprehend, with eafe, the great Principles, Duties, and ]\Iotives of Religion. But, becaufe the pe- culiar [ 476 ] culiar Idioms of Speech are fubjedl to var^, almoft in every Age, as well as in every Na- tion, it is therefore impoffible, that the fame Style and Didion can fuit alike, all Timee and Places. There is nothing, e. g. which con- tributes more to the ornament and popularity of Style, than apt Similitudes, lively Meta- phors, and pertinent Allufions to known Rites and Cuftoms (a). But whatever elegance or perfpicuity, there might be, in fuch Forms and Modes of Speech, as they were firft ufed and applied ; all the beauty and force of the Expreffion, will be lofl: to thofe Perfons, who do not obferve the true point of Comparifon, nor attend to thofe particular Objeds, which gave occafion to that fort of Phrafeology. Nor is this all ; when People have once over- looked the true Sentiment, they are liable to affix wrong Ideas to Words, whereby they commit very great Miftakes, in the under- ftanding of ancient Writers. If the holy Scrip- iures themfelves, be not exempt from this Inconvenience, we have no caufe to wonder at it, much lefs any reafon to object againft the y^j^r^^/ Style, upon this account. It can- not otherways be, without a Miracle, but that the Language of Scripture^ how plain and popular (fl) Hence fo much is faid by the Critics^ concerning the proper ufe of thefe Tropeg, ARisTOT.de Rhetor. Lib. III. Cap. 2. and de Art. Poetic. Cap. 21. Lon- GiN. de Sublim. Se6l. 32. Tvlly de Orat, Lib. HI, QyiNTiL. Inftit. Lib. VllL Cap. 6. [ 477 ] popular fo^ever it was, in its original ftrudare . and compofition, muft be attended with iocne Obfcurities, to common Readers, efpecially, at this,diftance of Time and Place, from the grand fcene of Adion, And for any one to make this an Objedion againft the facreJ Writings, is contrary to all Senfe and Reafon. This being premifed, in order to prepare the way for what I have to offer from the Words of the Apojlley which are pitched upoa for the Subjedl of the enfuing Difcourfe ; I proceed to obferve, that their Connexion with the Context is plain and obvious. At the third Verfe, St. Peter reminds ChriflianSy of the high Privileges they enjoyed, under the Gofpel J namely y that God has given us all things, which pertain to Life and Godlinefs, through the Knowledge of him, who hath called us to Glory and Virtue. Under thefe advantageous Circumftances, the Apoftle re- commends, in the next place, a fuitable Con- dud, and a Behaviour anfwerable to fuch gofpel Benefits. And fo, in this view, the Words before us are ufhered in, by way of Inference. Wherejore the rather ^ Brethren^ give Diligence^ &c. Now, in this paffage of Scripture, there are two things which demand our Attention. Firjl. The great Duty enjoyned, viz. to give Diligence to make our Calling and Ele^ion furgj or firm. Secondly, [ 478 ] Secondly. The Argument, or Motive, with which, it is enforced. For ij ye do thej'e things^ yejhall never fall. For Jo an Entrance^ &c. Firjl. Let us confider the Nature of the Duty, and what the Apoftle may be fup- pofed to intend by, giving Diligence to make our Calling and Eletlion Jure ^ or firm. To this end it will be proper to enquire diftindly into three Particulars, i. What we are to underftand by Calling and EleBion. 2. What is meant by making our Calling and Eledtion Jure, or firm. 3. What is implied in giving Diligence to make our Calling and EleSiion Jure, or firm. I. Let us enquire, what we are to under- fland by Calling and EleSlion. A juft expli- cation of thefe Terms may give fome light, both to this, and other pafiages of Scripture, which have a near Affinity with it. I fhall, therefore, endeavour to clear up the Words from that Cloud of Obfcurity, which feems to have darkened their Senfe, and concealed their true Meaning, from the generality of Readers, not to fay Writers too. But (hould I happen to fuggeft a Notion, which may appear to any Perfons to be wholly new ; I hope none will be fo rafli as to reject it pure- ly upon that account. Let what I have to ofl?er in fupport of it, be confidered with Candor j and then form an impartial Judge- ment 5 if an impartial Judgement may be formed. [ 479 J formed, where contrary Prejudices have been deeply imbibed and long retained. Now, my Notion of the matter is this; the Terms Calling and EleSiion are figurative Expreflionsj alluding, 1 fuppofe, here, to w/- Htary affairs, according to the ancient Roman Difcipline. And that there fhould be fome Alluiions in the New Teflament, to the mi- litary Cuftoms of the Romans^ will not be thought incredible, by any one, who confi- ders, on the one hand, the extenfive Deiign of the [acred Writings, efpecially the Gene- ral Epiftles i and, on the other hand, the large Dimenfions of the Roman Empire, in thofe Days ; or how far that vid:orious Peo- ple had carried their Arms and Conquefts ; an account whereof may be feen in Appian (b). Now the Cuflom was among the anci- ent Romans and their Allies (to fay nothing at prefent of what was pradifed by the Greeks) (c). When Forces were to be raifed, I fay, it was the Cuflom, to call together by a pub- lic Summons, all that were capable of bear- ings Arms, and who were obliged thereupon to appear -, and then, the Officers appointed for the purpofe, chofe out proper Perfons for the Service, and difmiffed the refl. So that upon thefe Occafions, you will obferve, there was (b) Prefat. ad Hift. Rom. {c) See Archbifliop Potter's Antiq. of Greec/, Book III Chap. 2. [ 48o ] was a Call given, and an Ele£fion or Choice made, in confequence of that Call. This method of proceeding, in that Cafe, is clearly defcribed by Polybius ; who tells us that it was pratftifed every Tear (d). But there be alfo frequent References to the fame Ufage in other ancient Writers. Dionysius of Halicarfi faith, " The Confuls propofing " a Levy, called all the Citizens to Arms (f)." Appian, fpeaking of new-raifed Men, calls them new-eleBed (f). In the Latin Authors, the like Phrafes occur. Thus we read, in Tacitus, ele5ied Forces (g). And again, ekdledf or chofen. Auxiliaries (h). So like- wife, in Virgil, Youth chofen forWar(/), with other Pafiages to the fame effect. Hence alfo that Remark of Seneca, the Philofo- pher, " Thofe whom the Camp receives to " toil and danger, it choofeth with the utmoft «* Nicety (k)r The Cuftom aforefaid hav- ing given occafion to thefe Forms of Speech, and brought them into common ufe; no wonder (d) Vid. PoLYB. Lib. VI. Pag. 466. 7, 8. Edit. Isaac Casaub. {e) 0\ S'i v'TTATOi f paioA»>-iav '7rpo<&4v7f< ixtf Aoi/v ToOi TtoXi' Ixi awoivjoki Wt 7(* oTihx. Antiq. Lib. x. Pag. 492. Edit. Rob. Steph. (f) Ki 0 s^ctrai HI/ avio yupU yi tuv vtoKittjuv rfix TiAw» &c. De Bell. Civil. Lib. 'ill. (g) Exercltu.s elefti. Hift. Lib. 1. (h) Eleais auxiliis. Hift. Lib. If. (/) Bello leda Juventus. iEneid. Lib. VIIL (k) Caftra quoque quos ad laborem dc periculum reci- piunt faftidiofe legunt. Epill, 44. Wonder if they came to be fometimes applied to other matters. Tacitus, fpeaking of the Acceffion of one of the Roman Emperor Sy ob- ferveth — ** Things were fo ordered, that he " might rather feem to be called, and chofeti^ ** by the Common- Wealth (I)" And to come now to the facred Writers. That pro- verbial Saying, ufed by our Saviour, Man^ are called^ but few chofen (m), had its rife, probably, from the fame Cuftom {n). And hath not St. Paul a vifible Reference to the fame thing in the following PafTage ? ^' No ** Man that wareth entangleth himfelf with ** the affairs of this Life, that he may pleafc " him, who hath cho/en him to be a Soldi- " er (o)." But nothing can be more full to our PurjX)fe, than that remarkable Paflage in the Book of Revelation, where a War is mentioned, as depending between Chrift and his Enemies. *' Thefe (hall make War with " the Lamb, and the Lamb fliall overcome *' them i for he is Lord of Lords, and King ** of Kings; and they that are with him, ** that is to fay, bis Soldiers (pj, are called^ *' and (I) Ut vocatus eleilufque potius a Republlca videretur, Annal. Lib. I. {m) Matt. XX. i6. {n) See Le Clerc's Supplemenc in loc. (o) 2 Tim. ii. 4. (p) In this Senfe the Phrafe 0/ ij.iT aviav is ufed by St. Matthew, Chap, xxvii. Ver. 54. and, likcA'ife, by other WrKers. AfAo^jia^ijon^Qt (jut ainv. Herodot, I I Calliop. [ 482 ] '* and chofen, and Jaithful (q)." Here wc have three difllndt Terms, which manifeftly allude to the military Life and Charadler. For to be called and chojen^ plainly refer to the way and manner of entring into the Ar- my; and to htfaithjul, refpedts the Soldier's conduct afterwards, in keeping his military Oath 'j and this may be the fame thing that the Apoftle Peter intends, by making our Calli?7g and EkBion fure, or firm ; of which more hereafter. Having now endeavoured to account for thefe figurative Expreflions, Calling and £- kSlionj 1 proceed to confider the proper Mean- ing of thefe Terms, diftindly, as applied to the Chriflia?2 Charader. 1. Our Calling fignifies the public divine Call, which is given us in, or by, the Gof- pel of Cbri/ly to engage in ihe JpirituallVar" Jare, But the Notion of Warfare^ implies a ftate of Hodility. In order, therefore, to form a juft Idea of this matter, it will be proper to take a general furvey of Mankind, as Creatures under a Revolt and Apoftafy from God. Where this apoftafy began, I need not fay 5 and by what Means, or by whofe Inftru- mentality it was introduced, is no lefs evi- dent, from the Scripture account of Man's Fall, CalHop. To7f //iT dvTov ^^oi i/.»'xnv rxAfnyfuhx* Po L Y- JCN. Stratag. Lib. i. Cap. 38. (q) Rev. xv'ii. 14, [ 483 ] Fall. Now, from that time to this, thefS hath been a conftant oppofition maintained and carried on, between the Kingdom of God, and the Tyrany of the Devil. Satan obtained a great advantage over Mankind, by Ibliciting and procuring their firft Apoftafy j whereby they forfeited the privilege of Im- mortality, incurred the penalty of Death, and loft all hopes of Happinefs in this World, without any profpedt of a better. Now* where there is no profpedt of Happinefs, there Can be no [ufficietit Motives to Holinefs, to any Creatures 3 confequently, in the ftate of lapfed Nature, the intereft of Religion mufl have languished and died of Courfe, without fome Expedient, to remove the Penalty due to Sin, and to put Mankind upon a new Trial. But, It pleafed God, in his great Compaffion to the fallen Race, to provide timely Relief, ia that mod antient Promifc of a Redeemer 3 viz. That the Seed of the Womdn jhould brutfe the Serpent*s Head {s) — (hould defeat his po- licy, and deftroy his power and influence ia the World. But the Serpent was to bruife his Heel', importing, that Chriji was to fufFer Death, that he might redeem us from it (/). 1 i 2 Accord- (j) Gen. iii, 15. (/) This will appear to be the beautiful Senfe of that famous Predidlion, if it be confidered, that the Heel is the part, where Serpents ufually wound and kill. See Gen, [ 484 ] Accordingly fo he did. For this Purpofe the Son of God was manifefled, that he might de- Jlroy the Works of the Devil (u). That through Death J he might deftroy hi in, ivho had the Pozver of Death, that is, the Devil, (who not only introduced Death into the World {x), but ferved his own interefts by it) ajid deli- ver them, who through Fear of Death were all their Life-time fubjeSl to Bondage (y). That be might, in a word, recover Sinners from the common Apoftafy, and reconcile them to the pradice of religious Virtue, by the bleffed Hope of eternal Life, and a glorious Immortality, in a future ft ate of happy Ex- igence. And now, that our Lord Jefus Chrifl hath nhoUpjed Death, and brought Life and Immor^ iality to light, through the Gofpel (2) ; fince he is rifen and afcended on high, as the Lord cf Glory, as the Prince of Lije, the Captain^ general of Life {a), and Immortality — if I may ufe the Expreffion. Behold, the Gof- pel Summons is fent abroad, calling upon us to attend, and follow our heavenly Leader and Commander, to engage in his glorious Caufe, Gin. xli'x. 12. I think die following PafTage is a better Cunmient upon it ihan fo'me modern Glejfei. -"Ex^f KTfftl 'narcj.^ui 'jjipvxy dy^'iu ^'ihtt. LycoPHRON. Caf- fand. P. 60. edit. Potter. (fy) I John iii. 8. \x) See Mr, Pierce in loc. (;; Heb. ii. 14, 15. (z) 2 Tim. i. 10. (rf) '^\px«2 or m ^*'«^, A£ls 'm. 15, [ 485 ] Caufe, and to fight manfully under his Ban- ner, againft Sin, the World, and the Devil. This is the High Calling of God in Cbri/i yefus (6J, by whom we are called to Glory and Virtue. With relation to the Truth and Validity of this Ctf//, it is attended with all proper evi- dence of a divine Authority. Therefore in- difpenfable is the obligation we lie under, to obey the Summons ; and io^ in this Refpedt, the Parallel holds good, between the Roman Difcipline, and the Chriftian Difpenfation. Becaufe the bright Evidence, which attends the Gofpel, proves its Truth and Authority, as a Revelation from God, even to a T)e- monjlration ; the Demonftration of the Spirit and of Fewer {c). Under this Notion then, all honeft, well-difpofed Minds, all unpre- judiced and impartial Enquirers after Truth, will receive and embrace it 5 and fo comply I i 3 with (h) Philip, iii. 14. (f ) I Cor. ii. 4. That this is the proper mjeaning of the Word 'A-z'oJ^si^ii ; that fignifics not merely the ManifeJ' /a//o«of a thing, which is more properly exprefTed by t^dtMi^mt^, I Cor. xii. 7. but a Demonftration in the way of Argument, appears by that Remark of Cicero; Argumetiii conchifio, qua ejl Grace 'A-^osTs-'I/j iia defini- iur ', *' Ratio, quae, ex rebus perceptis, ad id, quod •' non percijjiebatur, adducit." Academ. ^ejl. Lib. If. In this Senfe, I fuppofe, the Word is ufed in the follow- ing Paflage \ ''Ocoic, J'i vswT^foi? iviTvyyjo>i 'y J^uvuixiuo/c 'jroieiv X) f/.OivQaviiv, loti roihoii tAo>Ji5. Adverf. Heref. Lib. L P. 31. Edit. Grabe. • Note— Sinfe this was written, the Author hath conceived a different^ Notion of Perfons being baptixed fo* th* Dead. See the Appendix to tlw? Pifcourfe on i Cor. xv. 20, [ 493 1 Principles were as weak in their Foundation, as wicked in their Tendency (q). And fo much for the firft thing, viz, what we are to underftand by our Calling and EleBion, II. Our next Enquiry is this — *' What is " meant by making our CaHing ajnd Election ** fure f" This matter hath been touched upon before ; but I would now further ob- ferve, that to make our Calling and Election fure, is to ratify and confirm them, by a Condudt fuitable to their high and holy De- fign ; without which they would be null and void, in vain, and of no fignificancy, or ef- fect, with relation to the valuable Ends and Purpofes of Religion and Happinefs. But, to give fome further Illuftration to this mat- ter, let the following Particulars be confi- dered. I. In order to make our Calling and Elec- tion fure, that is, to rafijy and confirm them, it is neceffary that we live up to our Chrifti- an {q) Whether this Sort of Men gave occafion to that Refledion of C je c i l i u s, Skfe^fa vejira non fpontaneos tupere, fed ek&os. MiNUT. Felix. P. 84. Edit. Da- vis: or, whether it be a mere Calumny, like many o- ther of his Cenfure?, it is certain the Notion, he charg- cth upon the primitive ChriJIians, contradicts a common Maxim, viz. that Chriji will have none but Volunteers, in his Service. Thfre feems, indeed, to have been a Diftindion in the Roman Difcipline, between Vclunteers and Cho/en Men. Vid. Plin. Epift. Lib. X. 39. But to urge a Parallel here, would, I fiipp(ife, be driving the Metaphor too far. [ 494 ] an Engagements, and thereby acquit our- felves well in the fpiritual Warfare. The good Soldiers of Jefus Chri/l are called^ and chofen, ^Vi^ faithful (r) ; they zxq faithful to their military Engagements. Now the w/7/- tary Oath did run m this form — '* We will ** obferve Orders, and do, to the utmoft of ** our Power, whatfoever is commanded us ** by our Chiefs (i)." — In hke manner the profeiTed Followers of Chrift, lay themfelves under a folemn Obligation to obferve all things whatfoever he hath commanded (t). By the faid Oath, the Roman Soldiers obliged them- felves to follow their Commanders, whither- foever they led them («). Accordingly, it is faid of the true Followers of Chrift, ihefe are they who follow the Lamb whitherfoever he goeth {x). Whatever Expedition or Duty, we are led out upon, we muft follow the Captain of our Salvation, with Refolution and Vigour, undaunted with the profpedl of Dif- ficulties and Dangers. This is to walk wortloy of the Vocation wherewith we are called (y) : ^—worthy of God, who has called us to his Kingdom (r) Rev. xvii. 14. (i) 'HV*>v to crporrtTlo/ziW wto iZv *Afptoc'Jte opi^ 0 rp«]/&1/xof— rtxbA«9e5c iti\iwi roO{ rpa7f t/o/>t4VK? oTToi TTor' civ ciywffi . DiONYS. HaLICARN* Antiq. Lib XI. (;if) Rev. xiv. 4, (y) Eph. iv, 1. [ 495 ] Kingdom and Glory («). — And thus, by a worthy Deportment, becoming the Dignity of our Charader and Profeffion, Hopes and Profpeds, we (hall confirm our Calling and Ek^ion, fecure the Favour and Approbation of our heavenly Prince and Commander, and fo prevent a fliameful, difhonourable Dif- charge. Concerning him that overcomes, our Lord Chrift hath declared, / will not blot his Name out oj the Book of Life (a) -, an Ex« preffion, whrch may allude to the Mufter- Roll in an Army, from whence the Names of the Dead were ftruck off, as well as theirs, who were cafhiered (b). 2. " That we may confirm our Calling and " EleBion^ or make themy^r^, we muft ** perfevere in the Service of Chrift, to the " End." It is highly probable, confidering the State of Chrijlians in thofe Days, that this is one thing which the Apoflle had prin- cipally in view s and that he intended to warn Chriflians, and thereby arm them, againft the Danger, Sin, and Scandal of Apqjlafy ; «f deferting the Caufe of Chrift, and medi- tating a Revolt, like fo many Traitors and Renegadoes, The Apoftle to the Hebrews hath exprefled this matter, " by holding faft the ** Confidence, and rejoycing of the Hope (z) I ThefT. ii. 12. (a) Rev. iii. 5. (b) Miles pulchre centuriatus eft expunito in mani- pulo. Plaut. Curcul. A(5t iv. Sc, iv. Vidt Not. Vari- (y, in 196. £dit, GtonoY, [ 496 ] ** firm unto the end (r)." The fame thing is alfo intended, by btmg faithful unto Death (d). To this purpofe Clemens Alexan- DRINUS obferves — " Thofe Perfons, that do •* not rafhly expofe themfelves to Death, " but do it, at God's Call, with Alacrity, *' and manly Fortitude, confirm their Calling, " or make it fure (^)." — Language, which manifeftly refers to the Words of St. Peter, under confideration. So that, according to that learned Writer ^ a Chrillia?2 may be fa id to make his Callings and, by Confequence, his Ele£iian, fure^ when he ftedfaftly perfeveres in the Service of Chrijl, and is even ready, when called to it, to hazard his Life, in the Caufe of T^ruth and Virtue, rather than de- fert it. This fine Charader another ancient Chriftian Writer hath exprefled, by " the un- ** corrupted Firmnefi of thofe that (land (f)'* But (0 Heb. iii. 6. (d) Rev. ii. lo. {e) T«v >cAj)£r*i' — ^iQeiMi'i. Strom. Lib. VII. Marcus Antoninus. Lib. XI. Sec. 3. fpeaksof the ** Chrijiians^ as expofing themfelves to Death, xara ^lAJiv *' '^ct^afja^n', i. e. al> objlinatione mera ; that is, out of *' mere Obltinacy; as Gataker renders the Phrafe. •' But 4mo,- fignifies a light^arfned Soldier ; a Body of ** which was placed in the front of the Battle. Vid. " Gr. Schol. in Aristoph. Thermoph. P. 780. And ** fo, the Meaning feems to be, that the Chrljiians ex- ** poled themfelves to Death, after the manner of a /br- '« lorn Hope. Which ftiewed their Boldnefs and Bra- *' very ; the Martyrs dying like Defperadoes ; though ** that philolbphic Heathen Emperour, did not applaud " them for it." (f) Incorruptam ftantium firmitatem. Cyprian. de Lapfis. t 497 1 But the noble Spirit and Refolution, whicfi becomes a Chrijiian^ in this cafe, I cannot defcribe better, than by propofing the Ex- ample of Socrates, expreffing himfelf in thefe Terms, a little before his Death. *' I ** (hould be guilty of a moft horrid Crime, " O ye Athe7iia?JSy if I obeyed the Com- *' manders whom you cho[e ; and where ** they appointed me a ftation, in Poiidcea, '^ and in Amphipolis, and in Delias^ main- ** tained my Poft, as well as others, and *' hazarded my Life : and yet, when God «* had ftationed me (g)^ as I verily believed, ** that I (hould devote my Life to Philofophy^ ** and make it my bufinefs to lift and try **' myfelf and others, (liould I, through Fear *' of Death, or any thing elfe, dejert my " Rank; this had been a grievous Crime, " indeed, for which you might have juftly ♦^ brought an Accufation againfi; me as an ** Atheifi j or accufed me of Atbeifm (h)." Such Language as this, breaths a fpirit wor- thy of a brave Cb-ijiian Hero. 3. The folemn renewing of our Sacra- mental Vows, or Refolutions, as ChrillianSj, upon proper occafions, may be conlidered as an ufeful Mean^ of making our Calling and jE- ledlion fure. By repeating the tnilitary Oath, at certain times, the Army gave frefh AiTu- rances of their Fidelity to their Prince and (g) Gfti TefTlov]'^* (h) Plato's Apolog. K k Com- [ 498 ] Commander (/). Now, befides Baptifm^ the Rite of Initiation, or Admiffion, our Lord Jefus Chrid has inftituted another pofitive Ordinance in his Church, for a Symbol of Chriftian Communion, vix, the Lord's-Sup- per, which is commonly called a Rite of Con- Jirmatio7i^ or Continuance in vifible Church- memberfhip. As this Ordinance is a religi- ous Memorial of the Death of Chrift, who is the Propitiation for our Jim (k), it may> therefore, be called a Feaft upon a Sacrifice (/]. And fince it was an antient cuftom, to enter into Covenants, and confirm them, hy feafi- ing together upon a Sacrifice {m)y perhaps the Lord'S'Supper may be confidered as a fort of fcederal Rite ; whereby we renew our Refi)- lutionsj or recognize our Obligations («), to be the Lord's. With a view to this Ordinance, we may underftand the account which Pli- ny gave to the Emperor Trajan, of the primitive Chriftians^ as he received it from fome who had been of their Conr^munion j to the following effedl. *' It was their Cuf- *' tom to meet together on a certain Day, " early in the Morning, before it was light ; " and to fing an Hymn to Chrijl^ as to a *' God ; (/) Tacit. Annal. Lib. I. Plin. Epiil. Lib. X. 60. (k) I John ii. 2. (I) See the learned Cud worth's true Notion of the Lord's-Supper. (;/2j Plal. 1. 5. \n) See Plain Account, &c. ) i^lociovTSi tsifi 'aai^ov. Appian. de Bell. Annib. Kcti /ue^aA**!* jt- 'Jaifftf.v «s"e /i/wjiir' c4VT/ToAs//«crai. Dio. Cass. l^ib. 40. So the verbal Noun '3r7(«iV//«, fignifies a defeat in Battle. Kat fj-ct^cov )y t« tkv a^Xav 'T^lct'i^fxarct, t(pvy£. DiO. Cass. Lib. 38. MiTa T3 -zsr] :t7 into his Service, by powerful means of Per- fuafion, not driven or forced, by compulfive Methods. If the Apoftles of Chrift claimed appear from the Notation of the Word, but rtiuft be de* termined by the manner of Difcourfe, and the circum- ftances of things. That it was an ancient Cuftom, in fnme Places however, to pnferve alive Captives taken irt War, may be inferred from the following PafTag*. » OvK Ir' aw^lv TOP J^4 !]ocmv i N. B. OvK ov t' /v' kv yt ^tj'fl' 'i\u(rt iv ^<«X?' EuRiPiD. Heraclidat, But, when Animals were taken alive, in hunting, fowling, i^c. it was generally with a defign to ii/l them ; and the mention of a Snare^ feems to point at Tome fuch Senfe of the Word in this Paflage, ccmp. Pfal. xci. 3. In this view, there is a peculiar Propriety in the Term dvxvi)-\a(Ti i which fignifies to grow fober again, after a fit of Drunkennefs : and this may allude to the Arc of C r ■l-r~ f\\V ' ^ ■> / 'V"? ^ ,^ I rowlmg ; Ilfiev d e ofvsov ivxiff^ ay^wsf.i, lav oivov ivupyttotf f/tB' xii'ar^ KiKfotfy/ivov chuH^n^ov d'Tr'oBoio ; GeoponiC- feu de Re Ruftic. Lib, xiv. Cap, 21. Edit. Cantab, per Needham. (at) Pfal. ex. 3. L 1 ' the [ 5^4 ] the honourable Charader of his Embaffadors, it was only to affert the Authority he had given them, to pray Sinners, in his Name, to be reconciled unto God (y ). The Kingdom of God Cometh not with Objervation (with ex- ternal Pomp and Shew, like the fplendid Kingdoms of this World) neither fjall they ja)\ lo here, or lo there j jor^ behold^ the King- dom of God is within you [x). It is a fpiritual, moral Kingdom, an Empire over Minds, a Dominion and Sovereignty over Mens hearts; a Kingdom of Truth and Virtue, of Right eouf- 7iefs, and Peace, and Joy in the holy Ghoft [a). Therefore, the true interefls of this divine Kingdom, can be promoted by fpiritual Ways and Means alone. Though we walk in the Flejh, faith the Apoftle, we do not war after the Flefi\ For the Weapons of our Warfare are not carnal (fuch as derive their Efficacy from an arm of Flefli) but mighty through God^ (divinely mighty, and fpiritually powerful, \Xi their Nature, Tendency, Manner of ope- ration and efFeds) to the pulling down of jlrong Holds 5 cafiing down Imaginations^ and every high {j) 2 Cor. V. 20. Reconciliation of Parties at Vari- ance, is one great end oi folemn Emhajjiei \ which may abate the Prejudices of fome Men againil the Title of £mba£hdors, as applied to the Apoftles of our Lord. It is manifeftlv taken in this Senfe, here, by St. Paul. 'F.i' cTi fff^taQiha. apx o? av