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 .vlOS-ANCElfj- x-OF-fAUFORfc,
 
 SERMONS 
 
 UPON 
 
 Several Occafions. 
 
 By Jofefh Kelfey, B. D. Arch- 
 deacon of Sarnm. 
 
 LONDON, 
 
 Printed for A. and J. Churchill, at 
 the BlacJ^ Swan in Pater-Nofter-
 
 Stack 
 Annex 
 
 5" 
 
 TO THE 
 
 R.ight Reverend Father in God 
 
 GILBERT, 
 
 YU'i'j 
 
 Lord Bifhop of S arum* 
 
 My LORD, 
 
 A 5 w 000? g/W ^/? 
 Worfbip due to God, 
 not having true Con- 
 ceptions of hu Excellencies ; 
 fo neither can we pay a juft 
 Honour and Refpeft to 
 A 2 Man,
 
 iv, The Dedication. 
 
 Man, if ignorant of tboj 
 Attainments which in their 
 Nature merit it. That 
 Freedom of Conversation, in- 
 to which your favour hath 
 for many fears admitted me 
 ( a$ the St^eM to the 
 frimitive patriarchs of the 
 Church ) almoft one of your 
 family, hath made me know 
 many* wd great Ef'efts of 
 that Vcrtae , which, what 
 wi f leafing Entertainment fe- 
 wer it may meet yitb at 
 prtftnt, ytf yhen it. Jhall le 
 taken from us, will (tf we tie 
 as Wife as of Old even bad 
 were ) k earneftly 
 fought
 
 The Dedication? 
 
 fought for, and dt * fired, not 
 eafily found. 
 
 In Afrurance of tbat ex- 
 perienced Goodnefs , I have 
 been bold to prefix your 
 Lord/Dtp's Name to theft 
 Sermons, which had ever re- 
 mained amongft tboft that 
 have ken long dead, had not 
 your Lord/hip's Encourage- 
 ment given them new Life, 
 let, notwithstanding (o great 
 an Approbation, who knows 
 ( ei 1p t$v faveiv & ) whether, 
 as the World is, your Lord- 
 Jbips Honour and my own 
 fincere Intentions had not been 
 better fecured by their total 
 Sqppre$on. But I had no 
 
 other
 
 vi.< The Dedication. 
 
 other way in Publick to 
 teftify my Tbankfulnefs : In 
 Private, I /ball never forget 
 to fray for the Happinefs of 
 your felf, and of all yours $ 
 being ever, 
 
 My Lord, 
 Your Lordfliip's 
 Moft Obliged 
 
 and 
 Dutiful Servant, 
 
 Jofeph Reify.
 
 vii. 
 
 THE 
 
 CONTENTS. 
 
 Sermon I. 
 
 Phil. 3. 20. For our Converfation if in 
 Heaven, pag. I. 
 
 Sermon II. 
 
 St. John I. 4. In him was Life, and 
 that Life was the Light of Men. pag. 2 7. 
 
 Sermon III. 
 
 .Gen. 5. 24. Enoch walked with God, 
 
 *nd was not 5 for God tool^him. pag.6 3. 
 
 I 
 
 Sermon IV. 
 
 St. John 1 6. 13. Howbeit, when he the 
 Spirit of Truth is come, he will guide 
 you into all Truth. pag. 89. 
 
 Sermon V. 
 
 St. Mat. 5.44. Butlfayitntoyou, Love 
 your Enemies , blefs them that atrfeyon, 
 do good to them that hate you. pag. 1 2 7. 
 
 Sermon
 
 viii. The Contents. 
 
 Sermon VI. 
 
 St. Mat. 5. 4.8. Be ye perfetf, even as 
 your Father which is in Heaven is per- 
 fetf. pag. 157. 
 
 Sermon VII. 
 
 St. John 4. 22. Te worjhip ye kpow not 
 what : We know what not worjhip $ fir 
 Salvation is of the Jews. pag. 193. 
 
 Sermon VIII. 
 
 Phil. I. 27. Only let your Converfatioft 
 be of becometh the Go/pel of Chrifl. 
 
 pag. 223. 
 
 Sermon IX. 
 
 St. Luke II. 13. Bow much mart flail 
 yowr Heavenly Father give the Holy Spi- 
 rit to them that as^ him .<? pag.24$. 
 
 Sermon X. 
 
 Eccel. 1 2. i. Remember now thy Crea- 
 tor in the Days of thy Touth, while the 
 evil Days come not , nor the Tears 
 draw near -, when thoit fialt fay, lhave 
 no Pleafare in them. pag. 2 69.
 
 SERMON I. 
 
 Philippians III. 20. 
 For our Conversation is in Heaven. 
 
 ON E great thing wherein the 
 Excellency of true Religion 
 (hews it felf, is, That it makes 
 the Man, who is indeed po 
 fefled of it, to aft according to the Re- 
 foludons of Reafon. Only the good 
 Man ( as Plato faid ) knows himfelfc and 
 hath attained the Understanding of that 
 Precept , which feems to be the Founda- 
 tion both of a. Moral and more Religious 
 Life. Which, tho' it were the Saying 
 but of a Mortal Man, yet the Ancients 
 thought it of greater Strength and Mo- 
 ment, than that any Human Authority 
 could fuftain it : They made a God the 
 Author, and that God, who by their 
 Theology, in Wifdom far excelled all 
 the reft. If we follow this Guide, we 
 (hall eafily difcover, that it is not this 
 B Exter- 
 
 I 
 
 V 
 
 Serm. i.
 
 A Heavenly Converfation. 
 
 our (elves, worthy of our Original, 
 Serm. i. worthy of our Hopes, as becomes that 
 Divine Principle which is in us, and is 
 us$ (for the Mind is the Man, as true 
 Philofophy teaches.) I (hall therefore 
 endeavour to explain wherein this 
 Heavenly Convention doth confift, that 
 we may be fure not to Apoftatize, nor 
 do any thing unworthy of fo Heavenly 
 a Nature. 
 
 I. This Heavenly Converfation doth 
 very well confift with, or rather in- 
 cludes in it a due Religious life of 
 this World's Goods, and can make its 
 Advantage, without any Prejudice to it 
 felf, of the (everal Accommodations this 
 Earth doth afford. 
 
 It was long fince determined by that 
 Seft of Philofophy which (hewed fuffici- 
 ently their Contempt of Riches, That 
 the Goods of Fortune were very conve- 
 nient for their Wife and Virtuous Man, 
 as bringing great Affiftance $ and with- 
 out which fome parts of an entire Ver- 
 tue would, be; . poor and , lame , and 
 could fcarce be brought into Exercife. 
 Epittetvf was an excellent Man, tho' 
 poor and defpifed : If he had been rich, 
 and in tlie midft of his Greatnefs main- 
 tained
 
 A Heavenly Conversation. 5 
 
 tained the fame Generality of Mind , 
 the indigent World would have beenSerm. i, 
 fo much the better for him, as Riches 
 and Virtue are net always found uni- 
 ted in the fame Perfon. God made the 
 Delights of Paradife, the Garden of - 
 den, for Man in the State of Innocence : 
 He firft created this World, and furnilh- 
 ed it with all the Varieties of Pleafure 
 it doth contain, as a ftately Palace to 
 receive him, before he breathed into 
 him the Breath of Life. And that fal- 
 len State, wherein we are involved, is 
 fb far from bereaving us of any Liberty 
 allowed him, that after the Flood God 
 enlarged Man's Commiffion, and gave 
 him the Beafts of the Field for Meat, 
 which before it was not lawful to 
 touch, only for Sacrifices to himlelf. 
 Ambition is too oft the great Diftur- *~* 
 bance of the World, yet is it not the 
 neceffary Nature of this Paffion to boil 
 up into a Dileafe, only the Excefs of 
 it is dangerous 5 which, as in other 
 Paffions, it is the Work of a rational 
 Virtue to correft : For it hath a 
 Warmth in it, which when fixed on a 
 right Objeft, is neceflary for every ver- 
 tuous Breaft Ipfa vitium, frequenter ta- 
 men caufa virtutum : Tho* it be com- 
 B 3 naonly
 
 6 A Heavenly Conversation. 
 
 -^A^monly efteemed a Vice, yet is it often 
 Serm. i. a Caufe of Vertue. 'AM ew&W, $ *&&* 
 w typ&eu AAW. He/iod advifes to invite 
 our Friends to a Feaft, and to fuffer our 
 Enemies to come. So a Wife Chriftian 
 will be earneft and follicitous after the 
 Acquifition of Vertue $ and if Riches 
 alfo come, he thinks not himfelf bound 
 to turn them away. That which good 
 Men call Contentednefs , is not always 
 free from Lazinefs, often mixed with 
 too great a Love of their own Eafe and 
 Quiet, being unwilling to difturb that 
 Pleafure which they take in their filent 
 Retirements. Some have, by great Mi- 
 ftake of Religion, confined themfelves 
 to Woods and Defarts, where they 
 fpend their time very little to the Ad- 
 vantage of the World, the Good and 
 Intereft of which every Man is bound 
 to promote. Hence came the vainly 
 applauded Titles of Herw/tes, Ancho- 
 rites, Stylites, whofe Practice, if all 
 fhould imitate, Defarts would become 
 Cities, and Cities Defarts. And to what 
 life is a great Example of Virtue, 
 which ( like the feigned Fire under the 
 Moon) is wholly invifible, communica- 
 ting neither Light nor Heat to the 
 darkned, benumbed World > Is it any 
 
 part
 
 A Heavenly Conversation. j 
 
 part of the Skill of a Phyficiau to with- ^A-O 
 draw himfelf, and run from the Fury Serm. i. 
 of the Difeafe that hath feized the Ci- 
 ty > Will it make a bad World better, 
 if the beft Men retire to their Privacies > 
 If he who converteth a Sinner, even of 
 the lowed Condition, from the Error of 
 his way^ /halt fave a Soul from Death ^ 
 he, who by his Vertuous Example and 
 Wife Advice, (hall turn the Hearts of 
 the Great Ones of the World,from Vice 
 and Irreligion to Goodnefs and Piety, 
 may truly be faid to Philofophize in 
 Publick 5 and tho' he fpeak but to one, 
 he reads Ledures of Morality to the 
 whole Country, commonly influenced 
 by high Authority. Chriftian Religi- 
 on, in the greateft Striftnefs of it, gives 
 us leave to ufe the World ^ and it is a 
 laborious and painful Vertue , in the 
 midft of all Temptations, keeping it 
 felf unfported, that feems to merit the 
 moft honourable Rewards. 
 
 It was no hard matter for Ulyjfts, be- 
 ing bound, to fail by the Sirens^ harm* 
 lefs: But to hear the Charmings of 
 Pleafure, and in the midft of its En- 
 chantments to prefervc Innocence, is 
 true Greatnefs of Spirit, and more de- 
 B 4 ferving,
 
 8 A Heavenly Conversation. 
 
 ferving 5 as it is to conquer an Enemy, 
 . tnan to flee from him. 
 
 They do Religion little Service, who 
 reprefent it to the World in fuch a Dreis 
 as affrights Men from it, not invites 
 them to it : As if, to be a Chriftian 
 were to be condemned to the Mines or 
 Gallies, to perpetual Melancholy, a 
 conftant Slavery, to bid Farewell to all 
 thofe innocent Pleafures (which the 
 beft Men know how beft to ufe ) with 
 out any Equivalent , placing Piety in 
 morofe Behaviours, antique Geftures, 
 ignorant Zeal, and unpolimed Devoti- 
 ons. So true is the Jervi/h Proverb, 
 that The chief thing which will undo the 
 World, is, a Religious Man who is a 
 Fool. True Gocdnels deftroys not, but 
 regulates all our Paflions, and compo- 
 leth them in the Ufe of this World to 
 the beft Advantage of our Return to 
 the other. If fome of thofe who eva- 
 porate their Strength of Mind in their 
 Clofets, and would feparate the Soul 
 from the Body before we be Dead, 
 could be awakened out of that Spiritu- 
 al Dream, and be perfwaded to be law- 
 fully induftrious in getting a (hare in 
 the Government of the World, it 
 would be the mod ready way to bring 
 
 down
 
 A Heavenly Conversation, 
 
 down Heaven upon Earth , and 
 
 make the Kingdom of Chrift comeSerm. i 
 
 quickly. 
 
 It was Epicure and his Followers, 
 who having firft made the Happinefs of 
 their Deities to confift in an ociofe Eter- 
 nity, never to be concerned, becaufe 
 never to be engaged in the Government 
 of the World 5 themfelves imitating 
 thofe, fiiAtwfa, flothful Gods they 
 had made, never interrupted their Eafi- 
 nefs of Life with the Thoughts of 
 active Bufinefs, but wrapped themfelves 
 in that Retirement, which, to the true 
 Intereft of the World, was as unprofita- 
 ble as their Sleep. 
 
 They indeed,who thought the World 
 was well made without Wifdom, are 
 not farther to be blamed for thinking it 
 might be governed by Folly. But there 
 is Work to be done 5 and if the Sober, ' 
 the Wife, and the Good, will ever de- 
 cline it, the Proud, the Ram, the Ig- 
 norant, will afcend the Chariot $ and 
 what the End will be, the Fate of 
 PhaSton is not the worft Inftance that 
 may inform us : He broke in pieces 
 the Courfe of Nature, made Confufion 
 in Heaven and Earth, forced the Sun 
 thro' the whole Zodiac in one Day 5 
 
 whereby
 
 1O A Heavenly Conversation. 
 
 rov^ whereby he burnt the Earth, that is, 
 Serrn. i -refined it into Mountains and Rivers of 
 Gold 5 but the boundlefs Ambition of 
 fome we read of, hath brought on the 
 Iron Age , and now we fight and de- 
 ftroy one another with fuch a Fury, fo 
 deliberate, as if we never intended to 
 give over till whole Mankind be redu- 
 ced to its primitive Duft. 
 
 2. Tho' we may ufe the things of 
 this World, we muft be careful to value 
 them no more than they deferve : For 
 - according as our Eftimation of things 
 is, fo will be our Love and Affections 
 to them. We (hall take more Pains to 
 get them, endure more Care and Anxie- 
 ty to keep them, and part from them 
 with more Grief and Trouble ^ but if 
 we undcrftand their real Nature and 
 Worth, we (hall wifely afford them no 
 more of our Heart than they do de- 
 ferve. If the Philofipher, in a fond 
 Opinion, had fancied, that the Son 
 whom he had begat was not like other 
 Children, of a Corruptible, Mortal Bo- 
 dy, but of a more refined and exalted 
 Nature, he would not have received 
 the Mefiage of his Death with fo much 
 Patience ^ but counting that he was 
 
 Mortal,
 
 A Heavenly Conversation. 1 1 
 
 Mortal, it was no Susprize that he^^^^ 
 fhould Die. Serm, i. 
 
 The falfe Opinion which the vulgar 
 World ( far the greateft part of Man- 
 kind) hath ever had of Riches, ap- 
 pears in the Names all the Learned Lan- 
 guages have put upon them $ the He- 
 brew pi, the Greek. *, the Latin Res 5 
 as if they were the only (ubftantial, ef- 
 ential, real thing 5 and all elfe (even 
 Vertue alfo ) but Shadows, Accidents, 
 empty Names, Nothing : And in the 
 lame Language, Beatus & Dives, a rich, 
 blefied, happy Man, is all one. In our 
 own common Speech Men are good, bet- 
 ter, heft, as they are comparatively rich- 
 er than others. So juftly did Cato of 
 old complain, Fcra rerum nomina. amip- 
 fnus, We have loft ^he true Names of 
 things. If we CTH| and unskilfully 
 caftup the Value of this World, we 
 (hall leave but little of our Love, De- 
 fires and Endeavours for the other. 
 
 We muft not look upon our Abode 
 here as our fixed and fettled Habitation, 
 but as a Lodging in our Journey, where 
 ( for ought we know ) we ftay but for 
 a Night. We are Strangers and Pil- 
 grims, here have we no continuing City, 
 but wefee^ one to come. So Wife Men, 
 
 without
 
 12 A Heavenly Conversation. 
 
 f^^^ without Revelation, could difcourfc of 
 
 Serm.i. t h e piig r i ma g e O f the Soul, how it is 
 
 now in Exile from its native Country, 
 
 banifhed from that State of Happinefs 
 
 it was created to inhabit. *t^$ 
 
 Mb $ \fflt. So that it will be the 
 greateft Folly to dote upon that as a Pa- 
 lace which was intended for thy Pri- 
 fon 3 to humour and pamper our Bo- 
 dies, is, to fall in Love with our Chains, 
 and applaud the Mud Walls of the 
 Soul's Dungeon. Hath Nature favoured 
 thee with a ftrong and healthful Con- 
 ftitution > believe that thy Soul may 
 fliortly quit its Lodgings, and take its 
 Flight nearer Home. Haft thou a fair 
 Houfe , pleafant Gardens , beautiful 
 Flowers, and Groves, which thine own 
 Hands have planted ? it is Folly to let 
 thy Heart uponjtfjjrrf, fince within a 
 few Years thou leaveft all that delight- 
 ful Habitation, and art no more here. 
 We may ^ recreate .our felves with the 
 harmlefs Recreations of the Earth 5 but 
 in vain do we expeft Reft and Eafe till 
 we arrive at our defigned Dwelling. 
 
 5. A Heavenly Convention implies a 
 Living according to the Laws and Cu- 
 
 ftoms
 
 A Heavenly Conversation. 13 
 
 ftoms of that Place and Polity thou rv^v^-> 
 pretendeft to be a Member of. Seim i. 
 
 The eternal Laws of Heaven were 
 made known unto us by the Son of God, 
 and fufficiently manifefted by his Divine 
 Life and Do&rine. 
 
 To be angry and difcontented that 
 Fortune fupplies not thy extravagant 
 Defires, is as fenfelefs as if the Prifoncr 
 fiiould fret that his Table is not fpread 
 with delicious Food, or that he lies not 
 on a Bed of Ivory, which none can ex- 
 pect in that Condition. To take ill the 
 Affronts and Indignities, to refent the 
 Injuries and malicious Contrivances 
 which the World puts upon thee, is 
 as unreafonable as to rail at the Sun for 
 fcorching thee under the Torrid Zone, 
 or to fall out with the Froft for pinch- 
 ing thee under the Northern Pole. 
 They both aft according to their Na- 
 tures, as our Saviour hath told us, ( St. 
 John 15. 19.) If ye were of the World , 
 the World would love his own ^ but her 
 caufe ye are not of the World, therefore . 
 the World hateth yon. 
 
 And one Excellency of the Chriftian 
 Laws feems to be, That they are fitted 
 for our State, defigned for thofe who 
 are in the World, but pretend not to 
 
 be
 
 14 A Heavenly Conversation. 
 
 rv*A>n be of it. It would be irrational for me 
 Serm. i.to torment my felf at the Incivilities I 
 fhould receive fronn a Barbarous Nation 5 
 to return Evil for Evil^ requite one In- 
 jury with another, is never fafe in a 
 ftrange Country : But my beft Policy 
 would be, I fhould lay the fureft Foun- 
 dation of my Peace and Security, by 
 putting up Injuries, (hewing all Signs of 
 civil Behaviour towards thofe who 
 Jeaft deferve it : Patiently to endure all 
 things, vvould be my wifeft Courfe to 
 accomplifh my Pilgrimage with the 
 greateft Safety $ moft part of the World 
 being like a Wildernefs of Wild Beads, 
 Refinance will but enrage their Fury, 
 tho' Meeknefs alfb and Humility are too 
 often trodden under Foot. 
 
 The great diftinguifhing Law of 
 Heaven, is Love, which enlightens the 
 whole Hemifphere of the Coeleftial 
 Kingdom, and makes the Earth below 
 become habitable : By this fiall all Mm 
 know that ye are my Difciples, if ye love 
 .. 0ne another. In the beginning of Chri- 
 ftianity, when a Chriftian was fcarce 
 perceivable amongft the Multitude of 
 Heathens, yet were they taken notice 
 of by this Character $ See how they love 
 *ne another. As times are now, we 
 
 mutt
 
 A Heavenly Conversation. 
 muft either find out another Mark, 
 conclude there are fewer .Chriftians. Serm. i 
 
 Every Nation hath fome Cuftora, 
 Humour or Fafhion peculiar to its felf, 
 by which it is eafy to diftinguilh a Fo- 
 reigner from a true Native. Shew thy 
 felf (0 CJmftian) whence thou cameft, 
 and whither thou tendeft by keeping 
 clofe to the Praftice of thy own Coun- 
 try ^ not fafhioning thy felf after the 
 vain Humors of Worldly Men : Take 
 heed leaft by thy too cordial Converfe 
 with Earth, thou learneft its Cuftoms, 
 and forgetting the Language of Canaan, 
 thou fpeakeft the Language of Sin ^ thy 
 Lifping Sibboleth will betray thee. 
 
 The Cuftoms of this World are as ri- 
 diculous to a foberChriftian, as it would 
 make any of us to fmile at the Wild In- 
 dian, to fee how he Paints himfelf 
 with Juices of Herbs, and thinks him- 
 felf brave, with Skins of Beafts , and 
 Bracelets of neglected Stones. He won- 
 ders to fee Men proud of Gold and 
 Silver, gay Cloaths, or rich Enjoyments, 
 which refpeft the Man but at a fecond 
 or third hand ^ are but unneceffary Ap- 
 pendices to the Body, which is but the 
 Inftnmient of the Soul. What a ftrange 
 People ( thinks he ) is this, who prefer 
 
 this
 
 1 6 A Heavenly Conversation. 
 
 <N^XJ this Earth before Heaven, their Bodies 
 Serin, i. before their Souls, Riches and Pleafures 
 before God, a few Days, a Moment of 
 Time before Eternity ^ which they pre- 
 tend to believe ! He blefies himfelf to 
 fee the antique Geftures, uncouth Beha- 
 viour, the unprofitable Labour, the 
 vexatious Pleafures, the naufeating De- 
 lights, the pitiful Defigns, the unpoli- 
 tick Prudence, the foolidi Wifdom of 
 the Worldly Man : He wonders at his 
 earneft Purfuit after Honour and Rich- 
 es, winged things that flee away or fray 
 but for a Moment. He will be fure 
 carefully to avoid thefc Extravagancies 5 
 and to that purpofe keeps himfelf clofe 
 to the Laws of his own Kingdom, 
 which are truly (tiled, Everlajling Righ- 
 teoujnefs. 
 
 4. A Heavenly Converfation confifts in 
 promoting the Intereft of that King- 
 dom. Since we have all, in our Bap- 
 tifm, fwore Allegiance to the King of 
 Heaven, promifing to wage an eternal 
 War with all the Enemies of this King- 
 dom ^ we muft be fure to make no 
 Peace or Truce, nor do any thing that 
 may not, in fome degree, ferve to the 
 eftablifhing of Chrift's Throne, the fub- 
 
 duing
 
 A Heavenly Conversation. 17 
 
 cluing of his Enemies, and the encrea- ^^\^ 
 fing the Number of his faithful Subjefts. Serm. i. 
 Let him reign firft in our own Souls, 
 and then u(e all our Induftry to bring 
 others to the Acknowledgment of his 
 Government. And this we (hall beft 
 do by obferving thefe two Rules. 
 
 i. Be fare to make a true Reprefenta- 
 tion of that God you invite Men to 
 ferve $ whereby they will eafily be al- 
 lured into his Obedience. 
 
 If they (hall ask ( as Pharaoh once 
 did ) who or what he is > anfwer them 
 in St. Johns Words, God is Love $ that 
 he is the Prince of Peace, his Kingdom 
 confifts in Right eonfneff and Joy in the 
 Hofy Ghoft ^ that he gave his Life to 
 Redeem his rebellious Subjects from a 
 fevere Thraldom they had enflaved 
 themfelves into. That the Rule of his 
 Aftions is not (as fome defcribe it) his 
 irrefiftible Power, unbounded Sove- 
 raignity ^ but the fame Meafures which 
 he obliges us to obferve, even the eter- 
 nal Rules of Truth, Jujlice and Goodnefs. 
 Tell the World, that he is no tyranni- 
 cal, unmerciful Prince, lie thirfts after 
 no Man's Blood, but would have all 
 Men attain to that Salvation, which 
 C with
 
 1 8 A Heavenly Conversation. 
 
 r^A^- with a great Price he hath purchafed. 
 
 Serra. i. Labour to undeceive the World of thofe 
 
 falfe Prejudices they have entertained 
 
 of this God, That there is no fuch God 
 
 as they have made, only in their own 
 
 difturbed Imaginations. That he hath 
 
 | made no fuch tbfolute Decrees of the 
 Damnation of innumerable Souls,nor in- 
 
 1 tends to build hisGlory upon the eternal 
 Ruin of his innocent Creatures. That he 
 really hates all Sin $ therefore hath not 
 decreed it. That he is moft fincere in 
 
 f his Invitations to Obedience and Hap- 
 pinefs $ therefore hath not two Wills 
 contradictory one to the other, a fort 
 of Treachery which the Heathens did 
 abominate, and is foolifhly joined with 
 Omnipotence, which cannot want it : 
 Almighty Power needs no delufive 
 Tricks of Policy to carry on its De- 
 figns. 
 
 A Wife Heathen ( Hierocles ) writ a 
 Book, De iifu Deortim, Of the infinite 
 Advantage the Exiftence and Belief of 
 a God was to Mankind : Shewing what 
 a fure Foundation it is of Peace and 
 Tranquility of Mind, to refign up our 
 felves to his Wifdom, to imitate his 
 Divine Excellencies, to rely upon his 
 Promifes, to fear his Juftice, to hope 
 
 in
 
 A Heavenly Conversation. 
 
 in his Mercy, and firmly to expect 
 Reward. But if he had believed GodSerm. i. 
 to be fuch a Being as by fome he hath 
 been moft injurioufly reprefented, ar- 
 bitrary, falfe, cruel and malicious, he 
 would have changed the Defign of his 
 Difcourfe, and eafily demonftrated, 
 That the Belief of fuch a God could 
 tend to nothing but the utter rooting 
 out of all Vertue and Goodnefs from 
 amongft Men, the Encouragement and 
 Protection of all Vice and Wickedneft 
 from fo great an Example, the Deftru- 
 ftion both of the intellectual and mate- 
 rial World. Set before all Men fuch a 
 Picture of him, as thoti findeft drawn 
 by himfclf in his Holy Word. 
 
 2. Perfwade the World of the Rea- 
 fonablenefs and Advantageoufnefs of the 
 Laws he hath impofed upon his Sub- 
 jects. Bid them firft try whether his 
 Yoke be not eafy, before they accufe it 
 as infupportable : Aflure them, that 
 they (hall be obliged to nothing but 
 what is moft fuitable to, and improving 
 of their Spiritual Powers : Appeal to a- 
 ny, who will be guided either by Rea- 
 fon or Experience, whether Obedience 
 to his Laws be not moft for the Good 
 
 C 2 Of
 
 so A Heavenly Conversation. 
 
 rs-A^oof the World, and every particular 
 Serm. i.Perfon. That they are fo righteous 
 and profitable, that (tho* there were 
 no State after this Life) Mankind could 
 not contrive any thing better for its 
 prefent Happinefs, than to live in the 
 moft ftrift Obfervation of them. So 
 they bring naturally here their Reward 
 with them, befides the infinite Rewards 
 hereafter. 
 
 Shew the vain and fottifti World 
 how it is deluded and kept in Slavery 
 by the Enemy of Mankind, who 
 fports himfelf at our Miferies, and we 
 know it not. Tell them, that the 
 Pleafures they think they feel, arefalfe, 
 imaginary, momentary, unworthy, ut- 
 terly deftruftive : That true, folid, un- 
 fpotted, durable, eternal Pleafures, are 
 no where to be found but in the Exer- 
 ..xjjf, of Vertue, Piety and Devotion. 
 Xafily, allure them, that whatever Sto- 
 . ries have been told of the Impoffibility 
 t6 keep the Laws of thy God, they are 
 all falfe, injurious, and full of Blafphe- 
 my. If there be Difficulties, thy Ver- 
 tue will be more excellent and illuftri- 
 ous. Do any of the Saints now with 
 God, complain that he was a hard Ma- 
 fter > Doth the noble Army of Martyrs 
 
 noiy
 
 A Heavenly Conversation. 
 now think they differed too great Tor- 
 ments to attain their Happinefi > Sure-Serm. i, 
 ly Heaven is an exuberant Reward. 
 Thy righteous, moft benign Lord and 
 Mafter never did, never will impofe 
 any thing which he will not enable his 
 willing Subjects to perform. 
 
 5. A Heavenly Convcrfation implies a 
 frequent thinking and meditating upon 
 Heaven : If we believe our Treafwe to 
 be there, our Hearts teiU IK there alfo. 
 
 As it is in this Earth $ tho' no Man 
 ever travelled under the Poles to bring 
 us Word what is in thofe places, yet is 
 it demonftrable from the Nature of the 
 Globe, that there muft be Land or Sea 
 as in other places, elfe the Figure would 
 not be circular. So may we (tho 1 we 
 were deftitute of Revelation ) as affured- 
 ly conclude, that there muft be a future 
 State of Rewards and Punimments $ o- 
 therwife the intellectual Syftem would 
 remain imperfect, the Juftice of God 
 could not be cleared. And if Aftrono~ 
 xters have multiplied Heavens as they 
 fancied would beft explain the Motions 
 of inferiour Planets $ much better may 
 natural Reafon aflert one Heaven, with^ 
 out which the Varieties in the Orbs of 
 C 3 Provi-
 
 32 A Heavenly Conversation. 
 
 rx/wo Providence, Divine Difpenfations, can- 
 Serm. i. not be refolved^ but we have ^ more 
 fureWordofProphefy. 
 
 Vlyjfcs in his long Abfence from his 
 Country, twenty Years fpent in Wars, 
 Storms and Shipwracks, how did the 
 Thoughts of his little Ithaca(m Ifland 
 fixty Miles in Compafs, whereof he 
 was King) fupport and refrefh him! 
 What more delicious Objeft canft thou 
 have to think upon than the Happinefe 
 good Men (hall enjoy ! What a- Scene, 
 what a Profpeft it is into Eternity ! 
 Methinks it mould poflefs thy whole 
 Mind, that this World mould have but 
 little room there. 
 
 In Profperity, the Thoughts of this 
 would fecure thee againft the Tempta- 
 tions of Pleafure. In Adverfities, it 
 would bear up thy Spirit, and fill thee 
 with courageous Refolutions. Lift up 
 thine Eyes, and behold yonder fpacious 
 Regions of Light, where innumerable 
 Suns quite banifh Darknefs : There are 
 no Clouds, no foggy Vapours, but 
 pure JEther enlivened with everlafting 
 Day. There are no Sighs, no Tears, 
 no Oppreflions, no Injuries. That is 
 thy Country whither thou art going, 
 where all the Affronts, and unpleafing 
 
 Occur-
 
 A Heavenly Conversation. 2 3 
 
 Occurrences of this Life mall be drown- ^A^- 
 cd and forgotten in endlefs Pleafures. Serm. i, 
 It would be foolifh Prefumption to at- 
 tempt a Defcription of this Heavenly 
 Country - it is not to be fetterred in 
 Climes and Parallels : Believe it as it is 
 fpoken of in Holy Scripture, and thou 
 wilt find Objeft enough for the moft ' 
 rapturous Contemplation. 
 
 6. L<f/2/x, It confifts in a due Prepa- 
 ration of thy felf for it, and a conftant 
 Expectation of thy entring into it, by 
 ftrong, impregnable Habits of Vertue, 
 and inherent Righteoufnefs 3 in a true 
 Faith, that all thy Imperfections will 
 be fupplied by the Merits of thy Savi- 
 our, and thy Sincerity accepted for his 
 fake. Purge thy Mind from all black 
 Paffions, Envy, Hatred and Malice 5 fill 
 thy pious Bread with an univerfal 
 Love, and diffufed Charity to all Man* 
 kind. 
 
 That Precept of the Pythagoras* 
 *.VKWTOV ma.vTov, fimplify thy felf, reduce 
 thy felf to one. How Wife ! how 
 Holy ! how True it is ! What a fure 
 Foundation of Life, Liberty, Peace and 
 Happinefs ! to put off the Old Man, 
 with all its Impediments, Incumbrances, 
 4 in
 
 a 4 d Heavenly Conversation. 
 
 rs ^^- x > in fo neceflary a Journey. Lay afide 
 Serm. i. a u hurtful Inclinations and Affections to 
 this Earth : For tell me thou who haft 
 wandered up and down this World, 
 haft feen its Vanities, and felt its Inju- 
 ries, haft tried all its Pretenfions, art 
 (enfible of its Boaftings, and Emptinefs, 
 art thou not weary ? doft thou not 
 think long to be at home, in thy Fa- 
 ther's Houfe > Hearken to the Moan- 
 """*" ings of that Spiritual Being within thee, 
 how it pants and breathes, how unea- 
 fy and reftlefs it is > willing and defi- 
 rous to lay afide the Burden of this Bo- 
 dy, which bears it down in its Flight 
 upwards : It would fain now retire and 
 lie down in Beds of everlafting Reft, 
 and fpend Eternity in Immortal Con- 
 verfation, 
 
 But in the mean while be fure thou 
 miftakeft not, thinking that Heaven is 
 altogether without thee $ like the Ely- 
 ^29 Fields, or Adonis's Gardens, all Po- 
 etical that we muft be beholden to 
 the Circumftance of Place for a Sight 
 of God, as we fay, We will go to 
 Court to fee the King. Heaven muft 
 begin in thine own Soul, by the acqui- 
 ring of Juftice, Temperance, Charity, 
 Purity, and all other Chriftian Graces, 
 
 which
 
 A Heavenly Conversation. 25 
 
 which thou muft be well ftored with ~V"-* 
 in thy Journey homeward. Serm. i. 
 
 When Priam's little Son (in Lucia*) 
 came to Heaven, he prefently called for 
 Milk and Cheefe 5 fuch Fare as he was 
 wont to have in his Father's Court. It 
 is a Childifti Fancy to imagine , that 
 things in Heaven are like things on 
 Earth $ that there we (hall find where- 
 with to gratify our flefhly Appetites. 
 Homers Gods neither eat Bread , nor 
 drink Wine. A ftrong Argument why 
 we mould in this Life mortify thole 
 Defires which in Heaven will find no 
 Objects to entertain them 5 and be con- 
 ftant, very diligent in thofe Spiritual 
 Exercifes which muft be the Employ-? 
 ment of our Souls to all Eternity. 
 
 The End oftbe Firfl Sermon.
 
 SERMON II. 
 
 St. John I. 4. 
 
 In fam was Life, and that Life 
 was the Light of Men. 
 
 THIS Evangelift having ( in 
 the Words immediately be- 
 fore ) briefly and poffitively 
 declared the Divinity of our 
 Saviour, That the Word was God $ doth 
 not proceed to explain the Particulars 
 of that Myftery, or to render Infinity 
 comprehenfible to finite Underftand- 
 ings $ but in the Text, to inform us of 
 what we are mod concern'd to know, 
 The great Advantages which the World 
 received from that Appearance. From 
 the Words I (hall difcourfe two things. 
 
 I. The clear and certain Revelation 
 of Immortality, and eternal Life by our 
 Saviour. In him was L>fe. 
 
 II. The
 
 3 8 A Heavenly Conversation. 
 
 II. The Ufefulnefs and Efficacy of 
 ^ Revelation to Mankind, That Life 
 was the Light of Men. 
 
 i. He that (hall conHder the great 
 darknefs wherein the whole World was 
 benighted, with reference to a future 
 State, before the Manifeftation of our 
 Saviour, will eafily conclude with the 
 Apoftle, That it was Chrift who brought 
 Lip and Immortality to Light by the Gof- 
 pcL Amongft the moft refined Wits of 
 the Gentile World we meet with fuch 
 obfcurity of Difcourfes, fo weak Reafon- 
 ings, dubious Refolutions, and incon- 
 ftant Determinations, as clearly difcover 
 the great incertainty they were under 5 
 when at any time they go about to 
 make demonftration of the Souls exifl> 
 ence after Death, they ufe fuch Intricate 
 Methods, fuch ^Enigmatical Terms, 111 
 Confequences, and Precarious Philofb- 
 phy, that all a ferious Enquirer can ga- 
 ther from their moft Elaborate EJTays is, 
 That they had- rather a true defire to 
 believe it, then that they did actually 
 believe it, and that they were confcious 
 that they had not created that Faith in 
 themfelves which they endeavoured to 
 beget in others 5 not that it is impoffi- 
 
 ble
 
 ble by the Light of Nature and true ^AxS 
 Reafon to arrive at a Satisfaction in rhisSerm. 2, 
 important Article of oar Belief, but that 
 it muft be done by thofe means which 
 the feeblenefs of Mans Underftanding, 
 by the corruption of our Natures, and 
 the obftinacy of Prejudices, hardly will 
 admit $ fome are fo far funk in the Plea- ^ 
 fures of the Body, that they are not able 
 to frame any apprehenfions of the Soul, 
 others are fo much in love, and reft fo 
 fatisfied with the Voluptuous Enjoy- 
 ments of the prefent World, that they 
 defire nothing of a more pure and refi* 
 ned Nature than the good things they 
 are already pofMed of, whence their 
 Notions of a future State were generally 
 grofs and carnal, not much raifed above 
 what this Earth might afford, as if Hea- 
 ven were defigned for the Gratification 
 of our Senfes, where mould be all the 
 Pleafure without any of that Pain or 
 Trouble which here do naturally flow 
 from fuch Excefles. 
 
 Certainly the fame Fate feems to have 
 attended the Belief of an Immortality 
 as of many other Truths, it hath had 
 its growth and decay, been entertained, 
 or neglected, according to the prevail-* 
 ing Humor in diverfity of Times. 
 
 i. la
 
 ( 30 ) 
 
 i. in the Simplicity of Geatile Anti- 
 Serm. 2.q u j t y j t fl O uri(hed without any Contra- 
 diction, or Difpute, as appears from the 
 ^Egyptian Theology, from which Orphe- 
 us compofed his,^ and from innumerable 
 places in Homer, efpecially his v<xvoiwTt*t 
 the Relation ofVljffes his Defcent into 
 Hell, and the Difcourfe he had with 
 the Souls of deceafed Hero's $ in the 
 beginning of his Poem he clearly diftin- 
 guifheth betwixt thofe i?6i>? 4v**t, thofc 
 Valiant Souls, which the War fent to 
 Hell, and their Bodies, which MeMWxt 
 dnosi, were devoured by Beads and 
 Fowls 5 they all difcovered the ftrong 
 Prefage they had, by the Hypothefes 
 they laid down, whereon to build an 
 Immortality, fome patched up the eter- 
 nal duration of the Soul with endlefs 
 Transmigrations out of one Body into 
 another, and when the Bodies of Men 
 and Beafts mould fail, Empedocles fent 
 it to inform the Plants and Trees, and 
 at laft to return into its own Body, and 
 fo to move in that w^a a^>*f, Circle 
 of Matter to all Eternity 5 fome fancy 
 that at Death it was fwallowed up into 
 the Soul of the World, or returned into 
 the Divine Eflence, (of which they 
 thought it a part) fo furely providing 
 
 for
 
 ( 3' ) 
 
 for its Exiftence everlafting^ laftly, 
 thers taught, That the Souls of their Serm. 2, 
 Hero's, leaving their Bodies, were chan- 
 ged into Stars, or took up their Habi- 
 tations in the Moon, that they might 
 not be wholly excluded Heaven, but 
 partake of its fuppofed Incorruptibility. 
 Hades, ' Hell in Homer, as alfo in moft 
 of the Ancient Fathers, contains both 
 Elypum and Tartara, it is the common 
 Receptacle both of good and bad Souls, 
 where thofe are Happy, thefe Miferable $ 
 nor was this the Belief only of a few 
 private Contemplative Perfons, but it 
 was the Foundation of all the publick 
 Offices of their Religion ^ their Purifi- 
 cations and Initiations were intended 
 and fuppofed to cleanfe the Soul from 
 all Contagion of this World, to make it 
 more Happy in the next} many of the 
 Gods they Wormipped were Men guilty 
 of great Crimes, fubmitted to all the 
 Ceremonies of their Expiations, and 
 with much Solemnity they pacified the 
 Souls of the deceafed whom they had 
 injured, fuch was the fettled Pcrfwafion 
 of thofe Ages, (without doubt received 
 from the Jews in Egypt, and brought 
 into Greece by the great Induftry of their 
 Wifeft Men) until Epiwrvt arofe, who, 
 
 (by
 
 (3*) 
 
 (by a true computation) will be found 
 Serm. 2. tne firft in the World who pretended 
 Reafon and Philofophy againft the Im- 
 mortality of the Soul, and reduced the 
 foolifti Thoughts of a few Immoral Men 
 into a Syftem of Abfurdities and Irreligi- 
 on^ his Impiety was by the Greeks in 
 Alexanders Conquefts, carried amongft 
 the Jews, where in a little time it pro- 
 duced the Herefie of the Sadduces, de- 
 nying Spirits and a Refurreftion, and 
 this is the true Origen of that Sect} it 
 was an ill Requital for the Doftrine of 
 Immortality from them received: thus 
 he Reigned in his Kingdom of Atoms, 
 and, notwithstanding the Oppofition 
 made by the Academy 9 enlarged, or 
 maintained his Empire to the coming 
 of Chrift} when God, to give themoft 
 illuftrious Teftimony of his Care and 
 Pity to the degenerate State of Mankind, 
 and to convince them that he did not 
 fit included in fictitious intermundane 
 Spaces, unconcerned in the Government 
 of the World, appeared upon Earth, A 
 Light to lighten the Gentiles, and all the 
 Phantafms of Darknefs fled before him. 
 
 2. As to the Jews thefe things feem 
 to be clear. 
 
 i. That
 
 (33) 
 
 t. That Eternal Life was not a Pro- >^Ax*s 
 mife of that Covenant, and that theSerm. 2. 
 Sanftion of their Law was only Tempo- 
 ral Rewards and Punimments. St. An- 
 gffftirt faith, The Kingdom of Heaven 
 promifed in the Gofpel, is not named 
 in the Old Teftament^ and St. Chryfijhm 
 urgeth. That if the Saints in the Old 
 Teftament attained fuch degrees of Vir- 
 tue when the Refurreftion was not 
 Preached, we under the Gofpel are 
 bound to greater Perfe&ion} and it 
 was an Article againft Pelagius in the * 
 Paleftine Synod, That he held the King- 
 dom of Heaven was promifed in the 
 Old Teftament, as a diminution to the 
 Grace of the Gofpel 5 the 28th. Chapter 
 of Deuteronomy is a recital of thofe Blef- 
 fings Temporal, promiled to the Obedi- 
 ence of their Law, and the Curfe de- 
 nounced to Difobedience $ the Jews in- 
 terpret the Promife annexed to the fifth 
 Commandment, of the continuance of 
 their Common Wealth in the Land of 
 Canaan, not to be carried into any Cap* 
 tivity. 
 
 2. It mutt be acknowledged, That 
 
 when the Belief of a future State, which 
 
 mutt be fuppofed to all Religion, grew 
 
 D weak
 
 ( 34 ) 
 
 "s^x- weak by the prevailing Vices of Men, 
 Serm. 2. Tome Good and Holy Perfons received 
 aflbrances of it by extraordinary ways, 
 additions to the Light of Nature. 
 
 It was believed, both by Jew and 
 Gentile, that the Death with Confeflion 
 of a Malefaftor did expiate all the Sins 
 of his Life, freed him from Punifhment 
 5 in the other World. St. Paul (Atts 26. 
 6.) tells Agrippa, I ftand, and aw judged 
 fir the hope of the Pro wife made unto our 
 Fathers, unto which Promife our Twelve 
 Tribes inftantly ferving God hope to come. 
 Martha (John 11.24.) ktiew that her 
 Brother Jhjuld rife again in the Refnrretti- 
 on at the Lift day. There were moreover 
 Texts in the Old Teftament from which 
 a Refurreftion might be proved. Our 
 Saviour (Mat. 26. 21 .) from Gods fay- 
 ing, lam the God of Abraham, the God 
 0/Ifaac, and the God of Jacob, concludes 
 the Refurre&ion, the ftrength of which 
 Argument fome Rabbins have fince ac- 
 knowledged, and made ufe of } and it 
 being faid, that when the Multitude 
 heard it they were aftonifljed at his Do- 
 ctrine, it is a flgn the Argumentation 
 was new, and never had been propofed 
 by the Pharifees. 
 
 Yet
 
 ( 35 ) 
 
 Yet if we confider the great Divifi- 
 ons concerning this Article amongft theSerm 
 Je&i/h Doctors, under the Authorities 
 of two of their moft Learned Rabbles, 
 we can conclude nothing lefs than their" 
 uncertainty in the Matter, fince Matmo- 
 mdes himfelf, who Compofed theif 
 Greed, is accufed by his Adverfary to- 
 tally to have denied it, at leaft plainly 
 to have aflerted the annihilation of the 
 Souls of the Wicked. 
 
 There are indeed many dark Repre- 
 (entadons of a Refurreftion in the Pro- 
 phets, which had no further impreffiort 
 upon the Minds of the vulgar, than to 
 fignifie a reftauration from fome Tem- 
 poral Calamity, only in the Times of ; 
 the Macctbees God was pleafed to give ! 
 clearer Evidences, to fupport the Spirits 
 of good Men under the Extremity of 
 their Perfections. 
 
 5. Laftly, It is certain that in our Sa- 
 viours time, and throughout the Acts 
 of the Apoftles, the Sect of the Sadda- 
 cees was the ruling part of the Nation, 
 againft which there was no Oppofitiort 
 made, no Cenfure inflicted, only each 
 Party Difputed againft the ether
 
 So that on the part of the Gentile 
 Semi. 2. World they had a hard Task to make 
 any confiderable Improvement in true 
 Goodnefs, their bed Encouragement 
 being, That Virtue was a fufficient Re- 
 ward to it felf, a Principle too weak to 
 promote the Mind in difficult and ela- 
 borate Sandity $ and the Jews generally 
 retted fatisfied with the Promifes of 
 Earthly Happinefs, ambitious of nothing 
 more than Everlafting Dominion in this 
 World ^ this was theDarknefs in which 
 Mankind fearched after Happinefs, a 
 Darknefs which nothing lefs than the 
 appearance of the true Light could dif- 
 pel, and this our Saviour did, i.by his 
 Dcclrine, 2. by his own Refurrefti- 
 on. 
 
 In the Dodrine which he Preached, 
 befides the particular Difcourfes applied 
 to the Jews, he did conftantly infift up- 
 on thofe Principles, which by the (eve- 
 reft Rules of Reafoning will conclude a 
 Life after Death. 
 
 i. He often urgeth the diftinftion 
 betwixt the Soul and the Body, Math. 
 JO. 28. Fear not them which tyl the Bo- 
 dy, but are not able to kill the Soul; fear 
 him who if able to caft Body and Soul in- 
 to
 
 (37) 
 
 to Hell Fire ^ what foall a Man give 
 
 exchange for hjs &?;// $ Serm. 2. 
 
 That Man is not meerly this well 
 formed Earth we call the Body, fubjeft 
 to our Senfes, which we feel and fee to 
 continue a few Years under the Sun, 
 and at length fall Sick and Die, and re- 
 turn to Duft, but that this vifible Ma- 
 chin is afted by a far more Noble Prin- 
 ciple, of a different and more refined 
 Nature, is the Foundation of all our 
 Moral Aftions in this Life, and our 
 Hopes in a future 5 for he who believes 
 there is no fuch part of a Man as a Spi- 
 rit, the Perfection of whole Nature (e- 
 cures it from all fear of Corruption or 
 Diflblution, muft believe that the Death 
 of the Body is the end of Man, and 
 when that is laid in the Grave he cea- 
 feth to exift, and there (hall be no more 
 remembrance of him 5 our Saviour there- 
 fore proceeds in the moft exad Philofb- 
 phical way to convince them of a future 
 State, by inftrufting them that they 
 were compounded of two different 
 Principles, in the (eparation of which 
 one from the other confifts what we 
 call Death, and tho* one returns to the 
 Earth, from whence it was taken, yet the 
 other remains immortal, 
 
 D 3 Nor
 
 Nor doth our Saviour barely aflert 
 Senrj.2.thisDiftin&ion, but proves it by the 
 fame Argument that the greateft Matters 
 of Wifdom have yet been able to invent, 
 from the variety of thofe Operations, 
 which every one, who attends to his 
 own Mind, doth conftantly experience. 
 The Spirit indeed (faith he Mat. 26.41.) 
 if witting^ but the Flefh is voenk. We 
 find in our felves fomething which can 
 order and difpofe the Motions of the 
 Body, a Power which can command, 
 and regulate the Deportment of every 
 Member, which can curb and contradict 
 the Inclinations of Flefti and Blood, 
 can allay the Violence of Anger, the 
 Impetuofity of other Paffions, and' make 
 for the Soul a calm and quiet Habitati- 
 on $ if at any time it be furprized from 
 the Senfes, it is forry for that mifcarri- 
 age, and more careful to regain its do- 
 minion. Whence can proceed this Eter- 
 nal Warfare, which every good Man 
 feels in his own Breaft, but from two 
 different Principles of Body, and fbme- 
 thing that is not (6? 
 
 By this Argument our Saviour feems 
 to contradift and confute that Opinion 
 of fome in his time, and which is rec- 
 koned (by Gevxadiits) amongft the Ec- 
 
 clefiaftica! 
 *,^ ,
 
 C 39 ) 
 
 clefiaftical Doctrines , That Humane "^^-> 
 Souls are Material, but Immortal onlySerm.2, 
 by Grace, or the Divine Power, than 
 which Opinion nothing can more threat- 
 en their Immortality $ but we know a 
 better Philofophy, (which Chrift by his 
 Difcourfe hath confirmed) which will 
 never yield that Matter , however Mo- 
 dified can be made capable of Senfe, 
 much lefs of Underftanding, and can 
 demonftrate from the Nature of the 
 thing, that it is wholly impoffible to 
 make a Rational Mind out of meer Mat- 
 ter. 
 
 Thus are we forced to ufe all the 
 Reafon God hath given us, to prove 
 we have any ^ and to (hew our (elves 
 Men, in maintaining, that we are not 
 Stocks or Stones. 
 
 2. Our Saviour hath given us A 
 furance of an Immortality in that Do- 
 ctrine of Rewards and Pnnijhments af- 
 ter Death, which he Preached. He 
 hath clearly taught Eternal Life and 
 Happinefs, which no Thought can 
 conceive, no Eloquence exprefe, to be 
 the Portion of thofe who live in Obe- 
 dience to his Laws ^ and everlafting 
 Mifery to thofe who wilfully and pe- 
 D 4. remptorily
 
 ( 4 o) 
 
 rs ^-^ remptorily difobey them. No Confe- 
 Serm. 2.q uence ^^ fog more natural from the 
 former than this $ for if it be certain 
 there is fomething in us which (hall 
 not die with the Body, but in its own 
 Nature is difpofed to endlefs Life 5 that 
 Life muft needs fpend its felf either in 
 Happinefs or Mifery, Pain or Pleafure, 
 Satisfa&ion or Difcontent : And thole 
 Men talk fondly who difpute the Truth 
 of thofe Punifhments, becaufe they un- 
 derftand not the manner they are infli- 
 cted $ fince there is fcarce the leaft Ap- 
 | pearance in whole Nature, of which 
 I even the moft contriving Philofopher 
 i can give an indifputable Account. If 
 there be nothing in this Doftrine, 
 which is not highly reconcileable both 
 to the Goodnefs and Juftice of God, 
 we are bound to acknowledge the 
 Truth of the Revelation. But what is 
 more confonant to, and declarative of 
 his Gcodnefs, and of that fincere Love 
 which he bears unto his Creatures, than 
 to oblige them by the ftrongeft Argu- 
 ments imaginable to profecute their 
 own Happinefs in the Obfervation of 
 his Laws > Is it not reafonable, that 
 God mould have greater Right to our 
 Obedience than any Mortal Man > but 
 
 if
 
 (4- ) 
 
 if he could inflift no greater Punifti- 
 ments, nor confer any greater Re wards Serm. 2. 
 than upon the Body only, (finceall 
 the World is moved by Hope and Fear) 
 what Security could God have, that his 
 Commands (hall be obeyed before the 
 Commands of an Earthly Prince , in 
 whofe Power likewiie it is to kill the 
 Body ? Since Mens Commands are ofv- 
 ren unjuft , but God's ever righteous, 
 is it not Reafon to believe, that he can 
 do us more Good or Hurt than any 
 Man, that fo we may find our felves 
 obliged in ftronger Bonds to ferve him 
 in order to our own Happinefs ? So 
 that no Body, I fuppofe, will blame 
 God for his Defigns to make us all hap- 
 py ^ which he could no otherwife ef- 
 feft, but by our Obedience to his Laws. 
 Nor mould we give that Obedience to 
 his Laws , if we did not believe him o 
 able to reward and punilh us more than 
 any Mortal Man. His Power therefore 
 muft extend to the Punifhment not of 
 the Body only, but alfo of the Soul $ 
 not confined to this Life, but continu- 
 ed to the other, where all Earthly 
 Power ceafeth , and cannot reach. 
 Without which Belief, at what rate 
 wpuld God be ferved, feeing he is fo 
 
 ill
 
 (4* ) 
 
 ill obeyed with it > Whence it fol- 
 Serm. 2.i ows> t h at the Denunciation of future 
 Punithments in the Doftrine of Chrift 
 prove an Immortality, nor in the leaft 
 contradid, but magnify the Goodnefi 
 and Wildom of God. 
 
 2. Our Saviour hath given us ftrong 
 Aflurance of Immortality by his own 
 Refurreftion. 
 
 He was the fir ft of them that (hall 
 rife again to Eternal Life 5 and by fo 
 miraculous a Return, he confounded 
 the Expectation of his Enemies, and 
 ftrengthened the wavering faith of his 
 Friends. The Jews thought, that how- 
 ever great things he talked in his Life, 
 yet after they had Murdered him, and 
 laid him in the Grave, he would die 
 like other Men, and all his Thoughts 
 feriflj with him. 
 
 Thus they reafoned, and thus they 
 erred) not knowing the Scriptures, nor 
 the Power of God. For when God rai- 
 fed him from the Dead, and his Death 
 was glorified in his Refurreftion 5 it 
 was not only a mighty Argument to 
 convince them of their Folly, in en- 
 deavouring to deftroy him whom God 
 wa$ refolved to mak$ alive \ but alfo a 
 
 Demon-
 
 ( 43 ) 
 
 Demonftration that Righteoufnefs 
 Immortal $ that notwithftanding all theSerm. 3, 
 malicious Contrivances, wherewith true 
 Vertue hath always been perfecuted, 
 yet (hall it certainly at laft obtain the 
 Viftory, and triumph over all its Ene- 
 mies, even Death it felf, in a glorious 
 Immortality. So powerful was the In- 
 fluence of Chrift's Refurreftion, that to 
 allure us what it fignified, the Graves 
 were opened, and many of thofe who had 
 been long dead, appeared upon Earth, 
 and walked in the Holy City. For ( as 
 the ancient fathers have obferved ) the 
 Devil forfeited that Right which he 
 had of detaining Sinners in the Grave, 
 by imprifoning fo innocent a Perfon as 
 was the Holy Jefa : And that Right 
 devolving to our Saviour, Chriftians 
 can have no greater Security, that they 
 being Members, (hall like wife rife, as 
 Chrjfl their Htad is rifcn. So that whe- 
 ther we confider the Truth of him, 
 who is the Author of the Revelation 
 of an Immortality, or the Reafons by 
 which he hath confirmed it, or the 
 Matter of Fadl: of his own Refurre&ion, 
 with the Confequences that eafily flow 
 from it, we muft conclude, That he 
 hath given the greateft AfTurance to the 
 
 World
 
 (44) 
 
 World of a future State in an Eternal 
 Serm. 2. Life after 
 
 II. I proceed to (hew the great Ufe- 
 fulnefs and Efficacy of this Revelation 
 to Mankind, exprefled in the fecond 
 part of the Text, And that Life was the 
 Light of Men. Wherein we fhall fee 
 what Influence the Do&rine of Immor- 
 tality hath both upon our Underftand- 
 ings and our Wills, the fpeculative and 
 the practical parts of our Lives. 
 
 i. It doth enlighten our Under- 
 ftandings. 
 
 There are feveral Contemplations, 
 the very Foundation of Human Life, 
 of which we can give no Account in 
 Fveafon, but upon Suppofition of a fu- 
 ture State : And all our Difcourfes a* 
 bout them, are vain and idle Fancies, 
 if there be no other Life but this. For, 
 
 i, Firft, We can give no Account of 
 Providence in the World, but upon this 
 Belief: And if there be no Providence* 
 it matters not much to us whether 
 there be a God. 
 
 The feemingly unequal Diftribution 
 of Gocxl and Evil, is a Problem which 
 
 all
 
 (45) 
 
 all the Wit of Heathenifm was never a- 
 ble to refolve. Both Jews and Ge#-Serm. 2. 
 tiles, to denote the Obfcurity of Provi- 
 dence, fancied God to dwell in thick 
 Darknefs, and Clouds round about him, 
 according to that of Orphew, dvfa rx- 
 
 &*>> <zsri yt? viq>- K*&LK[CU. I cannot fee 
 him incompajjed with a. Cloud. ThcGof- 
 pel tells us, God if Light 5 but it is 
 Light inacceffible. Great Darknefs and 
 great Light do both equally overpower 
 the Weaknefs of Mortal Senfe 5 we 
 cannot without Revelation penetrate 
 them. 
 
 There is Matfeh Mercabe^ Op#f qua- 
 drigt, (Ezel{. c. I.) a. Worf^ of myfteri- 
 ous Providence, ( which the Jews per- 
 mit none to read but who are come to 
 their Age of Underftanding ) a Wheel 
 within a Wheel, Appearances as intri- 
 cate and excentrick. as the Motions of the 
 Heavenly Bodies, to whofe Orbs Ezefy- 
 d is fuppofed to allude. One great part 
 of Happinefs in Heaven will be, that 
 we (hall have right Notions of things, 
 which will ceafe our Doublings, farif 1 
 f y all our Scruples which on Earth arife 
 from falfe, diftra&ed Apprehenfions : 
 The Soul there will be, SA- Wa^-, 
 All Eye, as P/^r/^exprefleth it. In 
 
 this
 
 
 <VA-XI this World we muft admire Providence, 
 Serm. 2. tno * we do no ^ we cannot underftand 
 the Reafons of its Proceedings 5 in 
 Heaven blefled Souls do acquiesce, be- 
 caufe they do fee them clearly. In Ho- 
 mer the Gods have a Language to therh- 
 felves, and call things by other Names 
 than Mortals do. 
 
 XtAxA/- jc/xAM<JtO 0eo/, i/J\ff Q xy^uVe/)r, 
 
 the Bird we call an OWe, and have made 
 it a Word of Reproach, is called by 21 
 better Name by them, and committed 
 to the Protection of the wifeft Goddefs. 
 
 * If any Providence croft our Expectati- 
 ons, we are apt to nickname and de^ 
 fame it by fome Word of Difparage- 
 ment, when to thofe above, and God 
 himfelf, it is moft wife, righteous and 
 honourable. The meaning is, God's 
 Thoughts are not as our Thoughts, nor his 
 Ways as our Ways. 
 
 Why the beft Men have the leaft 
 mare of Honour, Riches and Earthly 
 Profperity, with other the comfortable 
 Gifts of Fortune, whereof the moft 
 wicked have the greateft ! To fee the 
 voluptuous and fenfual Man wallow and 
 grow old in all the Pleafures a bad Mind 
 can covet, flourifhing li^e a green Bay- 
 Tree, ever in its Verdure and happy- 
 State
 
 ( 47 ) 
 
 State ^ whilft the Good and Righteous '-x/^> 
 labour under the Preflures of Pcverty,Serm. 2* 
 Di (honour and Contempt. Can we 
 think that Providence juft, which 
 feems purpofely to provide Supplies for 
 die unreasonable Cravings of extrava- 
 gant Nature, but feeds the fober and 
 pious Soul with nothing but its own 
 Tears, and the Bread of Affliction ? 
 Why doth the rich Man live voluptu- 
 oufly every Day, abound with Gold 
 and Silver, of which he makes no other 
 life but to fatisfy his brutal Appetite, 
 Good Lazartff in vain defiring the 
 Crums that fall from bis Table ? Why 
 are the Great Potentates of the Earth 
 confirmed in that Authority, which 
 enables them to opprefs the Poor, and 
 trample the Humble and Meek under 
 their Feet ? Surely there could be no _ 
 Anfwer to thefe and the like Demands, 
 if after this Life there were no other 
 State, wherein the Juftice of God (hall 
 be manifefted. But God will approve 
 himfelf a moft righteous Being, and to 
 difpofe of all things in the greateft 
 Wifdom, Goodnefs and Equity. There 
 therefore muft be another Scene, where- 
 in every Man (hall receive according to 
 his Deeds done here, It was a S
 
 of St. Paul, preferved by Tradition, If 
 Serm. i.Q 0( l be juft, the Soul muft be Immortal 
 
 Wife and true are thofe Solutions 
 which Plutarch and other inquifitive 
 Men have given to vindicate Providence 
 in this particular, Why doth God forbear 
 the Wickpd ? To propound the Example 
 of his Goodnefs for their imitation, to 
 give them time to become better. 
 
 Why doth he affiitf the Virtuous? To 
 exercife and corroborate their Virtue^ 
 to difcover the indifferency of all Earth- 
 ly Goods, that they might be Examples 
 of Patience and Conftancy: yet none 
 of thefe have any ftrength for Satisfacti- 
 on, but upon fuppofition of another 
 Life 5 for what Inducement have I to 
 imitate God in his Patience, if there be 
 no Reward here nor hereafter > What 
 Advantage will it be to become better > 
 Why mould I by my Mifery teach others 
 Wifdom? To what Purpofc exercife 
 Virtue, if no Recompenfe hereafter? 
 Why mould not I Love this World, if 
 there be not another more deferving 
 - my Affe&ion > But if with the Pfalwift 
 ye enter into thjf Sanftuary, all Clouds of 
 doubting difappear^ there is a World 
 of Diftribution^ there you (hall fee La- 
 zarvt in Abrahams Bofom, and the Rich 
 
 Man
 
 (49) 
 
 in Torments 5 there you will 
 convinced that it is dangerous to haveSerm. i* 
 received our good things in this Life $ that 
 all the Affli&ions good Men endure are 
 not to be compartd to the Glory there re- 
 vealed 3 nor will the prefent Profperity 
 of the Wicked allay but encreafe their 
 Torments $ that we entertain falfe Va- 
 luations of the Splendor of this World, 
 calling things good or bad which are 
 
 not fo $ you will there fee that Felicity 
 is not always Cloathed in Purple $ that 
 thofe we account Happy here D are ofteri 
 Miferable in the next 5 you will be fatis- 
 fied that it is good to be Afflifted, that 
 Poverty and Sicknefs curb the intempe- 
 rate Defifes of Luxury, Ambition, and 
 Pride, and bring back that Senfe of God 
 andGoodnefs, which a vigorous Health 
 and profperous State are too apt to fmo- 
 ther. What the Stoick, faid by way of 
 Oftentation, concerning extremity of 
 Pain, That whatever he flwuld fuffei\ he 
 would never confefs it to be an Evil, is 
 true, and capable of a good Interpreta^ 
 tion. 
 
 In Geometry there are neceflarily re- 
 quired three Points given to defcribe a. 
 Circle which (hall include them 5 God 
 doth always Geowetrize, yet ignorant, 
 E but
 
 r^A^ but audacious Man, from one Point, 
 Serm. 2. one Aft of Succefs, pleating or difplea- 
 fing to him, will pretend to define that 
 vaft Circle, in which Providence mo- 
 ving ought not to be prejudged, till fur- 
 ther degrees of its Revolution, (con- 
 taining not only this, but alfo the Eter- 
 nal World) do appear 5 this is a Paralo- 
 gifm contrary as well to true Divinity 
 as Geometry. 
 
 2. The certainty of an Immortality 
 aflures our Understandings in the reality 
 of Good and Evil. For, 
 
 i. No Reafon can convince that 
 there is any fuch thing as Liberty of 
 Will, if there be not in us a Principle 
 diftinct from the Body$ the Nature of 
 Virtue and Vice fuppofes that all our 
 Adions flow freely from us, and we are 
 no otherwife faid to be guilty than by 
 the concurrence of our Will-^ fo that if 
 we confift of meer Body, all our Moti- 
 ons will be as neceflary, and caufed by 
 the fame external force, whereby the 
 Fire afcends, or the Stone falls down, 
 and God may as well call the infenfible 
 Earth whereon we ftand, or the Air in 
 which we breath, to a future Account, 
 
 as
 
 C 5' ) 
 
 as he may challenge us for any of 
 Commiffions, fince they will all flowSerm. 2. 
 only from the Mechanical moving* of 
 Matter, and the inevitable Laws of 
 Fate-^ fo that thofe Men have been very 
 pernkioufly Ingenious, who baniQiing 
 all Immateriality out of the Univerfe, 
 have taken away all Virtue and Vice, 
 Good and Evil from amongft Men, and 
 have left neither a God to judge^ nor 
 Humane Aftions to be judged. 
 
 2. If there be no Immortality, Virtue 
 and Vice will be mutable and various, 
 as the Wills of the Supream Magi/Irate, 
 but Gog^l and Evil are immutable, eter- 
 nal as the EfTence of God himfelf, which 
 equally oblige all Mankind, the greateft 
 Monarch as the lowed Subject :, but if it 
 be believed that there is no Judgment 
 to come, wherein God will diftribute 
 Rewards and Punifhments by the Laws 
 of Everlafting Righteoufnefs, there re- 
 mains nothing, but that there are as 
 many Gods as Kings, and the Command 
 of every Supream Power will be the 
 fole Meafure of Good and Evil in the 
 World ^ every Nation will do wifely 
 to offer up their Religion to the difpo- 
 fal of the moft irrefiftable Syfttm. of A- 
 E 2 torn*
 
 upon Earth, as the Politick Ephe* 
 Senn. i.pans did their Great Diana, in Marriage 
 to the Conquering Antonius. 
 
 So that without this Belief of Immor- 
 tality, all Difcourfe of God, Providence, 
 Virtue, Vice, whole Morality, will be 
 impertinent, neither prove it felf, nor 
 any other Dilquifition. 
 
 5. This Light will direct and give 
 us good Satisfaftion in an Enquiry, the 
 Reiblution whereof teems nearly to af- 
 feft the prefent Difcourfe. 
 
 How doth the Humane Soul attain 
 Knowledge ? Are there any Idtas, Ex- 
 emplars of things connate Coaaul with 
 its Exiftence, by the help of which, as 
 of indubitable Principles, it improves it 
 felf, and advances all future Ratiocina- 
 tions > Or doth it receive from the Cor-* 
 poreal Senfes all the Subjects of its moft 
 purified Operations? 
 
 *_ It is neceifary that we entertain fuch 
 a Conception of the Nature of the Soul 
 as may not in the leaft prejudice its 1m- 
 mtfmality, which too great a depen- 
 dance upon the Body apparently doth, 
 all the Arguments againft it are drawn 
 from that Topic^ it is more reafonable 
 to frame our Conception from the State 
 
 of
 
 ( 53.) 
 
 of reparation from the Body than w-hilft rx^A^S 
 in it} if it ad after Death, the 
 which it is furnimed with muft be con^ 
 veyed in a manner as different as the 
 Body it (hall then have is from this, if 
 the Impreffions in this Life received, 
 remain in the Soul without the Body, 
 why may there not be fuch at or before 
 its Union to it > It muft be a very dull 
 Lethargick Being not able to exert any 
 Operation but by affiftance from the 
 Body 5 all muft acknowledge Idtas in 
 the Divine Intellect, elfe it would be 
 no Intellect, which, becaufe God is 
 Eternal, they muft be fo too 5 the Soul 
 alfo, tho' finite, muft be endowed with 
 all Advantages to aft according to its 
 Rational Nature, for a meer Capacity 
 of Reafoning can no more fill the Ef- 
 fence of a Spirit, than a Capacity of Ex- 
 tention make up the Efience of a Body. 
 
 We ought to take great heed hovy 
 we entertain any Opinions which do 
 not magnify but debafe the Excellent 
 Nature of Thinking Beings. 
 
 The Opinion which makes us fee all 
 things m God doth indeed well fecure 
 the Spirituality of the Soul, and wifely 
 commit it to the Inftitution of the only 
 Omnifcient and Infallible Mafler-^ but 
 E 3 why
 
 ( 54> 
 
 then are not all Men Infallible? 
 Serm. 2. Why are not all of one Mind > fince by 
 the Hypothecs all receive Inftru&ion 
 from the Contemplation of the fame 
 JefaaK, Eternal Truths in the Divine E 
 fence 3 thefe Priviledges far exceed the 
 State of Humane Nature, they are not 
 Illuminations from the true Light in the 
 Text, but falfe delufive Lights, Entlm- 
 fafm both Name and Thing. 
 
 2. This Revelation is the Light of 
 Men, as it doth direft and encourage 
 our Will, the practical part of our Lives. 
 
 Infinite are the Offices of Humane 
 Life, which are begot, cherifhed, and 
 encreafed from the firm Belief of this 
 Article of our Religion, even every 
 part of every Chriftian Virtue. 
 
 For, considering the Conftitution of 
 our Nature, with what Power Senfual 
 Pleafure triumphs over our Weaknefs, 
 with what Pronenels we are carried 
 down the Stream of Impiety, how eafie 
 it is to Sin, and fpoil the Soul, but dif- 
 ficult, very difficult to obtain or preferve 
 unblemifhed Virtue, how much Pain, 
 Trouble, and Induflry is required to be 
 truly Good $ were there not fome great- 
 er Reward propounded than what this 
 
 World
 
 C 55 ) 
 
 World can afford, which mould 
 nitely fatisfy for all the Difficulties of aSerm. 
 Chriftian Life, how dull and fluggifh 
 (hould we move in the Paths of Ver- 
 tue ? our Hearts would faint, our Spi- 
 rits languifti under (o heavy a Burden. 
 But if we (hall duly confider the Plea- 
 fures of another World, the Felicities 
 of Heaven, how they exceed all the 
 Pain or Pleafure which here we can ei- 
 ther feel or imagine, with what Refo- 
 lutions (hould we find our Souls enno- 
 bled ! what Strength infufed to make 
 us conquer the greateft Difficulties, take 
 Pleafure in the moft ingrateful Self- 
 dcnyals ! Eternity ! vaft Eternity ! it 
 confounds our Underftandings , our 
 Thoughts cannot reach it. Before this, 
 the greateft Pleafures, and the greateft 
 Miferies vanim, and are nothing. St.] 
 Paul's Afflictions were fomany, that he 
 profefleth he died daily, and was al- 
 ways delivered to Death for Jefa's 
 fake : Yet were they all efteemed but 
 light, working for him a far more exceed- 
 ing and eternal Weight of Glory. Faith 
 of another Life, made him with Chear- 
 fulnefs undergo the Miferies of this. 
 
 He reffled unto Blood 5 he ran ( I Cor. 
 
 o. 26.) not uncertainly : Ifght (faith 
 
 E 4 he )
 
 he) #0* <# one that beateth the Air 
 Serra. 2.How then blefled Apoftle ! 1 bring un- 
 der my Body, if by Any means I may at- 
 tain to the Kefttrretfiott of the Dead. If 
 the Faith of Chriftians were anfwerable 
 to the Evidence Chrift hath given us of 
 eternal Happinefs, what fhould we not 
 do ? what fhould we not willingly fuf- 
 fer, that we might at laft obtain it > 
 we (hould not then complain, that his 
 Commandments are grievous , or that he 
 hath tyed us to too great Severities of 
 Obedience. Alas ! we are too delicate, 
 every thing affrights us, every thing 
 conquers us. 
 
 God hath given thee (O Chriftian!) 
 Spiritual Armour, Weapons of Warfare, 
 fufficient for thy Defence, and thy Vi- 
 ftory 5 the Shield of Faith, the Helmet 
 of Salvation, by which the Apoftle tells 
 thee, the noble Army of Martyrs did, 
 and thou mayft, overcome the World. 
 The Thoughts of Heaven would afTu- 
 redly make us fight valiantly for our 
 Souls. But we cowardly yield our 
 felves Captive to every Temptation, e- 
 very defpicable Pleafure conquers us j 
 we make no Refiftance at all , not fo 
 tnueh as take our Weapons into our 
 Hands. We manage the Bufinefs of ou.r 
 
 Souls
 
 Souls as if they were of no Concern- 
 ment, as if it were indifferent whether Serm. 2, 
 we be faved or damned. The very 
 Heathens made better life of the low 
 Advantages God allowed them, and 
 many reaibned themfelves into the Pra- 
 ftice of great Vertues. They, by the 
 Strength of Reafon alone, defied Plea- 
 fure, defpifed the World, conquered 
 their Paffions, vindicated to the Soul all 
 her juft Rights and Dominion over the 
 Body. And (hall we Chriftians, who 
 have infinitely greater Affiftances, fo 
 bafely fufFer our felves to be over- 
 come ? 
 
 What mall we anfwer the Captain of 
 our Salvation .<? what (hall we plead to. 
 his Indictment ? 
 
 I gave you the moft righteous, the 
 moft noble Caufe to maintain 5 The 
 Glory of your Creator, and the everla- 
 fting Happinefs of your own Souls. 
 You, when ye were Baptized, took the - 
 Military Sacrament, and fvvore, that ye 
 would fght manfully a^ainft all mine and 
 your Rncmier^ and continue wy faithful 
 Soldiers to pnr Lives end : But you 
 have dimonourably betrayed the Hea- 
 venly Caufe, trayteroufly joined with 
 mine Enemies. I prom i fed for your 
 
 Encourage.T
 
 (58) 
 
 **^A*O Encouragement a Crown, a Gw/r <?/ 
 Serm. 2. Glory in the Heavens : But ye have 
 thrown away this Shield of Faith, cal- 
 ling in queftion the Truth of my Reve* 
 lation. I prepared for your Defence a 
 Helmet of Salvation again ft the fiery Darts 
 of the Enemy : But you have difputed, 
 and lived, and finned your felves into 
 a Disbelief of all Immtrtality. I offer- 
 ed you the Sword of the Spirit : But 
 ye have broken its Edge, refitting, nay, 
 denying its Influences, and all its falu- 
 tary Operations. 
 
 Laftly, Ye who call your felves Chri- 
 ftians, have with greater Boldnefs and 
 Induftry than any of my profeiTed Hea- 
 then Enemies, aflaulted the Divinity of 
 my Perfon, endeavouring to dethrone 
 Hie into the Rank of a nicer Man, fuch 
 a. one as your felves. 
 
 And what (hall we fay to thefe 
 things ? truly, if we be wife, we will 
 hold our peace. 
 
 etfifac.. Our Senfe. doth afluredly prevail over 
 ^ our Faith, whilft we profecute the In- 
 terefts of this World, as if there were 
 no other, and love the prefent Life, as 
 if we defired no better. 
 
 Anftotle hath obferved, that there 
 have been Wilofophers who held the Soid 
 
 was
 
 KM wade of Fire, others of Air, others rx/^- 
 of Watery but none ever thought it Sena 2. 
 made of Earth. Yet are our Affe&ions 
 fixed upon this Earth, as if there were 
 (brae near Affinity and Relation betwixt 
 our Souls and it. The ancient Jews 
 having entertained an Opinion, that 
 their Bodies fhould rife in the fame 
 Cloathes wherein they were interred 5 
 with great Charge and Vanity adorned 
 their Corps in the richeft Apparel, till 
 the Law was forced to reftrain the Ex- 
 cefs. What a ftir do we make with 
 our Bodies ! we feed and pamper them 
 with the moft delicious, luxurious Dain- 
 ties : We deck and think we beautify 
 them with the Riches of both ladies 3 
 Eaft and Weft join together to fatisfy 
 extravagant Curiofity. And when we 
 have done all, we do but paint the Se- 
 pulchre, Stench and Rottennefs is with- 
 in. No Care or Expence will keep them 
 from Corruption, nor make them fit 
 for Heaven. But Death is mightily in- 
 ftru&ive, its Approaches of Pain and 
 Sicknefs teach all Men Wifdpm ^ pull ! 
 off the Vizard, and force the moft 
 haughty and Proud to. know them- 
 felves. 
 
 v'- The
 
 The Primitive Chriftians underftood 
 Serm. 2. t h e ^.^ Value of their Bodies, and 
 their beft life 5 fo treated them a quite 
 contrary way than we do. They 
 watched, fafted, made them endure 
 Hardfhip, denied them not only alllln- 
 neceflaries, but many Conveniences of 
 Life : And at laft, for that Caufe of 
 Chrift, ( in which we are fo cold, or 
 indifferent) fuffered them to be cut, 
 torn in pieces, burnt, devoured by wild 
 Beafts, that they might obtain glorified, 
 incorrupdble Bodies in a moft joyful 
 Refitrrelfiott. 
 
 Yet, if there be any (as in all Ages 
 there have been fome ) to whom this 
 important Belief of a Chriftian, and his 
 anfwerable Practices (hall feem ridicu- 
 lous, and be efteemed Madnefs to 
 them [ (hall recommend the too late 
 repenting Words of fuch as Feftu* 
 was, when they came into the other 
 World,in the Wifdom of Solomonfa.^ 
 This K>M h$i that righteous Man whom 
 fometimes we had in Dcrifton, and a, 
 Proverb of Reproach. We Fools ac- 
 co.untcd his Life Madfrefs, and bis End 
 to be without Honour. How is he num- 
 bered amongft the Children of God ! and 
 his Lot is amoffg the Saints ! The
 
 Righteottt fhatt live for evermore 5 
 
 Reward alfo if with the Lord, and Me Serin. 2 
 
 Care of them iV with the moft high. 
 
 The Grace of our Lord Jefot 
 Chrifi y 6cc. 
 
 
 The End of tie Second Sermon,
 
 SERMON III. 
 
 Genefis V. 24. 
 
 Enoch walkgd with God, and 
 not j for God took^ him. 
 
 THere is imprinted on the Soul 
 of Man, as a part of the 1- 
 mage of God, fuch a Love of 
 true Goodnefs 3 which, as it 
 can fcarce ever be altogether blotted out, 
 fo is it the Ground and Reafon of that 
 Influence which great Examples of Ver- 
 tue will always have upon Mankind. 
 We yet are pleafed to hear Narrations 
 concerning the Piety of Socrates, the 
 Vertue of Brutw, the inflexible Juftke 
 of Cato. When we hear, we love, and 
 loving we admire, and admiring we 
 feel ftrong Inclinations to imitate $ and 
 deceafed Goodnefs moves our Hearts 
 with equal Joy or Sorrow, that once it 
 lived, or now is dead, 
 
 The 
 
 Serra.
 
 The Text prefents you with a noble 
 Serm. 3. Example of Piety, and its extraordinary 
 Reward : Enoch^ the firft Perfon a- 
 raongft the Patriarchs, of whom it is 
 faid, that he walked with God. There 
 is fome great thing included in the Ex- 
 prefiion, which being applied to - 
 nock, indicates the Greatnels of the 
 Man. I (hall enquire, 
 
 I. Wherein the Religion of the Pri- 
 mitive World did confift. 
 
 II. What made up the Excellency of 
 fenoctis Piety. 
 
 III. What is included in the Expref- 
 fion, He walked with God. 
 
 IV. I (hall propound fome Confidera- 
 tions arifing from the Nature of his Re- 
 ward, God took him. 
 
 I. What was the Religion of the 
 Primitive World. Tho' we cannot from 
 the Brevity of the Hiftory, and the 
 great Diftance of Time particularly de^ 
 termine, yet have we diffident Evi- 
 dence, that it was (as all the Works of 
 God and Nature are) plain and eafy: 
 not compofed of nice Obfcurities, or 
 laborious Difputes^ which confound, 
 not inform the Underftanding 5 but of 
 
 Principles
 
 Principles fit, and conducing to 
 Ends for which it was defigned, the Serai. 5. 
 prefent and future Happiriefs of Man- 
 kind. 
 
 The Apoftle, (Heb. n. 6.) reciting 
 the Heroical Actions of the Patriarchs, 
 tells that the Spring from whence they 
 did proceed, was, a firm and folid 
 Faith, confiding of two Articles, viz, 
 That God *"/, and that he is a Rewarder 
 of them who diligently feek him : Both 
 which, as they are absolutely neceflary 
 to all Religion, (for without the firft, 
 it would have no Qbje&, without the 
 fecond, it would have no Motive to 
 put it in Exercife ) fo joined together, 
 they were fufficient for, and have pro^ 
 duced all thofe generous Ads of exalted 
 Piety, for which thofe glorified Souls 
 were on Earth renowned, and reward- 
 ed in Heaven. So that the general 
 Principle which influenced and directed 
 their Lives, was nothing but the Di- 
 lates of natural Reafon 3 that ^Q- ?*- 
 Cwfesy-, a Law engraven in Man's Na- 
 ture, the univerfal Soul which then in- 
 formed the intellectual World. 
 
 This Law of Nature ( fo long as the 
 
 firft Parent kept inviolate) he made the 
 
 iiobleft Epocha, the mod delirable part 
 
 F of
 
 of Time that ever was upon Earth j it 
 Scrm. 3. is called, The State of Innocence. Du- 
 ring which, his Happinefs was fo great, 
 that it is difputed whether Heaven ii 
 felf would have made any Addition 
 to it. 
 
 By the Obfervation of this Law, hi. i 
 religious Pofterity merited the gloriou; 
 Title of the Sons of God ^ which al: 
 Languages have fince beftowed upor 
 their excellent, vertuous Men. By thi 
 Rule Enoch in the Text ran his Race 
 - finiftied his Courfe, obtained a moft ho 
 nourable Character, and an exceeding 
 great Reward. 
 
 In this Light Abraham walked befor< 
 God, was perfitf, and ftands recordec 
 to be his Friend. In this confided tha 
 Juftice of Noah, including all Righte- 
 oufnefs, which gave him Favour witl! 
 God , and exempted him from thai 
 dreadful Punimment which the Sins o 
 all Mankind befides called from Heaven 
 Laftly, This is that eternal Law whid 
 Mdchizedeck^ making the Rule of Go 
 vernment both to himlelf and his Sub 
 jefts, ( tho' he was indeed no more 
 than an Earthly Prince ) is called, Th( 
 Prieft of the moft high God, and ftand 
 defcribed, by the Apoftle, in the Defi 
 ^ nit' 
 
 tior
 
 hition of Eternity, without beginning 
 
 &ays, or end of Life. Serm. 
 
 And this feetns to be the Foundation 
 of that elaborate Companion betwixt 
 Chrift and him 5 and doth well explain 
 the Eternity of our Saviour's Priefthood* 
 They were not Priefts of any Tempora- 
 ry Laws, as that of Mcfif, but both of 
 them of one which is Eternal : The 
 Practice and Execution of this made ic 
 be faid of him, that he was like unto 
 the Son of God, Heb* 7. 3. For our Sa-| 
 vioar was the Great Reftorer of the I 
 Law of Nature ^ and I am not fully re- 
 folved whether his Gofpel contain any 
 Additions to it, befides Faith in him, 
 and the Obfervation of the Sacraments, 
 as means to convey that Grace neceflary 
 to the working out our Salvation. 
 
 The Vertues which he Preached , 
 Meeknefs, Humility, Juftice, Purity of 
 Heart, and a Charity fo univerfal as to 
 comprehend whole Mankind 5 are they 
 not connate with us ? and do not our 
 Souls entertain them as old Acquaintance, 
 to which we have a natural Relation > 
 And from other Inftances in our Savi- 
 our's Doftrine, we clearly perceive, 
 that his Intention was to reduce all the 
 Offices of Human Life to tight Reafon; 
 F 5 and
 
 (68). 
 
 that that was the mod right which 
 Serm. 3. directed Adam in his Innocence, whilft 
 yet it was not vitiated by any inordi- 
 nate Defire. So that the Practice of 
 Morality ( which fome deride as an At- 
 tainment too low, and to make the 
 leaft, if any part of a Chriftian Life) is 
 by Chrift himfelf declared to be of Di- 
 vine Original, and eilential to his Re- 
 velation. 
 
 Befides this natural Law, or right 
 Keafon, the primitive World had two 
 Helps or Advantages, which did, or 
 might afford them great Affiftance in 
 the Exercife of their Piety* 
 
 i. The frequent Appear attce of God 
 himfelf, or his Holy Angels to inform 
 and encourage them in any Difficulties 
 of their Duty. For the Law of Nature, 
 , confifting of general Rules, is like a 
 fpacious cpen Field, wherein the moft 
 wary Traveller may eafily loofe his 
 way, till by Inclofures it be fettled into 
 narrower Paths. When therefore their 
 Rules of Obedience did not clearly di- 
 rect in particular Cafes, God was plea- 
 fed to talk with them Face to Face, and 
 other ways, to fatisfy their Doubts, en- 
 courage their Weaknefs. Great muft 
 
 have
 
 have been the Confolation which 
 
 had, when God told him he would Serm. 3. 
 
 eftablifh his Covenant with htm only } and 
 
 gave particular Directions for the ma- 
 
 king that Ar^ in which he and his Fami- 
 
 ly jhould be faved, amidft the utter De- 
 
 ftruction of the whole World. 
 
 What Vigour and Refolution filled -* 
 Abrahams Soul, when he heard the 
 Words of God Almighty, faying, ( Gen. 
 15. I.) Fear not, I am thy Shield, and 
 thy exceeding great Reward ! 
 
 Indeed it muft not be denyed, that 
 there always have been fupernatural Il- 
 luminations, Divine Admonitions com- 
 municated to Holy Minds prepared by 
 true Devotion. For as Maximus Tyriu* 
 
 , Divine Revelations and good Souls 
 are of near Alliance 3 and Porphyry calls 
 a vertuous Man, A/- pexfa oW<, One 
 familiarly acquainted with G&d himfelf. 
 
 And if fo extraordinary Converfe of 
 God with Man, hath, in thefe latter 
 Ages of the World, fuffered long Inter- 
 ruptions 5 if Heaven very rarely doth 
 defcend to us, it is becaufe we more 
 rarely afcend towards Heaven. Our 
 Souls, clouded with black Paffions and 
 Earthly Affections, are not capable of 
 F 3 recei*
 
 (7*) 
 
 iving thofe Divine Influences, which 
 Serm. 5. enter not, nor (hine, but in the moft pu- 
 rified Minds. 
 
 2. The fecond great Help which the 
 primitive World had to Religion, was, 
 their Long&vity^ the many Years which 
 they lived. 
 
 By this, Rules of Life given by God 
 to particular Perfbns, the Wifdom of 
 religious Princes, the Counfels and In- 
 ftruftions of other pious Men, might 
 eafily be conveyed thro* many Generati- 
 ons. Methtifalem lived with Adam 243 
 Years, Noah lived with Methufalem 500 
 Years, Abraham lived with Noah 58, 
 in him the Hiftory and Experience of 
 more than 2000 Years met together for 
 the Inftru&ion of that Generation 
 Great Examples appeared then, not like 
 Comets, to attract Mens Eyes a little 
 time, and prefently vanifti, and leave 
 the World to wonder why they ap- 
 peared, or -what they fignified 5 but 
 like the conftant Motions of the Sun, 
 they gave both Light and Life, Dire- 
 ction and Encouragement, to the Exer- 
 cife of true Rel'igion. If Men amongft 
 us, who have fpent their younger Days 
 jil Sin and Vanity, do oft times grow 
 
 wife
 
 ( 7' ) 
 
 wife before they end this (hort.Life~\^ 
 which now they lead, how muchSerm. -3. 
 more (hould many hundreds ot ?& 
 teach Men Wifdom > Large Catalogues 
 of God's Judgments might make Men 
 fear him, and acknowledge his Provi- 
 dence in the World 5 many Inftancesof 
 which could not but happen in the 
 Length of their Lives, as but very few 
 in the Shortnefs of ours. And it may 
 be worthy our Confideration , whe- 
 ther Length of Life to them was not 
 intended, in fome meafore to fupply 
 the want of thofe greater AjTiftances of 
 the Holy Spirit, which are thereferved, 
 peculiar Priviledge of Chriftiamty. 
 
 II. Wherein confifted the Excellency 
 of Enoch's Piety > He exaftly difchar- 
 ged all the Capacities in which he was, 
 of ferving God, and doing good to 
 
 Man. 
 
 i. As he was a Prince, he promoted 
 the true Religion, and ruled his Peo- 
 ple with Juftice 5 he was the true Ex^ 
 ample of all Vertue, conquering the 
 Temptations which attend Greatners, 
 well armed againft the AfTaults of Flat- 
 tery and unjuft Ambition, Who 
 
 would.
 
 ( 7* ) 
 
 ttould, in his Days, be pious, muftnofe 
 % leave, but come to Court. Like David, 
 (Pfal. 10 1. 2.) he walked in his Houfe 
 with a perfcff Heart $ he would not know 
 a. wicked Perfon ^ his Eyes were upon the 
 Faithfttl in the Land, to protect, en- 
 courage and reward them : He prafti- 
 fed none' of thofe ( <ro?>iVa7* C*/MW ) 
 Royal Sophiftries, as Ariftotle calls My- 
 fteries of State, but led his People, like 
 a Flock, in the plain and eafy Paths of 
 Nature's Laws. 
 
 Great was the Simplicity of thofe 
 early Ages, when Kings looked on 
 themfelves but as Matters of larger Fa- 
 milies, and pleaied themfelves with no, 
 Title, fo much as of a good Shepherd : 
 Which Cuftom remained amongft the 
 ancient Greeks, as we fee by Homer^ 
 who imitating the Jews, fcarce beftows 
 any other honourable Name upon his 
 Princes, or on King Agamemnon him- 
 felf, then Paftors of their People : And 
 the Rowan 'Word for Kings, is plainly 
 the Hebrew Word for Shepherds. How 
 popular and obliging was their Behavi- 
 our, we fee in the ancient Tragedians, 
 who bring Kings upon the Stage alone, 
 walking the Streets, and vifiting their 
 Subjects. Yet they knew how to feed 
 
 ancj
 
 (73) 
 
 and enereafe their Flocks, they founded 
 flouriming Kingdoms, happy Common- Serai. 3, 
 wealths, whofe Citizens en vied not the 
 Magnificence of the Perfian Monarch* : 
 They created and cherifhed the greateft 
 Wits, without the Monuments of whole . 
 Induftry, our felves had ftill remained 
 Barbarians. 
 
 2. As he was a Prophet , both by his 
 Example and Preaching, he taught and 
 explained every Branch of the natural 
 Law, feverely reproved the Wickednefr 
 of the Age, and foretold the terrible 
 Judgment of the univerfal Deluge, a 
 juft Punifhment of their Impenitence. 
 
 3. As he was a Prieft, (for in anci- 
 ent Times Priefthood was ever annexed 
 to Mae^ and efteemed no Diminuti- 
 
 on, but the greateft Ornament and Se-* 
 curity of the moft Imperial Crown) he 
 offered Praifes and Euchariftical Sacrifi- 
 ces, acknowledging the Beneficence of 
 the Creator ^ and by expiatory ones he 
 interceded for a finful People, and of- 
 ten obtained Pardon, or a Prorogation 
 of the Pnnilhment. And all thefe Of- 
 fices, which include whole Human 
 Life, and whofe Influences extend to 
 
 Eternity,
 
 (74) 
 
 f*-*^ Eternity, he fulfilled with fuch Wif- 
 Serin. 3. dom, induftry and Integrity as well de- 
 fer ved the Character given him in the 
 Text. 
 
 2. He prefer ved his Vertuc in the 
 midft of a degenerate and very wicked 
 World : Which we gather from this, 
 That Enoch was tranilated but 69 Years 
 before Noah was born $ in whofe time 
 Prophanenefs and Vice were come to 
 that pitch, that God thought fit to fend 
 a Deluge to wa(h it away. 
 
 We are all apt to complain, that the 
 former Times were better than oitrs : But 
 a Wife Man hath told us, we do not 
 enquire wifely concerning this Matter, 
 There were ever the fame Paffions, 
 Pride, Ambition, Envy, Revenge and 
 Folly ; and thofe no more under the 
 Command of Reafon than now they 
 are. The Happinefs of the Golden Age, 
 is Fabulous and Poetical. Neluchadnez- 
 zars Image of Gold, Silver, Brafs and 
 Iron, is the true Interpretation of He/t- 
 od's feveral Ages $ for he lived before 
 Daniel, and invented the Fable in an 
 angry Humor, difcontented by the In- 
 juftice of his Brother. If the Golden 
 Age was no happier than Nebuchadnez- 
 zar*
 
 (75) 
 
 zars Reign, ( whom Daniel calls the ~A^~> 
 Head of Gold) wherein was the Excel- Serm. 3, 
 lency of it *> when the Vices of A- 
 theifm, Pride and Cruelty were fo great, 
 that they deprived him of his Kingdom 
 and his Reafon, and gave him his 
 Dwelling with the Beafts of the Field. 
 The Image contains, the Subverfion of 
 the greateft Monarcr& and moft horri- 
 ble Devaluations for fome thousands of 
 Years. 
 
 If we look into the Sacred Hiftory:, 
 which tells us the Original of all things, 
 we find the renowned State of Innocence 
 quite broken, and all the Happinefs loft 
 by one Aft of ungoverncd De/ire : And 
 it would make one doubt, whether the 
 Perfection of Adams State were indeed 
 fo great as is commonly reprefented, it 
 feeming to vanifti, not by degrees, but 
 as it were altogether, few Footfteps of 
 it being found in his Pofterity ^ as if 
 the Sun mould fet in a Moment, and 
 leave no Remembrance of his Prefence 
 in the gradual Approaches of the Night. 
 The next Record is, That Cain (lew his 
 Brother $ and by and by God farv the 
 Wickednefs of Man that it was great. 
 Since all Writers complain of their own 
 Times, it is a Demonftration, that the 
 
 World
 
 *vAXi World was always bad, only we think 
 Se^S-thofe Evils the greateft which neareft 
 affeft our Senfes $ and Diftanceof Time 
 and Place weaken the Force of any Im- 
 preffion. We lived not before, and 
 Millions of Human Actions are omitted 
 in Hiftory, which, had they been re- 
 corded, would have made as black, a 
 Reprefentation of^the part, as we be- 
 lieve due to our o\Vn Times. 
 
 So we fee good Men have had ever 
 undefired Opportunities for the Exercife 
 of their Piety. When Wickednefs a- 
 bounds, then will the good Man (hew 
 his Courage, and fay, vvv <n*fct 7* 'OAJ W - 
 via, vvv O ot aiyuvif. Now is the Time 
 to certify my Valour, and to be crown - 
 ed. God and Angels have not a bra- 
 ver Spectacle than the Conflicts and Vi- 
 ctories of a noble Vertue : Nothing in 
 the Agonifticks is to be compared to it. 
 That Bravery and Gallantry which 
 feems to be in the great Nimrods of this 
 World, what is it but too often the 
 fwelling of their own unbounded Pride 
 and Vain-glory > The Triumphs which 
 the mightieft Conquerors have made o- 
 ver their miferable Vaffds^ were true 
 Emblems of that worfe Slavery wherein 
 
 they
 
 (77) 
 
 they were captivated by their own pre- ryV^> 
 dominant Vices. Serin, j, 
 
 The Valour and Puiflance of a Soul 
 poflefled with true Religion, is of uni- 
 verfal Extent. I can do all things, faith 
 St. Paul : And therefore it is by him _ 
 called, the Spirit of Porter, in Oppofi- 
 tion to the Spirit of Pear. Sin being 
 nothing but rfJWfii*, Impotency and 
 Weaknefs. There are thofe latent 
 Powers in the Souls of Men, which, if 
 they were but fuffered to exert them- 
 felves, would certainly vanquifh all 
 Wickednefs out of the World, and 
 prove themfelves to be Divine. As that 
 Central Fire, which fome Philofophy 
 hath placed in the Earth, (hall at length 
 throw off thofe thick Dregs and Spots 
 which now choke and imprifon it, and 
 become again, what once it was, a part 
 of Heaven. This was the Excellency 
 of Enoch's Piety, that it flood in Oppo- 
 fition and preferved it felf againft a ge- 
 neral Impiety ^ like that noble Spartan, 
 who, with a few, flood in the Gap, 
 and broke the Fury of an innumerable 
 Army $ where tho' he was killed, yet 
 he was not conquered. His Vertue will 
 be Immortal, 
 
 III. What
 
 II. What is included in this Expfeftt- 
 Serm. 3. ori) He walked with God. It includes 
 two things efpecially. 
 
 1. An inward Principle of Life and 
 Aftivity. 
 
 2. Progreflion or Improvement in 
 Goodnefs. 
 
 i. An inward Principle of Life, in 
 Oppofition both to that Sloathfttlneft in 
 Religion, and alfo to that Hypocrify 
 
 which hath feized upon the greateft 
 part of Chriftians. By the frjl, Men 
 become ftupid and infenfible in the Con- 
 cerns of Eternity , move fcarce one true 
 ftep toward Heaven. By the fecottd, 
 Men move like Puppets, whofe Motions 
 are all forced and artificial 5 whereas 
 
 true Goodnefs is all Life and Spirit from 
 the s/KJ, the Divine Life, God him- 
 felf, and is always reprefented in Scrip- 
 ture by thofe things whofe Natures are 
 in Action. SD run that ye may obtain. 
 So fgkt /, not as beating the Air. Ye 
 were Darknefs, but now are ye Light : 
 Ye who were dead in Sin y hath he quicf{~ 
 tied. 
 
 Every good Man hath wtfflt an Ela 
 which actuates all his Pow- 
 ers,
 
 (.79) 
 
 ers, informs all his Faculties to the 
 tainment of true Happinefs 5 whilft o-Serm. 
 thers lie faft bound in the Fetters of 
 tyrannical Lufts^ or falfe Principles , 
 ( both which render them fluggilh and 
 inactive to their Duty) He finds him- 
 felf inflated in the Liberty of the Sons of 
 
 God } free from all Force which 
 
 either the Dominion of Sin, or any 
 fuppofed Decrees of Heaven hath put 
 upon him. There are a fort of Mecha- 
 nical Chriftians, who do but aft a part 
 in Religion, are not actuated by it. 
 
 They let it forth in pompous Shews, 
 and variety of delufive Motion 5 but 
 if you look near into it, there is no- 
 thing but Art 5 all its Wheels are infor- 
 med by grofs and earthly Oftentation, 
 all the A&ion it hath, is from popular 
 Air, Worldly Intereft, and Vain-glory : 
 Whereas true Religion is an inward 
 Nature, always giving Proof of its Di- 
 vine Activity. 
 
 Q. To walk with God, fignifies Pro- 
 grefs or Improvement in Goodnefs, not 
 to (top or return back, but with St. Paul, 
 to run that voe may obtain^ to prefs to- 
 wards the Mar^ like the Morning 
 Light which fhinctk wore and more to 
 
 the
 
 (8o) 
 
 the perfeft Day. Seneca, in his Epiftles 
 3. to his Friend Lnciliuf^ acquaints him 
 with many wife Sayings of Philofo 
 phers, which he treafured up for the 
 Improvement of his Mind in Vertue. 
 >uris quid profecerim ! amicw effe tn'ihi 
 c<epi : It is a good Sign of Proficiency to 
 be pleafed with our felves. Philofophi& 
 ferviaf oportet, ut till contingat vera li- 
 bertas : Be a Servant to Wifdom, that ye 
 may obtain true Liberty. Moleftumeft 
 vitamfemper inchoare : *Tis troublefome 
 to be ever beginning to Live. Initium 
 falutjf eft notitia peccati : The Know- 
 ledge of ones Fault, is the beginning of 
 Health. Te quoque dignum finge Deo : 
 Make your felves worthy of God. By 
 the diligent Obfervance of fuch like 
 Sayings he tells us, Non emendari me 
 tantum fed transfgurari : He had not 
 only wrought great Emendation in 
 himfelf, but was wholly changed into ano- 
 ther^ a. better Man. If the whole Ar* 
 my of our Paffions be too ftrong for us 
 to combat altogether, we muft conquer 
 one after another, and add one Vertue 
 to another. Certainly, if we could but 
 every Day, or every Week, do fome- 
 thing that might weaken the Power of 
 Vice in us, ftrengthen and encourage the 
 
 Remains
 
 (8. ) 
 
 Remains of Piety, we (hould in a (hort ^\A^ 
 tirtie become new Creatures. HowSerm. 3, 
 plealant will it be to behold and feel 
 theEncreafes of the Divine Life within 
 us ! by what degrees Chrift is formed in 
 us ! what Light now fpreads it felf ! 
 into what Liberty do we find our felves 
 tranflated ! we muft never be difcoura- 
 ged, never diverted by flattering Tem- 
 ptations. Be content to meet with Dif- 
 ficulties. Vertue is the greateft Acquift 
 in the World : Expeft not to get that > 
 on eafy Terms which Heaven it felf 
 will be the Reward of. Remember the 
 Rule of EpittetJf? : Ifthou beeft not So- 
 erates, live as ifthou wottldft be Socrates. 
 Thou muft go on to Perfection. 
 
 IV. Let us confider the Nature of 
 Enoch's Reward, He was not^ for God 
 took him, explained ( Heb. n. $.) - 
 noch was tranflated, that he flwnld nob 
 fee Death $ he died not, but was carri- 
 ed alive into Heaven. In Imitation 
 whereof the Heathens made fome of 
 their Heroes, Gdnymed, Pefaps, Rowu- 
 /#**, with others, to be fnatcht up to 
 Heaven : But thofe Stories are derided 
 by their Wife Men , who give a true 
 Account of their Deaths. From whence 
 G i. We
 
 i* We are informed in the Nature of 
 Serm. 3. thofe Bodies we (hall have at the Re- 
 furreftion. 
 
 It is not to be imagined, That E- 
 nock's Body, with all the Earthly Qua- 
 lities which here it had, was born up 
 into Heaven, and there remains : But 
 that it underwent feveral Rarefa&ions 
 and Alterations, according to the De- 
 grees of Purity in the Air thro' which 
 it palled, which if it could not be, ac- 
 cording to Philofophy, without Pain, 
 we are to confider, that his Tranflati- 
 on, as it was intended an Honour to 
 him, fo it was no lefs a Document to 
 the World, in the Belief of a future 
 State. 
 
 It is a ferious Queftion which Celfa 
 
 asks, ^8/t >ttf y9? d-xuy 4- y /:,w trrtnCf*** <= <r*>l*o. 
 
 otffti-zr'os, What Soul -would defre to be uni- 
 ted to fitch a. corrupted Body ? To which 
 Qrigen anfwers, That either he doth 
 not underftand, or malicioufly repre- 
 fent this Article ofChriftian Faith : For 
 as to thefe Bodies, qualified as they are, 
 <** all good Men, Ghriftians and Heathens, 
 ha\'e greatly complained of them, cal- 
 ling them the Prifons and Sepulchres of 
 the Soul 5 attended with fo many Di 
 advantages, Allurements to Vice, Im- 
 pediments
 
 (83) 
 
 pediments to Vertue, that they looked ~^V-\ 
 upon this Life no better than Death, aSerm. 3. 
 State of Punifhment for Sins committed 
 in a former. Porphyrie faith of Ploti- 
 
 HUf, ioiMvvi Ai%yvou*vea OTJ'UH tv7$ ffufjuflt, He 
 
 looked as one ajhamed to be in the Body. 
 A Body in which St. Paul tells us dwel- 
 leth no good thing, he calls it an Earthy 
 Tabernacle, wherein we are burdened, 
 and groan earneftly, waiting for the Re- 
 demption. This Body perpetually tem- 
 pting us to fin, keeping up an eternal 
 War againft our Reafon, nourilhins; up 
 an Army of unruly, mutinous Paflions, 
 on purpofe to rebel againft, and too of- 
 ten lead their Soveraign into a difho- 
 nourableCaptivity. This Body of Sin fub- 
 jeft to infinite Infirmities afifing from 
 Matter, cannot be the Defire of good 
 Men, or fuitable to the happy State of 
 Heaven. This was the great Objection 
 Wife Heathens had againft a Refurrecl:F 
 on. Plutarch deriding the Story of 
 Romulu* his being taken into Heaven, 
 faith, As it if an ivtpiouf thing to rob 
 Vertue of its Divinity, ib *&%vryriw >, 
 to place C Earth} his Body vn Heaven, if 
 perfeti Madncfs. Here, by reafon of a 
 heavy Load of Corporeity, the Soul is 
 dozy, and Lethargic^ The corruptible 
 O 2 Body
 
 (84) 
 
 <x^\x-> Body preffeth down the Spirit. St. Paul 
 ernL 3. therefore called him Fool who asked a 
 Queftion including fo unreafonable a 
 Supposition. Our Saviour fays we (hall 
 be like the Angels in Heaven^ who have 
 not furely fuch grofs Bodies as are ours : 
 But St. Paul fpeaks more plainly, ( i Cor, 
 1 5.50.) This If ay, That Flefh and Blood 
 cannot inherit the Kingdom of God 5 
 which they, who would interpret of 
 Metaphorical Flefh and Blood, *. e. fin- 
 ful Atfe&ions, may as well turn the 
 whole Article of a Refitrrettion, as fome 
 ancient Hereticks did, into a Meta- 
 phor. 
 
 The Bodies of the Refirre&ion will 
 be anfwerable to the end of our Rifing, 
 net fuch as would difturb the Soul in its 
 Divine Operations, but fitted on pur- 
 pofe to a State of eternal Spirituality. 
 Thefe are thofe Eagles Wings the Jews 
 fay God will give the Righteous when 
 he renews the World. A healthful 
 Conftitution, both of Mind and Body, 
 is truly made to compleat the Happinefs 
 of this Life ^ and it will be good Mens 
 Happinefs to all Eternity, to have their 
 Souls purified from all Inclinations to 
 Sin, and to be cloathed with coeleftial, 
 incorruptible Bodies. 
 
 2. From 

 
 2. From the Tranflation of 
 we may conclude the Perfection of hisSerm. 3, 
 Piety. He was prepared to leave this 
 World, fit for Heaven. It furely doth 
 proceed from the Goodnefs and Mercy 
 of Divine Providence to the Generality 
 of Men 5 to fummon them into the o 
 ther Life by a gradual Decay of this. 
 
 So great and many are our Offences $ s 
 fo weak and imperfect hath been our 
 Repentance, that it is of very good 
 Confequence to endure the Difcipline of 
 a lingring Difeafe $ which gives time to 
 think whither we are going, and mend 
 (as much as may be) the Deficiencies 
 in our Preparation for Eternity. Moft 
 Men with for a (hort and eafy Patfage, 
 free from great or long Torment. That 
 indeed was the Wim of a Heathen who 
 had no Faith in Futurity 5 but fuch a 
 Death is not always .0tai*O good for, 
 or fit to be the Prayer of a ChriftUn. 
 
 Few are arrived at that AfTurance of 
 Salvation, as not to defire that God 
 would give them time for receiving 
 Spiritual Counfel and Confolation from 
 their Friends, and that Chriftian Viati- \ 
 aim, the Holy Communion^ with the 
 Prayers of the Church : From all which j 
 they find Strength conveyed againft the I 
 G 3 Terror* *
 
 C9O 
 
 r**A*^ Terrors of Death, and a firmer Belief 
 Serm. 5. fixed in the Joys of Heaven. The 
 Jews fay, That the Death of the Righ- 
 teous, in their Language, is called 
 nnir>, which we tranflate, GodtooJ^ 
 him : But we have reafon to pray a- 
 gainft fudden Death, which would de- 
 prive us of all thofe Advantages necef- 
 fary to us ^ tho' the Perfe&ion of - 
 noch's Piety did not want them ^ he 
 was prepared whenever God mould 
 call. Amongft the many Words and 
 Phrafes which all Languages have in 
 vented to exprefs what we call Dying. 
 The Gree4cVoA7f>^, which the Latin 
 Defunttus well explains, feems to me to 
 give the moft ufef ul Notion of Death. 
 
 He only can properly be faid to be 
 defunct, who hath rightly executed and 
 difcharged the Ends and Offices of Life. 
 This (hould ever be in our Thoughts, 
 to animate us in our Duty. The ftrift 
 Obfervance of this would bring us to 
 that Attainment which Wife Men made 
 the End of all Philofophy, To be armed 
 again ft the fears of Death. Nothing 
 but a Confcience of our Sincerity in O- 
 bedience can give us any rational Con^ 
 fort, or bear up our Spirits againft the 
 Uncertainties of Death. If we walk
 
 (87) 
 
 with God, we (hall die, tho'not in 
 
 fame manner as Enoch, yet with Com-Serm, 3, 
 
 fort fufficient, and certain Hopes of that 
 
 happy Refurre&ion to eternal Life 
 
 which his Tranflation was intended to 
 
 confirm. 
 
 3. If the Charafter given of Enoch 
 may be efteemed part of his Reward, 
 ( true Fame being ever due to Vertue ) 
 we fee, that of all the Accomplishments 
 Human Nature is capable of, none is 
 more acceptable to God, or gives a 
 more lafting and honourable Monument 
 amongft Men, than Piety and true Re- 
 Jigion. From all the Excellencies which 
 enriched Enoch's Soul, God, the beft 
 Judge, chofe this for his eternal Com- 
 mendation, that he walked with him, 
 and p 'leafed him. Thofe Prailes which 
 commonly fwell the Epitaphs, and fill 
 the Marbles of the Dead, are either not 
 their own, or which are purchafed 
 with the Lofs and Expenfe of their Ver-* 
 tue. 
 
 The Triumphs of War, in which 
 Princes do moft glory, the high At- 
 tainments in Human Knowledge, both 
 which the Jem/h Traditions magnify in 
 Enoch ^ nay, even the Gift of Prophefy, 
 G 4 (which
 
 ( 88 ) N 
 
 (which the Scripture allures us tie had) 
 ^erm. 3. none of thefe make any i " * * 
 
 Commendation : For however they 
 may be valuable in themfelves, and in 
 the Opinion of the World, yet, in 
 Comparifon of true Piety, they are no- 
 thing in the moft righteous Judgment. 
 Nothing but Piety can either procure us 
 lafting Honour in this Life, or eternal 
 Happinefs in the next 
 
 ' tr- 
 
 End of t.bt Third Sermon, 
 
 SER-
 
 
 
 SERMON IV. 
 
 St. John XVI. 13. 
 
 Howbeit, when he the Spirit of 
 Truth is come^ he will guide yon 
 into all Truth. 
 
 THE Pretences which a great 
 part of Mankind hath always 
 made to Divine Infpiratiott^ 
 however weakly founded in 
 Scripture or Reafon, have yet proved 
 very troublefom to the World 5 the 
 Prophetick Promifes, That in the latter 
 days all (hould be Taught of God, that 
 God would pour out his Spirit upon all 
 Flefa did truly receive their Glorious 
 Completion when Ckrifl himfelf Preach- 
 ed upon Earth his moft Heavenly Do- 
 ftrine, and after his Afcenfion fupplied 
 his abfence bv the Miraculous Defcent 
 of the HoljGbop, by the Miniftry of 
 which BJpfTed Spirit he hath fettled the 
 
 Way 
 
 Serai.
 
 (90) 
 
 y and Means of Salvation in fuch 
 ^ rra 4-Wifdom, as is abundantly fuffident to 
 filence the vain Boaftings of all Enthufi- 
 <ifot. From this Text I (hall Difcourfe 
 thefe two Particulars. 
 
 I. Concerning thofe .Steps and Me- 
 thods, by which the Divine Provi- 
 dence, by the Mediation of the Holy 
 Gkofl, hath provided for the fecurity 
 of Chriftian Truth in the World. 
 
 II. Explain fome Characters or 
 lifications of this Truth, whereof the 
 Holy Spirit is the Difpenfer, 
 
 i. The firft Work, whereby the Ho- 
 ly Spirit hath provided for the uphold- 
 ing Chriftian Truth is, the fixing and 
 determining certain Principles, as the 
 Foundation of the Faith of a Chriftian. 
 
 For Chriftianity is not a meer Caftle 
 in the Air, having no more reality tnan 
 the Fancies of Princes (hall pleafe to be- 
 ftow upon it, not a Bubble, owing its 
 Being to the Breath of an Humorous 
 Sovereign, which hecanextinguifti with 
 the fame Blaft which blew it up into a 
 fpecious Exiftcnce , it is not built upon 
 the Sands, but upon a Rock^ the certi- 
 
 tude
 
 tude of a Revelation far more excellent ~Aw> 
 than ever the World had been acquaint- Serm. 4, 
 ed with 5 here it is not permitted to the 
 Capriciovt Wits of vain Men, to create 
 to themfelves a Form of Belief, and to 
 vary that Form as Intereft, Prejudice, 
 or Ambition fhall invite them. Chrifti- 
 ans have their Fundamental Laws, which 
 every true Subject is bound to preferve 
 inviolable, delivered firft in the Dif- 
 courfes of Chrift and his Apoflles, and 
 before they were committed to Writing 
 were referved amongft the Sacred Tra- 
 ditiws of the Church^ and are often re- 
 ferred to in Scriptures, where fome- 
 times they are called a form of Doctrine, 
 The Holy Commandment, The Faith once 
 delivered. The Form of wholfom Words, 
 The Unction that teacheth all things, 
 and The Seed that abideth in them. 
 
 To this Rule of Faith we find the 
 Primitive Dottors Appealing in Cafe of 
 Scandal, or peremptory Nonconformity, 
 We have no fitch Cuflom, nor the Churches 
 of God. To this certain Rule we Read 
 the new founded Churches exhorted to 
 betake themfelves for Direction in diffi- 
 cult Emergencies, Hold fijl the Traditi- 
 ons which ye have been Taught, Timo- 
 fhy ! Keep that which hath been commit- 
 ted
 
 to thy Trttfl. By this the Ccnfares of 
 Sena 4. the Church were regulated ^ upon this 
 the Obligation of the Decrees of Coun- 
 cils depended ^ this Rule of Faith, He- 
 refy in its Nature, doth fuppofe, as be- 
 ing a defle&ion from that Rule, by 
 which the Spirits and Doftrines of Men 
 were to be tried ^ it was the folidity of 
 fome indubitable Principles, which gave 
 the Name of prophane and vain Bab- 
 lings, to the Difputes of HyMentus and 
 Pkiktus. Laftly, (Eel. 6. i.) we Read 
 of the Principles of the Doctrine of 
 Chrift, That liberty of daring any thing 
 is allowable to none but thofe two forts 
 of Men, on whom the Poet long fince 
 beftowed it, whofe Conceptions are not 
 defigned for any real Exiftence, nor any 
 other kind of being than what confifts 
 in pure Fiction, and fading Colours ^ if 
 all the Extravagancies which are Drawn 
 by Painters, or Feigned by Poets, mould 
 immediately become living Creatures, 
 if Centaures and Chimeras were found 
 to receive any other degree of Nature 
 and Life than what is formed in the Ar- 
 tifts Imagination, fuch liberty of Inven- 
 tion would foon prove deftru&ive to 
 the World, and muft neceflarily be re- 
 of no lefs Concernment: it is 
 
 tq
 
 (93) 
 
 to fet bounds to fuch monftrous Cottcep- r^V^ 
 tions as have no foundation in Nature Serm. 4. 
 or Religion $ Plato's Laws are fitted for 
 Plato's Common Wealth, never to be in 
 Exercife, but eternally to remain in 
 Contemplation $ he muft have likewife 
 made another kind of Creature than 
 Man now is, on purpofe for the obfer- 
 vation of his Polity 5 but the Religion 
 which our Saviour hath Taught the 
 World, being adapted to, and really in- 
 tended for the exaltation of Human Na- 
 ture in the fincere Belief and Pra&iceof 
 things contained in that Revelation, 
 muft neceffarily be furniftied with fet- 
 tled Principles, upon which, as on an 
 immovable Center, whole Mankind may 
 fecurely reft, and by them direft the 
 variety of AUs in a Moral or more Re- 
 ligious Life 5 in the City of God there is 
 not one Religion for the Lawk* another 
 for the Noble and the Learned, but the 
 Divinity of its Laws equally command 
 Obedience from all Conditions of Men $ 
 as in Lucians City of Virtue the exter- 
 nal Qualifications of High and Low, 
 Rich and Poor, Servant and Free,(which 
 in the World give marks of great di- 
 ftin&ion) are not once named, but vvho- 
 foever he is who comes with a good 
 
 Mind,
 
 (94) 
 
 willing to be Inftrufted, and 
 Serm. 4. yield Obedience, with a firm refoluti- 
 on not to be difcouraged with any Diffi- 
 culties, nor diftra&ed with unprofitable 
 Difputes, will eafily be admitted to all 
 the Priviledges of that Community; 
 and as I believe the way to Happinefe is 
 by fome made ftraiter, by the addition 
 of Articles, than the Author of Salvati- 
 on did intend, fo I fear that the Belief 
 of only one Article, That Jefa is the 
 trne Meffits, unlefs explained as largely 
 as Philip furely did when he Preached 
 t6 the Eunuch, Jefa will not be found 
 _ to fill up that Faith, which in the Ca- 
 iholkk. Church hath always been judged 
 neceflary to a Chriftian $ he will be but 
 a very mean Geometer who upon the 
 underftanding of a few Definitions and 
 Axtoms, whereon that Science is built, 
 Qiall lay claim to fo great a Name. 
 
 2. Divine Providence, for the main- 
 tenance of Chriftian Truth, hath found- 
 ed the Society of the Church, to whofe 
 Care, Cuftody, and Difyenfation that Truth 
 (hould be committed. In the firft the 
 Holy Spirit did but kindle a Light, in 
 this it fets the Candle upon a Hill, from 
 Whence, as from an lEgfltian Pharos, 
 & " it
 
 it fends forth its Rays, to direft the al- 
 moft Shipwrack'd Veflel to its defiredSerm. 
 Haven$ I am not ignorant there are 
 fome darkened Minds pretend they can- 
 not fee it, who enquire after it as jeft- 
 ing Pilate asked our Saviour , What fr 
 Truth? who look upon the Notion of 
 a Church, as it is a diftinft Society from 
 the State Politick of the World, to be 
 no more than an *// Rations, to have 
 no Reality, nor admit of a Legitimate 
 Definition, deriding its Cenfures, nulli- 
 fying its Authority, flighting its Inftitu- 
 tions 5 but tell me, if one mould let be- 
 fore thine Eyes a Fabric^ made up of 
 Head, Hands, and Feet, with all other 
 Members necefiary, joined in a regular 
 Competition, and likewife ft =Wir, fome 
 ixward Principle, whereby Life, Moti- 
 on, and all other Functions of its Na- 
 ture were performed, wouldft thou not 
 call it a living Creature ? And if there 
 be offered to thy Confideration certain 
 Laws, Rites, Cuftoms, Priviledges, 
 Orders of Government and Governors 
 clearly laid down, and contained in a 
 Charter, Signed and Sealed by an unque- 
 ftionable Authority, wilt thou not ac- 
 knowledge that a fufficient Ground to 
 build a Polity or Qorforafon And if the
 
 Laws and Ufages of this be found to be 
 Serm* 4- f a diftinft and different Nature from 
 the Laws of any other, wilt thou not 
 call it A diflin& Society? 
 I Cbnfult then the Antiquities of this 
 Polity whereof we fpeak, Perufe the 
 Annales of this Community, Read the 
 Records of thofe who have been chief 
 Members, and Exercifed the higheft 
 Offices in this Sacred Corporation, there- 
 you (hall find an Hierarchy Orders of 
 Divine Perfons, diftinguifhed into Supe- 
 rior and Inferior Dignities, who afeend- 
 ed into this new founded Government 
 not by the Election of the People, nor 
 by the Defignation of Worldly Princes, 
 but they were fet apart firft by Chrift 
 himfelf, and after endued with Power 
 by the Holy Ghoft-j there you may be- 
 hold them Glorious without Support 
 from Earthly Crowns or Scepters, gain- 
 ing Obedience to their Commands with- 
 out and againft the Temporal Sword of 
 Emperors, Offenders Puniflied by invi- 
 fible Powers, Proud Herefies filenced 
 by the Decrees of their Affemblie^ and 
 all the Infallible Charaforifticks of a di- 
 ftinft Society almoft Three Hundred 
 Years before the Empire turned Chrifti- 
 an. CoHncils called, Schifms fupprefled, 
 
 Heretickf
 
 Hereticks excomaiunicated , Ceremonies ~^\^> 
 introduced, the Particularities of Go- Serai. 4. 
 vernment fettled and confirmed $ and 
 the Church of Chrift was informed with 
 a Soul as different from that which in- 
 formed the Powers of the World, as 
 Light is from Darknels. And when 
 Kings turned Chriftians, Jhe always ac- 
 knowledged their Supremacy, rejoycing 
 under the Shadow of their Wings, and 
 blefling God for their Favour and Pro- 
 tection. What more would importune 
 Reafon have ? If it be not fufficient to 
 produce the Charter granted by Chrift J 
 himfelf, confirmed by the Holy Ghoft, 
 fuppofed, and built upon by the Pra- 
 ctice of the Apoftlet and their lawful 
 Succeflbrs for fifteen hundred Years, till, 
 by an unheard of Sacfiledge, Eraftat 
 firft ( without poetical Fiction ) at- 
 tempted to join CW" Living to the Dead, 
 to make the Church an Efcheate to the \ 
 State, and the Kingdom of Chrift to 
 become a Kingdom of this World. 
 And indeed, how doth it abhor, from 
 the Goodnefs and Wifdom of our Savi- 
 our, to expofe his Infant-Truth to all 
 the Indignities of a Barbarous World, 
 without having provided any, who, 
 when the reftlefs Malice of its Heathen 
 H Enemies
 
 >-\x* Enemies mould endeavour to extinauifh 
 Serm. 4. it, might maintain its Life, even with 
 the Lofs of their own, when the Pride 
 or Ambition of its ftftfaatical, pre- 
 tended Friends, would tear it in pieces 
 might be careful to bind up its Sores 
 heal its Wounds, and preferve the Uni- 
 ty of its Conftitution ^ 
 
 Surely the Words of Chrift are very 
 plain, (St. Ltkf 22. 29, 30. ) And 1 
 
 appoint unto you a Kingdom. That 
 
 you may eat and drinl^ at my Table, in 
 my Kingdom, and fit on Thrones, judv- 
 ''gtbtwelveTrikstflfael In which 
 i (as by his laft Will and Teftament) he 
 bequeathes to his Apoftles a Kingdom, 
 with thofe Rites *nd Privileges which 
 l&atwof Old divided into, (i.) ^ y v 
 Ptnver and Jurifdi^n, to ft on Throws 
 judgtn^ ( 2 .) 'Ii d ^w, Exercife of Sa- 
 cred Offices, includff in that which 
 feems moft peculirf 1 ^ the Gofpel, the 
 Admwiflratwn of the Lord's Sapper. 
 w ^ to the numerous places in the 
 Mew leflament, whereon the Divine 
 Rig^ the Church challengeth, is firm- 
 ly grounded, we add the Praftice of 
 Apoftohcal Times, and the Ages imme- 
 diately fuccceding - 7 fo flrong are jPre- 
 
 judicesf
 
 (99) 
 
 judices ! We are affrighted with 
 (tottuMww of Antickrift, the Myftery 0/$erm. 4. 
 Iniquity, the (p/Ac^fWTH^ of Diotrephes, 
 and the Teftimony of Higefipeti that 
 the Faith was corrupted prefently upon 
 the Death of the Apoftles. The mod 
 ancient Records of the Difpute, (the 
 Epiftles of Ignatius) are accufed of 1m- 
 pofture and Barbarifm, againft the Faith 
 of Antiquity , the Authority of the beft 
 Manufcripts^ and Judgment of the moffc 
 Learned Criticks 5 only becaufe there is 
 no other Anfwer to be given, but de- 
 nying them to be genuine. 
 
 The ftrongeft Objection, even in the 
 Opinion of Bp. Pearfon, which SalmA- 
 fius, Blondel.pkllie, and others the Ad- 
 verfaries of Epifcopacy, have produced 
 againft the Authority of the Epiftles , 
 under the Name of Igrratitt) is taken 
 from thofe Words in the Epiftle Ad 
 Magncfanos. 
 
 tiiJ)- t >t d 
 
 Where our Saviour is called, 
 The Word of God, Eternal, proceeding 
 not front, or after Silence. They fay, 
 here is a plain Reference to the Herefy 
 of Valentin us, Rythus audSige being the 
 firft in his Genealogies : But the true 
 H 2 Ignatius
 
 ( ioo ) 
 
 ^^Igftatiuf lived before Valentinus, there- 
 5em]. 4. fore could not mention his Herefy, and 
 that Epiftle, wherein it is mentioned, 
 mult beSuppofoitious. In anfwer to this 
 Objeftion, Petavius, Ifaac Vojjius, Dr. 
 Hammond, and Bp. Pearfon, have care- 
 fully produced excellent Learning, with 
 that Strength of Reafon, more than 
 fufficient to end the Controverfy yet 
 hath it not had that Effeft. 
 
 I therefore propofe, That the Words 
 fai fok W , IA j, 9 have no refpeft ci- 
 ther to the Herefy of Ebien, Valentin*, 
 or any other : Only to St. John Baptifi, 
 in the manner of his Birth, related by 
 bt.Lttbe, Zacharias, for his Unbelief, 
 vvaslW (Wor) M.theDay when 
 the things foretold by the An/el were 
 performed Cap ,. r*f. 64. He wrote 
 %ing, His Name is John. And bis 
 Mouth vas opened immediately, and his 
 Tongue loofed, and he fpa& and praifed 
 tood ; that is, befides thofe Words Hh 
 Name /, John, he fpake fluently what 
 follows. So Ignatius his Meaning is, 
 Chrtfl ,s not fuch a ^e- Word af St. 
 John was, who was Art-^fc^AW, 
 came into the World after the Silence <f 
 hit father, but '/4@- Eternal. 
 
 How
 
 How great an Opinion the Jews 
 of St. John, we read Job. i. 25. that heSerm. 4, 
 was Elias, that Prophet, and even Chrifl 
 himfelf. So Ignatius prefers Chrift, the 
 Eternal Word, in Oppofition to St.Johtr, 
 who was not fo. 
 
 It may be faid, that St. John is called 
 *wd, not *>- : But it is certain, that 
 in all Languages, Words of the fame 
 Signification }$$e,,ufed promifcuoufly. 
 ThtChaldee Paraphrafts almoft conftant- 
 ly for the Hebrew f?ip put -JJD'E in the 
 Orphaic^ Verfes aWn and x>- are indif- 
 ferently. St. Chryfoftom, fpeaking of 
 ZachariaSi hath the Word > for n, 
 which is in St. L^e. 
 
 That *^a fignifies i*- after, Ep.Pear- 
 fott hath proved unqueftionably. 
 
 So that if what I have writ prove 
 true, Ignatius might ufe the Word vy$ 
 without any Reference to Valwtinus ^ 
 and all the Arguments Rlondd hath ufed 
 in this Particular of Chronology^ are im- 
 pertinent, and donotdeferve fomuch 
 Learning as hath been beftowed, to 
 confute them. 
 
 This likewife will fatisfy the Argu- 
 ment drawn from the Silence of the 
 Fathers, That neither Ireneus, who 
 writ fo much on purpofe againft Valen- 
 H 3 tinttf.
 
 nor Eufebittt, nor 4*k***P**> nor 
 Serm. 4. Bafiluf againft Marcellw, who denyed 
 Chrift to be Eternal, and afferted, that 
 that AO>- Word did proceed ^4 Ifa *yw 
 after Silence , have produced thefe Words 
 of Ignatius. They did not, becaufe 
 they thought them not to the purpofe, 
 but refpeded another matter. 
 
 I will only fet down the Words of 
 
 Azarijg ( apudrF \mf ?. dc Cabala, 
 lib. i.) concerning the Cabaliftical E- 
 ntaKaliws ^ the Exprcffion is very like 
 this of Ignatiu-s 5 JH IDIH ^5SV nin, 
 from the Spirit w produced the Word, not 
 fy the opening of the Lips , not by the 
 Speech of the Tongue , nor by the Breath of 
 a Man. 
 
 Qitid de his qu (de ?/>8 Ignatiina) 
 dixittws , Sentient viri dofti, vefcio j 
 nondnnt enim ut opinor, a quopiaffti ditto, 
 funt. Pearfonus in Vindiciis. 
 
 And one may juftly wonder at St.Hi- 
 crom, making the Schifm in the Church 
 of Corinth ( i Cor. 3 . 4. , 5 .) to be the Occafl- 
 on and Original QfiEpifcopdGoverxment, 
 when he could not be ignorant, that all 
 Hiftory teacheth, That St.Jarties, Brother 
 of our Lord, juft after his Afcenfion, 
 was conflituted Bifbop of Jernfakm by 
 
 the
 
 the Apoftles 5 nay, if we believe 
 tins, he was confecrated, 
 
 or Xicephorus, **\ V ****% Dy p , 
 Hand of Chrift himfelf: That St. Peter j 
 fixed his See at Antioch, not as an Apo- 
 ftle, but as Biftop of that particular Ci- 
 ty ' and that this was thirteen or four- 
 teen Years before it was laid at Corinth, ; 
 I am of P*;//, lamoMH^ and when 
 he went to Rome, he ordained &*>** 
 his Succeffor at Antioch, and St. MM 
 Biihop of Alexandria ; both which Or- 
 dinations precede the Schifm at Corinth 
 eight or nine Years. Laftly, He could 
 not but know that it appears from the 
 Ms of the Apoftles, with the ancient 
 Monuments of the Church compared, 
 That Dionjffat the Areopajite was con- 
 fecrated Bijhop of Athens, and Timothy of 
 Ephefas 5 both by St. Paul one or two 
 Years before that Schifm. 
 
 The firft and great Mifhke m this 
 Difpute, concerning the DiftinCtibn o* \ 
 the Church from the Civil State, confifts 
 in a wrong Notion of Power, which 
 fomehave entertained, it being gene- 
 rally believed, that there is no Power 
 but what confifts in external Force, 
 whofe Efficacy is material. So two 
 great Bodies politick conquer one ano- 
 H l ther
 
 ( I0 4 ) 
 
 tlier mechanically. That the Church can 
 4. no ot f ier way excommunicate Offenders, 
 maintain Truth, or confute Hercfies, 
 than according to the late invented 
 Laws of Motion 5 for this is all that 
 remains to be faid when all Spirituality 
 mall be banimed the Univerfe, meer 
 Matter will be Omnipotent. And in- 
 f deed this Notion of Power feems to be 
 \ receiyfd from the Tfomw Writers, and 
 tranfcribed from their Civil Law 5 who, 
 when they had made themfelves Lords 
 of the World, and reduced the Nations 
 of the Earth, by Force of Arms, under 
 their Dominion;, did mod wifely tranf- 
 mit to Pofterity that Signification of 
 Poteftar, by which we might under- 
 ftand their Fortitude, rather than the 
 true Nature of the thing. But the 
 Power we challenge to the Church, is 
 only a Right of obliging to the Perfor- 
 mance of thole Duties which Chriftia- 
 nity and the Vttifj of the Church do re- 
 quire ^ and he who believes God hath 
 made any Revelation of his Will to the 
 World, cannot but think himfelf ob- 
 liged by his Commands, altho' the 
 Sword of Juftice hang not over his 
 Head to affright him into Obedience, 
 Tftere is a Right to Obedience where 
 
 there
 
 there is no Power of Compulfion. ^Ax-* 
 That the Church hath this Right of lay-Serm. 4. 
 ing an Obligation upon all Chriftians, 
 is manifeft, 
 
 i. From the Reafon of the thing. 
 The Church muft be furnifhed with all *- 
 thofe Powers which are neceflary to her 
 Prefervation. In vain did our Saviour 
 found a Society, deftitute of Means to 
 preferve it felf in Being, (ince all Politi- 
 cal Bodies, as well as Natural, are fub- 
 jeft to fuch Diftempers, which, not 
 cured, will caufe a Diffolution. It is 
 as much included in the Nature of this 
 Eccle/iaflical Body, that it be endowed 
 with Power to fecure it felf, as it is of 
 any Temporal. Our Saviour having 
 promifed, that he -will be with it always 
 to the end of the World, that the Gates of 
 Hellfljatt not prevail again '/I it, there are 
 but two ways by which this Promife 
 can be fulfilled $ by a conftant miracu- . 
 lous Providence, which is not to be ex- 
 peded, or by having furniftied it with ^ 
 that Authority, which, put in Executi- 
 on, is of its own Nature able to pre- 
 ferve it. 
 
 ^.^i^'V. ' . ,l t Av& /-jWi 
 
 2. Confi-
 
 ( io<5) 
 
 2. ConGder the Diftinftion of Offices 
 Serm.4. anc i Officers which Chrift hath inftitu- 
 ted. Why did he proceed in the fame 
 natural Method ufed by all the Founders 
 of Kingdoms and Societies ? why did 
 he chufe Apofllcs andDifchles ? diftinft 
 Orders of Biftops, Priefts find Deacons ! 
 why appoint fociie Prophets, fotne Evan- 
 geliftf, fome Teachers, for the perfe&ing 
 of the Saints ? which Paflors of his 
 Church are not Vicars of the fupream 
 Powers, but aft by Authority immedi- 
 ate from himfelf. 
 
 9. Confider the Titles and Atfs at- 
 tributed to the Officers of the Chttrch. 
 
 Shepherds, Commanders ; all which, in 
 their own Nature, as in the conftant 
 Life of the Words, imply a Power of 
 Governing. They are alfo called Ewbaf- 
 jtdors, becaufe they come in the Name 
 and Authority of Chrift, who fent 
 them. The Council of Jerttfalew did 
 fuppofe it had a Right to command O- 
 bedience to its Decrees, when they fay 
 they will lay no other Burden. St. Paul 
 tells the Corinthians, the reft will Ifet in 
 order. Shall I come unto yon with a Rod, 
 or in the Spirit ofMetkptft There are 
 
 other
 
 other places which exprefsly contain r*^\s^ 
 that Duty and Obedience which theSerm. 4. 
 People owe unto their Paftors. Heb. 
 13. 17. Obey them that have Rule over 
 you, and fubmit jour felves. 
 
 But becaufe Matter of Faft cannot be 
 denied, That the Church Catholic^, till 
 Conftantine's Time, did exifk indepen- 
 dent on the Empire, and did exercife 
 all the Parts of Ecclefiaftical Jurifdifti- 
 on $ great Pains is taken to make us be- 
 lieve, That it was not by any Divine 
 Institution, but in Vertue of a Confede- 
 racy, or mutual Agreement. But that 
 the Rulers of the Church could not in 
 any Probability ufurp that Power, had 
 it not been granted by Chrift, ( befides 
 the Moral Impoffibility, That the infi- 
 nite Numbers of Chriftians, difperfed 
 over the known World, fhould unani- 
 moufly agree to fubmit themfelves to a- 
 ny one Form of Government, no Obli- 
 gation lying upon them fo to do) there 
 are thefe Reafons, 
 
 i. From the time when it is faid this 
 Confederacy was made by all Chriftians, 
 to fubmit themfelves to Epifcopal Go- 
 vernment. 
 
 Con-
 
 Concerning which time, (tho* all 
 Serm.4. the Hiftories of the Church be wholly 
 filent) yet Blondel ( the Learned Ad- 
 verfary of Bifhops ) is pleafed to fix it in 
 the Year of our Lord 136. 
 
 Now, of thefe Years St. John lived 
 99 5 Ignatius, who had perfonal Ac- 
 quaintance with the Apoftles, lived to 
 the Year 107, and Ireneus furvived the 
 whole Sunim, who is fo far from gi- 
 ving Notice of this nniverfal Alteration, 
 that he hath left us Catalogues ofBi/hops, 
 who ruled in the greateft Churches 
 from the Beginning. 
 
 2. If any fuch Alteration had been, 
 how comes it to pafs, That none of the 
 Heretic^, who were cenfurcd, con- 
 demned and fuppreffed by this Govern- 
 mwt, did ever complain of fo great an 
 Vfurpitton ? Amongft the numerous 
 Seels, which caufed fo great Difturbance 
 in the fecond and third Ages, not one 
 of them found fault with the Authority, 
 Aerins only excepted. They never ac- 
 cufed it as not Orthodox, or not Origi- 
 nal ; but, in the Variety of Doctrinal 
 Opinions, they ftill observed the fame 
 Form of Difcipline. H<ec omnia, qn& 
 funt proprta Chrifti in veritate, habent & 
 
 h<erefes
 
 c i 9 y 
 
 hdrefes in Schifwate , Similiter 
 fas, SMHter Epifcopos, cdteroffa Cleri- Serm. 4. 
 corttm drdines. In all thole great 
 Schifnts of the Arrians^ Novatians and 
 Donattfts, they did not in the leaft pre- 
 tend to reform any thing in the Go* 
 vernment of the Church : Whereas had 
 it been fo lately introduced by Human 
 Confent, how eafy had it been for a 
 difcontented Heretuk. to have put the 
 Bifiops in mind of the Novelty of their 
 Power > how plaufible had it been to 
 plead Exemption from their Jurifeli&z' 
 on, as not given by Chrift, but, by Po- 
 licy, extorted from the Confent of the 
 deluded People. 
 
 Surely fo fair a Pretence would not 
 have been negle&ed by thole Heads of 
 Factions, who, by the Management of 
 their other Affairs , appear to have 
 wanted neither Wit nor Refolution. 
 
 5. If we confider thofe Severities, 
 which, according to the primitive Pra- 
 ftice of Pennance, were inflicted upon 
 Offenders, we cannot think, that the 
 Authority, by which they were infli- 
 fted, was any thing left than Divine, 
 eftablimed by God himfelf * It being 
 incredible, that Perfons (hould fubrrnt 
 
 to
 
 fcveri, twelve, or twenty Years of 
 Serm. 4. pain and Trouble $ in fome Cafes they 
 were not abfolved till Death, and then 
 when no external Force could compel 
 them $ had they not been perfwaded, 
 that thofe Hardfhips could no other wile 
 be avoided, than with the Hazard of 
 their Souls. What intollerable Impu- 
 dence had it beeri in St. Ambrofc, fo 
 highly to ufurp upon the Majefty of the 
 Emperor, had he had nothing but Hu- 
 man PacV to plead for himfelf ! nor 
 was Theodofius a Prince of fo tame a 
 Spirit, as, upon no better Reafon, to 
 have fubmitted. 
 
 From thefe Confiderations, it teems 
 manifeft, That the Church was believed 
 to have a Power inherent and diftinft 
 from the Civil State 5 which they who 
 defpife in this World, are not fure 
 what the Effefts will be in the next. 
 And that the Church hath no Reafon 
 to refign up that Right, with which, 
 upon many Reafons, (he believes (he 
 is empowered by Chrift himfelf. 
 
 4. Divine Providence hath provided 
 for the Security of Chriftian Truth, by 
 the Concurrence of the Holy Spirit to 
 
 the
 
 the Efficacy of the Stcramnls and O 
 dinances of the Church. Serm. 
 
 They certainly rob us of the great- 
 eft Comforts of Chriftianity, not only 
 who deny all Influences and Affiftances 
 of the Divine Spirit, but they alfo, who 
 acknowledge no other Effects of Grace 
 than that Providence hath placed us in 
 fuch Circumftances of Life, as have in 
 them more or lefs Advantages to Vertue. 
 But here we may fafely (pare all Dif- 
 pute, and reft our felves upon the Ap- 
 peal to the Senle and Experience of eve- 
 ry pious Mind, who, in the Courfe of 
 his religious Life, hath furely received 
 ftronger Evidences of Divine Affiftance, 
 and burned with a greater Heat than 
 could poilibly proceed from fo imagina- 
 ry a Fire as the former Notion paints it. 
 There is a more prefent Help of this -*- 
 Spirit , and nearer Approaches of its 
 refrefhing Heat : Not like that Elemen- 
 tary Fire which Phttofophy, having vain- 
 ly placed under the Moon, hath made 
 it wholly utelefs to this inferiour 
 World, but, as the Sun, it warms the 
 Heart of every pious Chriftian, like the 
 Flames of that eternal Furnace which of 
 Old did burn in Holy Sinai. The 
 Mind whomfincere Endeavours, devout 
 
 Intend-
 
 ( I" ) 
 
 ^ Intentions, and unfeigned Love of God 
 Serm. 4. hath rendred capable to receive the In- 
 fluxes of this Holy Spirit, feels its more 
 efpecial Prefence, whereby it is pro- 
 moted in Goodnefs, comforted in Affii- 
 ftions, and delivered out of all Tem- 
 ptations. As Eli/has Staff was in vain 
 ! applied to recall the Soul into the Body 
 of the Child, the Prophet himfelf muft 
 come in Perfon, and flretch kimjelf up- 
 on the Corps: 
 
 Petforapetforibusjiingeris, at fa onbus or A. 
 And then the Blood begins to move, 
 the Heart to beat, and the decay- 
 ed Principles of Life are excited to 
 inform the cold Carcafe with the fame 
 Vigour as before : So it is in the New 
 I Birth, the Beginning, and Progrefs of 
 a Spiritual Life. In thisfecond Creatto*, 
 as in the/r/2, the Holy Spirit moves up- 
 on the Waters of Bapijm, forms the 
 Stawina, produceth the more effential 
 Parts and moft truly is every one fatd 
 to be regenerated, when by Baptifm he 
 is incorporated into the Church ot 
 Chrift, and entitled to all the Pnvi- 
 ledges of the City : And, in the other 
 Sacrament of the Lords Suffer, it nou- 
 riftieth and feeds this Heavenly Birth, 
 and preferves it to eternal Life. Thefe 
 
 things-
 
 ( "3 ) 
 
 tilings are fp clear to every good Man, ^x^\^-> 
 that nothing could have made the Truth Serm. 4. 
 of them to be called in queftion, had 
 not the Confequences, which naturally 
 flow from the Do&rine of the Irrefifti- 
 bility of Grace, been found of fo dan- 
 gerous or deftruftive a Nature to true 
 Piety, that Men chofe rather wholly 
 to deny all fupernatural Affiftance, than 
 to admit them^ thinking that the true 
 Nature of Vertue and rice, with the 
 Precepts and Rewards concerning them, 
 would be better fecured by the fole 
 Free Will in Man, than any Hypothefif 
 wherein Fatality muftjpe included. But 
 neither of thefe ways is the Faith 
 which the Scriptures teach, or we be- 
 lieve and preach. 
 
 That Ordinance of the Church where- 
 in the Concurrence of the Spirit doth 
 chiefly exert it felt in order to the Se- 
 curity of Chriftian Truth, and proper 
 to be mentioned on this occafion, is, 
 that of Ordination of a continued Suc- 
 ceffion in the Evangelical Priefthood. 
 in which Cafe it was, that our Saviour 
 faid exprefsly, ( Joh* 20* 22.) Receive 
 ye the Holy Gboft. Nor ought it to feem 
 ftrange, that the Church mould ftili re- 
 tain that Form of Words, if we confi- 
 I der
 
 ( "4) 
 
 der that the Jeivs always believed the 
 Serm. ^.Shecina or Divine Influence to defcend 
 upon him, who was thought worthy 
 of their Scmica, or Impofition of Hands. 
 Which Ceremony a Learned Jew ob- 
 fefves, was begun by God himfelf, 
 when he covered Mofes with his Hand 
 iff the Mount, (Exod. 13. 22.) Mofes, 
 by the like laying on of Hands, commu- 
 nicated of his Spirit to Jofknah, which 
 was- without Interruption obferved to 
 the time of our Saviour, who about to 
 fay the Foundation of a better Church, 
 and finding the Power of Ordination 
 folely in the Nafi or Prince of the San- 
 htdrim, inflated it likewife in the Apo- 
 ftles and Bifiops, their Succefibrs, ever 
 excluding the Presbyter from that Pre- 
 rogative. And this legitimate Ordinati- 
 on of Paflors by the Biftiop, hath ever 
 been efteemed fo neceflary to the Being 
 of a Church, that all the Efficacy of 
 Sacraments, as to the eftablimed Me- 
 thod of God in giving his Grace, hath 
 been believed to depend upon it. And 
 I have not found one undifputable In- 
 ftance, in all Antiquities, of an Ordina- 
 tion by Presbyters allowed by the Church. 
 What Necejftty is, and how far it will 
 excufe, God is Judge. We of this 
 
 Church
 
 Church do thank God, that we 
 prove a Succeffion better and more cer-Serm. 4. 
 tain than the Church of Rome can, and 
 have folidly anfvvered all her Obje&ions 
 from this Topick, whereby (he endea- 
 vours to unchurch us. That there is no 
 new Charatter in- the Ordination of a 
 Btjhop, only an Extenfion of the former, 
 received in Priefthood, is an Invention 
 of the Schools, in Flattery to the Pope, 
 in order to the Degradation of the 
 whole Order of Bijhopt 5 and of which 
 he hath made great Advantage. 
 
 If there be any Truth in Hi/lory, any 
 life of Writers, any Faith in Men, or 
 any Probability in any thing lefs than 
 Demonftration, we are as fure of this 
 Succeffion as all thefe can make us. If 
 there happen to be fome Hiatus Breach, 
 that the Names of one or two Bi/hops 
 (by that Fate which accompanies all 
 Antiquity) cannot be retrieved, (hall 
 we therefore conclude there was none 
 at all > Was there no Affyrian Monarchy, 
 becaufe Chronology cannot fupply the 
 third part of its Emperors, nor Hiftory 
 tell any of their Aftions ? What can 
 be faid to thofe Dlptychs , (like the 
 Confular Tables) wherein the Name of 
 every Bi/hop, from the Foundation of 
 I 2 every
 
 r>wVx^ every particular Church, was carefully 
 Serm. 4. recorded, and the whole Series of the 
 Succeffion was at fet times commemo- 
 rated with Solemnity and Thankfgi^ 
 ving > 
 
 I will only add an Obfervation of the 
 Jews, That upon the Ceflation of Pro- 
 motions, by Imfofitwn of Hands, a- 
 mongft them, i a mediately followed the 
 total Ruin of all R<ib'wic<il Rule and Ju- 
 , rifdiftion* 
 
 4. The laft Work of the Holy Spirit 
 providing for the Security of Chriftian 
 Truth, is its Guidance and Protection 
 of this Church in difficult Cafes and af- 
 flictive Conditions. 
 
 This is manifcft in the Council ofje- 
 rnfdem, aflifred by the Holy Ghoji,' in 
 the Determination of thofe Controver- 
 fies which had already bred fome Di- 
 fturbance, and might have proceeded to 
 greater Inconvenience. And it feems 
 highly reafonable, that the Governors 
 of the Church, aflembled out of pure 
 Intentions for the Security of Peace and 
 Truth, may expeft Direction from that 
 Spirit, whofe Office it is to teach the 
 Humble his Ways, and to guide the 
 Meek in J*4gwc*k 
 
 Every
 
 ( "7), 
 
 Every Conventicle, tho' called toge- r^^^ | 
 ther upon the moft unjuft Defigns, hath Serm. 4, 
 conftantly pretended to Divine Illumi- 
 nation* A politicly Council, a furious Sy- 
 nod, a Schifmatical Ajfembly, or a pri- 
 vate Preacher, have been as familiar 
 with this Divine Spirit, and as bold to 
 invocate its Afiiftance, as ever any Hea.- 
 then Poet was, wiih his 'w^t W^A, or 
 
 Tho' I cannot believe any aftnal In- 
 fallibility in the Church fince the Apo- 
 ftles time, yet there are Promifes of an 
 Affiftance to the Church fufficient to its 
 Prefervation : For if the Church muft 
 continue to the end, fhe rnufl be prefer- 
 ved from Error in Fundamentals 5 Or 
 thervvife fhe would not be a Church. 
 When our Saviour faid, The Gates of 
 Hell foall not prevail again jl it, it is too 
 languid an Interpretation, which makes 
 it only a Promife of a Ilefurreclion, a 
 Deliverance from the Power of Death. 
 The Gates of a City are its Security, 
 there fat the Courts @f Judicature. Chrift 
 therefore fignified, That the Power 
 and Policy of the Kingdom of Darkneft 
 mould never be able to deftroy it. Be- 
 fides, he fpeaks of a Church Organized, 
 built up of Members fitted together into. 
 I 3 a
 
 Body, governed by Laws appointed 
 Serm. 4. by hiwfelf, or his Authority : But a Rc- 
 furreftion refpefts only particular Per- 
 fons, not a Society 5 and in Heaven 
 f there are no Degrees of Officers, as in 
 I the Church Militant on Earth, 
 
 If to a firm Adherence to the Holy 
 Scriptures, we join thofe Powers and 
 that Authority which Chrift hath in- 
 vefted in his Church, we (hall find no 
 occafion for that Infallibility, which we 
 have no Reafon to believe 5 for accord- 
 ing to St. Cyprians recedente Difciplina, 
 recedit -& Gratia, the Grace of God 
 will accompany the due Exercife of that 
 Difcjpline^ the great part of which 
 was, the Decrees of Councils, for the 
 prefer ving the Unity of Faith, in the 
 Condemnation of Herefies. And if 
 Conflantine was the firft Inventor of a 
 General Council, as one (ays he was, 
 ( tho' indeed he followed the Example 
 of the Awphy&eottes in Greece long be- 
 fore our Saviour ) it was a noble Inven- 
 tion, and of admirable life for the Pre- 
 fervation of Chriftian Faith, and we are 
 all obliged to his Wifdom. 
 
 Certainly Stjames, upon the Strength 
 of that Infpiration which he had, could 
 have decided thofe Controverfies at Je- 
 
 rufalem 5
 
 ( "9 ) 
 
 rMem ; yet did he chufe to do it by 'vAx^ 
 the Solemnity of a OwwwV .- A great Semi. 4, 
 
 of Protection Chrift 
 hath"maderhave two Limitations : 
 
 i. They are no where made to any 
 Church of particular Denomination, but 
 to the Catholic^ The Truth of them 
 is ftili preferved inviolate, notwith- 
 ftanding the calamitous Eftate of fome 
 particular Churches. 
 
 1 Tho' the Churches of A fa, once re- - 
 nowned for their Faith and Piety, have 
 for fome Ages groaned under Turkjfi 
 Tyranny : Tho' Carthage, a long time 
 Rival both to Heathen and Chriftian 
 Rome, with all other Churches of Afnc^ 
 famous for Zeal and Discipline, are 
 now no where to be feen : Tho even 
 the Church of Rome, once the great Glo- 
 ry ofCatholick Faith, hath a long time 
 been, and continues deeply corrupted 
 and degenerate, yet the Foundation of 
 God flandeth fare, and the Hoi) Sprit of 
 Truth, like the Soul of the univerfal 
 Church, whUft it withdraws from dead 
 and putrid Members, will ever actuate 
 
 the living healthful Parts. 
 
 I A 2. The
 
 2 . The Promifes of God's fpecial 
 Serm. 4- Protection and great Deliverance given 
 to his Church^ are not Promifes of a 
 perpetual profperous State ^ but fuppofe 
 a State of Affliction and Perfecution, 
 which (he muft fometimes be under. 
 God hath net faid t\\e Church (hall never 
 be diftrefled, but that he will comfort 
 and fupport her under Afflictions, and 
 when they have attained the End for 
 which they were fent, he will deliver 
 her out of them. 
 
 The two famous Propkefics of 'Daniel , 
 and the Revelation, cannot eafily ad- 
 mit of "ariy other Interpretation. The 
 firft was writ to infpire the Jews with 
 Gonftancy under the cruel Perfecution 
 of Antiochus, with the Promife of De- 
 liverance by the Maccabees. The fe- 
 cond was given to fupport the Chrifti- 
 ans under the Bloody Tyranny of near 
 300 Years, both from the Jews and 
 Heathen Roman Emperors , till at length, 
 by the Deftruclion of both thefe Ene- 
 mies, the Kingdoms of this World '(by 
 the Edift of Conjlantine) fhould become 
 the Kingdoms of Chrift, and he (honld 
 teign with his Saints glorioufly. Hence 
 we have ftrong Confolatiorr, that God, 
 in ways which his Wifdoni (hall think 
 
 beft,
 
 beft, will not forfake his Church, b 
 always preferve it in being, Comfort andSerm. 4. 
 direft it, and in his good time .crown it 
 with Deliverances. 
 
 Thefe feem to me the fteady, regular 
 ways whereby the Holy Spirit guides the 
 World into Truth, far more intelligi- 
 ble than the private In (pi rations of 
 thofe, who, with great Confidence, 
 pretend to them. 
 
 The Characters of this Truth, are 
 chiefly thefe ^ 
 
 i. It is a derived Truth, in Oppofl- 
 tion to Novelty. There is a Prefcripti- 
 on in Spirituals, as in Temporals, which 
 IcrtulliMi Hath excellently managed a^ 
 gainft the Heretic^ of his Time ^ and 
 true Reafon will ever be the fame. E- 
 dant ergo Origines EcclefiariiM fcarum. 
 Let the Schifmaticks of our Times pro- 
 duce the Originals of their particular 
 Churches^ when, and by what Authori- 
 ty they were founded in Oppofition to 
 the Catholick. All know the Father of 
 Presbytery 5 and I account SOCWM the 
 firft Independent-^ he found it neceflary to 
 withdraw himfelf from a jHrifdittivn^ 
 to which his Here/tes had made him ob- 
 noxious. But as to Epifcopacy^ ic hath
 
 a Prefcripthn Immemorial antecedent to 
 Serai. 4. a u Hiftory : For certainly St. Paul bad 
 made Bi/hops before he tells us that he 
 had. 
 
 It is too much Confidence to expect, 
 that the eftabliftied Cpnftitutions of 
 Heaven mould alter their Courfe after 
 the Projects of a weak Imagination. 
 Wilt thou be fo Wife as to invent a bet- 
 ter Christianity .<? They are the fettled 
 Principles of Faith, which have experi- 
 enced Storms, and flood invincible a- 
 gainft all Afiaults, upon which the true 
 Religion is fuftained. 
 
 2. It is a plain, intelligible, eafy 
 Truth, in Oppofition to Niceties and 
 Subtilties. Our Saviour tells his Difci- 
 ples, That he would fpeaJ^ to them no 
 more in Parables. We need not tor- 
 ment our Minds firft in making, and 
 then in folving anxious Difficulties. 
 Chriftian Truth, as much as is necefla- 
 ry, is eafy, if not to be underftood, 
 yet to be believed. Nofo non opw eft 
 curiefitate poft Jefum Chriftum : Curiofiiy^ 
 after Revelation, if Impertinent. 
 
 There have been many as plaufible 
 Fancies as thine, which have, for a 
 while, amufed the World, deluded un- 
 
 fteady
 
 fteady Minds $ but are now either 
 forgotten, or elfe what we know ofSerra.^. 
 them is, that they were confuted by 
 Men more Learned than their Authors, 
 condemned by the Church, and remain 
 noted with the eternal Infamy of Here- 
 J), and Schifmatical Ignorance. Re- 
 member St. Hierom's Words $ Sine hit 
 mundtff erat Chriftianus. There was 
 more of true Piety and Religion before 
 thefe Extravagancies bent Mens Endea- 
 vours from Practice to Difpute, from 
 the Profecution of Realities to jejune, 
 aerial Contemplations. 
 
 It is not enough to fay, Paralogifwns 
 ffteus non eft (ttum damnum : My nerejy 
 hurts no Body $ for every one hath a 
 Right to Truth, and it is injurious to 
 impofe an Error. 
 
 3. It is a peaceable Truth, being no 
 other than that Wifdom which defcendeth 
 from above. 
 
 Our Saviours Intentions were not to 
 lay the Defign of fome petty City, 
 which at firft being encircled with a 
 Bull's Hide, or trenched with a Plow^ 
 mould by good Fortune and great In- 
 juftice, by much Cruelty, and Invafions 
 upon the Rights of others, grow dp 
 
 into
 
 ( "4 ) 
 
 into a dreadful Tyranny, opprete and 
 Senn. 4. a g\i^ Mankind a little while, giveL^j 
 ofConquejl to a fmall part of the World, 
 and by and by decline, vanifti, and 
 puzzle Hiftory and Chronology, to find 
 either its Cradle or its Grave, when it 
 began, how it flouriflied, or when it 
 ended : But the Intent of that Truth, 
 whereof we fpeak, was, to unite whole 
 Mankind into one Monarchy^ to capti- 
 vate their Underftandings and Wills to 
 the Obedience of the fame Divine Law, 
 to the Service of the fame moft benign 
 Lord and Mafter. 
 
 The Chriftian Church, as by our Savi- 
 pur founded, by the Apoftles and their 
 SuccefTors propagated thro* the World, 
 jsnotfolely united, either by the Belief 
 of fome Sentences, as the Schools of the 
 Philosophers were, nor by the Obferva- 
 tion of fome Rites and Ceremonies, like 
 the Heathen Churches, nor by the 
 fame Form of Government, as fome 
 Kingdoms are : But its Unity is made 
 up of all thefe together. 
 ~ It is Error hath created a Geography 
 of Religions, as there is of Countries. 
 There are more Dividons in that which 
 is called Chriftendom , than there are 
 ej or Parallels, There is a Torrid 
 
 Zone
 
 ( "5 ) 
 
 Zone, which deals fo much in Flames r>A^j 
 and Fire, that it is become uninhabita- Serm. 4, 
 ble by the true Religion : And there is 
 a Frigid Zone, where Piety is ftiff, mo- 
 rofe and rigid, and every Spark of 
 Ghriftian Charity quite extinguifhed. 
 There the vehement Defire of External 
 Pomp and Worldly Politicks have heat- 
 ed it into a Fever : Here a Stoical Be-* 
 lief, with a Pharifaic^ Self-love, hath 
 benumbed it into a Lethargick Inactivity 
 to all true Chriftian Vertue. Happy 
 are we, the Members of that reformed 
 Chnrch,\rh\ch (like the temperate Situa- 
 tion of the Ifland me inhabits ) retains 
 the vertuous Mean, betwixt thofe wide 
 and dangerous Extn-avts. 
 
 4. It is a Truth of Purity and Holi- 
 nefs. A Holy faith, the Doctrine ac- 
 cording to Godtinefs. 
 
 No Article of our Creed, no Ordi- 
 nance of our Church, no Ceretvoitj or 
 Circumftance of our Religion, which 
 was not defigned for, and tendeth not 
 to the promoting of real Piety. The 
 Doctrine of the Holy Trinity (to which, 
 with a particular Solemnity, we this 
 Day pay our Adoration ) is not only a 
 Myftery impofed for no Ufe but to 
 
 rack
 
 our Reafon, and baffle all Human 
 Serin. 4*Underftanding, to exerdfe bold Wits in 
 thofe mutinous Attempts againft the 
 Great Article of the Catholic^Faith $ as, 
 were it not for the primitive Zeal of a 
 few Akhanafivss, ( whom God had rai- 
 led up, and he prelerves) might give 
 juft Caufe to fear an Apoftacjt from Chri- 
 
 (ftianity : But, if we well confider, we 
 (hall find that of St. Hierom moft true $ 
 Saluf credentinm eft myfteriiim TrittiMif : 
 The Salvation of Mankind if a good Proof 
 of the Trinity. 
 
 Since the Death of a meer Man could 
 not have had fo great a Merit, the Sa- 
 tisfaftion not have been fo efficacious to 
 our Redemption : And fo great Salvati- 
 on, accomplished by Methods fo extra- 
 ordinary, was intended to make in us 
 ! proportionable Impreflions of Devotion, 
 and fincere Obedience 5 which that it 
 may do, 
 
 The Grace of our Lord Jefa Chriftfzc 
 
 The fytd of the Fourth Sermon,
 
 S E R M O N V. 
 
 .Serm. 5. 
 
 St. Matthew V. 44. 
 
 Bat 1 fay unto you, Love your E- 
 nemieSj blefe them that curfe 
 you, do good to them that hate 
 
 TO have no Enemies, happens 
 to very few or none in this 
 Life 5 to have many, is the 
 Lott of good Men $ and the 
 better they are, often the more Enemies 
 they have 3 for God himfelf, infinite 
 Coodnefs, hath the moft of all. 
 
 So then the moft perfeft Vertue can- 
 not be but the Foundation of the 
 Friendftiip of this World. Our Saviour 
 therefore might well fuppofe, that his 
 Difciples, who had little elfe to recom- 
 mend them, being deftiture of all that 
 external Splendor and Earthly Gaieties, 
 ( the conftant Attra&ives of falfe Love, 
 
 and
 
 (ia8) 
 
 and bafe Flattery) would walk up and 
 Senn. 5. down the World as neglected or defpi- 
 fed parts of Mankind. Their Minds in- 
 deed were richly ftored with all thofe 
 truly amiable Qualifications which might 
 deferve the Love of all Men, and juftly 
 challenge their moft fincere Affections : 
 Yet ( as the World ever was ) would 
 they find no other Entertainment from 
 it, but fuch as would make them wrap 
 themfelves up in their own Vertue, and 
 reft content with their pious Poverty. 
 But if no Antidotes will prevent the 
 Difeafe, the Skill of the Phyfician muft 
 (hew it felf in enabling his Patient to 
 endure it with as much cafe as may be, 
 fb as may leaft difturb the Pleafure of 
 his Life 5 which is the Intent of this 
 Advice of our Saviour in the Text. 
 
 The Principles of my Doctrine, (faith 
 he to his persecuted Auditors) if they 
 be heartily entertained into your Souls, 
 and be permitted to have the Govern- 
 ment of your Affections, are in their 
 Nature fo defirable, that they tend to 
 make the whole World your Friends, 
 defigned on purpofe to make all Men 
 happy, by informing them with an uni- 
 verfal Spirit of Love, Meeknefs, Humi- 
 lity , and all thofe milder Vertues, 
 
 which,
 
 ( "P) 
 
 which, one would think, flio'uld 
 find thofe Enemies, which it is impof-Serm. 5. 
 fible they Qiould make by any kind of 
 Caufality : Yet will you meet, arnongft 
 the Generality of Mankind, fo diftem- 
 pered a Conftitution of Mind, as will 
 turn themoft lalutaryFood into its own 
 corrupt, depraved Nature. You are to 
 converge with an ungrateful World , 
 that will (hut its Eyes againft the Bright- 
 nefs of your Behaviour, ftop its Ears to 
 the powerful Charms of your tranfccn- 
 dent Goodnefs, make the fweeteft Con- 
 verfation an occafion of the bittereft 
 Hatred, and will not be engaged by the 
 Purity of my Religion to any thing but 
 Fury and Perfection. Enemies you 
 muft have, notwithftanding all the 
 Obligations of your Doftrine and your 
 Life. I give you therefore the beft 
 Rules to free your felves from that Dif- 
 quiet and Anxiety which an ingenuous 
 Mind is apt to be affefted with from the 
 unnatural Returns of Ingratitude. The * 
 beft way to fteer your Courfe, to fecure j 
 your own Tranquility in this trouble- 
 fome Sea of ungodly Men, which ftill 
 vomits up Mire and Dirt, is, Love your 
 Enemies, blefs them that curfe you^ do 
 to them that hate you. 
 
 R Which
 
 Which Precept of our Saviour, how- 
 Serm. 5. ever Divine, and of eternal Truth, 
 however conducing to the univerfal 
 Good of the World, and to the Happi- 
 nefs of every private Mind, hath al- 
 ways been accounted a hard Saying, ve- 
 ry difficult, and treated as wholly im- 
 practicable. In his Time it was quite 
 obfcured by the falfe Glofles of the 
 Scribes, and the killing Interpretations 
 of Pharilaical Pride, ill Nature, and a 
 faftuous Contempt of others. In our 
 Days an Vnpkilofophical Hypothecs hath 
 moft injurioufly and fcandaloufly tranf- 
 fbrmed the State of Nature ( originally 
 made up of pure Innocence) into a State 
 of eternal War^ whereby all generous 
 Goodnefs is banimed Earth, and every 
 Divined Vertue pluckt from its right- 
 ful Throne by Gigantick Force and 
 Power. 
 
 But let us fee how, by what Methods 
 the Holy Jefvs, the Great Heftorer and 
 Afferter of the Law of Nature, hath 
 raifed and refined this Duty in the Text, 
 to its original Purity and Perfection. 
 
 i. Therefore whenChrift commands 
 as to Love our Enemies , he doth not in- 
 tend to bind us only to a negative Du- 
 ty*
 
 ( '3') 
 
 ty ^ not only that we fhould not na 
 them that hate us, not curfe them thatSerm. 5. 
 curfe us, or not to return 111 to them 
 that do 111 to us, ( which yet we wilh 
 the World were arrived to : ) This was 
 forbidden in the foregoing Verfes, 
 where our Saviour reckoning up three 
 forts of injuries, to which all are liable 
 from malicious Men, to their Bodies, to 
 their Eftates, and td their Liberty^ he 
 clearly lays down thofe Rules whereby 
 a good Chriftian is bound to govern 
 himfelf in every of thofe affii&ive Cir- 
 cumftances $ which, becaufe they con- 
 tain a full Defcription of that Patience 
 which fo eminently (hewed it felf in his 
 Life and Sufferings, which he hath 
 made the indifpenfeble Duty of all his 
 Followers, and have fo near Relation 
 to the Great Command fjf the Text, I 
 (hall chiefly from Grotius give a brief 
 Explanation of them. 
 
 i. Verfe 39. In Reference to Inju- 
 ries done to the Body or Dignity f But 
 I fay unto yon, Reffl not Evil. By Evil 
 is meant the bad Man, who doth the 
 Injury 5 and according to the general 
 Acceptation of the Word *WW, Chri* 
 ftians are forbidden. 
 
 K 2 i. All
 
 t '3 2 ; 
 
 1. All private Revenge, when w^ 
 Serin. 5. are injured,to make any Return. This 
 
 was reputed even by fome of the Phi- 
 lofophers, a great part not only of a 
 Stoical Infenfibility, but of the trueft 
 _ Magnanimity. Revenge, faid Seneca, if 
 a monprotts Word 3 he who doth it, doth 
 bat a little more excufczbh fm. Another 
 dilcourfes higher, and determines, That 
 he who revengeth, is a worfc M.anthan he 
 from whom he received the lujury. 
 
 2. This Command of our Saviour 
 clearly refpefts that kind of Revenge 
 which is commonly efteemed lefs im- 
 modeft or turbulent. It fuffers not to 
 fcek for Satisfaction of fmall Injuries 
 from die lawful' Magiftrate, in a Courfe 
 of legal Juflice : For Chrift forbids that 
 very thing, which God by Mofes, tho* 
 he did not explicitly approve of, yet 
 did he permit, to prevent a greater In- 
 convenience. The Law of Retaliation, 
 Eje fir Eye, and Tooth for Tooth, was 
 never intended to be executed literally, 
 but was interpreted both by the Jews 
 and Romans to be fatisfied by a pecunia- 
 ry Mulct : The Intention was, by all 
 probable ways to ftop the Defire of Re- 
 fenge. Chrift hath taught us a new 
 
 kind
 
 \ jj y 
 
 kind of Patience, faid Tertullian ^ 
 how the primitive Chriftians put it inSerm. 5 
 Praftice , is manifeft from the Appeals 
 they nude to their Enemies in this par- 
 ticular. Julian , who had learnt the 
 Opinions of the Chriftians, forbad his 
 Judges to receive their Complaints, gi- 
 ving for a Reafon, It is your Religion to 
 fttffkr Injitrief. Becaufe h 'it a great 
 Maxim, whereby the fbolifi World pill 
 pleads the Cattfe of Revenge, T!;at by tol- 
 leratirtg one Injury^ yon twite another, 
 our Saviour immediately ..nfwers that 
 Objection, making ule of a proverbial 
 Speech, (Lam. 3. 30.) To turn the Cheek. 
 to him that fmiteth yon : Whereby he 
 commands rather to receive a fecond In- 
 jury than to revenge the firft 5 firmly 
 believing, that he who hath thus tied 
 your Hands, will himfelf, in his own 
 time, vindicate your Innocence. A- 
 vettge not your felves, but rather give 
 place to Wrath, patiently expecting the 
 Judgment of God. 
 
 $. As to Injuries done to yonrEfhte, 
 the Goods of Fortune, ( Verf 40. ) 
 Chrift's Command is, If any Man mil 
 ftte t/xe at the Law, and take away th 
 Coaly let him have thy Cloat^alfo. 
 
 K 3 likewile
 
 ( '34 ) 
 
 rvA^-> likewife is Proverbial, fAf*V<*&2.8.) by 
 Serm. 5. which we are obliged not to feek a Re-? 
 medy for a tollerable Injuftice, and ea- 
 fily reparable ^ not to contend in Judg- 
 ment, but to lay afide the Profecution 
 of our Right, tho' by fuch pacifick 
 Means we incur the Danger of a greater 
 Lofs. 
 
 The Law is jitft and good, and if 
 there were not fuch Appeal, the World 
 would Toon become a Wildernefs of 
 wild rkafts. each one living upon Ra- 
 pine,, and the Ruin of another : The 
 beft Men would be a Prey to the worft : 
 Strength and Cunning would give Be- 
 ing to Injuftice, and make Property, 
 St. Paul calls the going to Law of Chri- 
 ftians one with another, not IIM(\M*, 
 but MTV* 5 a Defect, not a Sin : Becaufe 
 tho' it may be efteemed the part of a 
 High and Great Mind, rather to loofe 
 his Right than to profecute it at Law 5 
 yet there was no univerfal Command of 
 Chrift for fuch Magnanimity. He who 
 calls the Law to his Afliftance for a Mat- 
 ter ofconfiderable value, in Defence of 
 the Widow^and The Fatherlefs, to pro- 
 vide for his Family, to recover bis 
 Goods out of the Claws of ravenous 
 ^yplyes } that he may have to give to the 
 
 Poor
 
 ( '35 ) 
 
 Poor and Needy, with a fteady Refo- <v^v^ 
 lution to receive the Dedfion of theSerm/5. 
 Judge, with good Temper and Acquief- 
 cence 5 cannot be thought in the leaft 
 to offend againft Chriftian Chanty, or ; 
 
 any Law of Chrift. 
 
 Indeed if we reflect upon fome things 
 which do commonly accompany Law 
 Stfits, and with the greateft part of 
 Men are never feparate from them, an 
 exulcerated Mind , full, of Revenge, 
 cunning Artifices, tedious Prolongations > 
 rooted Hatreds, great Expences ofTwte, 
 Money and Thought, which might be 
 employed in better Bufinefs $ we muft 
 acknowledge, that a good and prudent 
 Man would free himfelf from fuch 
 Anxieties (great Difturbers of Tranqui- 
 lity ) by any tollerable Agreement, in 
 Matters of fmall Confideration, as in 
 the Inftances of our Saviour. 
 
 In the firft and beft Times of our Re- 
 ligion, Chriftians, who did not then, 
 as now, fo fubtilly diftinguifh betwixt 
 Counfels and Commands, but always 
 embraced what was moft perfective, 
 did not go to Law to recover their 
 Goods againft Law taken from them, as 
 Athenagoras teftifies. 
 
 K 4 But
 
 f*o^ But as the World, called Chriftian, 
 Serm. 5. now ftands, he that (hall makefuch a 
 Refolution, will do wifely to keep it to 
 himfelf, dole in his own Breaft. 
 
 g. Whofqevcr foal/ compel thce to go a. 
 ^ go with him twain. When the 
 Perfian Arms had conquered the Eaft, 
 amongft other Hardfhips of Servitude 
 which they impofed, one was, to force 
 Men, as Horfes, to carry Burdens from 
 one Stage to another ^ which, in Ufage 
 of Time, came to exprefs any kind of 
 Invafion upon Liberty. 
 
 So that as before our Saviour had 
 commanded to receive a fecond Affront 
 to the Body, and a greater Lofs in our 
 Eftates, in this his Will is, That we un- 
 dergo a double Labour eafily, tollerable, 
 tho* unjuftly impofed, rather than vin- 
 dicate our Liberty privately or publick-r 
 ly, or any ways offend againft the 
 Laws of Ghriftian Patience. 
 
 Yet are we not hence forbid by all 
 pacate and placid Means to (hake off that 
 Yoke which foenflaves us, and deprives 
 us of that Liberty neceflary to the Per- 
 formance of many Offices of great Ad- 
 vantage to our feives and Mankind.
 
 ( '37) 
 
 4 Lajily, Our Saviour lays down ge- *^^A^-\ 
 neral Rules of Beneficence : Give to themSerm. 5. 
 that afk^ to the Poor and Neceflitous. 
 from him that would borrow of thee turn 
 not away : Who, tho' he be not in the 
 Number of fuch , from whom thou 
 canft not expect to receive thine own 
 again, yet in fome prefent Streight and 
 Exigence wants thy Affiftance. Which 
 Rule muft be limited by our Capacities 
 and their Necefiities. We are com- 
 manded to be liberal not prodigal. Be- 
 caufe the Eftates of particular Men are 
 but fmall, and the Number of thofe 
 who want, infinite, the Advice of En- 
 muy ought ever to be remembred. 
 
 The Charitable Man 
 
 C Quafi lumen de ftto luntine accendat 
 facit, Nihil ominus ut ipfi Ittceat qui ac+ 
 cenderit.) 
 
 witt let others light at his Candle, but jo 
 that it may give light unto hir/ifclf. Be 
 liberal to all, but yet referve for your 
 felves and Friends a Capacity of doing 
 Benefits. It will ever be more blejfid to 
 give^ than to receive. 
 
 You fee how our Saviour hath ftripc 
 Morality of all its Vifors 5 and by how 
 many Steps and Degrees he hath led his 
 Difciples to the Perfection of Chriftian 
 
 Charity.
 
 ( '38) 
 
 Charity. They are all built upon, and 
 Serai. 5-afcend from a profound Humility : Not 
 to think our felves foGood,or fo Great, 
 that every little Injury or Indignity 
 muft be purfued with utmoft Revenge. 
 He hath now taught us wherein true 
 Greatnefs of Spirit doth confift : Not 
 in that Softnefs and Delicacy which no- 
 thing muft touch but we are all on 
 Fire, ( which the vain World fo glories 
 in ) but in enduring with Fortitude, 
 Injuries, Reproaches, Lofies : Not to 
 be (haken from our Rock, our Firmnefs 
 of Mind by all the AfTaults of Rudenefs, 
 Injuftice and Barbarity. This is true 
 Magnanimity, which the Wifdom of 
 Philofophy ever admired, made laborious 
 Searches after, and in a wonderful mea- 
 furedid attain unto. 
 
 But the Love ^'Enemies never was 
 any part of their Speculations ^ they ra- 
 ther thought it a Fault, as contradictory 
 to the Laws of Juftice, as to hate a 
 Friend. This utmoft Perfection of Na- 
 ture and Religion, was refer ved for the 
 laft and beft Revelation. 
 
 The Jew^ before the Captivity of 
 Babylon, did not difcover that Averfion 
 to Strangers of other Nations, as ap- 
 pears they had afterwards, and in the 
 
 time
 
 time of our Saviour. Their Law ex-.- ^vAx~* 
 prefsly (Deut. 23. 7.) forbids them toSerm. 5, 
 abhor an Rdomite, or an Egyptian. 
 Jofephvs brings in Solomon, at the Dedi- 
 cation of the Temple, where he prays 
 God, that there he would hear the 
 Prayers of Strangers, faying, [*( x' 
 weV0fo/, We are not Inhuman towards 
 Strangers. And accordingly the ancient _ 
 Jews offered Prayers, with Sacrifices, 
 not only for their own People, but for 
 all Mankind, ( as Philo obferves ) even 
 for the Romans, their conquering Ma- 
 fters. But in after-times, whether out w . 
 of Refentment of the Hardfhips they 
 had endured from the Nations, or an 
 encreafing Conceit of their own Holi- 
 nefs, which too much poflefled them, 
 they grew fo unnaturally morofe, that 
 many of the Heathen Writers have ta- 
 ken notice of it. And in the Nero Tc- 
 ftament we read, that they would not 
 CvyyjH&att owi&\HVy v&C'^x&M-) have any 
 familiarity with a Stranger. That this 
 was not the Intention of their Law, our 
 Saviour (hews, when he asked Water of 
 the Samaritan Woman, who was himfelf 
 moft obfervant of the Law. So that 
 he, in this part of his Divine Sermon, 
 intends to vindicate the Law of Nature, 
 
 and
 
 of Mofes, from the falfe Gloflcs of 
 theP*r//ee.r, (a late Seel: amongst the 
 
 ?/) whereby they did net interpret, 
 corrupt and contradict thtm both. 
 He (hews them, that no Man is excluded 
 from their Love and Beneficence 5 and 
 that there is no greater Victory than 
 when an Injury begins from another, 
 a Benefit begins from us. 
 
 1. That we wifti our Enemy all the 
 Good in the World of his Body, more 
 efpecially of his Soul. His utmoft Ma- 
 lice mould never provoke us to do him 
 any Hurt as to this Life, much lefs to 
 purfue him with Ctirfes into the other. 
 We ought to pray, That God would 
 convince him of his Sin^ and give him 
 Grace to Amendment, ;^jf : 
 
 %? 
 
 2. That we pity him, as being in a 
 dangerous Condition, becaufe his being 
 our Enemy implies a red Sin. 
 
 3. From good Affections, we muft 
 proceed to good Words, as from Words 
 to Deeds. Vfb muft be ib far from 
 fpeaking Evil , or return unfriendly 
 Language for his unjuft Railings, that 
 we are bound to commend whatever is 
 
 Praife
 
 Praife worthy in him, to hide hrs Vi- ^J^ 
 ees, and, divulge his Vertues : For heSerm. 
 cannot be faid to perform the Office of 
 a Friend to any , ( which is to love 
 him) whofe Failings he publishes upon 
 all occafions, making his Vices or his 
 Follies the Subjeft of his Difcourfes 5 
 which however k be little taken notice 
 of in common Converfations, whjch 
 are frequently filled with fatyrical Nar- 
 rations, or facetious Stories of Perfons, 
 and the Actions of thofe we take Plea- 
 fure to traduce, (as if we were pleafed 
 that Sins are committed, that is, that 
 God is dishonoured, and Immortal Souls 
 in danger of eternal Ruin) yet is it cer- 
 tainly a great Breach of, and contrary 
 to this and many other Precepts of the 
 Chriftian Law 3 the Method prefcribed J 
 by our Saviour being friendly Adtnoni- 1 
 tton in private, and prudent Dehoftatr- J 
 on from his Sin. 
 
 But in this, the great Pravitjt of Hu- ' 
 man Nature betrays it felf, that we find 
 a fort of Delight in hearing or relating 
 the Sins and Imperfeftions of others, 
 (tho' it is poflible, and in Charity we 
 are bound to believe, they have repent- 
 ed) not confidering how loath our 
 felves are that they^ould make Sport
 
 rehearfing a Catalogue of the Errors 
 Serm. 5. f our yf e? O r proclaim our Deficien- 
 cies in all Societies. 
 
 4. That we do all the Duties of Cha- 
 rity. If thine Enemy be hungry, feed 
 him $ if naked, cloath him $ if in Di- 
 ftrefs, comfort and relieve him by thy 
 beft Advice, and all other proper Means 
 thou canft. 
 
 Thefe great, moft excellent Duties of 
 a Chriftian, which I have hitherto dif- 
 courfed, our Saviour perfwades and en- 
 courages unto the Performance of, by 
 the following Arguments $ which , 
 when we have well confidered, I truft, 
 we (hall not look upon thefe Commands 
 of Forgiving, Loving, and doing Good 
 to Enemies, either as impoffible to be 
 obeyed, or as pieces of a Romantick 
 Body of Law, fit only for a Platonic^ 
 or Utopian Common-wealth, never in- 
 tended to be put in Execution. 
 
 i. He propofeth to our Imitation the 
 Example of God, Verf 45, That yon 
 may be the Children of yaw 'Father which 
 if in Heaven 5 that yon may be like unto 
 him, who fftafes htf Sun to rife upon the 
 Evil and the Good y andfindeth Rain on 
 
 the
 
 ( 143) 
 
 the Jtft and the Unjuji. All the Bene-~Vo 
 fits of Life, and Well-being in the Serin. 5, 
 World, are diftributed by an impartial 
 Providence, which overlooks all our 
 Failings and Injuries we daily offer to 
 the Author, and fills its wonted Chan- 
 nels with frefti and conftant Supplies to 
 our Neceflities. If we enquire into the i 
 Condition of the worft of Men upon 
 Earth, how great a (hare of good things 
 they are fupplied with, thofe who by 
 wilful and perpetuated Sins make them- 
 felves ever obnoxious to Divine Juftice., 
 into what pleafant places their Lot is 
 fallen, have a greater (hare of the beft 
 of Life than the Good and Vertuous 5 
 as we cannot feverely cenfurc the fur- 
 prizing Offence that pious Minds have 
 fometimes taken, fo is fuch pardoning 
 Goodnefs a glorious Pattern to our Imi- 
 tation. It hath ever been made the 
 trueft End of the beft Philofophy, 
 fy/6w 7 e, to make us like unto 
 God, whoCe Great Attribute it is to do 
 Good. 
 
 Infinite Power in it felf is terrible, 
 exaft Juftice will make the moft perfect 
 Man tremble when he is Judged : Eter- 
 nity of Exiftence, Power irrefiftible, 
 Omnifcience, Omniprefence, would not 
 
 make
 
 ( '44 ) 
 
 make God the Obje&of our Love 01 
 -Worthip^ fince thefe Attributes fender 
 him capable to know all our Offences, 
 and to Punifh them. But from the dai- 
 ly Experience we have of his Goodnefs, 
 we ftrongly conclude, there are other 
 Attributes of Commiferation, and Mercy 
 equally Eflential of a Deity, and as to 
 us, in fome fenfe more; fince we feel 
 continually the effefts of his Goodnefs, 
 but chiefly by our Reafon are made to 
 believe the other. God hath ever been 
 Jealous of, and Puniftied any pretences 
 Men have made of his Power, but been 
 well pleated, and rewarded the higheft 
 Imitation of his Goodnefs. If there- 
 fore we think it any Duty or Perfe&i- 
 on, to be like thegreateft Good, Imitate 
 him in thefe Communications. What 
 worfe can the Devil do, than rtturn E- 
 vill But to do good for evil, is like 
 God, and well becomes one who pre- 
 tends to Worftiip him. 
 
 If at any time revengeful Nature be- 
 gins to ftir, and follicite thee, to ftrike 
 back the Stroaks thou haft received witli 
 a redoubled Force. Let fuch a Medita- 
 tion put a ftop to thy Fury, and cool 
 the heat of Paffion. Lord! Howmife- 
 rable (hould I be, if thou moulded deal 
 
 with
 
 ( '45) 
 
 With me as I am now urged to deal with ^>\xo 
 my Brother! What torments mould iSerm. 5^ 
 endure, if thou moulded take notice of 
 half the Indignities my flnful Life hath 
 put on thee, thy Name and thy Religi- 
 on ! How mould I ftand before thee! Thou 
 laidft down thy Life for me, who am 
 thy greateft Enemy $ and (hall I fo lit- 
 tle value thy Example, or fo ill requite 
 thy Love, as not to love him who is 
 not capable of doing me the thoufandth 
 part of thofe injuries which I ftand 
 guilty of to, thy Majefty ! 
 
 Love tfy Enemies, that thou mayeft be 
 like to God, which unlels thou beeft, 
 thou canft never fee him. 
 
 God in all his Works gathers things a- 
 like together : Come ye Bleffid. ----- De- 
 partfrom me ye Cur fed. 
 
 2. Love your Enemies j for (Verf. 
 46.) if ye love them that love you, do not 
 even the Publicans the fame ? This is a 
 peculiar Precept of the Chriftian Law : 
 f o this Height none but Chrift could 
 have explained the Law of Nature. 
 
 To forgive, or any thing lefs than 
 
 love his Enemy, Heathens can do : And 
 
 thou who profeffeft to acknowledge a 
 
 L Difpen-
 
 Difpenfation far more excellent than a- 
 Serm. $.ny the World ever knew, who pre- 
 tended to imitate him who firft brought 
 this Doftrine from Heaven, and fet the 
 greateft Example of it himfelf, wilt 
 thou not be flfhamed to reft content 
 with fo mean an Attainment as every 
 one can arrive at, who never made fuch 
 ProfeiTion > 
 
 The Lacedemonians added to their 
 Prayers, 7* V>*&^ AW^, That God 
 would enable them to hear Injuries 5 
 .- and the Ejfins ( from whom the Begin- 
 nings of Chriftianity found the greateft 
 Harveft among the Jews) had this Pe- 
 tition 5 Remit and pardon all thofe who 
 vex us* Lwian efteemed a lame Peri- 
 patetick a great Abfurdity, a Contradi- 
 ftion to ib honourable a Name by 
 whkh he loved to be called : A mali- 
 cious Chriftian is a greater. If thou art 
 a Chriftian, do fbmething worthy of 
 * that glorious Title 5 fomething which 
 no other Sett did ever teach. 
 
 Every inferiour, and of bafeft Educa- 
 tion, can do his Endeavour to Revenge 5 
 every Coward can hate 5 but it is a 
 PnWs Greatnefs to pardon, and a 
 Chriflians to love his Enemy. It is cal- 
 led Perfe&ion in the laft Verfe of this 
 
 Chapter,
 
 Chapter. Be ye perfeff as your 
 
 ther. Serm. 5. 
 
 3. By loving our Enemies, we (hall 
 beft fecnre our own Peace and Tranqui- 
 litv. Love is a placid, calm and quiet 
 thing $ it fills' the Mind with fuch a 
 Serenity, which none, who isacquainced 
 with it, will readily fuffer any thing to 
 bereave him of. Chrift's Toke is in eve- 
 , ry thing eaft, and his Burden is light 5 
 but in this prefent Gale it (hews it felt" 
 fo moft apparently. 
 
 He whofe Heart meditates Revenge, 
 is always difji&mpofed, full of anxious 
 Thoughts , follicitous Contrivances , 
 fackt "betwixt the Defire of Revenge, 
 and the^Danger in the Execution : He 
 prepares his Weapons, hides it under 
 his Garment, makes ufe of the Darkneft 
 of Night 5 and when he hath fatiated 
 his Rage with the Blood of his Adver- 
 fary, fear of Temporal Laws makes him 
 fly his Country, bereaves him of all 
 Pleafure in Worldly Conveniencies, and 
 his Conference terrifies him with the 
 Foretaftes of eternal Punifhnient. 
 
 Galen, the Great Phyfician, was 
 much troubled to fee a Man in zfuriovf 
 PaJJiw : He knew well, by bis Skill in 
 L 2 Human
 
 -^Vv Human Bodies, how it difordered every 
 Senn. 5. Part ^ how irregular was the Motion 
 of the Heart, how confuted the Spirits, 
 opprefled the Lungs, inflated and di- 
 ftorted the Mufcles, the Blood boiling, 
 and the Nerves, by which the Machine 
 is moved, have all loft their due Spring 
 and Extenfion. Thefe Diforders, ana 
 many more, are vifible in little Animals, 
 by the Help of Glafles : And Plutarch 
 advifes any one in great Paflion to be- 
 hold himfelf in a Glats, and confider 
 how he looks. Thofe Difeafes are moft 
 dangerous which produce Alterations 
 of the Countenance 3 whereby it ap- 
 pears to what a Strefs Nature is put by 
 the Excefs of Paffions 5 and that they 
 - are by Phyficians juftly reckoned the 
 worft Enemies to the Health both of 
 Mind and Body. 
 
 But, take the Advice of thy beft 
 friend, and all is done $ Love thy Ene- 
 >;/>-, and thou freeft thy felf from much 
 'Inquietude, and retaineft thy wonted 
 Complacency. Why (hould it be in the 
 Power of my Adversary, when he hath 
 done me one Injury which I could not 
 help, to give me more Trouble which I 
 can binder ? He will applaud himfelf 
 more in that inward Vexation he hath 
 . ^ raijed
 
 ( '49 ) 
 
 raifed in thee, than in the external Aft $ 'N-A 
 more in tormenting thy Mind, than inSerra. 
 burring thy Body : And where is the 
 Wifdom, that another Man (hall be 
 more Matter over me than I am over 
 my felf ? Certain it is, a Man who 
 ftudies Revenge keeps his own Wounds 
 opet? 9 which elfe would heal of jthenir 
 lelves. 
 
 4. Love your Enemies , for this is the 
 moft probable way to overcome them. 
 If it be your defign to remain Conque- 
 ror, there is no furer way than to re- 
 quite Difcourtefies with good Turns. 
 To overcome Evil with Good, is to heap 
 Cffals of Fire upon thine Enemy's Head : 
 (as in Lethargick Perfons) unlefs he be 
 quite dead, if there be any Spark of 
 Love or generous Nature left, it will 
 mollify his Hardnefs, reduce him to 
 Senfe and Realon : Whereas if thou in- 
 jureft him, as he hath thee, will not he 
 endeavour a fecond or a third Return > 
 What Hopes of conquering by provo- 
 Itjttg * it is but like the rebounding of 
 a Ball betwixt the Hardnefs of two 
 Walls> where the Refle&ion is continu- 
 ed till the Force be fpent that gave it 
 Motion : But if the fame Ball be ftruck 
 L 3 againft
 
 ( *') 
 
 gain ft the foiter Earth, there itftays, 
 Serm. 5. and lies embraced in the very Wound 
 it made. Let me per?//}, faid one, // / 
 kill thce not ^ and, Let me, faid Zeno, 
 if I wake tkce not my Friend. It was a 
 noble Saying of a Prince^ who exercifed 
 himfelf in this Art of Vi&ory $ That by 
 this means he killed the Effetty>, andfa* 
 wed the Man alive. A Diftinftion very 
 
 , ufeful for a Chriftian. Goodnefs will 
 flay the Enmity without the leaft Hurt, 
 
 f but greateft Good to the Perfon : And 
 if thou haft conquered that, what more 
 wouldft thou do > The Day is thine, 
 the Man is thy Slave, he yields himfelf 
 Captive to the Power of thy Goodnefs. 
 The Conqueft of the Heart gives the 
 trueft Victory. To kill the Body, is 
 not to conquer. To urge thy Malice 
 farther, is to be Inhuman to the Car- 
 cafe., when the Spirit that informed it 
 is fled away. Thy Vertue is more re- 
 fplendent here, and will receive a great- 
 er Reward hereafter. If by thy multi- 
 plying of Kindnefles thou doeft gain thy 
 Adverfary, thou acquireft a double Be- 
 nefit 3 thou getteft a Friend of a Foe, 
 and mayft expeft the Reward due to 
 him rtho converts & Sinrter from the fir- 
 for of his way. 
 
 5. Thou
 
 $. Thou (halt hereby conquer 
 only the Enemy without, but a more Serm. 
 dangerous one in thine own Bofom $ 
 overcome thy (elf, carry away a glori- 
 ous Conqueft over thy Pafiions, the no- 
 bleft Viftory. 
 
 It is the Opinion of St. Hkrom, That - 
 St. Paul took that Name upon his Con- 
 verfion of Sergiw Paulvf, the R0wa# 
 Governor, to the Chriftian Faith, & 
 Scipio was called Africanus, and other 
 Emperors Parthicttf, SarvtaticM, Brit- 
 tanicttf, from the Countries which they 
 conquered. If thou haft conquered thy 
 (elf, thou deferveft the Title of At/7s^- 
 7*p more than they 5 thou haft done 
 that which they, in their greatefc Tri- 
 umphs, were not able to do, being ftill 
 Slaves to one Vice or other. Whofoe- 
 ver hath fo much the Mafter over him* 
 felf, as to fubdue this Pailion, may well 
 be prefumed to have all the reft at com- 
 mand, and to be abfolute Monarch in 
 his own Soul. 
 
 6. Love thine Enemies ,for the Good 
 thou doeft, or may receive from them. 
 This Reafon will not, upon a little 
 Confideration, be accounted a Paradox.. 
 A wife Moralift hath writ an excellent 
 L 4 Difcourfe
 
 Difcourfeof the Benefits we may receive 
 Serai. 5. from our Enemies, i. We are more 
 upon our Guard, more watchful over 
 our Words and Actions in the Prefence 
 of our Enemy , than of our Friend. 
 We rely upon the Lenity and Goodnefs 
 of this, but we fear the Malice of the 
 other. Thy Enemy therefore prevents 
 the Commiffion of thofe Errors which 
 a Confidence in the Kindnefs of thy 
 Friend oft betrays thee into. So thou 
 haft the good Effect, which tho' it pro- 
 ceeds not from Charity, is a real Benefit 
 to thee. 2. It was wifely laid by an 
 ancient Heathen, That he who will 
 ~*~ make any confiderable Progrefs in Ver- 
 tue, it is neceflary that he have either 
 a wife, faithful Friend, or a very fevere 
 Enemy. Many are the Faults in Life, 
 which tho* forgotten, yet ought to be 
 remembered. It is likely we have nei- 
 their given to God nor our Neighbour 
 that Satisfaction which the Offence re- 
 quires : It is then neceflary that Sins 
 unrepented of be brought into our Me- 
 mories, and fet before us. We are too 
 tender of our felves $ we rather ftudy 
 to forget even greater Sins, or extenuate 
 them, and wholly negleft the letter 5 
 wherein our Self-love ever deceives us, 
 
 eftecming
 
 ( '53 ) 
 
 efteeming great Sins little, and 
 
 ones none at all. Serm. 5. 
 
 The Reading of Books, tho' of true 
 Piety, do feldom mucrnaffeft us, or the 
 Impreffion lafts not long, both becaufe 
 we bring not good, well- prepared Minds 
 to them $ and the Rules of Life therein 
 laid down, tho' never fb ftrid and par- 
 ticular, are favourably applied by us, 
 when we make our fclves the Expo- 
 ftors. 
 
 Thy Friend, tho' he loves thee never 
 fo well, it may be he hath not all the 
 Degrees of Wifdom requifite to a juft 
 Admonition or Reproof, or he is afraid 
 to difturb the Eafe thou feemeft to en- 
 joy. But thine Enemy will not (pare 
 thee : He watches with Diligence and 
 Spight for thy Failings, writes them 
 down in his Book, ready to be produ- 
 ced when he thinks he can do the great- 
 eft Mifchief. Happy were we, if we 
 would recollect the Sins of our Lives 
 half the times he doth. His Tongue, 
 like a Razor , will launce and cut, bring 
 to thy Memory, and difcover thofe pal- 
 liated Corruptions which elfe would 
 have infected the Soul with Difeales in- 
 curable. If he had not upbraided thee 
 with fuch or fuch a Fault, poffibly thou 
 
 hadft
 
 ( '54) 
 
 hadft never thought of it, but died in 
 Serra. 5. the Sin without Repentance. There- 
 fore as Davi'd'did not punith the Cur- 
 _ fings of Shiwei, but referred the Re- 
 proaches to the Judgment of God $ o 
 ought a good Chriftian to make the beft 
 Advantages from the Malice of wicked 
 Men, to blefs God, and love his Ene- 
 mies. 
 
 Laftly, Let us all confider, That 
 Chrift hath made our Forgivenets of o- 
 ther Mens Trefpaffes againft us,the Con- 
 dition upon which God will forgive 
 our Trefpafles againft him : And every 
 time we fay that Prayer he hath taught 
 us, we confent and beg God's Pardon 
 on the fame Terms we pardon others : 
 And it is a certain Sign that he really 
 expe&s our Obedience, fince he conde- 
 fcends to make fuch a Condition, when, 
 betwixt both the Parties offended and 
 the Offences, the Difproportion is fo 
 infinite. It is great Impudence to cx- 
 peft that Favour and Mercy from him 
 which we beg with Hearts full of Ma- 
 lice and Revenge towards our Neigh- 
 bour : More especially when we come 
 ( as at this time ; to pray for the moft 
 Spiritual Bleffings to be received by us 
 
 in
 
 in the Holy Communion, the greateft -^A^s 
 Mercies to be beftowed upon the great- Serrn. 5. 
 eft Sinners. With what Calmnefs, how 
 filed with Peace and Love (hould thofe 
 Souls be , who approach that Altar 
 which reprefents Love it felf crucified * 
 and is a Commemoration of him, who 
 in this (hewed the Greatnefs of his 
 Love , That when we were Enemies he 
 died for us ? 
 
 'he Grace of our Lord Jefo Chriftftt* 
 
 The End of tbe Fifth Sermon.
 
 >57) 
 
 Serm, 
 
 SERMON VI. 
 
 St. Matthew V. 48. 
 
 Be ye perfect, even as your Father 
 which is in Heaven is perfect. 
 
 AMongft the many and great 
 Difficulties which attended 
 the firft Entertainment of 
 Chrift's Religion, and might 
 have been a total Difcouragement, one 
 was, That the Converts were obliged 
 immediately to put in Practice the Do- 
 brines which they were taught. In all 
 the Schools of any Science, there is a 
 reafonable Computation of Time allow- 
 ed, in which, by feveral Degrees of 
 Attainment, the Student may be fuppo- 
 fed to arrive at a good Underftanding 
 of that Science. But in the Philofophy 
 of our Saviour, the Precepts were new, 
 contradictory to the Principles of their 
 Education, deftruftive of the received 
 Religion of their Country, and World- 
 ly
 
 ly Intereft 5 grievous to Nature : So 
 Serra. 6. difficult, that in moft Men of our Times 
 a whole Life makes but a fmall Progrefs 
 in Chriflian Vertue : Yet was there no 
 Consideration of Time proportionable 
 to fo great an Undertaking. 
 
 The New Creation was to be begun 
 and finiftied as the Old was, as it were 
 in a Moment. The Doftriries of Pover- 
 ty of Spirit^ Purity of Heart, to be Per- 
 lecuted in Patience for Righteoufnefs, 
 forgiving of Injuries, loving our Ene- 
 mies, Mortification of Paflions, with all 
 other Inftances of taking up the Grofs of 
 Chrift comprehended in this Heavenly 
 Sermon, were inftantly to be learned. 
 The Condition of the Times, by the 
 Malice of their Enemies, and that Op- 
 poiition they muft expeft from the 
 whole World, gave them no Leifure 
 for the gradual Attainment of all thefe 
 extraordinary Improvements of their 
 Minds. 
 
 They muft even now put on the 
 frhele Armour of God, and begin the 
 Warfare, rejifling unto Blood. How was 
 it then > was there not here a Fiat Lux 
 as in the beginning? God faid, Let 
 there be Light, and there w#s Light. The 
 lame Word which cave the Command, 
 
 did
 
 ( '59 ) 
 
 did infufe Strength, Comfort and Dire- 
 ction to the Performance of it. Which Sertn. 
 Acknowledgment of Divine Grace, with 
 the right underftanding the Nature of 
 Gofpel Perfe&wn, is the only fure 
 Ground that a good Chriftian can have 
 in his Endeavours after Holinefs 5 the 
 only Foundation of Comfort in the Ex- 
 pectation of Succefs to thofe Endeavours. 
 Certainly God commands no Impoflibi- 
 lities. It can never confift with the 
 Juftice, Goodnefs or Wifdom of our 
 moft gracious Lawgiver, to oblige us, 
 under the Penalty of eternal Mifery, to 
 the Performance of thofe things which 
 he before knew would far exceed our 
 Powers. This would be to tyrannize 
 over the Weaknefs of his Creatures $ 
 to lay an immoveableyfcutf&/*g Bloof^in 
 the way of their Obedience , from ^^^. L 
 whence there could redound neither * 
 Benefit to them, nor Glory to him- 
 felf. 
 
 Since therefore our Saviour hath in <*/" 
 the Text commanded every one, who iX*" fa * 
 profefleth himfelf a Chriftian, to be ^ 
 
 perfetf, we ought to believe that he 
 may be fb in the Senfe our Saviour did 
 intend, So that from thcfe Words I 
 will enquire, 
 
 I. What 
 
 jfU
 
 I. What is that Perfeftiott which 
 Serm. &Chriftians are obliged to > 
 
 II. What may be thofe Reafons why 
 the Chriftian Religion doth oblige its 
 Followers to greater Degrees of Holinefs 
 than any other Difpenfation ? 
 
 I. What is that Perfe&ion which 
 Chriftians are obliged to ? If we con- 
 fider this Command, Be yeperfeftas your 
 Father in Heaven jf perfect, with refpeft 
 only to the Duty of doing Good to All, 
 which i* our Saviour's Difcourfe imme- 
 diately before, we are commanded to 
 1 imitate God in two things, which make 
 I up his Perfection in this Particular : 
 
 1. In a free and generous Liberality, 
 which is not produced, guided or ter- 
 minated in Defigns of any particular In- 
 tereft or Advantage. 
 
 2. In a tranfcendent Goodnels, which 
 will not fuffer it felf to be overcome by 
 the Malice or Ingratitude of Men, but 
 loves Ee0ties, blejfith them who Curfe, 
 doth good to them that hate it, and prajf 
 for them that defpightfnlly ttje it. 
 
 If we extend the Obligation to Per- 
 fe&ion to all Chriftian Duties 5 then is 
 
 k
 
 it neceflary, that the Senfe and Meaning ^^/^^ 
 of it be ftated and limited by that LawSerm. 6. 
 which lays that Obligation. 
 
 The original Law of Paradife did 
 oblige Adam to pure Innocence^ pcrfeft 
 Obedience , not (potted with the leaft 
 Sin. And the extraordinary Circum- 
 ftances in his Creation, and the Com- 
 mand given . by God himfelf, make it 
 not unreafonable. But, that the Chri- 
 ftian Law doth not expeft the fame Ex- 
 aftnefs, is clear from all thofe Provifi- 
 ons it hath made for the Salvation of 
 Sinners. So gracious is this Covenant, 
 that the Conftitution of it fuppofeth 
 Men may fall into Sin, and ordainetfr 
 true Repentance to make Satisfa&ion for 
 the Failures in our Lives. Moreover, 
 our Saviour (St. Luke 15. 7.) feems to 
 advance Repentance above a State of 
 Impeccability. There foall be Joy jft 
 Heaven over one Sinner that repent etl:^ 
 more than over many juft Perfins, roho 
 need no Repentance. 
 
 We do not forfeit our Right to the 
 Bleffings of this Covenant by every Sin 
 we do commit, nor by any Sin which 
 we forfake by timely Repentance. So 
 that at the Great Day of Judgment it 
 will be all one, not to have finned, or 
 M truly
 
 f^As- truly to }iave repented. This is the 
 Serin. 6. whole Tenor of the Gofpel, which is 
 therefore juftly called Glad Tidings 5 
 which upon other Terms it would not 
 be. The firm Belief of this, js abfo- 
 lutely necej&ry to the -Encouragement 
 and Comfort of every good Chriftian 
 here, and to their -Happinefs here- 
 after. 
 
 And upon thefe Terms, whoever 
 dieth in the Favour of ,God, hath ful- 
 filled the ;Law, and fball obtain the 
 Promife of eternal Life, haying per- 
 formed the Conation which was -re- 
 quired. 
 
 It hath indeed been dilputed, whe- 
 ther it be poffible for the Regenerate, 
 affifted by the ordinary Grace of the 
 Gofpel, to live without Sin ? to whkh 
 the Cat holt ck. Church hath not given a 
 full Refolution, fuppofing the Faith 
 well (ecu red, when it was refolved a- 
 gainft Pelagic, That Ghrift's Law is 
 not tvO be fulfilled without the .Grace of 
 Chrift. 
 
 ! St. Attftin was tender of denying, 
 ; Tha.t a Chriftian may live without Sin 
 by Grace $ yet could he have no good 
 ; Opinion of him, who mould think 
 ' himfclf the Perfon who lives without 
 
 Sin, 

 
 Sin. It is a wife and true Deterrninati- ^J^ 
 on of the Council of Orange, That aSerm. 
 Chriftian may, by the Divine Afliftance 
 and his own faithful Endeavours, per- 
 form all things necelfary to his Salvati- 
 on. To live without any Sin, is not 
 neceflary, becaufe neither poffible to out 
 Nature, nor any Condition of our Co- 
 venant. He is the beft Man who com^ / 
 mits the feweft Errors and doth mod ! 
 Good. Yet is it the whole Defign of ' 
 the Chriftian Law to raife its Profeflbrs 
 to the higheft Degrees of Holinefs that 
 Human Nature is capable of. That is 
 ptrfeff ( laid Ariftotle) where nothing pro- 
 per to its Nature is wanting : Which 
 Definition is agreeable to the Scripture 
 Senfe, not excluding all Sin. Job is 
 faid to be a perfect Man, and David, a 
 Man after God's own Heart, who fliould 
 fulfil all his Will. Man is made a falli- 
 ble Creature : If he were infallible, ei-^ 
 ther in Knowledge or Pra&ice , he 
 would be fome other Creature, not 
 Man. 
 
 What do they do lefs than arraign 
 the Author of Nature, who by their 
 perpetual Complaints of the Condition 
 of Man in this World, have reprefented 
 him as the moft defedive Part of the 
 M 2 Creation >
 
 r>sA^ Creation ? created fick, commanded to 
 Serrn. 6. be well $ with Inclinations which we 
 muft never gratify, Pafilons we muft 
 never ufe, and a Happinefs propofed we 
 can never attain, becaufe the Conditi- 
 ons are impracticable. 
 
 Theic Difputants feem to argae thus 
 weakly, on purpofe to reprefent Reafon 
 in Man as ufelels and pernicious, the 
 Caufe of all the Errors in Life $ and to 
 juftify the Declamations they have 
 made againft it. But, 
 
 i. Since the Wife Creator thought 
 fit there mould be fuch a Being as Man, 
 compounded of Body and Spirit 5 and 
 that he mould be placed in this part of 
 thellniverfe, we call Earth ^ that Body 
 muft neccffarily be endowed with fuch 
 Qualities as will arife from the Nature 
 of that Earth whereof it is made, and 
 which it doth inhabit. Every Planet 
 will differ from another in the Quali- 
 ties of Heat and Cold, Rarity and Den- 
 fity, Gravity and Levity, according to 
 their Diftances from the Sun $ and 
 whatever Bodies are in them, will, by 
 the Law of Nature, undergo the fame 
 proportionate Alterations. It is there- 
 fore very Unphilofophical to caft fo 
 
 many
 
 many contumelious and unworthy 
 preaches upon God, in that he hath Serm. 6. 
 put Souls into fuch Bodies 5 fince, with- 
 out a perpetuated Miracle, they can be 
 no other than they be. Would they 
 have Bodies in which are no Motions ? 
 or would they have fuch Motions as 
 (hall make no Impreflions upon the 
 Soul ? that is , fuch a Compofition 
 whofe condiment Parts mould have no- 
 thing to do the one with the other. 
 
 2. If we well confider, we fhall con* 
 elude, that the Bodies we have are ex- 
 cellently fitted to all thofe wife Purpo- 
 fes.for which God hath placed us in this 
 State upon Earth. 
 
 It hath pleafed Providence to place 
 Mankind here in an imperfect State, 
 that fo we might in a way congruous to 
 free and rational Agents, fit and prepare 
 our felves for, and at length obtain the 
 greateft Perfection our Souls are capable 
 of. This Life is a State of Probation, 
 a School of Vertue 5 there muft be Dif- 
 ficulties and Conflifts, to try and im- 
 prove the Mind by continued Exercife 
 of its Strength, Courage and Magnani- 
 mity, wherein its true Worth doth con- 
 fift : That it (corns to be Ibrought into 
 M 5 Slavery,
 
 very, under the Dominion of any 
 Serm. 6. Paffion ^ but will refolutely aflert its 
 Authority, check and controul all rebel- 
 lious Aflaults of unreafonable Propenfi- 
 ons. It was neceffary, that the Nature 
 of our Bodies (liould be fuch as might 
 receive Impreffions from without, and 
 convey them to the Soul, that (he might 
 life her Reafon and her Liberty, either 
 to entertain them, or rejeft them. 
 
 If our Bodies were much of a diffe- 
 rent Nature from what they are, many 
 Vertues would not be at all as Tempe- 
 rance, Sobriety, Patience, Fortitude 5 
 thefe confiding in that Right ofDamini- 
 on^ the Soul ought to exercife over the 
 Body. 
 
 Paffibns have been of great life to 
 the Benefit of Mankind, and have pro- 
 duced fuch noble Effefts, that they may 
 juftly be efteemed Enemies to Vertne 
 and the' World, who endeavour totally 
 to extirpate them. There is Reafon to 
 doubt whether the Severity of Grfo, or 
 tfre hiijd Wifdom of L<cli#f, was moft 
 prontable to the Common-wealth. St. 
 1 S civil and gentle Temper, and 
 St. r/7>r--/-?/s rough Auftcrity, were of e- 
 qiial Advantage to" the Church of Chrift ^ 
 Voth of them, by almoft contrary Ver- 
 
 tnes,
 
 tues, were accejttablc unto God 
 mtts^ fpeaking of the great DiflentiorrSerm. 
 betwixt Cbrytylofit md Epipbatriftf, hath 
 a remarkable Saying, That God doth 
 fometimes permit fuch Human Affettjons 
 in his Saints, Ne pro Diis babeatttvr 
 Jeaft they fhould be efteemed Gods. 
 Certain it is, There have been thofe 
 whofe illuftrious Vertues and great Be- 
 nefactions to Mankind have juftly gain- 
 ed the Reputation of fo Divine a Tem- 
 per 5 the Brightnefs whereof fuffered 
 but little Diminution by being (haded 
 with fome Humanities. 
 
 q. Man is endowed with fuch Pow- 
 ers as are fufficient to the Acquifition of 
 Vertue and Happinefs, with Under- 
 ftanding to diflinguifh Good from Evil, 
 and Liberty of Choice, wherein confifts 
 the Foundation of all Morality ^ with- 
 out which all Aftions would be either 
 cafaal or fatal, from Chance or Necef- 
 fity. 
 
 There is moreover implanted in the 
 Soul fo ftrong Defires of, and Tenden- 
 cies to Good and Happinefs, which, 
 like a natural Gravitation towards its 
 Center, is a great Addition to that Force 
 of Reafon 3 which, in the Determinate 
 M 4 on
 
 on of our Aftions, we ought to follow. 
 Serm. 6.^ v i\ indeed doth too often appear in the 
 Habit of Good, and cheats our Senfes 
 with falfe Reprefentations. Reafon 
 therefore muft always be upon its Guard, 
 never haftily give Entertainment to a 
 ftrange Objed $ but with Homers wary 
 Hofti ftand and enquire, Yit*ttiv\K*- 
 j\suv i *oM fo/ A/*, *<h tax. $ What Opi- 
 nion is this > where was it bred > at 
 Rome or Geneva <? who were its Pa- 
 rents ? Ambition, Pride, Revenge or 
 Difcontent? Such prudent Behaviour 
 will be a good Prefervative againft Er- 
 ror in Belief or Praftice, and is ever in 
 our Power, no very difficult Exercife 
 of Reafon. 
 
 4. If we confider, that as Vertue is 
 founded on Oppofition and Difficulties, 
 ib in cafe our Endeavours do not always 
 fucceed, but we fall, and are overcome, 
 God hath promifed to accept of our true 
 Repentance. 
 
 This will filence all thofe Complaints 
 of the Mi (cries of Human Life, in order 
 to the Attainment of Happinefs, where- 
 by fome unfortunate, melancholick or 
 Hoathibl Perfons have mifreprefented 
 thofe very things which give the occa- 
 
 fions.
 
 fions of Vertue : As if Nature were 
 a tender Parent to Man, but an unjuftSerm. 6. 
 Stepmother - 5 our Bodies not fit Inftru- 
 ments of the Soul, but its Prifon, falfly 
 fuppofing it thrown down into it from 
 a more happy State. Thefe Accufers of 
 Providence have never well pondered 
 the whole Syftem of the Univerfe, are 
 unfettled in the Nature of Vertue, and 
 Scepticks in all Matters of Revelation. 
 
 Wifely did the ancient Jews, in the 
 number of thofe things they fay were 
 made before the World, put Repentance. 
 God ordered the Remedy, forefeeing 
 the Difeafe. And indeed God's ac- 
 cepting of Repentance, feems to be of 
 eternal Reafon, becaufe it is all that it is 
 poflible for a Sinner to do, and reftores \Jfo 
 that Divine Image which his SInTEa3 
 defaced, fo cannot but be acceptable to 
 Cod. 
 
 This was the Belief of the wifeft 
 Heathens, as is clear, particularly fro n 
 that moft ancient Syftem of Morality in 
 Cebes Table, wherein Repentance is in- 
 troduced as neceffary, before you can ar- 
 rive at the Habitation of perfect Happi- 
 nefs : But Revelation hath given us full 
 Afiii ranee. 
 
 Nor
 
 ( '7 ) 
 
 Nor doth this Senfe of Peffffty dif- 
 Serm. 6. coura g e t ^ e mo fl. ambitious Endeavours, 
 fince every Man is bound to be as- good 
 as he can :, every one can do as much 
 a$ he can, and it is but reafonable, that 
 vfre mould be obliged to do ; to the ut- 
 moft of our Power. We are too apt t'o 
 flatter and deceive our felvcs, to bring 
 down the Intent of the Chrifthrr Rule 
 to our own fiuggifh Humors, and the 
 Gratification of our own fenfual Defires. 
 SxiguuMt qwddatn eft ad Le?ew borwm 
 eft : It is no very difficult thing to be 
 good, according to the Civil Laws of 
 Men. We ordinarily account him tem- 
 perate enough, who doth but juft keep 
 his&ratn f rom Sottifhnefs, and his Body 
 from Difeafes 5 him a Religious good 
 Man, whofe outward Conduft makes 
 him not fufpefted of grower Enormities. 
 But the loving Rindnefs of God teaches 
 to deny dtt IJttgodlivefs and Worldly 
 Lufts ^ to bring all our Pafiions and 
 Carnal Defires under the Command of 
 Reafon and Religion. It makes the Ex- 
 travagancies of our Thoughts, content- 
 ed to, real Sins. So that the Chriftmr 
 ftands obliged to greater Purity than e- 
 ver any Matter of Morals tanght his 
 Schollars - r to a more exaft Holinefs
 
 ( '7' ) 
 
 than ever the World knew : Which r^A^ 
 will appear highly feafbriable, if weSerm. 6. 
 confider thefe things : 
 
 i. That this is the laft Revelation 
 which God will make to the World. 
 
 After Man had fallen from that Righ- 
 teoufnefs wherein God had Created 
 him, his Reftauration could not beper- 
 fe&ed in a Moment, nor could he be 
 raifed to thofe Degrees of Divinity he 
 had loft,' but by feveral diftina Steps 
 and Advances. He was become fo fub- i 
 jeft to the Power of Sin, that it feemed 
 to the Divine Wifdom proper, by little 
 and little, to enftate him in his forfeit- 
 ed Happinefs. Immediately after the 
 Commimon of that Sin which involved < 
 whole Mankind in Mifery, God was 
 pleafed to give the Promife of the Mef- 
 fias, in whom all Men fhould be made \ 
 alive, ( Gen. 5. 15.) but the Impletion ' 
 of that Promife was at a great Diftance 
 of Time, and in dark, obfcure Terms. 
 So God permitted the World to feek af- 
 ter Happinels in the Dimnefs of natural 
 Light, wherein it is no wonder if ma- 
 ny of them miffed the right way $ even 
 thofe of them who are moft renowned 
 for fcheir Attainments in Vertue, made 
 
 thofe
 
 ^^ ^k Breaches upon true Reafon, which 
 . t he Doctrine of our Saviour will not al- 
 low. Two thoufand Years after, God rai- 
 fed Mankind fomething higher $ and by 
 a Revelation given t ) Mofes, on purpofe 
 to preferve the Belief of the only true 
 God, prefcribed exactly the Manner 
 wherein he would be Worfhipped. 
 And this was a condderable Approach 
 unto the laft and mo ft perfect Difpenfa- 
 tion which God intended ^ the whole 
 Ceremonial part of that Law, the Sacri- 
 fices and Purifications , being but Sha- 
 dows of him, whofe Doctrine, if en- 
 tertained, would effectually purify the 
 Sou!, who offered hinfelf a Sacrifice 
 for the Sins of th- whole World. Ihc 
 Law Wet* A Schwl-w after to bring us to 
 C/r/JZ, Gal. 3. 24. 
 
 It was but a low and obfcure Revela- 
 tion, added very little to the perfecting 
 of their Natures, confining in the Ob- 
 fervation of external Rites, which the 
 Apoftle faith, could not purify the Soul, 
 or cleanfe tlx Corfcknce. Therefore two 
 tho'iftnd Yeirs after the giving that 
 Law, God, in the latter Days, was 
 pleafed tofpeak unto M by his Son, ( Heb. 
 i.) and this is the higheft Manifeftati- 
 qn the World is to expect, tho 1 an An- 
 gel
 
 ( '73) 
 
 gel from Heaven Qiould be the Preacher >~^A^ 
 of another. Serai. 6. 
 
 This far tranfcends the Holinefs 
 which Mankind was before acquainted 
 with. Here God hath fully repaired the 
 Lofs in Adam, and reftored to us the 
 blefled Advantages in him forfeited : 
 For as he loft the Image of God, we, by 
 living up to the Commands of our Re- 
 ligion, are inverted with it again, and 
 made Partakers of the Divine Nature. 
 
 Now, it feems highly reafonablc, 
 that thefe being the laft Times, after 
 the Completion and End of which 
 there will be no other State but that of 
 Heaven it felf, they mould be moft glo- 
 rious in Sanctity and Perfection of all 
 Chriftian Vertues : That we mould be 
 fully fitted for that place before we be 
 admitted into it. There are indeed 
 great Expectations of a far n^ore happy 
 State to the Church and the whole 
 World, than yet it hath enjoyed, by 
 the Exaltation of true Holinefs in its 
 Friends, and the Converfion or Subdu- 
 ing of all its Enemies. Thele are no- 
 ble Defires, and worthy of a Chriftian : 
 But as to thofe who have not yet at- 
 tained to that AfTurance, which Pious 
 and Learned Men declare they have, 
 
 that
 
 ( '74 ) 
 
 that fuch a happy State (hail (hortly be 
 Serm. ^introduced by an extraordinary Provi- 
 dence 5 they ceafe not the lefs to pray, 
 Even fo, come Lord Jefof $ believing, 
 that if the Milennium be yet to come, it 
 | is in the Power of all Men to begin it 
 when they will, by the unfeigned Pra- 
 &ice of tliofe Chriftian Vertaes which 
 mall make up the Happinefs of that 
 Time. 
 
 In the Primitive Christianity^ there 
 are many great and wonderful Inftances 
 of that Divinity of Life, which the Do- 
 ftrine of Chrift teacheth its Profeflbrs 
 toafpire after. Juflin Martyr tells us, 
 That to be perfeff, and to be a Chriftian^ 
 was all one. We pray daily, That 
 Chrift's Kingdom may come 5 That the 
 Gofpel-Righteoufnefs may fpread it felf 
 over the whole Earth 5 That all Sin 
 and Wickednefs may be rooted out, and 
 every one that names the Name of Chrift., 
 may depart from all Iniquity. 
 
 II. It will appear reafonable, that 
 Chriftians mould be obliged to the 
 higheft Degrees of Sanctity, if we con- 
 (ider the Helps and Advantages their 
 Religion doth allow them.
 
 ( '75 ) 
 
 <Chriftianity is a Took and a 
 (as our Saviour calls it, Mat. n. 29. ) Serin, 
 becaufe it puts us upon the hard Duties 
 of Self- denial, fighting againft, and con- 
 quering our own deareft Selves, our 
 moft beloved Appetites : Yet is this 
 Yoal\ eafy, and this Burden light. We 
 are not only, not bound to Impoflibijir 
 ties :, but we have vaft Encouragements, 
 more than fufficient to fvveeten the 
 greateft Difficulties in a Courfe of Pie^ 
 ty. The firft of thefe Helps is, 
 
 I. The Example of our Saviour. The 
 Perfection of whole Life, fully imprint- 
 ed on our Souls, will be a fure Anti- 
 dote and Remedy againft the Infection 
 of vicious Examples, wherewith the 
 World abounds. If Mankind hath re- 
 ceived any Benefit, to the Amendment 
 of its Morals, from Philofophy, it hath 
 proceeded rather from the wife and 
 good Sayings which the Profeflbrs of 
 it have left behind them, than from 
 the Exaftnefs of their Lives to what 
 they taught. But every A&ion of our 
 Saviour, whilft he was with Men, (hew- 
 ed abundantly, that his Doctrines were 
 all practicable. Then it was, and it 
 was the only time fince the World had
 
 a Beginning, that according to the Sup* 
 Serm. 6. pofinon of Plato in Tullie, If Venue 
 could be beheld with Human Eyes, it 
 would raife a wonderful Love unto it. 4fe 
 is extraordinary Vertues caufed the Ad- 
 miration, and drew the Love of all 
 Men, who had any Senfe of Truth or 
 Goodnefs. 
 
 To fee Divinity it (elf embodied, to 
 live in a conftant Converfe with pure 
 Goodnefs, to hear his infallible Di&ates, 
 to have eafy Recourfe to his wife Ad- 
 vice, to partake of Tokens of his Love, 
 to be a daily Auditor of Heavenly Dif- 
 courles, Divine Myfteries, and Secrets 
 of Eternity : To be his Companion and 
 his Friend, to eat and drink at his Ta- 
 ble, to oblerve the Greatnefs of his 
 Charity, the Wifdom of all his Actions, 
 the Power of his Inftruftions, the Zeal 
 of his Exhortations, and Mildnefs of his 
 Reproofs, the Care of Men's Bodies* 
 and true Love to their Souls $ with 
 what Induftry and indefatigable Pains 
 he profecuted the Work his Father fent 
 him into the World to do : To have 
 feen, I fay, all thefe, and infinite more* 
 the true Efforts of an incomparable Ver- 
 tue, is fo moving, and muft needs make 
 
 fuch
 
 . ( '77 ) 
 
 fuch Imprefiions as it were impoflible ^/V^ 
 could either be refifted or razed out. Serm. 6. 
 
 But we muft not envy the Felicity of 
 thofe Days : Chrift himfelf hath told 
 US, (St. John 20. 29.) Bleffed are they 
 who have not feen, yet have believed. 
 We have afure Word ofProphefy, to which 
 we fljall do ml/, if we take heed. The 
 Pi&ure of our moft Divine Saviour, 
 drawn with Care and Honefty by the 
 Pencils of thofe whom himfelf had 
 taught 5 far excelling the Jupiter Oljw- 
 pitff or Minerva Athenienfis^ the admired 
 Works of Phidias, who yet is faid to 
 have been more happy in making the 
 Effigies of Gods i than of Men. 
 
 Here is confummate Goodnefs in all 
 its Heavenly 3 Natural Beauties, free 
 from thole adventitious Paintings, 
 whereby the foolifti Wifdom of after 
 Ages thought to have adorned it, but 
 have deformed it. Here is a Vertne, 
 not ftupid, dull, or fluggim, not artifi- 
 cial, not moved by hypocritical Mecha- 
 mfm : But read, and fee how it lives 
 and afts. In Humility, its Motions are 
 modeft, mild and eafy ^ it feems to 
 hide and conceal its Excellencies ^ yet 
 are they thereby more confpicuous, and 
 to be admired, 
 
 N In
 
 In its Chanty and Zeal to Goodnefs, 
 Serm. 6. the Energies are more vigorous and ap- 
 parent, never to be difcouraged. Pati- 
 ence here is not a Stoical Infenflbility, 
 nor Selr-refignation a Confequence from 
 Fatality ^ but both arife from a firm Be- 
 lieiin a good and wife Governor of the 
 World : For why fhould a Man con- 
 tend with God ? So great are all the 
 ! Graces in our Saviour's Life, that they 
 alone are able to give a Teftimony, That 
 he came from Heaven, tho* he had not 
 done Miracles. 
 
 To this infallible Rule we may fe- 
 curely refort in all the difficult Circum- 
 ilances of Human Actions. From hence 
 we may receive the full Refolution of 
 all our Doubts and Scruples. This is 
 a fure Guide of Gonfcience in all doubt- 
 ful Gales to enquire, what did the Holy 
 Jefuf ? whofoever follows him (hall 
 not walk, in Darfyiefs. We need not 
 now, with much Trouble and little Sa- 
 tisfaction, read over the voluminous 
 Writings of Men, who ( if their Inte- 
 reft and Defign be not to lead us into 
 Errors, yet) certainly confound the 
 Underftanding , and fend away the 
 Mind, deflrons of Information, more 
 perplexed. 
 
 The
 
 The Author of the Precepts and Di 
 rections here given, was one of infinite Serm. 6- 
 Knowledge, who forefaw all the Difea- 
 fes that might afflift the Soul $ fo able 
 to prefcribe the moft foveraign Kerne- 
 dies : One of infinite Love, and moft 
 tender Companions, who will apply no 
 Medicines more pungent and grievous 
 than the Nature of the Diftemper (hall 
 require, in order to a perfeft Cure. 
 Come hither therefore, all wounded, 
 broken, contrite Hearts : Tell him of 
 all your Sicknefles, enumerate your Sor- 
 rows, lay open the moft inveterate 
 Sores, be not afraid to difcover thofe 
 invifible Plagues which already have 
 near Mortally infected your Souls, and 
 if longer concealed, will be incurable. 
 He will not break the bruifed Reed, nor 
 quench the fmoaking Flax : He healeth 
 the broken in Heart, and bindeth upi 
 their Wounds, powering in the (ft*A*y- 
 fAA/*) (bfter Medicines of Wine and Oil; 
 This Heavenly Phyfician will reftify 
 and convince your Underftandings in* 
 the Nature and Danger of your Con-^ 
 dition. 
 
 i. He will (hew you^ That the Dt- 
 
 feafe hath feized your moft noble Part r 
 
 N 2 fc
 
 is the Soul that is fick 5 and that all 
 Serm. 6.Difeafes of the Soul are more dangerous 
 than thofe of the Body $ that in this 
 Men are miferahly miftaken. If the Bo- 
 dy be out of order, we go prefently to 
 our Bed, fend for the Phyfoian^ ftretch 
 out our Arms to his Launce, yield any 
 Part of our Body to his painful Scarifi- 
 cations, and greedily drink down moft 
 naufeating Potions : But how uncon- 
 cerned are we when Sin hath broken in 
 upon the Soul ! invaded its ( i*gi ) 
 healthful Conftitution ! we (hun the 
 Philofopher who (hould cure us, rejedt 
 his Advice, hate the Phyfick which 
 would recover us. If the Wounds ( vi- 
 cious Commiflions have made in the 
 Confcience) at any time begin to pain 
 us, we feek for Eafe from the vain and 
 noxious Diverfions of unlawful Plea- 
 iiires, not from the wholfome Direfti- 
 ons of a Chriftian Piety : We apply 
 our felves to Bacchus, or other jolly 
 Heathen Deities, rather than to the 
 God of all ConjoUtion. Who is he who 
 thinks not himfelf more miferable under 
 a Fit of the Gout, than in a Habit of 
 Coveroulnefs > who efteems not a beau- 
 teous Body a greater Happinefs than a 
 Mind adorned with all Vertues ? yet is 
 
 there
 
 there any Dropfy, any Fever which <~*~\s* 
 torments the Body fo much as Anger, Senn. 6, 
 Envy,or Revenge do the Soul ? 
 
 2. Difeafes of the Mind take away all 
 Senfe of the Badnefs of its Condition. 
 It is the Art of a Phyfician firft to take 
 care to prevent Sicknefe 5 fecondly, that 
 if Men be fick, they feel they are fo. 
 There is a Phrenfy in all Sin. In the 
 Body, no Man calls a Fever by the 
 Name of Health, a Confutation a firm 
 Conftitution, or the Gout by the con- 
 trary Name of Swiftnefs. Yet in the 
 Mind we call Covetoufnefs wife Provi- 
 dence 5 Pride, Magnanimity ^ rafti Paf- 
 (Ion, Fortitude ^ we are infenfible of, 
 or love the Difeafes we are fick of, fo 
 lefs capable of a Cure. 
 
 3. In the Body, tho' one Part be fick, 
 or in Pain, yet all the reft remain not 
 much affected, and can perform their 
 Fun&ions : But every Sin vitiates the 
 whole Soul 5 like a Gangrene, itfpreads 
 its deadly Poifon into every Power and 
 Faculty. The Underftanding is depra- 
 ved with falfe Notions of things, the 
 Will blindly follows miftaken Appre- 
 hcnfions, Refolution is weak and wa- 
 
 N 3 vering
 
 no Appetite, no Relifh of Ex- 
 Serm. 6.ercifes of Piety, no Heart to Goodnefs. 
 So juftly is it given to the Memory of 
 Arillo Chitff^ that he was the firft who 
 called Venue tV*, the Sanity of the 
 Mind 5 and all Philofophy, Jewifh, 
 Heathen, and Chriftian, hath efteemed 
 and called Sinners, Dead Perfons. 
 
 4. Laftly, The Body which is affli- 
 fted with ope Difeafe, is often free 
 from all others : But there is no Difeafe 
 which aflaults the Soul (ingle, it comes 
 accompanied with a numerous Train of 
 Vices 5 and when the firft finds Entrance, 
 the reft will crowd in, and if not quite 
 overwhelm her, 4 yet are they not to be 
 beaten back, without a long and very 
 fevtre Conflict. 
 
 Thefe things being {bus, to whom 
 fhall we go but to that Saviour of Souls, 
 who only hath the Words of eternal 
 Life. 
 
 3. The fecond Help is, The Affi- 
 ftance of the Holy Spirit, which is al- 
 ways prffent to fincere Endeavours 5 
 to comfort us in Diftrefles, to inform 
 our Ignorances, to ftrengthen our 
 Weaknefs, and fi pport us under all 
 
 Difficulties,
 
 ( '83 ) 
 
 Difficulties. This indeed we may re- 
 je&, refift and quench, and render allSerm. 6, 
 its merciful Intendments ineffectual 5 
 but then neither God nor his Religion 
 are to be accufed. 
 
 3. The laft great Help is, The Pro* 
 mife of eternal Life 5 betwixt which, 
 and all we can do or fuffer for Righte- 
 oufnefs fake, there can be no Propor- 
 tion. 
 
 The Word Heaven includes more 
 Happinefs than Mortal Words can ex- 
 prefs. But lift up thy Thoughts, and 
 let thy Soul, in Holy Contemplation, 
 aicend above the Clouds and Sphere of 
 this Earth, the higher thou getteft, as 
 all the Joys and Sorrows here below 
 will become invifible and vanidi into 
 nothing, fo wilt thou feel greater En- 
 largements and anfwerable Satisfactions, 
 which cannot be uttered. 
 
 3, It will appear very reafonable, . 
 that Chriftianity (hould oblige us to 
 higher Degrees of San&ity, if we con- 
 fider the extraordinary way in which 
 this Doftrine was made known unto the 
 World. 
 
 N 4
 
 That God (hould fend his only Son, 
 Serm. 6. C ou\d not poflibly be with any low In- 
 tent : That he {hould lead a Life, and " 
 die a Death of fuch Mifery and Con- 
 tempt, could not be upon a little De- 
 fign. It was certainly to bring more 
 Holinefs than ever was before amongft 
 Men , to exak the Reality of Religion 
 above what the Jemjh or any other 
 Law had been able to do : For had o- 
 ther Religions been fuffident for the at- 
 taining thofe great Ends which God 
 always intended 5 had they been capa- 
 ble of giving that Perfection to the 
 Souls of Men, which is a ncceflary Pre- 
 paration to future Glory $ furely God, 
 who fo loved his only Son, would not 
 have fpent his precious Blood, or ufe- 
 lefsly fhed it for thofe Ends which 
 might otherways have been attained. 
 No", God intended better things for w $ 
 to bring us to a greater Likenefs to him- 
 felf, to invite us to a more exaft Con- 
 formity to his Will, in order to our 
 greater Happinefs $ (hewing us, by the 
 wonderful TranfadHons of our Salvati- 
 on, how fincerely he loves Mankind, 
 and is defirons to advance its Felicity. 
 
 !Fcr the Chriftian Religion is no j/p- 
 tl&ri Hwej} or feditious Faction 5 it took 
 not
 
 not its Original (as moft Herelies 
 from the peevifh or ambitious Spirit of Serm. 6 
 ' an ill-natured Perfon $ nor was it in- 
 vented and entertained to ferve the 
 Ends and unjuft Defigns of feme State^ 
 Polititian 5 it was not the Neceffities of 
 fome declining Monarchy which gave 
 it Birth, nor was it ever intended 
 (however, it hath often been abufed) 
 to exalt the Ambitious and Proud 3 nor 
 hath it been propagated by any irregu- 
 lar ways of War and Perfecution. It 
 is as ancient as God himfelf, being the 
 Tranfcript of that Law which is his e- 
 ternal Nature. It fprung to this height 
 from the lowed Humility and Obfcurity 
 of Condition. It hath conquered all 
 Oppofitions by infinite Torments and 
 Patience : By continual Death, it hath 
 encreafed its Life. Whilft the Great 
 Ones of the Earth ftrove to extinguilh 
 this little Spark, they did but blow it 
 up into a more ill uftrious Flame. 
 
 Think therefore on the Life of Jefa y 
 and all the Circnmftances of his Humi- 
 liation, againft what infuperable Diffi- 
 culties his Religion hath been carried 
 on, and you will be conftrained to con- 
 clude, that God defigned fomething 
 more than ordinary, when, in his infi- 
 nite 

 
 Wifdom, he manifefted it to the 
 Serra.6. 
 
 That therefore we all may concur 
 with God in a Defign fo noble, and fo 
 much to our Intereft, we muft free our 
 Minds from all Prejudices and falfe 
 Principles, from all drowfy Concepti- 
 ons of die Nature of our Religion, 
 which may hinder us in the Profecuti- 
 on of our Duty. 
 
 i. Let us not think, that our Duty 
 is impoffible to be performed. God 
 doth not tye thy Feet, and then com- 
 mand thee to run $ not put out thine 
 Eyes, and after punim thee for mifta- 
 king the right way. No, he did, at 
 the iirft making of his Laws, confute 
 thy Weaknefs, and doth always pre- 
 vent -thee with his Grace. 
 
 Doth God therefore command thee 
 to repent * thou may 'ft repent, if thou 
 ieriouily fetteft thy (elf about it. It 
 may be, by thy long and conftant Per- 
 feverance in Sin, thou haft contracted 
 fo ftrong Habirs, that fuch Degrees of 
 Grace as were once fufficient, are not 
 now ^ and then the Work is, thro' thine 
 own Fault, become more difficult 5 God 
 not being bound to fupply greater Mea- 
 
 fures
 
 fores of Affiftances tothofe who have r**As^ 
 mif-fpent fo many, been fo often Bank-Serm. 6. 
 rupt, and are become incurable. 
 
 If God calls, there is a Poffibility of 
 going, unlefs he Qiould feem to fport 
 himfelf with that Mifery of his Crea- 
 tures which he is the Author of 5 
 whereas God deals fincerely with us. 
 He hath no deceitful, mental Refervati- 
 on, no fecret Will contrary to his re- 
 vealed. Call to Mind thofe ferious Ex- 
 hortations, paffionate Entreaties, That 
 the Sinner would turn and live ^ the 
 many Expoftulations, Why mil you die ! 
 his pitying Exclamations, that then 
 had-jl kg own the things that belong unto 
 thy Peace ! that my People were wife ! 
 laftly, the moft folemn Proteftations, 
 As I live ( faith the Lord ) I defire not 
 the Death of him that dies. Thro* all 
 which a fober Mind cannot but fee the 
 greateft Sincerity from God to us, an4 
 a plain Poffibility in us to do what he 
 requires, in order to our Happinefs. 
 Say not therefore, There if a Lion in the 
 way, That thou wouldft reform thy 
 finful Life, but that God will not help 
 thee. Ep/jfop/V/faidwell, TheDo&rines 
 of abfolttte Decrees and Irrejiftibilhy of 
 Grace., are two Prejudices necefiary to
 
 ( '88) 
 
 removed before we can hope to 
 any p ro g re (s i a Speculative or Pra- 
 ctical Theology. And Grotittf hath ob- 
 ferved, That of the three Temptations 
 wherewith the Devil afiaulted our firft 
 Parents, and Chrift himfelf, one is drawn 
 from a Confidence in Predomination $ 
 which way of Difputation from Fatali- 
 ty, was of Old juftly called, *&< *$>*, 
 by Cicero, Inert & ignava, ratio^ An 
 idle and fluggifh Argument $ fuch being 
 nothing but Excufes proceeding from 
 dull Minds, calling for a little more 
 Slumber, till they deep the Sleep of 
 Death. 
 
 They who fb talk, have no Intenti- 
 on to reform themfelves $ but are rather 
 glad to catch at any Excufe to their la- 
 zy Temper. Certainly he doth Jefs 
 Hurt who takes away our Life, than he 
 who by Principles killing all Vertue, 
 bereaves us of a good Mind : As a 
 healthful Soul is more neceflary to Hap- 
 pinefs than the moft Athletick Conftitu- 
 don of the Body. 
 
 2. As we muft not think , that Cod 
 hath laid upon us more than we are a- 
 ble to bear $ fo we muft not believe, 
 that he hath commanded us more than 
 
 we
 
 we need perform : We muft not fancy, 
 that Chriftianity gives more Liberty Sern?. 6. 
 than indeed it doth 5 that the way to 
 Heaven is not fo narrow as is imagined. 
 This is as dangerous a Rock as the for- 
 mer 3 and the way to Chriftian Perfe- 
 ction is blockt up equally by them 
 both. 
 
 Whilft thou fancieft thy Obligations 
 to Piety are lefs than they are, thou 
 clearly betrayeft, that thou art not feri- 
 ous in Religion, that thou doeft not 
 love Piety it felf, but wouldft go to 
 Heaven with as much Eafe and as little- 
 Labour as is poffible. 
 
 But furely the moft Wife Lawgiver 
 hath not given us an unneceffary heap 
 of Precepts, fome of which he never 
 intended we mould obferve 5 nor hath 
 he made a Mixture of Commands and 
 Counfels dangerous for Man to make 
 the Divifion. God hath not done it $ 
 and if it be left to us, we love our 
 felves fo well, that (I fear) we (hould 
 make very few necefiary Commands, but 
 a great many Counfels, indifferent to be 
 obferved. Jutiw Scaltger's Advice to 
 his Son Silvias, concerning his Studies, 
 will be very ufeful to a Chriftian $ Re- 
 member Nihtl nnqiwm wtlgare ullum pre- 
 
 tium
 
 ; 
 
 <VA>"v ttum cper* fecijje : No Good ever arofe 
 Ssrm. 6. from vulgar and low Attempts. It is 
 much the fecureft way to believe,' that 
 our Religion doth lay upon us the 
 ftrifteft Tyes of a Holy Life. If you 
 think the Work more difficult, you will 
 (if you be wile) begin fooner, take 
 more Pains, work more incetfantly. St 
 Paul (Phil. 3. 12.) found himfelf much 
 below Perfection, which made him 
 reach forth to thofe things that are before, 
 prefs towards the Mark. There was 
 never any Man, who, when he came 
 to die, thought that he had taken too 
 much Pains in the Practice of Holinefs. 
 * In all the Learned Languages the fame 
 Word (ignifies (imply, To do, and to 
 offer Sacrifice ^ (ntpy, fi&, Facio) in- 
 timating, that throughout our whole 
 Life we do nothing, or nothing to 
 much purpofe, but when we are exerci- 
 fed in Religious Duties, ferving God ; 
 That is truly to be doing fomething of 
 real life and high Importance. 
 
 Let us then call our felves to account 
 what Progrefs we have made towards 
 this Perfection 5 how many Degrees we 
 have attained. 
 
 The Mountain Qlympw ( by which 
 the Poets have reprefented Heaven ) was 
 
 fo
 
 (b called, becaufe, by its extraordinary -N^VO 
 Height, it did, faAifw 7 -.'&*, tire the Sera?. 6. 
 Feet of them who did afcend it. Many t 
 a weary Step muft we take before we / 
 come to the top of that Pi/gah, from 
 whence we may view the Holy Land 3 
 we muft make ftrong Refolutions never 
 to be diverted by the greateft Difficul- 
 ties, or the moft pleafing Temptations 
 We muft keep a conftant Progrefs,- ha- 
 ving our Eyes fixed upon Heaven, look- 
 ing to the Cloud of Witneffes gone the 
 fame way before us, and to Jefa, the 
 Author of our Faith^ who is fet down At 
 the Right Hand of the Throne of God. 
 Thefe things, if we do, then, tho'the 
 Journey be long and troublefome, we 
 (hall afTuredly, at length, come to the 
 end of our Hopes, the Salvation of our 
 Souls $ and find, That Heaven is an ex- 
 oberant Reward. Amn. 
 
 The End of tie Sixth Sermon.
 
 SERMON VII. 
 
 St. John IV. 22. 
 
 Ye Worfhif ye know not what : 
 We know what we Worfbip ; 
 for Salvation is of the Jews. 
 
 REligion is the univerfal Claim 
 Of Mankind, which all chal- 
 lenge as an Inheritance proper 
 and due to reafona'ble Minds : 
 And thofe various Shapes wherein it is 
 made to appear in the World, are To lar 
 from being an Argument againft the 
 Truth of it, that they do ftrongly de- 
 monftrate it is a real thing, fince the 
 Efficacy of it is fo great as to break 
 through the thickeflTclouds, difcover 
 it felf amidft the grofleft Darknefs, and 
 the moft rude Barbarity ^ neither the 
 natural Ignorance of fome, nor the ac- 
 quired Wit of others, can altogether 
 fcxtinguifti it ; but it will thine with a 
 O dearer 
 
 Serrri. 7.
 
 *^A^- clearer or fainter Light, and make them 
 Scrm. 7. happy who entertain it, as they mult 
 be miferable who rejeft it. 
 
 And as the Diverfity of Modes in 
 Religion mew its Reality, fo the great 
 Cont'efts that are in the World about it, 
 are a fare Proof of its Worth and Ex- 
 cellency. That great Heat wherewith 
 every orie challengeth his own to be 
 the- heft, thp' it prove not that, yet is 
 it an evident Sign, that there is a true 
 Value in the thing worthy of the Con- 
 tention. And fince we eftimate the 
 Richnefe of the Prize from the Preci- 
 oufnefs of thofe things which are ven- 
 tured in hopes to obtain it $ wherewith 
 fliall we compare Religion, in Purfuit 
 whereof Men willingly run the Hazard 
 not only of their Eftates and Lives, but 
 too often even of their Souls > Surely, 
 as Salomon faid of Wifdom, fie r more 
 prcci "us than Rnbifs 5 all the things then 
 cattft defire^ are not to be compared unto 
 her. 
 
 Great indeed are the Miftakes which 
 are daily nude in this Particular, and of 
 dangerous Conlequehce, fince the Cloud 
 which mod Men embrace doth not only 
 darken the Heavenly Splendor of true 
 Religion, but alfo fills the lower World 
 
 with
 
 ( IP? ) 
 
 with Storms and Tenipcfts. Great is-^A^ 
 the Confidence wherewith every oneSerm. 
 refts alTured, that he hath found the t 
 dired way to Happinefs, and hath at- 
 tained the top of that Pijgah,' from 
 whence, with Pride or Pity, he can 
 look down upon other wandring mifta- 
 ken Mortals, and at the fame time be- 
 hold the Promtfed Land 5 which yet 
 poffibly he may never enter into : For" I 
 Truth is a fteady, eternal, immutable ! 
 thing 3 the Opinions of Men alter not 
 its Nature $ how peremptory foever they 
 may be, this cannot be changed : And 
 Salvation will ever be attainable in thofe 
 Means which God hath appointed. 
 The Natures of things are fallen and in- 
 flexible, they keep the Courfe given 
 them by their Creator, let the Fancies 
 of Men be what they will. So that a 
 Belief, the' never -fo ftrong, not 
 grounded on true Reafon, is but the 
 Fancy of a diftempered Brain, the wa* 
 king Dreams of fleepy Ignorance. 
 
 For the Sam etrit arts wanted nothing 
 ofAflurance, That theirs was the true 
 Church, they had the Purity of Wor- 
 (hip, and enjoyed the certain Means of 
 Salvation.* and confequently, that the 
 Church of the Jews was falfe, erroneous 
 O a and
 
 ( -5*5) 
 
 heretical, in the Communion of 
 Serai. 7. which no Salvation was to be expected ^ 
 yet our Saviour tells them plainly, Te 
 worfhip ye know not what $ for Salvation 
 K of the Jews. Which Words are a 
 Refolution of Chrift himfelf in the 
 Controverfies betwixt two great Church- 
 es, both equally pretending to the Pu- 
 rity of Worthip, and the trueft Means 
 of Salvation. In them we eafily fee 
 thefe three things to be confidered : 
 
 I. A Condemnation of the Samaritan 
 Church. He worfiip ye know not what. 
 
 II. A Vindication of the Jewijh 
 Church. We know what we worjhip. 
 
 III. The Ground and Reafon of this 
 Judgment and Decifion $ For Salvation 
 is of the Jews. 
 
 I. When our Saviour faith, Te wor- 
 fl/p ye k^ow not what, his Meaning is no 
 lefs than, That the Manner of God's 
 Worihip eftablifhed, believed and pra- 
 ftifed by them, was without any Foun- 
 dation in Truth, altogether irrational, 
 no way to be defended. Whkh being 
 the Determination of the only infallible 
 Judge , it feems worthy of our Enqui- 
 ry- 
 
 i. What
 
 1. What thofe Errors were in 
 
 Church of Samaria , which rendered Serm. 7, 
 their Worftiip fuch as Salvation was not 
 the proraifed Reward of. 
 
 2. By what Arguments they defend- 
 ed thole Errors : For by fatisfying thefe j 
 Enquiries, we may probably gain good 
 Advantage to form a Judgment in Di(- { 
 putes of a like Nature, which ftill con- 
 tinue to difturb the Catholick^Ckurch. 
 
 Their Errors were efpecially thefe 
 three : 
 
 I. A falfe Belief concerning the Ob- ' 
 jeft of their Worftiip. 
 
 II. Great Imperfection in their Rule 
 of Faith. 
 
 III. The whole Fabrick of their Wor- ( 
 (hip was founded in Schifa. 
 
 I. As to the Objeft of their Worfhip, 
 they praftifed fuch Errors as were e- 
 nough to fpoil their whole Religion, 
 amounting to no lefs than plain Idola- 
 try : For whether Idolatry confifts in 
 the Belief of more Gods than one, or 
 in worfliiping the only true God under 
 an Intaqe in Contradiction to his Com- 
 niand, in both Senfes they were guilty 
 O 3 of
 
 this Sin. St. Chryfoftcm faith, 
 Serra. 7. ^^.t^v hovtvfabv frfa, they thought the 
 Cod of the Jews was not the God of a- 
 ny other Place. 2 JG'#g/ 17. 26. they 
 call him, The God of the Land s as if 
 his Power and Authority were confined 
 in the fame Limits as the Power of the 
 King, and could lay no Claim to any 
 Reverence or Service out ot his own 
 Don in ion : That there was not one 
 (upream Creator and Governor of the 
 World, but as many Gods as Kings of 
 the. Earth $ and the Scripture faith ex- 
 prefsly, fVerf 41.) They ferved their 
 gw&ete Images, as did their Fathers, 
 "And it feems probable, that this Idola- 
 try was continued down to the Days of 
 . our Saviour, who, when he had told 
 the Woman of Samaria, (he worfoipped 
 Jbs kiiew not what, adds prefently, God 
 is a Spirit, St. John 4. 24. He ought 
 iiet to be worlhipped under any Corpo- 
 real Figure, but in Spirit and Truth , ac- 
 cording to his Nature. A Learned Jew 
 pfts us, That the Samaritans worfoipped 
 God in the Sbd-pe of a Dove, being the 
 Figure of tbole Images we read Jacob 
 hiS under an Ok^in&icfatx^ Gen. 35.4. 
 which Images they found, and wor- 
 ftiipped. The Jews did conftantly lay 
 
 thig
 
 this Sin to their Charge ^ and ftigmati- <-^*^>~\ 
 zed a Samaritan with the two firft Let-Serni. 7, 
 ters of ,nr pTTOy falfe Worfiip, that 
 all might know his Crime of Idolatry : 
 accordingly they hated and curfed them, 
 avoiding their Converfation, as of a 
 Heathen or Publican. 
 
 St. Chryfoftom affures us, They did 
 
 they mixed the tnoft incottfiftent things to~ 
 get her , theWorfiip of God and.T5<mons. 
 
 This therefore being the Error fo po- 
 fitively cenfured by our Saviour, what- 
 foever Society of Men (hall be found to 
 pra&ife the fame Error in Worth ip, 
 ought to believe themfclves deeply con- 
 cerned in the Condemnation. 
 
 Polytkeifa, the Belief of many Gods, 
 is fo contradictory to the Notion of a 
 God, and fo deftruftive of all Religion, 
 that the fathers have made no Diftinfti- 
 on betwixt this and Athrifm, nor in- 
 deed is there any in the thing , fince 
 to entertain a falfe Notion of a God, is 
 to believe none at all. Quid enim /#- 
 tercft ntrum Deos ueges an infawes .<? 
 There is little Difference whether we deny 
 his Exiftence, or by our unworthy Concep- 
 tions defame his Nature. Hence it is re- 
 corded to the Memory of the Wifdorn 
 04 of
 
 of an ancient Philofopher, e j*? fa *?p- 
 
 Sprm. 7'vftvdftlhv ovcu&C.** 1J"el flea? ft'fet? AS2A" 
 d@- en'. Saluftius ><# thefrft who called 
 a true Opinion of God, Theffth Cardinal 
 Vertue. 
 
 Now, there are two forts of Merj 
 
 who (land charged with this Idolatry ^ 
 abfolute Heathens, and that Society 
 which terms it felf tnteft Chriftian, In- 
 fidels, and they who pretend to the 
 only Catholicl^ Faith. And it will be 
 very difficult to find any Difference ei- 
 ther in Belief or Practice, betwixt Hea- 
 then and Ckriftiau Rome in this Particu- 
 lar. So that if one ftantfs condemned, 
 the other cannot be juftified ^ both, or 
 neither, will be Idolaters. Doth the 
 Church of Rome profefs Faith in one 
 God > So did the Learned Heathens ac- 
 knowledge one fupream Being, with all 
 the Excellencies included in his Nature: 
 Yet St. Paul (Rom. 1.21.) faith of 
 them, That Token they foevp. God^ they 
 glorified him not as God, bnt changed the 
 Glory of the Incorruptible God into an J- 
 wage made likg to Corruptible Man 
 which is too nptorious in Popery to be 
 Denied. 
 
 In the Worfhip of their Saints, by 
 Prayers and other Peculiarities of Ado- 
 ration,
 
 (ao. ) 
 
 ration, nothing is more clear than that 
 they worfhip they kpow not what : ForSerm. 7. 
 if we look into their Kalexdar, we 
 (hall find the Names of fome who never 
 were, of many who were in no refpeft 
 good or vertuous, and fome who ha- 
 ving been canonized and adored for 
 certain Tears, upon fome new Difcove- 
 ry of the Wickednefs of their Lives, 
 have been unfainted and condemned to 
 the F$re. Such Images of Abomination i 
 placed in the Throne of God, made 
 Erafatff rather inclinable to fay , 
 Saint Socrates pray for r 5 judging a Mo- 
 ral Heathen a fitter Objed of Devotion 
 than the Saints of the Pope. As to the 
 Worihip given to Images, I reckon that 
 not a new Idolatry, but a foftith Sup- 
 plement to the former. Thole Images 
 may as foon hear, and anfwer Prayers, 
 as the Perfons to whom they are confe- 
 crated. And through this multitude of 
 Saints, ( which the vulgar look upon as 
 fo many Deities) whatfoever the fpecu- 
 lative Church pretends, the People, who 
 have not always prefent in their Minds 
 the Idea of a moft perfeft Being, are in 
 great Danger of believing more Gods, 
 as the Wits are of believing none. In 
 the Adoration of the Hoft, the Papifts, 
 
 confefs
 
 ( 202 ) 
 
 confefs themfelves grofs Idolaters, if the 
 7- Bread be not totally annihilated or 
 changed into the Body of Chrift ; and 
 if it be, farewell n:>t only our Reafon, 
 but our Senfes too. There muft be an 
 tmiverfal Met amor phofis of Mankind 
 from rational and fenhble into the moft 
 ftupid Creatures. The Tranfmutation 
 will be worfe than of Vfyffes his Com- 
 panions, tho' their external Shape was 
 changed, m w %*/- , their Under- 
 ihnding remained with them. 
 
 So many Abfurdities and Contradicti- 
 ons are contained in Tranfubftantiation, 
 as never were in any Opinion in the 
 World 5 and were it true, would ren- 
 der whole Chriftianity ridiculous to a 
 very mean Philosopher. I will only 
 add, That whereas there is fcarce any 
 Doctrine in Chriftianity, of which 
 there may not be produced fome Re- 
 iemblance in the Religion of the Hea- 
 thens 5 and Learned Men think they 
 have found the Article of the Trinity 
 ( that Myftery of the Gofpel moft above 
 our Reafon ) not only amongft refined 
 Philofbphers, but to be part of the 
 Worfhip of lefs-confidering Nations : 
 Nothing like Tranfubftantiation was e- 
 ver found amongft them $ nor had it 
 
 ever
 
 ever been heard of amongft Men, 
 
 not its Birth happened in fuch an AgeSerrn. 7. 
 
 of Darkneft, wherein Men acted neither 
 
 by Revelation nor natural Reafon. So 
 
 that we may fafely pronounce, They 
 
 vporjhip they knew not what, beftowing 
 
 Divine Worfhip upon Objects, whole 
 
 Natures are in no wife capable to receive 
 
 it, and againft the Command of the 
 
 only God. 
 
 II. The fecond great Error in the \.l 
 Church of Samaria, was, The Imperfe- 
 ction of their Rule of Faith. 
 
 In all the Cafes of Human Life, if ^/; 
 here be not an JS(UOf 7? <, fome fixed 
 Principles, by which our Actions are to 
 be directed, we (hall certainly fluctuate, 
 and wander as a Ship in the wide Sea 
 without the Affiftance of Stars or a li- 
 ving Pilot. And if the Rule of Gui- 
 dance be either falfe, or not fufficient, 
 we certainly run almoft an inevitable 
 Hazard of Shipwrack, never to come to 
 our defired Haven. So is it in Spiritual \ 
 Affairs. A true Belief and Practice, are 
 neceffary to Salvation 5 and it is not 
 without dangerous Reflection upon the 
 Wifdorn and Juftice of God, that he, 
 who made us on purpofe to be eternally 
 
 happy,
 
 happy, (hould leave us without Means 
 fufficient to attain ic. God hath given 
 to all Men the life of Reafon $ and to 
 heal the Breaches which Paflion and 
 Worldly Intereft hive made upon that, 
 he hath added the Revelation of his 
 Will. 
 
 To the Jews this Revelation was fo 
 particular in all the parts of Worihip, 
 that there was little room left for the 
 Excrcife of Reafon. When they 
 thought to deck and adorn the Divine 
 Precepts with Flowers of their own In- 
 ventions, they did indeed but deform 
 the Heavenly Beauty, and obfcure its 
 native Glory, as alfo torment and rack 
 their own Imaginations 3 which I wifh 
 had not likewife happened to Chriftian 
 Theology. 
 
 But whilft the Jem received the 
 whole written Word of God as the per- 
 fett Rule of tfair Faith^ the Stmaritan* 
 acknowledged only the five Rooks of 
 Mofes, rejecting the Writings of the 
 Prophets and other Holy Infpired Men. 
 And this thefy did, not from a fincere, 
 religious Enquiry, but (as Jeroboam} 
 upon Worldly Policy, to preferve that 
 Empire which they had unjuftly acqui- 
 red. In the Books of Mofes, there ia 
 
 nothing
 
 nothing fpedfied of the Place wherein ^N>\^S 
 God would inhabit, of a City or Temple Serm. 7* 
 where he would fix his Refidence. It 
 would have been difficult from thofe 
 Writings to have confuted the Place of 
 the Samaritan Worlhip 5 they wifely 
 difallovved all thofe parts of Scripture, 
 wherein the full Hiftory of God's chu- 
 fing Jerufalew, Mount Sion, and a. Ttm- 
 fle y ( CyvAfffMv *&ltfia{ , the Bond of their 
 Religion ) built by his own Command, 
 to which all the Tribes were perempto- 
 rily enjoined to refort, was contained. 
 They ( by an old Index Expurgatoriut) 
 blotted thofe Books out of their Canon, 
 which, if known and believed, would 
 certainly undo their Worldly Greatnefs, 
 deftroy their Temple at Gerizim, and 
 tranflate the Worfhip of God to the 
 Mountain which he loved. 
 
 Moreover, in Confirmation of their 
 Schifm, they have corrupted even the 
 Text of Mojes, Dent. 27. 4. inftead of 
 Mount Hcbal, they have put Mount Ge- 
 rafim ^ contrary to the Faith of all the 
 ancient Fer/ions and Paraphrafes which 
 ever were 5 as alfo have added thofe 
 Verfes with that impudent Alteration 
 to the end of the Commandments, both 
 in Exod. 20, 17. and Dent. 5. 21. So 
 
 bad
 
 was their Caufe, and fo weak was 
 Serm. 7- their Defence, that when it was with 
 all their Strength pleaded at the Tribu- 
 nal of Ptolomy, (Jofephw 13.6.) it was 
 judged againft them, they loft thei* 
 Caufe, and their Advocates their Lives. 
 I This great Imperfeftion in their Rule 
 of Faith betrayed them to Perfeverance 
 in a Religion contradi&ory to Divine 
 Inftitution, to which no Promife of 
 Happinefs was annexed. 
 
 And furely this Charge is as ftrong 
 and true againft the Romanics. Their 
 Opinions are fo irrational, that they 
 are forced to forbid the life of Reafon 
 in the Examination of them. Tho s to 
 difpute againft Reafon, is as ridiculous 
 as if the Philofopher ftiould have at- 
 tempted to prove there was no Motion 
 by Walking } by Reafon to prove, there 
 is none. 
 
 The new Opinion, That Oral Tradi- 
 tion is the fureft Rule of Faith , is fo in- 
 jurious to Scripture, and irrational in it 
 felf, that it ftands condemned by their 
 own Church, confuted and filenced by 
 ours. It will as well prove, That no 
 Chriftian did ever (in, as that there ne- 
 ver was any Failure in the Conveyance 
 of Faith. Since the fame Motives of 
 
 Hope
 
 Hope and Fear ought to be as effeftual ^%A^ 
 to preferve Men from finning, as fromSerm. 7. 
 corrupting the received Do&rine. But 
 that Opinion which is efteemed Ortho- 
 dox, That Scripture and Tradition make 
 up the Rule of Faith, is no lefs deroga- 
 tory to the Perfection and Sufficiency of 
 God's Word. 
 
 "The Decree of the Council of 
 " Trent is, To receive and honour the 
 " Books of Scripture, and alfo Traditi- 
 " ons with equal pious Affection and 
 " Reverence. What is this but to tye 
 the Living to the Dead ? as if the Au- 
 thority of God ftood in need of Human 
 Affiftance. Bellarmin calls Scripture a 
 Rule, not entire, but partial. And 
 what Degrees of Refpeft they allow the 
 Scriptures when they contradift their 
 Traditions , every one knows who looks 
 into their Controversies, unlefs it be a 
 piece of Refpedl: that they hide them 
 from the People. Surely to put Scrip- 
 ture and Traditions in equal Commiffi- 
 on for the Rule of Faith, doth not 
 ftrengthen, but fuppofe a Weaknefs, 
 not honour, but dilgrace it : Like join* 
 ing Saints with Chrift in the Office of 
 Mediation, or mining the Works of 
 
 fiofu!
 
 (168) 
 
 finful Men with the Merits of the Itri- 
 Serm. 7. maculate Saviour of the World. 
 
 Ego Legevf profero, & tn Magiftros 
 citas * is an Interrogatory Saying of the 
 Jews, whereby they intend, That the 
 greateft Human Authority is not to be 1 
 brought in Competition with Divine. 
 
 This was the fecond great Error of 
 that Church, The tmperfe6tion of their 
 Rule of Faith. 
 
 III. The wholeFabrick of their Wor- 
 fhip was founded in Schifm. The Hi- 
 ftory is this : 
 
 That Manaffes ( whom Nehemiah had 
 expelled out of the Church of Jerufa- 
 km) by the Affiftance of Sanballat, pro- 
 cured a Temple to be built upon Mount 
 Gerazim, and himfelf to be High Pried 
 of the new Religion. This was an o- 
 pen Defection from the Worfhip efta- 
 blimed by God, and a refolved Schifm, 
 whereby a Church was erefted againft a 
 Chufch, the Fundamentals of Religion 
 altered, new Articles of Faith impofed, 
 another way of Salvation propounded, 
 in Oppofition to the declared Will of 
 God. 
 
 By what Methods and Degrees 1 the 
 of Rom hath built his Church 
 contra*-'
 
 contradictory to the primitive Pattern, <-v^\ 
 would be too long to tell $ but that itSerm. 
 is fo, is demonftrable. He hath built it 
 upon other Foundations than were laid i 
 by theApoftles, it ftands upon Doctrines 
 which the Infpired Writers never knew, 
 but have antecedently confuted. He 
 hath had his Sanballats ^ Rings and 
 Princes, by whofe Favour he hath efta- 
 bliftied his Throne in a pretended Do- 
 minion over the whole Earth. Thef ! 
 Foundations of this Papal Temple (as of 
 old Rome) have been laid in the Blood 
 of Chriftian Brethren, as the Deliverance 
 we this Day commemorate abundantly 
 teftifies. Popa is the old Latin Word I 
 for him whofe Office it was to flay the j 
 Sacrifices at the Heathen Altars. He 
 whom we fpeak of, is the univerfal 
 Viftimaritts } Millions have fallen Sacri- 
 fices to his Unchriftian Ambition. This 
 part of the World hath been turned in- 
 to a Field of Blood, and the Weftcrn is 
 rightly called New $ he hath deftroyed 
 the Old, to enlarge his own Territories, 
 not the Religion of Chrift. The Tem- 
 ple he hath built is filled with fo infinite 
 aNumberof JW^j-, that it feems rather 
 si Pantkeon of Heathens, than a place of 
 Chriftians dedicated to the Worfhip of 
 P the
 
 the only true God. Every new Article 
 Serm. 7. which he obtrudes on the Faith of o- 
 thers, adds to the Guilt of Schifm, and 
 proves the Accufation. This is that 
 hath ever filled the World with Sefts 
 and Factions, when Men will not be fa- 
 tisfied with that way to Heaven which 
 Chrift hath opened. 
 
 I Amongft the Jews, fo long as Rib- 
 
 both h Torah, Supplements or Additions 
 to the Law were not impofed, but left 
 indifferent 5 there were no Divifions : 
 But when thofe Supererogations were 
 made of equal neceffary Obligation, then 
 was Unity broken into numerous Fafti- 
 I ons. Opinions falfe or unneceflary, yet 
 tyrannically impofed as parts of Chrifti- 
 an Faith, make up that Church which 
 the Pope hath built upon Mount Gera- 
 yjm : A Church cut off ( as the Word 
 . figriifies) from the truly Catholick. 
 
 In the Jewjflj Kalettder there is a Fade 
 appointed in Memory of the DifTention 
 betwixt the Schools of two Great Rab- 
 bies, HlUel and Sammai, whofe Divifi- 
 ons were fo great, that (they fay) Elias^ 
 when be comes, Witt not be able to recon- 
 cile them. 
 
 * The Divifions in Ghriftianity, tho* 
 
 (if Men were Wife and truly Good ) I 
 
 do
 
 do not judge them irreconcilable, 
 every pious Mind cannot but think themSerm. 7. 
 much to be lamented. This was then 
 their third great Error,their WorQiip was 
 founded in Schifm, was of their own 
 making, not of God's, fo there could 
 be no Aflurance of Salvation 5 which as 
 God is the fole Author of, fo will he 
 ever annex it a Reward of Obedience to 
 his own Inftitutions. The fecond En- 
 quiry is, 
 
 II. By what Arguments they did de- 
 fend thefe Errors. In this Difcourfe of j 
 our Saviour with the Woman of Samaria^ 
 we find but one Argument urged for 
 the Lawfulnefs of her Communion., ' 
 (VerC 2O.) Our Fathers Worftipped in 
 thfc Mountain : It is drawn from Anto- 
 quity, and hath great Force, if it be j 
 truly proved $ for according to the Say- 
 ing of Tertullian^ Id vernm quodcunq^ 
 frimuw. Error being but a Depravati- 
 on of Truth, Truth muft have been be- 
 fore it. Cuftom grounded upon the 
 Veneration we have for Learned and 
 Pious Men oi ancient Times, hath gi- 
 ven them the Name of Fathers. Citm 
 Ht vita ad liberes ab il/is^ ita emriis ad 
 fofterbs ab iftis cruditio mand&rit & fci- 
 P 2 entid-
 
 Yet a falfe Pretenfion ro Anti- 
 hath ever done DifTervice to the 
 Caufe intended to be fupported by it. 
 The Arcadians ( tho' an ancient People) 
 became ridiculous when they boafted 
 themfelves to be v&($Mm, before the 
 Moon 5 no Body need confute it. 
 Moreover, there are N#g<e fcv.KWMvtx.iu, 
 very aged Trifles, which being of none, 
 or ill Life to Mankind, gain nothing by 
 their Antiquity, but ftand a Reproach 
 to the Wifdom of fo many Generations, 
 which have fuffered their Continuance 
 fo long to fo little purpofe. 
 
 The Argument of the Woman is ur- 
 ged with both thefe Inconveniences : 
 
 ;o 
 
 T, It was grofs Ignorance and bold 
 Preemption, to contend with Jerufalem 
 in the Point of Antiquity. Scaliger 
 faith of the Samaritans, That they were 
 Totiuf aatiqttitattf ignarijjlmi. They 
 never heard of the Revolt of the Ten 
 Tribes, but believed themfelves fixed in 
 Samaria ever fince the coming of Mofer 
 out of 'Egypt, and never had fuffered a- 
 ny Alteration of State or Religion. 
 This was the Policy of their Governors 
 to admit only the Pentateuch, had they 
 enlarged their Rule of Faith to the o- 
 
 ther
 
 ( "3 ) 
 
 ther Books, they might have been con- 
 vinced upon Matter of Fad, admitting Serm. 7 
 no Denyal, That the Temple in Jerufa- 
 Itm was built by Solomon two hundred 
 Years before Samaria was founded, and 
 almoft a thoufand before their Temple 
 bySanbal/at. Such monftrous Del ufions j 
 do Men willingly, out of miftaken In- ' 
 tereft, fubmit to, when a very eafy En- 
 quiry would fet the Truth before thek 
 Eyes. 
 
 2. If Antiquity had been for them, 
 their Worftiip could never have fatisfied 
 an inquifitive Mind. The Worfhip of 
 Images is irrational, contrary to the Law 
 of Nature and God's Revelation ^ a- 
 gainft which it is Folly to pretend Pre- 
 fcription $ and what was the Advan- 
 tage, if it could not bring them to Sal- 
 vation ? 
 
 The loud Boaftings the Church of I 
 Rome ftill makes of her Antiquity, if / 
 examined, falls altogether as (hort of 
 their Pretenfions ^ it being no hard 
 matter to fix the time when moft of 
 thefe Doftrines in Controverfy were in- 
 troduced. 
 
 Very weak are the Arguments from 
 
 Scripture or Reafon, by which the Pope 
 
 P 3 claims
 
 ("4) 
 
 **^Ax^ claims his Infallibility 5 yet doth he 
 Serm. /.make more life of it, and puts it upon 
 greater Employment than God doth his. 
 God doth not forbid us to ufe, or com- 
 mand us to believe any thing contrary 
 to our Reafbn or our Senfes 5 but the 
 Infallibility of him of whom I fpeak, 
 pretends to alter the very Natures of 
 things which God hath ordered 5 it 
 (llences Errors, difpels Herefies, and 
 preferves it (elf, as Opiates cure Dileafes, 
 not by taking away the Caufe, but by 
 Stiqefatiion of the Senfe. Neither doth 
 the Pope, I perfwade my felf, nor they 
 who plead for him, believe him infal- 
 lible : Yet may every Man be infallible, 
 if he will, by taking heed never to 
 give Aflent to any Propofition, but of 
 which he hath a clear and diftindl: Per- 
 ception. Now, Divine Revelation 
 commands our Aflent as powerfully as 
 the moft diftindl: Perception 5 fo that 
 he, who always in Matters of Faith 
 (hall fpeak as the Oracles of God, in the 
 Words which Scripture ufeth, will be 
 as infcltible as he who fpeaks frft Noti-. 
 ons, Ct Mathematical Axioms. But of 
 this I Thai 1 fey no more, only tell you a 
 fliort Experiment, Waiter of Faft, and 
 your felves fhall rrake the Application. 
 
 The
 
 ( "5 ) 
 
 The late new Philofopher having >^wo 
 raifed to himfelf a deferved Fame, bySerm. 7. 
 feveral extraordinary Inventions in Na- 
 ture and the Sciences, at length thought 
 he had found out a fit Habitation for 
 the Soul of Man, where (he (hould fit 
 in Majefty, as on a Throne, attended 
 by numerous Companies of Vital and 
 Animal Spirits, all waiting with Dili- 
 gence (as Solomons Servants upon him) 
 to execute her Commands throughout 
 every part of the little World. But it | 
 happened not long (ince, that, by the 
 Difte&ion of an exaft and curious Hand, 
 this Imperial Seat of the Soul is found 
 to be but a Glandule, the Sink of the 
 Brain, the Receptacle of noxious and 
 excrementitious Humours $ in which fo 
 refined and noble a Subftance difdains 
 to be confined. 
 
 If Infallibility, Tranjitbflantiatifn^ Wor- I 
 Jlrip of Saints and Images, Indulgences, 
 had been known in the firft four hun- 
 dred Years, I am apt to believe Cclfa, 
 Porphyrie, Julian, would not have paf- 
 fed over fuch fit Subjects of their Wit 5 
 and that Arrittf, Pelagiw, and other 
 Men of natural Reafon, would have 
 difputed the Abfurdity of thofe Do- 
 ftrines, and have got to themfelves the 
 
 P 4 Name '
 
 ( *) 
 
 Name of Hereticks upon lefs odious 
 Serm. 7. Terms than by denying the Divinity of 
 Chrift, and the Grace of God. Many of 
 the Popes, before the Council of Trent, 
 have nulled the Decrees of their Prede- 
 ceflbrs $ dealing with StPeter's Faith, as 
 they do with his Church, in Rome 5 eve- 
 ry one aiming to eternize his Memory 
 t>y new Additions to the Fabrick, tho' 
 it be by pulling down what the former 
 Pope erefted : Which demonftrates the 
 Novelty of the Opinions fo introdu- 
 ced. 
 
 . Since then fo it is with the Church 
 of Rome ^ That (lie retains fuch an exaft 
 Refemblance with a Church which our 
 ?a,viour hath condemned, 
 
 i. Let us well confider where to fix 
 our Faith and our Obedience ^ let us 
 examine carefully which Church is that 
 which can juftly challenge this Chara- 
 cleriftick, That foe knows what flje rvor- 
 fljips. I muft and do refolve, That it is 
 our own (tho' not excluflve of all o- 
 thers) into which we have been Bapti- 
 zed, our. Dear Mother, the Church of 
 England For tho' I dare not Damn all 
 of the Romijh Communion, (having 
 no Authority fo to do) yet I will fay 
 
 for
 
 ("7) 
 
 for my felf, ( in the Words of an Ex- '^V** 
 cellent Perfon) That I believe I cottldSerm. j. 
 not be faved without an extraordinary 
 Mercy, pretending to believe thofs things^ 
 which fo long as I have the Scriptures and 
 my Rcafin, I never can. And I fhould 
 find ray felf much confounded, if being, 
 however unworthy, a Profeflbr of Di- 
 vinity in this Church, fhould I not, in 
 fome tollerable meafure, be able to de- 
 fend it, and maintain it the moft Pri- 
 mitive of any we know of in the 
 World. 
 
 It hath been obferved, That Religi- 
 on and Learning both had their Births 
 in the Eaft, and that they have travel- 
 led like the Sun towards his Setting in 
 the Weft, being conftantly purfued, as 
 he is by Darknefs, Ignorance, and Su- 
 perftition., and a Pious, Divine Poet of 
 our own, thought Religion was lea- 
 ving this our Ifland, ready to take its 
 Flight into America. God grant he 
 may not prove a Poet in the ancient Sig- 
 nification of the Word, that is, a Pro- 
 phet. 
 
 What then remains to be done ? It 
 is not meerly crying out, Oh ! do not 
 jlajl our TAothr. But I will tell you, 
 
 When
 
 (a.8) 
 
 When the Inhabitants of Delos were 
 Serra. j.' m g rea t Diftrefs, they confulted the 0- 
 racle of Apollo, their God, what they 
 mould do to be relieved : He anfwered, 
 They muft double the Cube, make his 
 Altar, which was Cubic */, fb big again, 
 retaining the fame regular Figure : For 
 no Heathen Deity would ever fuffer the 
 primitive Form of his Altar (hould be 
 changed. And God commanded Mo- 
 fes, That the Tabernacle (hould be made 
 exactly according to the Faftiion thereof 
 (hewed him in the Mount. 
 
 The Oracle did not intend only to 
 put their Inventions upon the Rack, in 
 fearch after (o difficult a Problem : Its 
 Defign was to excite them to the Study 
 of Geometry, which was, at that time, 
 much decayed and neglected. 
 
 Let us try what may be done in Re- 
 ligion ^ let us double our Zeal, encreafe 
 our Devotion to the Altar we worfhip 
 at, the Church we profefs our felves 
 Members of, and (hew to all the World 
 how glorious a Reformation of Life 
 our reformed Conftitution in Worftiip 
 is able to effeft. 
 
 2. Let us return our unfeigned 
 Thanks to God, whofe never deeping 
 
 Providence
 
 Providence hath ever taken care of this 'xA^> 
 oft diftreffed Church 5 who, as on thisSerra. 7. 
 Day, hath twice wrought Deliverance 
 for us, and reftored it like new Hea- 
 vens and a new Earth, out of that con- 
 futed Chaos, into which both Church 
 and State were well nigh diflblved, and 
 by many wonderful Prefervations , 
 through dangerous Difficulties, hath 
 conduced it, and we hope, fettled it 
 in a lading State of Tranquility. In 
 which, tho* there may remain fome- 
 thing of Diflatisfaftions, yet will they 
 tend only to a firmer Settlement. As in 
 the firft Fabrication of the World, all 
 the parts of Matter did not in a moment 
 comply, to make up that beautiful Con- 
 texture, in which the Univerfe now 
 appears 5 but there was time given, that 
 the Ruggednefs of fome Atoms, and 
 the Afperity of their Angles might be 
 worn into a Smoothnefs, neceifary to 
 make up that placid Compofure, where- 
 in all things to this Day (till remain. 
 
 5. -L//?/;, There was a time when 
 the People of Rome, in flattering Ap- 
 plaufe to their Emperor, caufed all 
 (heir Temples to be (hut up, judging., 
 
 That
 
 ( 220 ) 
 
 the Profperiry of the Common- 
 Serm, 7. ^^^ might fecarely depend upon his 
 Valour and Wifdom, without the ufu- 
 al Prayers made to their God. But let 
 us of this Natio i declare our Love to, 
 and the true Opinion we have of his 
 Majefty's Princely Conduct, by open- 
 ing our Temples, and offering up fre- 
 [uent Thanks to God for fo great a 
 
 Let us pray, That he would proteft 
 and profper him, our Cyrus, the King, 
 
 fictCitivs r *>A95>', x.&!<&( T Atyjafla (y whom 
 
 he hath raifed our Deliverer from, and 
 Defence againfl Tyranny over Souls and 
 Bodies. 
 
 That he who now governs the To v&v&yiov 
 tvs V'OMW , the toffed and almoft Ship^ 
 wrack* Condition of Church and State^ 
 and with great Magnanimity and Sl^U 
 guides the Ship in fo Tempeftuous a 
 Sea, may at length fix it in the Harbour 
 of la ft ing Rrfreand Happinefs. 
 
 That all Stormy Paffions being quiet^ 
 cd, every one may find fome Ground 
 of Satisfaction and Obedience, if all 
 cannot acq<iiefce in the fame, as in Na- 
 tural Phihfophy the Patrons of contrary 
 heiis do unanimoufly, and with 
 
 equa]
 
 equal Devotion, conclude the Power, r^A^-^ 
 Goodnefs, and Wifdom of the Great Serm. 7. 
 Creator, and the Duty due unto him. 
 
 The Grace of our Lord Jefa 
 Orift, &C. 
 
 The End of tie Seventh Sermon.
 
 SERMON VIII. 
 
 
 
 
 
 Philippians I. 27. 
 
 Only let your Conversation be as 
 becometb the Gofpel ofChrift. 
 
 THE Holy Scriptures, when 
 they fpeak of the Converfion 
 of Sinners, do conftantly re- 
 prefent that Change of Life 
 in fuch Inftances, which as they fignify 
 the great Difficulty of the Change, fo 
 do they illuftrate the Excellency and 
 Ufefulnefs of true Religion. To be- 
 come truly Good, ( in their miraculous 
 Language) is, to be born again, to be a. 
 mw Creature, to be turned from Darknefs 
 to Light 5 it is even a Refarretfion from 
 the Dead. Piety therefore is the Life, 
 the Joy, the Comfort and Refrefhment 
 of the World, the Conqueft and Tri- 
 umph of devout Minds over all Ene- 
 mies and Oppofitions. Such is its ad- 
 mirable Nature, that it never can be 
 
 worfted 5 
 
 Serm. 8.
 
 worfted $ much lefs deftroyed. Some 
 Serm. S.phiiofophers, the better to explain the 
 Immortality of the Soul, make it a Sub- 
 ftance indtfcerpible, that it cannot be di- 
 vided, and penetrable, that it can retire 
 more and more into it felf. A juft and 
 adequate Piety, which is a Complexion 
 of all Graces, admitting of no Separati- 
 on or Diminution, it likewiie delights 
 to diffufe it felf over the greateft Sphere 
 of Beings, it would willingly inform 
 the whofe World, and work it into its 
 own Nature. It can enjoy the Pleafures 
 of Life, the Splendors of Fortune ^ but 
 if thefe be denyed, if it be opprefled 
 and perfecuted, it can retire into it felf, 
 and live and burn even in Darknels, or 
 in the Grave, like thofe eternal Lamps 
 which never fee the Sun. 
 
 Hence it is, that all thofe Methods 
 which the Enemies of true Religion 
 have taken for its Ruin, have had a 
 contrary EfFeft, and ended in its Ad- 
 vantage. The Wifdom of Men being 
 FooltJJjnefs with God< In the prefent 
 Cafe of St. Paul, himfelf tells us, VerC 
 12. 1 would ye ftould underjiand, Bre- 
 thren, that the things which have hap- 
 pened, to me, have fallen out rather to the 
 Furtherance of the Gofpet : And then he 
 
 .' gives
 
 ) 
 
 gives them this excellent Exhortation ~\^ 
 in the Text, That whatever (hould be-Serm. & 
 fall them, their chief Care mould be, 
 to have their Converfatwn as becometh the 
 Gofpel of Chrfl. In which Words I 
 will confidef, 
 
 I. The Ground and Occafion of this 
 Exhortation. 
 
 II. The Reafonablenefs and tlfeful- 
 nefs of it; 
 
 When the Apoftle doth introduce! 
 his Exhortation with fo folemn an Em- 
 phafis, Only let your Conversion be, &C 
 if not excluding, yet making all other 
 Advice lefs efficacious, he doth clearly 
 imply the Church of the Phitippians toi 
 be at preferit under fome Difficulty and 
 Affliction, which this Advice here gi^ 
 ven would beft enable them to undergo. 
 Now, if We read this Epiftle, we (hall 
 find two things had befallen them, 
 which could not but be the Caufe of 
 great Trouble to them : 
 
 1. The Imprifoninent of St. Paul. 
 
 2. The more twblick Preachine of falfe 
 
 J ' J 
 
 Q By
 
 By both which, that Gofpel, both of 
 Serm. 8. Faith and Manners, which they had re- 
 ceived, was much clouded and op- 
 
 I. The Imprifonment of St. Paul at 
 R0vte. He tells them of his Bonds , 
 Verf. 7. My Bonds in Ckrift are manifefl 
 in all the Palace^ and in all other places, 
 Verf. l5vJ4- Many of the Brethren in 
 the Lord waxing confident by my Bonds. 
 This muft needs be their Grief and great 
 AfBi&jon, if we coofider, 
 
 i. The exceeding Ufefulncfs of his 
 Perfon, St> Paul was the Apoftle of 
 the Gentiles ^ to him they owed their 
 Conversion : By his Zeal and Induftry 
 they became Chriftians :, by his Care 
 and Providence they were rooted and 
 confirmed. He was of univerfal Benefit 
 to the World $ upon him was the Care 
 of a> T l te Churches : His unwearied 
 MotiDjQS ; (as of the Sun) difperfed the 
 Light of die Gofpel from Eaft to Weft, 
 even to our own Nation. 'EKW/a^^, 
 faith St. Chryfoftom, I am all on Fire 
 when I fpeak of St. Paul And indeed 
 whom Would it not inflame to read that 
 admirable Synopfis of Sufferings, 2 Cor. 
 
 n.
 
 1 1. In Labours more abundant , In Stripes 
 above mea.jnre, in Prifons more frequent, Serm. 
 in Deaths often, wav^a }%vu , / c an da 
 and fuffer all things : I have Courage 
 and Strength to conquer all Oppofition. 
 His Endowments, whether of Nature or 
 Grace, made him appear defigned, who 
 only was fit to work fo great a Conqueft 
 over the Heathen World. They flood 
 in need now to be comforted and en- 
 couraged by his Prefence, inftrufted by 
 his Heavenly Dodrrine, and Pious Con- 
 verfe. The Lofs which the whole 
 Church, and the Phili^ians in particu- 
 lar, had, could not but make his Impri- 
 fonment a great Affliction. 
 
 It was a gracious Promife which God 
 made to the Jervifl} Church, ("^.30.20.) 
 Tet fl)all not thy Teachers be rentoved into 
 Corners , but thine Eyes fmU fee thy 
 Teachers. The Removal of them was 
 efteemed the foreft Puniftiment* 
 
 The general life, and even Neceffity 
 of the Office of the Miniftry, is fignifi- 
 ed by the very Names and Titles by 
 which they are called. Under the Law 
 they are called Seers, and Proyhets* 
 They declared the Mind of God in Ca- 
 fes extraordinary 5 they (hewed the 
 People their Tranfgreffions , foretold 
 Q. 2 God's
 
 ( 228 ) 
 
 sAx-* GodV Judgments, and as Embafiadoro 
 Serm. 8. from him, promised Reconciliation up- 
 on Repentance. 
 
 In the Gofpel, they are the Light of 
 tie World, Apoftles, Meffwgers, who 
 brought the glad Tidings of Peace from* 
 God to Man, Bfoops or Guardians of 
 the Church, Tkular Angels. 
 
 So Pal/as is by Solon called, WIO-KG^^ 
 Bifhop of Athens : They are (Hied Ru- 
 lers, Labourers, Shepherds, when they 
 are fmitten, the Flock muft needs be 
 Scattered, 
 
 f Admirable are thofe Epifeles, and full: 
 of great Confolation, which our Apo- 
 j {tie, and other Primitive Bithops, have 
 i dated from their Prifons : By them they 
 have made the whole World their Con- 
 gregation, and thofe Sermons to conti- 
 nue to the end of all things, being 
 dead, they yet fpeak. Yet to hear St. 
 Paul in the Pulpit, from his Mouth to 
 receive the Words of eternal Life, to 
 fee with, our Eyes Vertue alive, walking 
 and converting with us ^ to hear the 
 To atvnlMov *, J&fnmw, the Pungency and 
 Vehemence of his Reproofs, the Mild- 
 nefs and Companion of his Exhortati- 
 ons 5 this is furprizing enough to enli- 
 ven any not quite dead and fenfelefs. 
 
 To
 
 To have our wifeft and our beft ^^Vx 
 Friend, Phyfician, and lover of ourSerra. 2, 
 Souls near at hand to refolve our 
 Doubts, to comfort our Sorrows, to 
 fupport our Weaknefs, to infpire us 
 with Courage againft the moft daunt- 
 ing Circumftances of Life$ t-hefe Ad- 
 vantages make up a Happinefs, which 
 none can fo well underftand as they 
 who want them. 
 
 2. Their Grief for St. Paul's Impri- 
 fonment was founded in that mutual 
 Love which was betwixt them. 
 
 Chrift is the great Ex-ample of the 
 Love Paftors owe to thofe committed to 
 their Care, Jihn 10. u. I am the good. 
 Shepherd, I lay down my Life for the 
 Sheep. And the Noble Army of Martyrs 
 in all Ages have made wonderful re- 
 turns, having teftified the Love they 
 had for Chrift, by the Torments they 
 endured. This made St. Ignatius trium- 
 phant over a moft cruel Death, o ";>- 
 ft 'srau'fofc/, his Love was crucified for 
 him, oTrt^SW*, faith Gordivs the Mar- 
 tyr in St. Bafil, rf JW* w i? X&s ? v<&- 
 t.imntisroQa.vtiv, What a lofs is it to me that 
 I cannot die often for my Saviow. This 
 Example of the Bilhop of pur Souls hath 
 Q. 3
 
 followed by infinite numbers of 
 Serm. 8. thofe whom he hath made Ovcrfeers of 
 his Flock, not like that timorous Ora- 
 tor, who by an Eloquent Oration ha- 
 ving perfwaded his Citizens into a War, 
 was the firft who threw down his Shield 
 and run away, but as refolved Captains 
 under Chrift of our Salvation have ftood 
 in the Breach, entertained and broken 
 the Fury of the Enemy. 'E^/^ in 
 Hotter (the firft time it occurs in any 
 Author) is explained by Eufathiuf o rsx- 
 
 rffjievof els rote(Mx< ^7tt<nce<srof , as the Watch- 
 
 man in the Prophet to tell what of the 
 Night? What means this dark and 
 gloomy Face of things ? To defcry the 
 Motions and Advances of the Enemy, 
 being in the Words of St. Paul fet for 
 the defence of the Gofyel $ in thefe and 
 many more Inftances the Minifters of 
 the Gofpel have (hewed their true Love 
 to their People, whom they efteem 
 their Joy and their Crown when they 
 ftattd faft in the Lord, their perfeverance 
 in the 'Faith is the Solace of all their 
 Labours, a Recompenfe next to that 
 they (hall receive in the Refurreftion of 
 the Juft. 
 
 (In our days Chriftian Profeffion is a 
 delicate thing, without any danger to 
 
 our
 
 our Bodies or Eftate*, we are Pr6feffors 
 without fear of being Confeffors, we Serai. 8, 
 obtain the Name of Chriftians by the 
 fole Baptifrt of Water, without that of 
 Blood, fo we have nothing to do but 
 to fave our Souls, which yet may prove 
 as hard a Task amidft the uninterrupted 
 enjoyment of Pleafures, as in the fever* 
 ties of a Permeation. 
 
 : However, trio* the Minifters bf to 
 Gofpel are not now properly Martjh 
 for their Flocks, yet there are othet 
 Irtftances of that 1 (inhere Love they bear 
 them 5 I will n0t urge the Labour they 
 take in the performance of their Duty, 
 Which, tho' it be by fome (who know 
 not what it is to fix the Mind in Study- 
 one Hour) (lighted and efteemed No- 
 thing, yet muft it be acknowledged 
 that intenfe and conftant Operations of 
 the Mind have great infiuerice ti|6on the 
 Body, and that-'mafrty, (like the Candle 
 which r bui*ns -in : < tTieir Gloftts)' have 
 fpent themfelves in giving Light to 
 others/and the Hours tbejr have tdid 
 in the Study and in the Church, have 
 made their Gla(s of Life run out the 
 foorier. Confider 
 
 .:;p ' r in3fn^br/( J)oog J, 
 ?rafelV3o2 d i
 
 i. The great Concernment for the 
 Serm. 8. Salvation of Souls, which, (t.lio 1 co;:i- 
 mon to all good Men, yet in forae Re- 
 fpefts being a greater Charge upon Pa- 
 ftors, is an evident Teftirnony of their 
 Love to their Flocks. 
 
 How do they Mourn in fecret, and 
 ^im their Eyes Fountains of Tears, to 
 Weep Day and Night for the Wickecj- 
 nefs of the Earth? To hear forne think 
 themfelves Witty in difputing againft 
 the Being of a God, (Fools !) without 
 whofe Exiftence they can never prove 
 their own, or denying his Providence, 
 when no Body would chufe to live in 
 a World where a Wife and Good God 
 hath nothing to do. How fad is it to 
 fee Men take Pains, put their Fancies 
 iipon the Rack, to prove they are buf 
 Beads, and have no Souls, when that 
 very Wit they fo abufe, demonftrates 
 that they have ? Would it not grieve 
 any one to the very Heart, to (ee how 
 fome value and applaud themfelves if 
 they think they have found out a new 
 feeming Argument againft Religion, or 
 hit upoq a fre(}i Expreffion abufive of 
 the Holy Scriptures > Is it not Pity to be- 
 hold a good Judgment, quick Wit, and 
 .all thg Powers of an Immortal Soul, in 
 
 great
 
 great degrees to evaporate and fpend 
 themfelves upon mean, low, and verySerm. 
 finful Objects? Is the whole Circle of 
 Sciences fo perfected r Are all thofe Ufe- 
 ful and Noble Speculations in Nature, 
 begun by the exalted Genius of Antiqui- 
 ty, fo quite exbaufted, that nothing re- 
 mains to the Wit of the prefent Age, for 
 its Exercife, befides the Ignominious Em? 
 ploymenc (if not of inventing, yet) of 
 perfecting the two moft deftrudive and. 
 moft ftupid pieces of Ignorance the 
 VVorld ever knew, Atheifo and Imma- 
 rality ? Ah pnfttl Nation, laden with I- 
 niquity, the whole Head is jick# and. the 
 whole Heart faint! There is not one 
 Dram of true Wit or Courage in all 
 their moft elaborate Eflays compofed in 
 defiance of God and his Religion, they 
 are all Dull, Nonfenfe, Madnefs, and 
 folly. 
 
 The Sorrow of Heart which good 
 Men have for the Sins of the World 
 hath fometimes feized them to fuch a 
 degree, that they were no longer able 
 to bear, but have fled from a Wicked 
 Generation, as Men do from places in- 
 fected with the Plague, they retired in- 
 to Caves and Defarts, that their Eyes 
 might not fee, nor their Ears hear the 
 
 Indig-
 
 (,934) 
 
 Indignities daily offered to God and his 
 Serm. 8. Religion 5 they chofe rather to live 
 amongft Lions and Tigers, than to be- 
 hold the wilful degeneracy of Human 
 Nature, by which Men made themfelves 
 more Beafts, becaufe more irrational 5 
 this they fadly might bewail, but had 
 no hopes to reform, fo hid themfelves 
 from fo dolorous a Spectacle. 
 ' This indeed (hews their great abhor- 
 rence of all Impiety ^ but if we rightly 
 confider, it will be a fign of trueft Cou- 
 rage and Love of Souls, to abide, live, 
 and converfe in that evil World where- 
 in our Lot is fallen, rather than to 
 withdraw from it: Was not the Phyfi- 
 cian ordained for them that are Sick? 
 he Pilot to guide the Ship in a Tern- 
 peftuous Sea? Doth it not betray as 
 much Unphilofophical Cowardice to 
 retire from the World, becaufe it is bad,, 
 as it would do to retire from the Body, 
 by killing thy felf, becaufe it is a Body 
 of Sin, and infectious to the Soul ? This 
 is true Chriftian Fortitude, to preferve 
 thy Virtue amongft numerous Tempta- 
 tions to Vice 5 this is great Charity to 
 Souls, by thy Pious Example, by the 
 Holinets and Wifdom of thy Converfa- 
 tion to put fome ftop to the Wickednefs 
 
 of
 
 ('35 ) 
 
 of the Age, to correct that vitious 
 ft ion which fpreads fo far, fo faft, toSerm.8* 
 fight Valiantly for the Honour of God 
 and the^Salvation of Immortal Souls. 
 
 It is to this Courage, to this Charily 
 in the Primitive Confejfirs and Martyrs, 
 that we owe the Chriftianity we enjoy. 
 Had they withdrawn from the Tempta- 
 tions and Vices, from the Torments and 
 cruel Deaths, which made up thofe 
 times 5 we, with former Generations, 
 had been loft in that Infidelity which 
 we are now ready to Apoftatize into. 
 
 Our pretended Wits would not h-ive 
 had the Labour of inventing new Sy- 
 ftems -of Impiety 5 there had been no 
 need of Advocates for Atheifm, 'it 
 would have been the radicated Corrup- 
 tion of all Mankind. They nobly refifr- 
 ed unto Blood, bravely endured Tor- 
 ments unfuffera'ble , that they might 
 tranfmit the pure Religion to Pofterirjf, 
 and by their Deaths, have 'favcd the 
 Souls of many Generations^^ fcnfr 
 -I*;H V: -raiyj'sfll fbfi)i:3Cfl| bf!ft t fiO ' 
 
 II. The fecond Caufe of their Tfmf- 
 ble, was, The Encreafe of falfe Teacli- 
 ers. 
 
 They were foretold indeed by our 
 Saviour., and the Apoftle faith, There 
 
 muft
 
 tnuft be Herefes $ but it is a Matter of 
 Serjn. o.g reat Wonder, how they (hould begin, 
 or find Entertainment $ how they could 
 withftand the powerful Preaching of 
 the Apoftles, contend with the Demon- 
 ftration of the Spirit, or outface an Age 
 .of Miracles I 
 
 It feemeth, that which is how the 
 Policy of our Remifo Church againft the 
 Reformation, ( to deffcroy it by dividing 
 it) was then the Pol icy of the Heathen 
 World againft Chriftianity. Since eve- 
 ry thing, the more it is divided, the 
 nearer it is to nothing. Gnofticifm was 
 I a Se& which joined the greateft Con- 
 trarieties, the Profeflion of Chrift, with 
 , the Pleasures of Life and Worldly Poli- 
 I cy. Licencioufnefs and Compliance in 
 times of Perfecution, were the chief 
 Doctrines which they Preached, made 
 the whole of their Religion : Than 
 which, nothing can be more conrradi- 
 #ory to the Gofpsl of Chrift, which 
 enjoins exafteft Holinefs of Converfati*- 
 ; on, and promifeth the Rewards of Hea- 
 | ven only to thofe who take up the 
 1 Crofs, and endure unto the end. 
 ( Divifions in the Church have ever, 
 I Jn good Men, caufed great Thoughts of 
 I Heart ^ not only becaufe of the
 
 tage they give the Enemy, but from 
 true Love they have to Truth, and the Serai, 
 fincere Defire of its Encreale in the 
 World. What Affiiftion muft it be to 
 the pious Pbil/ppians, to fee their 
 Church, but lately planted by fo Great 
 an Apoftle, now in danger to be rooted 
 up by falfe Pretenders to Ckriftianity $ 
 who would not fuffer the Lois of any 
 Worldly thing for Chrift, but ever de- 
 nied him, upon any Fears of Perfecuti- 
 on, with their Mouths, tho' they faid 
 they believed in their Hearts. God 
 himfelf did never yet try the utmoft of 
 a Chriftian's Patience^ neither hath he 
 created any Obje& able to equal it, un- 
 kfs it be the good Man's Concernment 
 {or the Lofs of the true Religion. This 
 was the Cafe of the Pbilipfians^ and the 
 Occafion of the Advice, Only let your 
 Converfation be as becometh the Gofpel ef 
 Chrift : The Reafonablenefs and Ufeful- 
 nefs of which, we now come to confi^ 
 der ^ and that will appear in thefe two 
 things : That 
 
 I. A Conformity of our Lives to the 
 true Religion we profefs, is the fureft 
 Means to preferve it, either with re-* 
 fpeft to God, or to Religion it felf. 
 
 i. With
 
 i. With refpedt to God. As he is 
 Serin. 8. tne fountain and the Author, fo is he 
 the Difpenfer of true Religion, accord- 
 ing to the Wifdom of his Providence, 
 to the Nations of the Earth* 
 
 The World had lived out more tharf 
 half its time, before he was pleafed to 
 acquaint it with that Name by which 
 alone it could be faved ^ or to manifeft 
 that Religion in which the Happinefs 
 of Mankind is contained. 
 
 If we may judge of the Reafon by 
 God's Proceedings fince, we muft con- 
 clude, that the Delay of our Saviour's 
 appearance was, becaufe that World was 
 not worthy ot him 5 God forefaw that 
 the Men of the former Generations were 
 not prepared, either fo Heartily to re- 
 ceive his Doctrine, or fo Zealoufly to 
 defend it, for ever fince it hath taken 
 up its Habitation amongft thofe who 
 durft be its Friends, in what part of the 
 Earth foever, and there is no Reafon 
 that the Excellent Nature of true Reli- 
 gion mould be confined to live amongft 
 Stocks and Stones, where Men will not 
 receive it, to endeavour to influence the 
 Bodies of thofe whole Souls and Rea- 
 fon do rejeft it ^ why (hould God ex- 
 pofe it to fuch Contempt? Why (honld 
 - he
 
 he entruft fuch a Talent to be buried, <~**+\s~\ 
 and made ufelefs? Offer fo Heavenly aSerm. 8. 
 Jewel to Bafe and Earthly Minds ? It 
 was not at fo eafie a Rate that this Gof- 
 pel was made known unto the World. 
 
 The great defire God hath of the 
 Happinels of his Creatures, hath made 
 him (hew his long Suffering, in the con- 
 tinuance of the true Religion, even to 
 the moft unworthy People. 
 
 The Temple in Jerufalem, the centre 
 of the Jewi/h Worihip, how often was 
 it threatned with utter Defolation ? by 
 the Chaldeans, by Antiochvs^ by Craffttf^ 
 by Pompey ? but the Ruin was never to- 
 tal, till Titus, (according to our Savi- 
 our's Prophefie) left not one Stone upon 
 another, and Ploughed up the Founda- 
 tions of the City. God's Spirit would no 
 longer ftrive^ then were heard thefe afto- 
 niftung Words, Let us go hence, God 
 forfook his own Houfe, the City which 
 he loved. 
 
 2. With refpeft to Religion it felf, 
 One fpeaking of the ill SucceCs the 
 Chriftians had in the Holy War, (which 
 he imputes to their Unchriftian Lives) 
 gives us this Obfervation, Eft enim (ut 
 aJferitHr)qwddamJatt#te Divine . Secreto* 
 
 iff
 
 infituw ipfi Terr<e Santt<e , ut clftinate 
 Serin. 8. Peccant ej Chriflianos dm fttfferre ft on po- 
 teft, There tf in the Nature of the Holy 
 Land an Antipathy infufed by God^ that 
 it cannot long endure the finfitl Lives of 
 Cbfiflidns. 
 
 ^ In all Societies the breach of thofei 
 Fundamental Laws, upon which they 
 were at firft founded, doth certainly 4 
 forerun their dijjblution* 
 
 There are two general Caufes of the- 
 changes in Religion, abfnrd Opinion s^ 
 and Manners contrary to Profe/fan, the 
 former is in many Cafes fo intolerable 
 an Impofition upon the Natural Light 
 and Understanding of Mankind, that 
 the Cheat will fome time or other be 
 difcovered, the Light will break forth 
 and difpel thofe Errors, which have no' 
 foundation but in darknefs and igno- 
 rance of the Truth. The latter, Holy 
 Principles and Unholy Manners, is a 
 contradiction, one part of which doth 
 naturally tend to deftroy the other $ and 
 tho* the primary Defign of God was, 
 That the Precepts of the Gofpel fhould 
 entirely conquer the Vices of Mankind, 
 and vanquifli all Wickedriefs from off 
 the Earth, yet when, from the obfti- 
 nate pravity of Mens Wills, that defired
 
 , 
 
 Effeft cannot be attained, God's Juftice /-v^\x-> 
 will provide for his own Religion ^ he Serm. & 
 will remove it from Nation to Nation, 
 and if yet (like Chrift its Author) it 
 hath not in this World where to lay it* 
 Head, he will take it up into Heaven. 
 
 II. The Conformity of our Lives to 
 our Religion, will be the greateft Com- 
 fort in all Affiiftions. 
 
 i. Becaufe it will compofe and fa our 
 Minds, the Pra&ice of it will confirm 
 us in the Truth of it. Nothing makes 
 Men more indifferent to Piety than the 
 Difiife of it. The Worthinefs of Good- 
 nefs is not known but by the Exercife 
 of it. Chrift tells us, If a Man do the ~ 
 Wilt cf my Fat her , he (hall know the 
 Divinity of it. Experience of its Ex- 
 cellency will fully anfwer all the Obje* 
 ftions vain Wit can make againft it $ as 
 the Confcience every one hath of the 
 Freedom of his Witt, hath lately been 
 made the beft Argument to put an end 
 to the Controverfies about it." Horace. 
 (whofe Wit the moft conceited of this 
 Age will acknowledge equal to their 
 own) gives the Reafon why he changed 
 from one Sect of Philofophy to ancf- 
 R ther,
 
 ther, till at laft he became the Difdple 
 Serm. 8. of Epicur/tf, the moft perfect At&eift of 
 all, becaufe he had been parcw deorum 
 citltor & infrequent, very negligent in 
 his Devotions. When, by the rational 
 Practice of our Religion, we are con- 
 vinced of its Truth, and fee it with all 
 the Advantages of its pure Nature 3 we 
 are then refolved of our Choice, no-- 
 thing (hall feparate us, we are happy at 
 eafe, in the midft of the moft difconfo- 
 late Apprehenfions, as Seneca, fays, Ju- 
 piter Ml be, when the World flail be dif- 
 folved. 
 
 But the unrefol ved jMan js .miferable, 
 he never gave hrmfel? leave to examine 
 the Reafon of his Practice 5 every little 
 Pretence, joined with Worldly Intereft, 
 difcovers his Instability, like Cylinders^ 
 (as the Golden Verfes exprefs it) their 
 perpetual Turnings run themfelves into 
 endlefs Miferies. Whereas great is the 
 - Comfort to have well chofen and duly 
 pra&ifed our Religion, here we fix our 
 Foot, and if we cannot move the World 
 to our Belief, the whole World (hall 
 not move us. 
 
 2. The Conformity of our Lives tcr 
 our Religion, as it will give us Com- 
 fort,
 
 (H3) 
 
 fort, by compofing and fixing 
 Minds, fo likewife from thofe Reflefti-Serm. 
 ons which we ought to make upon our 
 Affii&ions. 
 
 If amongft thofe Reafons for which 
 God doth (end Affliftions, we can find 
 that our own Sins make no part, that 
 our Mifcarriages have not helped to call 
 down the Judgments which we fear 5 
 the Thoughts of this will turn our 
 Darfyzefs into Light , our Mourning into/ 
 joy 5 and that Vertue which we have: 
 fo loved, will requite us with everlafting 
 Satisfaction. 
 
 There is one thing more which will 
 much alleviate our Concernment in this 
 Particular, viz. carefully to diftinguifh 
 betwixt the external, accidental part of 
 Religion, and the inward Vertue and 
 Power of it. 
 
 Outward Splendor of Riches and 
 Temporal Authority, are no Eflentials 
 of a true Church : To difpute learnedly 
 about the Mark* of the Church, is but a 
 laborious Vanity. True Faith and Piety 
 are the only Marks which a Church may 
 retain in a State almoft of Invifibility, 
 as well as of Worldly Grandeur. It is 
 our Charity to call any Company of 
 Profeflbrs, the Church $ it fignifios v/hat 
 R 2 they
 
 "N*A^> they ought to be, doth not prove that 
 Serm. 8. they are. We are then not much to be 
 troubled for the want of the Externals 
 of Religion $ not for the Decay of ths 
 outward Man, in the Apoftle's Words, 
 by which the inward if renewed more and 
 more. 
 
 The End of the Eighth Sermotr. 

 
 ( H5 ) 
 
 Scrm. 9. 
 
 SERMON IX. 
 
 St. Luke XL 13. 
 
 ?;/0re yZW/ your Heaven- 
 ly Father give the Holy Spirit to 
 them that asl^ him ? 
 
 HE who (hall with Exaftnefs 
 fearch into the Original of 
 the Chriftian Church, will 
 not with better Reafon fix its 
 Nativity in any part of Time, than that 
 in which the Holy Ghoft defcended up- 
 on the Apoftles. The new Creation of 
 the Gofpel, was begun and perfected in 
 moft of the fame Methods by which the 
 old material World was made. Jews, 
 devout, rvett-difpofcd Men out of every 
 Nation under Heaven, were that Chaos 
 of firft Matter, out of which the glori- 
 ous Fabrick of the Church was formed 5 
 the Spirit of God moved upon the Face 
 of thefe Waters, and by its miraculous 
 R 3 Opera-
 
 *s/^> Operations transformed the dark Defer- 
 Serm. 9-mity of the Human World from Error, 
 Sin and Death, to Truth, Vertue and 
 Immortality. God faid^ Let there be 
 Light, and there was Light. After a 
 Sound from Heaven, as of a ruffing^ 
 mighty Wind, there appeared cloven 
 Tongues^ as of Fire, and they were all 
 filed with the Holy Ghoft. Here was the 
 Infufion of Soiil and Life, by the Ener- 
 I gy of which Divine Principle the new 
 Heavens and the new Earth, foretold 
 by the Prophets, were produced. Thus 
 I was the Chriftian Church created, but 
 was not, as Adam, immediately put in- 
 to Edetf, a place of Eafe and Delight, 
 but in a Wildernefs full of Bryars and 
 Thorns, Bcafis of Prey and Inhumanity, 
 befet with Worldly Oppofitions, and 
 terrible Perfecutions 5 which deprefled 
 State and Condition, moved God's ten-? 
 der Companion to Arm her with the 
 Power of Miracles, whereby to con- 
 vince her Enemies, and infpire her 
 Friends with Fortitude, and a Courage 
 infuperable. Which extraordinary Gifts 
 of the Holy Ghoft were continued till 
 the Empire turned Chriftian, and be- 
 came a Nurflng-Father to the Infancy of 
 ihs Church 3 and then they ceafed, the 
 
 Temporal
 
 ( H7 ) 
 
 Temporal Sword fupplying.thofe 
 
 in the Encreafe and Defence of Religi- Serni. 
 
 ,on, for which Miracles were at firft 
 
 granted. 
 
 But as there is an Almighty Power 
 which fuftains and preferves the World, 
 though it (hews not it felf in fuch mi- 
 raculous Inftances as were in the Creatir 
 on, all things with Silence, Eafe and 
 Conflancy obeying thofe Laws given, 
 them by the Great Creator 5 fo likewife 
 muft there be acknowledged, that there 
 are invifible Operations of the Holy Spi- 
 rit upon the Minds of Men, inclining 
 them to embrace Vertue, and afTifting 
 them in all the Difficulties of Religion, 
 This Truth, tho' it hath had its Adver- 
 faries, both in the former and latter 
 Ages of the Church, yet have they ever 
 been confuted and condemned, and the 
 Dodrine of a pofitive and fupernatnral 
 Afliftance of God's Grace pronounced 
 and believed True and Orthodox 5 
 which being plainly contained in the 
 Words of our Saviour, and of infinite 
 other Scriptures, (hall be the Subjeft of 
 this Difcourfe. I (hall prove, 
 
 ''' M '. 
 
 I. The Poffibility of a Divine (Iiper- 
 natural Afliftance. 
 
 R 4 II. That
 
 II. That a Divine Affiftance is highly 
 Serai. 9 probable and reasonable, and as to God's 
 Intentions of Man's Salvation, necef- 
 fary. 
 
 I. The Poffibility of fupernatural 
 Affiftance. There are fo few things 
 which can be impoffible to infinite 
 Power, that it is bold and dangerous to 
 enlarge the Catalogue. Things abfo- 
 lutely impoffible, are either fuch as have 
 no Idea of Entity in any Subject, or in 
 God himfelf. God cannot make a thing 
 to be and not to be at the fame time, 
 a Body without Dimenfions, or to be in 
 many places at once 5 or fecondly, fuch 
 as imply a Vice or Imperfection ^ he 
 cannot change the Natures of Good and 
 Evil, he cannot lye, or any ways con- 
 tradid the eternal Reafon of things, it 
 being his own Nature. The Divine 
 Power extends to all Poffibility $ fo 
 that it is better to fay, There are fome 
 things which in their own Nature are 
 impoffible, than that God cannot do 
 them. But to teach, that God cannot 
 create an incorporeal Subftance, that he 
 cannot forefee Contingencies, that a 
 Spiritual Being cannot operate upon a 
 Body, are Affeverations withput any 
 
 Proof
 
 Proof or DemonftiMtion. The Manner 
 of thofe things may be beyond ourSerm. 9. 
 Reafon, but were never proved to con- 
 tain any Contradiction. As to the laft 
 Inftance, upon which the Denial of a- 
 ny Spiritual Affiftance is folely founded, 
 That a Spirit cannot operate upon a Bo*- 
 dy, becaufe it would penetrate it, and 
 fo there would be no Re-action $ it is a 
 grofs Conception framed from the In> 
 pulfes of the parts of Matter in this ma- 
 terial World. For (not to inftance in 
 Human Souls which do inlorm their 
 Bodies) God himfelf did operate upon 
 Matter, when he made the WorJ.d, by 
 the Infufion of Motion into it. That 
 Motion was put into Matter, is from 
 hence demonftrated, That if it were 
 natural to it, all the Matter of the Uni- 
 verfe would, long before this, have 
 wrought it felf into the pureft Mther $ 
 there would be noDiftindtion of Earth, 
 Water or Air, but the whole World 
 would have been one Homogenial Mafs 
 of Fire. Whereas a certain quantity of 
 Motion being at the Beginning infufed, 
 which ftill is preferved without Increafe 
 or Diminution 5 all things remain near 
 the State of their firft Creation. From 
 whence it i evident, that even thofe 
 
 who
 
 who hold the Materiality of the Soul, 
 Serm. 9. mu ft confeis that God can ad upon it : 
 However, they make Sport with the 
 Word Inspiration. 
 
 2. Moreover, all thole who acknow- 
 ledge a Providence in the World, muft 
 alfo acknowledge, that God doth ope- 
 rate upon the Minds of Men, fince in 
 all the Changes which are wrought up- 
 on Earth, we can conceive no other 
 way whereby God can efFeft his De- 
 figns, than by making Man his Inftru- 
 ment, whom he either finds ready to 
 comply with his Purpofes, or by a far 
 pernatural Influence makes him fo. Ma- 
 ny are the Examples, not only in Sar 
 cred, but Heathen Hiftory, of two Po- 
 fitions clearly laid down in Scripture 5 
 That the Hearts of Kings are in the 
 Hands of God, and that he rules the 
 Multitude of the People, (as it mould be 
 tranflated, Pfal. 65. 7.) as he doth the 
 roaring Waves of the Sea. A great In- 
 ftance of this providential Aft, we this 
 Day thankfully commemorate, when, as 
 it is faid of David, God bowed the 
 Hearts of all the Men of Judah, as the 
 Heart of one Man, fo that they fent thif 
 Word unto the. King^ Return thou and all 
 
 thy
 
 thy Servants : And I need not mention rvAx^ 
 njecortd, [the late Revolution] whichSerm.?. 
 our own Eyes have lately feen. 
 
 $. To deny the Poffibility of Divine 
 Operation upon Human Souls, will take 
 away all manner of Revelation. If ever 
 God did make known his Will to Man, 
 as we are allured he did atfttxdrj times, 
 find in divers manners, in times paft, itn-r 
 to the Fathers by the Prophets, and fincc 
 by Chrift and his Apoftles, Hcl>. i. i. 
 There is no other way of communica- 
 ting that his Will, but by imprefling it 
 upon the Human Soul. If ever there 
 were any Divination or Propriety, 
 (which all Nations have unanimoufly 
 believed) it proves evidently the Truth 
 which I contend for, that Divine In- 
 fluences upon Mens Minds are poffible, 
 and have actually been made. 
 
 4? Laftlj, The connate Ideas Implant- 
 ed in the Souls of all Mankind, the Ex- 
 iftence of God, the common Notions 
 of Good and Evil, the Prefages of fu- 
 ture Rewards and Punilliments, demon- 
 ftrate the Poflibiliry and Reality of Di- 
 vine Imprefiions : Since no Reafon can 
 ideny that to be poffible which hath 
 
 been
 
 ( 252 ) 
 
 <NA>^ been done ^ And if this be certainly 
 Serm, 9. done ever y Moment, when Infinite Souls 
 are put into Human Bodies, then it may 
 be done afterwards as the Divine Power 
 (hall think fit. I know it hath of old 
 been, and yet is difputed, whether 
 there be fuch Original Notions Planted 
 in the Soul, or that all Knowledge is 
 derived from without by the Senfes 5 
 which would not be proper here to 
 difcourfe, but as I do believe the Soul 
 is an Immaterial Being, fo I cannot 
 think how an Immaterial Being mould 
 a long time remain Stupid and Unacl:- 
 ive, waiting the Aptitude of Bodily 
 Organs, as it muft do if there were no 
 Natural Ideas, not to mention other 
 difficulties. So that if either we believe 
 a Creation, or a Providence, if we ac- 
 knowledge any Revelation or Primitive 
 Knowledge in the Soul, we muft alia 
 believe the Poffibility of Divine Ope- 
 rations. 
 
 II. Divine Affiftance is not only Pof- 
 fible but highly Reafonable, and as to 
 Gods intentions of Mans Salvation Ne- 
 ceflary If we confider our Obligation 
 to Duty, or our inability to perform 
 it. 
 
 i. If
 
 i. If we confider our Obligation 
 Duty, which being much greater under Serm. 9. 
 the Chriftian Law than any other Dif- 
 penfation, it is great Reafon there 
 fhould be greater Advantages to per- 
 form it; That the Chriftian Religion 
 contains in it fome peculiar Priviledge 
 in order to Mans Happinefs above any 
 other Religion, feems fo necefiary to 
 believe, that I can give no other Ac- 
 count why it mould be Revealed to the 
 World, were it not the Defign of God 
 to make more eafie the way to the Feli- 
 city of his Creatures, nor is it eafie to 
 determine wherein fuch Priviledge doth 
 confift, but in greater Degrees of Su- 
 pernatural Afliftance. For God always 
 did allow to the World fomething of 
 his Grace, that he did to the Jews is 
 plain from the Old Teftament, and their 
 own Writings, wherein there is fre- 
 quent mention of the Holy Spirit. P 
 145. 10. Let thy Holy Spirit lead me 
 in the way of Right eoufafs. Pfal. 50. 1 1. 
 Takg not thy Holy Spirit from me^ e- 
 ftablifl) me with a free Spirit. That the 
 Heathens had no lefs a Belief and ex- 
 peftation of Divine Affiftance, is evi- 
 dent from their Prayers to God, to de- 
 liver
 
 (=54) 
 
 ^JVx} liver them in Dangers and direft them 
 9. in all Difficulties, > si & W ^ <*<- 
 ff4fii and Simplicius in his Excellent 
 Prayer befeeches God, ffv^^&i. fyiv tjf 
 rfwV/rfletfi to give w fnch Ajflftance as is 
 fait able to free Agents. The Antient 
 Theology of the Qretf^i imputes the 
 Misfortune whereby Ajax loft his Life 
 in the War of Troy to that confident 
 boafting which he made when he firft 
 
 let OUt A fx' &'u'/ Zc^f 7eC! e " ovatjisv vis 
 
 *VJUA Afw, ^/^^ ^^r 0nw Spear Jhould defend 
 him better than Jupiter himfelf: How 
 often in Homer are his Hm'j refolved 
 from Heaven in doubtful Cafes? How 
 often are they infpired with Counfel, 
 ftrengthned in Weaknefs, incouraged 
 by Divine Admonitions with more than 
 natural Refolutions ? But admirable is 
 that Reprefentation of the Efficacy of 
 Divine Grace made by the Poet, when 
 Vlyffes, after a long Journey, wojp out 
 in combating with the Temptations of 
 the World and Adverfaries of Human 
 Life, returned to his Houfe fo fqualid 
 and deformed, that he was both dif- 
 , owned by his Wife, and defpifed by 
 his infolent Nobles. Pallas, infpired with 
 Vertue, -s-seix^ %*&v w& */3 n } fwif, he 
 
 was
 
 a c =55 ) 
 
 was Divinely beautified, *'lWi3/O 
 
 fui-, Partaker of the Divine Nature.Semi, 9* 
 By the Advantage of which fupernatural 
 Change, he became revered of his 
 Friends, and a terrible Conqueror to his 
 Enemies. If it be fo then, that the 
 Grace of God, like an univerfal Soul, 
 did always inform and actuate whole 
 Mankind, wherein confifts the chief 
 Priviledge of Chriftianity but in con- 
 ferring greater Degrees of that Grace ? 
 for that it doth not confift folely in die 
 clearer Revelation of a future State, or 
 in the advanced Nature and Purity of 
 the Precepts, is clear from this, that it 
 would not at all abate, but augment the 
 Difficulty of attaining Happinefs. The 
 Work and Duty required of us, is more 
 hard, and above our Power, than be- 
 fore, when the World flood obliged to 
 lower Degrees of Holinefs, contains 
 fufficient Power to excite the otherwife 
 torpid Negligence of Human Nature, 
 and to enliven it with fuch a Vigor in 
 the Profecution of the hardeft Duties, 
 and to the Attainment of Perfection, as 
 may be able to conquer and over-bal- 
 lance the Difficulties of all Gofpel Com- 
 mands, it muft be confidered, 
 
 i. That
 
 1. That fuch is the Conftitution of 
 Serm. 9. our Natures, that Rewards at fuch a 
 
 diftance appear very little in our Eyes, 
 and their influence is much weakned by 
 their fo far removal from us, as the 
 Light of a Candle more nearly applyed 
 makes a greater impreffion on our Senfes, 
 than thofe vafter Globes of Fire in the 
 Firmament, whofe Heat muft by Arti- 
 ficial GlafTes be contracted, before they 
 appear in any confiderable Degree Sen- 
 fibre unto us. So like wife in Morals, 
 the Rjewards of time have a more Quick 
 and Effectual Operation to provoke us 
 to Virtuous or Honourable Actions, then 
 an Infinite and Eternal Happinels. So 
 that their feems ftill required a preve- 
 nient Help to render the Power of the 
 former Efficacious. 
 
 2. Without a Supernatural Afliftance, 
 we are ftill but where we were, be- 
 caufe as our Reward is encreafed, fo is 
 our Obligation to Duty higher. And 
 there will remain but the fame Propor- 
 tion betwixt the Duties and Rewards of 
 the Gofpel, as of any other Difpenfation. 
 
 2. As to the Holy Scriptures which 
 Pelagivs made together with our Free 
 
 Will
 
 ( '57 ) 
 
 will to be the onely Grace fufficient 
 Salvation, al'md non eft Nobifcitm gnttia Serin. p< 
 qttam Lex, quamqite Propheta monens & 
 quam Doftrina Magiftri, They are in- 
 deed called the Grace of God, being of 
 his free Love and Goodnefs committed 
 to us, containing moft Divine Precepts 
 of Holinefs, Stfongeft Motives to Obe- 
 dience, moft Gracious Pfomifes of the 
 Forgivenefs of Sins, the Holy Spirit and 
 Eternal Life, which firmly believed and 
 frequently applied by ferious Confidera- 
 tion, cannot fail to make great Impref- 
 lions, and fill the Mind with pious Re- 
 folutions : Yet there is in moft Men a 
 natural Ent/jwjtafw, eafily excited by the 
 Occurrence of agreeable Objects. An 
 Orator hath great Satisfaction in a piece 
 of Eloquence, compofed according to 
 Rules, like the Beauty of a Building rai- 
 fed by Exaftnefs of Art. Truth rejoyces 
 the Soul that is employed in the Search 
 after it. The Invention of one Propo- 
 fition in Geometry was thought to de- 
 ferve a Hecatomb of Thankfgiving* 
 Merle Cafdubon tells us he could never 
 read the beginning of the fecond Book 
 tfLucretirt, but he becameEcftatick^ and 
 anothef Great Critic^, his Father, in 
 Atbewttw, having told us the trueSigni- 
 S fkatiofl
 
 *x*s fication of *&yA*&a* 9 Gttftare alM at* 
 Serm* y.qtn alind wore faftidientium, fie nt irt 
 wittto acqitiefcas, adds, that the Pleafure 
 arifing from fhch Elegancies, was, unlca. 
 ajfiduantm vigiliantm merces , the beft 
 Keward of his hard Studies. Simplicity 
 lays there is that f&sfaw and y./?H7/x3r, 
 foniething fo operative and moving in - 
 pittctus, that ^11 not quite dead, muft 
 needs be excited to the Corre&ion of 
 their Pafiions, by reading him : And 
 he who will not be moved by his Pre- 
 cepts, will be feriible ot nothing but 
 the Punifhments of Hell. Such Elogi* 
 urns are infinifely more true of the Holy 
 Scriptures, and yet whatever Paflions 
 are railed by converting in them, is fa 
 juftly acknowledged to preventing 
 Grace, and the Continuance of it to 
 make them lading and effectual, that the 
 Socinians themfelves (no Patrons of the 
 Grace of God) confefs, what they call, 
 the Spirit of Patefaftion neceflary to the 
 Underftanding of Chriftianity : So that 
 the Scriptures, abftrafted from Divine 
 Affiftance, will not raife us to the Per- 
 formance of that Light of Duty which 
 they do require, and therefore Divine 
 Affiftance is neeeflary to Salvation. 
 
 II. Divine
 
 II. Divine Afiiftance will 
 highly reafonable, and as to God's In- Serai 
 teritions of Man's Salvation, neceflary, 
 if we confider our natural Inability to 
 perform our Duty. 
 
 Pelagiuf indeed, denying the Necef- 
 fity of Grace, was forced to aflert, that 
 the Strength of Nature was fufficient to 
 the fulfilling the whole Law, to refift 
 the ftrongeft Temptations, and to arrive 
 at a State of Perfection, gitodfatx- act 
 propritm po'Jit conferre falutem Arbitrd 
 libertas^etiamfi Gratia, deft $ making fole 
 Nature Help enough to attain fupefnatu- 
 ral Happinefe. But this founded fo harfh 
 from a Chriftian, that he allowed the 
 Word Grace in his Theology, as a 
 Word which might be ufed, and would 
 remove that Envy which the utter De- 
 nial of it had brought upon him : Yet 
 by Grace he meant no more than he did 
 by Nature , God's creating us with Free 
 Will, and conferving us in the fame. 
 But the fathers demonftrating, that the 
 Scriptures cannot be underftood of a na- 
 tural Grace, but of a fupernatural^ ex- 
 ceeding the Power of Nature, he was 
 content to join both together ^ yet by 
 fupernatural, he meant only the exter- 
 nal Advantage of the Word. 
 
 S 2 Buf
 
 xAx-> But this not fatisfying the 
 Serm. 9. Belief he advanced further, but 
 
 little to the Difpute in Hand, granting 
 a Grace of God, whereby Sins are par- 
 (Toned, which yet he thought not ne- 
 eei&ry to all, becaufe fome might live 
 without Sin, and thofe who did falf, 
 might by their own Power recover and 
 raife themfelves, not attributed the leaft 
 EffeCt to the interior affiftance of the 
 Holy Spirit, which being the chief thing 
 urged, at lafl he was forced to confefl 
 an afliftance, but made it to confift in 
 the illumination of our UnderftandingSj 
 whereby our Duty is difcovered not in 
 any pbfitive co- operation. Laftly, after 
 fufficient Confutation and Cenfures of 
 
 the Church, he did confefs fome inward 
 Efficacy of the foivine Spirit, but fuch as 
 was only profitable to the making us 
 perform our Duty with more eafe, but 
 was not altogether neceflary maintained, 
 to the end that Man might fulfil the 
 Law without any fupernatural relief, by 
 which (hort account of his Do&rine and 
 the oppofition it met with, we fee the 
 Senfe of the Primitive Church concern- 
 ing the neceffity of Grace. 
 
 For the Catholic/^ Fathers confidering 
 the darknefs of our Underftandings in 
 
 diftinguifh- 

 
 diftiaguiflaing betwixt Good and Evil, 
 the frailnefs of our Wills in embracing Serm. 
 Good when discovered, the weaknefs 
 of our Refolutions in profecuting thofe 
 good Intentions which we fometimes 
 oblige our felves by the frequent Viola- 
 tions of our molt Religious Promifes, 
 the languid Inclinations to Good, the 
 violent Propenfions to Evil, the great 
 difproportion betwixt the number of the 
 Pious and Sinful Actions of our Lives, 
 the fubtilty of our Adverfary, and the 
 vitious Faculty of our Natures to be de- 
 luded, they determined a common Grace 
 necefiary to every Aft of Good, and a 
 fpecial Affiftance in many Cafes 5 and he 
 that (hall without prejudice calmly con- 
 fider, and fpeak his own Experience, 
 muft confefs, that it is much eafier to 
 Difcourfe of the poffibility of attaining 
 Perfection by the ftrength of Nature, 
 than it is actually to attain it, eafier K> 
 carry on a plaufible Difpute in behalf of 
 the Sufficiency of Free-Will alone to 
 make us Happy, than it is to demon- 
 ftrate the Thefts by the impeccability of 
 our Lives. It is true, if when I have 
 committed a finful Aft I be demanded, 
 was it not in your Power not to have 
 done it? I muftXay, it was in my Pow- 
 
 " '
 
 becaufe I felt no external force ma* 
 germ, 9. king an unnatural impreffion upon my 
 Faculties 5 but if we reflect upon the in- 
 finite Lapfes which ftain the Life of the 
 pureft Saint, how oft he Sins, Repents, 
 and Sins again, how oft we offend a^ 
 gainft the Light of our Reaibn, the 
 perpetual Contradiction betwixt our 
 Wills and trueft Judgment, the eternal 
 Warfare betwixt our Speculations and 
 Practice, there muft be acknowledged 
 I know not what to call that Pravity 
 in the Powers of the Soul, which doth 
 much Ie0en and detract from that great 
 and noble Principle of felf determinati- 
 on we are wont fo much to brag of 5 
 and fure I am that all confidering Men, 
 Heathens, Jews, and Chriftians, have 
 filled their more ferious Writings with 
 great Complaints, and the denial of this 
 decay in Mankind, with the reparation 
 of it by Chrift carried both Pelagitft 
 and Soclnut out of the way of true 
 Chriftianity. *,-& 
 
 3. Befides thefe two unanfwerable 
 Arguments for the Grace of Chrift, the 
 Catholicks urged a third of equal 
 ftrength, Quid Stnltiut qitani orare nt 
 ftcia* quod in pot eft at $ habeas, as Or opus 
 
 difputes,
 
 difputes, to what purpofe are all 
 Prayers whereby we implore aid againft Serni. 
 the power of Sin, if there be no other 
 to be obtained but what is implanted in 
 our Natures > Why did Chrift com rand 
 us to Pray that we be not led into 
 Temptation, if no preventing Efficacy 
 can be added to what we are pofieflbrs 
 of before we make that Petition ? Stalte 
 quid fatigas Deum^ fac te fdicem would 
 be rational Advice, therefore Pelagiv* 
 could not endure to hear of that Petiti- 
 on of which St. Avftiit ufed much, DA 
 Do/aitte quod jubes^ & jttbe quod vte^ 
 Enable me, O Lord, to perform what 
 thou commanded, and command what 
 thou pleafeft} why hath Chrift inftitn- 
 ted, and the Church always ufed,the two 
 Sacraments, but that by one we are ad- 
 mitted to the priviledge of God's Grace, 
 and by the other it is renewed and con- 
 firmed to prepared Minds: For the coa- 
 clufion, I will confider the Reafons 
 which Pelagi/jf and his Followers, al- 
 ledged in behalf of their Opinion, and 
 they were two principally. 
 
 r. He obferved the great flothfulnef$ ^ 
 of Chrift ians in the Duties of Religion, 
 which he thought might be corrected 
 S 4 and
 
 n and amended if they had a better Opi- 
 9'nion of their own ffrength, and indeed 
 j we muft acknowledge with a Learned 
 Man, Sane hodteque J^aftritia. de cfviupj 
 voftra. <tlwtuntnr plttritgti ad fovendaw ig- 
 naviam. The Doftrine of irrefiftible 
 f Grace, as it is explained by the Calvimfts, 
 lays an immovable (top to all Endea- 
 vours, and therefore i$ by Epifcopius rec- 
 koned as a Prejudice, which muft of 
 neceflity be rooted out of Mens Minds 
 before they can make any Progrefs, ei- 
 ther in Practical or Speculative Theolo- 
 gy^ for to what purpofe mould I attempt 
 any good Aftion, in order to my Con- 
 verfion, if it be impollibie I (hould be 
 converted before the irrefiftible Grace 
 feize on me, and when it doth come 
 ft is impoillble I (hould not ? But he 
 who maintains fuch extraordinary Ilju^ 
 minations, Suggeftions, and Affiftance, 
 as do not violently force, but gently in- 
 vite, not rudely terrify, but fweetly 
 perfwade the Will of Man, Qiall no'if 
 . extinguifh but calmly illuminate his Un- 
 de^rftanding, not command his Aflent 
 with unreafonable neglect of the Means, 
 but draw it into a Belief of the Conclu- 
 fion, by a previous Suggestion of thofe 
 Premifles from whence it will neceflari-
 
 ly follow, which (hall encourage weak 
 Man to perform the hardeft Duties, notSerm. 9. 
 by annihilating the Abilities of Nature, 
 but by co-operating with it, not by de- 
 (troy ing thofe Powers whereby we are 
 Men, but affording thofe whereby we 
 becqgie Chriftians^ he who thus be- 
 Heves^ and thus expects the afliftance of 
 Grace, lays the ftrongeft Foundation of 
 Chriftian Activity that poffibly can be 
 imagined, preventing that Heartlefs De- 
 ipair which neceflarily will arife from 
 the Senfe of our own Infirmities, and 
 the fad Experience of our daily falling 
 into Sin. 
 
 If a Man fall when he is alone, ( faid 
 Solomon) who foall help him up .<? If I 
 were to carry on this Chriftian Warfare 
 in. my own Strength, I might have 
 good Reafon to defpond I (hall one 
 Day peri(h by the Hand of my Enemy. 
 But if in all the Difficulties of a Religi- 
 ous Life, I may with Reafon expect the 
 Advantage of a Heavenly Power, it 
 will fill the Mind with better Courage, 
 and a more hearty Refolution 5 as he, 
 who when he had prepared his Body 
 by previous Diet, for the Olympic^ Race, 
 making; his Prayers to his Gods, told 
 (hem he had done his Duty, and he 
 
 now
 
 expe&ed they Qiould do theirs: 
 Sena.?. with the fame Reafon, but more Mo- 
 defty, may aChriftian challenge Divine 
 Afliftance, a Supplement to his own in- 
 duftrious Preparations. So that this Be- 
 lief doth not conduce to Sloth and 
 Idlenefs, but to the greateft Indirfhy, 
 and trueft Courage in the Exerciffe of 
 Chriftianity. 
 
 2. The fecond Caufe which moved 
 Pelagic to deny the Grace of Chrift, 
 was, That on one hand he might avoid 
 the Manichean Fatality, and on the o- 
 ther, to condemn the Enthufiaftick 
 Raptures of the Euchites. 
 
 To the firft part, That Divine Afli- 
 ftance takes away the Liberty of Man's 
 Will. Deftmitur volttntas qit alteriu* 
 indiget ope, was a famous Saying of Cce- 
 leftiuf, & non effe liberuw arbitrium p 
 Dei indigeat auxilro : But the Fathers 
 took great Care to walk in a middle 
 Path, between Manjckeifttt and Pelagia- 
 nifm 5 neither voiding Liberty of Will, 
 nor rejecting Heavenly Grace, Liberum 
 arbitrium, non evacuatur per- Gratiam fed 
 ftatuitur, & Lex non impletur mfi libero 
 arbitrio. And that there may be this 
 amicable Conjunction, is plain from 
 
 what
 
 what we have already difcourfed, 
 this Heavenly Affiftance communicates itSerm. 9. 
 felf not by Force and Violence, but in 
 fuch pacate and gentle Influences which 
 always muft be maintained refiftible. 
 
 As to the Danger of Enthufiafm, there 
 can be none to fober and humble Minds, 
 thofe fond Fancies proceeding no lefs 
 from Pride and the ambitious Temper 
 of the Soul,than the melancholick Con- 
 ftitution of the Body : And a greater 
 meafure of true Divine Illumination, is 
 fo far from giving any real Occafion to 
 it, that to pray for a conftant Supply 
 from the Holy Spirit, is the only Reme- 
 dy to fubdue it. And he that (hall ar- 
 rive to a Conqueft over bodily Pafiions, 
 and hath vindicated a juft Dominion to 
 true Reafon, may reft allured, that he 
 hath this Holy Spirit, altho' he neither 
 Prophefy, nor do any other kind of 
 Wonder. 
 
 Since therefore fo it is, that we have 
 fuch Promifes of Heavenly Affiftance, 
 i. The Complaints that are made of the 
 Difficulties of Religion, muft be very 
 unreafonable : To fay they are infupe- 
 rable before we try them, is Childifh 
 Folly 5 to fay they are fo, even in Op- 
 pofition to the Divine Grace, is falfc 
 
 and
 
 *sA^ and injurious. By fuch Reprefenrations, 
 Serin. 9. we j^jj difcourage our own natural 
 Powers, and do defpite to that Holy 
 Spirit, before whom the moft Gigantick 
 Force of our Enemies, to hinder our 
 Entrance into the Promifed Land,would 
 afiiiredly vanttb, and be nothing. 
 
 / 2. We muft yield our felves obedient 
 and traftable to all its Motions. He is 
 the Way, the Truth, and the Life: If 
 he lead thee thro* a dry and barren Wil- 
 dernefs, thro' crofs Paths, and Ways 
 befet with Bryars and Thorns, ftrong 
 Temptations, and great Difficulties, take 
 heed thou murmureft not, nor blame 
 his Conduft. He that followeth him, 
 (hall not walk in Darknefs. Even there 
 will he feed thee with Bread from Hea- 
 ven, and at length bring thee to ever- 
 lafting Reft and Peace. 
 
 O Lord, from whom all good things 
 do come, grant to us, thy humble Ser- 
 vants, that by thy Holy Infpiration we 
 may think thofe things that be good $ 
 and by thy merciful Guiding, may per- 
 form the fame, through our Lord Je- 
 fus Chrift. 
 
 The Grace of our Lord Jefa 
 
 The End of the NM Sermon.
 
 SERMON X. 
 
 Scrm.iQ 
 
 Ecclefiaftes Kit. 
 
 i. 
 
 Remember now thy Creator in the 
 Days of thy Youth , while the 
 evil Days come not^ nor the 
 fears draw near , when thoti 
 fialt fay, I have no Pleafure in 
 them. 
 
 Since Old Age is what all Men db* 
 fire to attain, and the Incommo* 
 dities thereof are many, very irfc- 
 fome and grievous $ the only 
 thing which remains for a Wife Man to 
 do, is, To make the beft Preparation a- 
 gainft it, well to provide whatfoever 
 may afford thofe Supports and Confola- 
 tions which fo evil a part of Human 
 Life may require. That when, by 
 Death, this Theatre (hall be difiblved, 
 lie having rightly behaved himfelf in 
 this laft moft difficult <4#, may receive 
 
 the
 
 the Applaufe and Reward of the Great 
 Senn. 10 Batter O f t ^ e stage. This was the In- 
 tent of Solomon, to recommend early 
 Piety and religious Praftice throughout 
 our former Life as the beft Comfort un- 
 der the affli&ive Circumftances of Old 
 Age. Here are plainly two things to be 
 confidered. 
 
 I. Evil Days Tears, ti>hen thoti 
 /halt fay, I have no Pleafore in them. 
 
 \\. The Prefervative againft, or the 
 Cure of this Evid Remember thy Crea- 
 tor in the Days of thy Youth. 
 
 That by evil Days Old Age is intend- 
 ed, appears both from the Oppofition 
 they ftand in to the Day of Youth, and 
 from the Defcription in the following 
 Verfes, fo exaft in all particulars, that 
 it reprefents to our Thoughts the very 
 Pidure of Life decayed, and fully jufti^ 
 fies the Name of evil Days. The Evil 
 whereof, Wife Men have comprehend- 
 ed under thefe following Head& 
 
 I. That Old Age deprives us of the 
 Activity of Life, renders us incapable of 
 Bufinefs, and Management of Affairs in 
 the World. 
 
 There
 
 There is wifely implanted in the N 
 ture of all Men a ftrong Defoe of FameSerauc 
 and Glory $ which not being to be at- 
 tained in a flothful, idle way of living, 
 this laudable Ambition urges them upon 
 great and honourable Enterprizes, in 
 which the more there are concerned, 
 the greater will be the Renown due to 
 the right Performance of them. Befides, 
 there is an unfpeakable Satisfaction which 
 generous Minds feel in promoting the 
 Intereft and Benefit of Mankind. But 
 when that time comes which Solomon 
 reprefents., when the Sun, the Light, the 
 Moon, and the Stars, Jhall be darkened^ 
 the Night of Life wherein no Man can 
 worh overtakes us 5 when the Clouds 
 return after the Rain $ no (boner is one 
 Fit of Pain or Sicknefs over, but there 
 appear the Indications and Symptoms of 
 another in a continued Succeffion : So 
 that all the remainder of Life muft be 
 only Paffion. 
 
 Now all thy gladfomDays are gone, 
 all thy youthful Pleafure vanifhed. The 
 Keepers of the Houfe tremble, and the 
 ftrong Men bow themfelves ^ now is the. 
 Silver Cord loofed^ the Golden Bowl is 
 broken^ the Pitcher at the Fountain, Verf 
 6. No Diftribution of Nourilhment to 
 
 the
 
 the Head for the fupply of Spirits, no 
 Serm.iofecretion or feparation of Choler of 
 other Humors purifying the Mais of 
 Blood, but the Wketl if broken at the 
 Ciftern, the circulation is ftopt, the Heart 
 not without difficulty either opening or 
 contra&ing, now the Man fees a flop 
 put to that brisknefs of Spirit, and the 
 EflFe&s of that Wifdom which made him 
 Confiderable in the World, fought to 
 and refpefted, he who was lately the 
 Oracle of Law and Reafon, now fees 
 thofe Chambers empty, formerly crowd- 
 ed by Multitudes, who Purchafed his 
 Oracles at any Rate of Money and Ad- 
 miration 5 the Learned Phyjitian, whofe 
 Skill in his Profeffion, by the Cures 
 performed, had made many Miferable 
 People Happy, now changes the Scene, 
 forced to aft the Patient, and the Re- 
 medies whereby he did much good to 
 Others prove unprofitable to himfelf < 
 the Laborious Divine, whofe Blefled 
 Work it was to cure the Difeafes of 
 Souls, now unwillingly forfakes the 
 Pulpit, not longer able to difpenfe Hea- 
 venly Truth to his Beloved Congregati- 
 on 5 and Kings themfelves now experi- 
 ence in how languid a Senfe 'tis (aid of 
 them, They never die* 
 
 So
 
 So is the Old Man taken from Adi- -^-^x^ 
 on and from Bufinefs, whereby he notSenn.ro 
 only fails of that Honour, formerly on 
 every Occafion done him, but too often 
 fees himfelf forgotten and forfaken, 
 thole to whom he hath done many Fa- 
 vours prove ungrateful, even his Friends 
 and Relations grow weary of him, 
 when will he die ? he doth no good, 
 is a Burden to himielf and others, which 
 is a Confideration fo pungent and grie- 
 vous, that a good Natur'd Perfon would 
 almoft be willing to die in Civility, not 
 able to withftand fuch obfcure Intimati- 
 ons. 
 
 Let us now hear what Reafon and 
 Religion will fay to this Complaint, 
 they will loudly tell us, 
 
 i. It is moft fit, convenient, and 
 advantageous, to leave off Worldly Bu- 
 finefs before . we Die $ fo that all the 
 Harm in this Cafe is, that Old Age com- 
 pels us to that which is o'ur Duty and 
 our Intereft} for is it not highly rea- 
 fbnable, that fince we muft of neceffity 
 fhortly leave this World, we begin by- 
 degrees to loofen our Affections from 
 it? fince the Love of this World is fo 
 dangerous, and inconfifterit with the 
 T Love
 
 ('74) 
 
 <X^-N Love of God, fo contrary to the Life in 
 Serm. 10 Heaven, (ball we not do wifely to free 
 our Minds wholly from it ? that we 
 carry not the leaft Inclination to this 
 World into the next 5 for what fhould 
 it do there ? and will not fo hard a 
 Task require fome confiderable time? 
 He whofe Heart is ftuffed with Worldly 
 Cares, his Thoughts pofTeffed with 
 Riches, Honour, Pleafure, and all the 
 Train of Earthly Politicks, till the Pangs 
 of Death feize him : How is it poffible 
 for him to eleanfe his Mind from all 
 Delight in thofe things, in the fond 
 Enjoyment and Embracements whereof 
 he chufeth to expire > It is abfolurely 
 neceilary to our future Happineft, that 
 our Soulsbe purified from all thofe Stains, 
 which long Converfe with a finful, in- 
 feftious World hath imprinted on them. 
 Thanks therefore to the God of Nature* 
 who hath in Rindnefs ordained OldAge, 
 with fuch Circumftances, as of them- 
 lelves are apted to wean us from this 
 World, by embittering or making unfa- 
 vory all its Pleafures 5 who hath allot- 
 ted this time for a Retirement, wherein 
 we may (it (till, dwell with our (elves, 
 take a Review of all the Works of our 
 paft Life, as God on thejixth Day, when 
 
 he
 
 (=75) 
 
 hefaw every thing that he had made, tlio' 
 
 what follows belongs not to a finfulSernue 
 
 Man to fay, Behold it was very good ! 
 
 2. There is Work and Bufinefs pro- 
 per to Old Age, which indeed cannot fo . 
 well be performed in any other Seafon 
 of Life. The Wifdom of all times hath 
 committed the Management of Affairs 
 of greateft Concernment, not to the 
 Rafhnefs of Youth, but to the fedate 
 Prudence of Old Age. From whence 
 the fupream Councils of the moft fiou- 
 rifhing Kingdoms have been named. It 
 doth not the fame things which Youth 
 doth, yet much greater and better : It 
 makes no Noife nor Fluttering, but fits 
 ft ill at the Helm, filently guides the 
 Ship, and brings it fafe to its defired 
 Haven. It is that Wifdom which only 
 Years can teach, that, like an invijiblt 
 Spring, fets all the Wheels in Motion, 
 from whence greateft Aftions do pro- 
 ceed : Yet are thefe other Offices nece 
 fary to Human Life, of great Charity 
 and life to the World, which Old Age 
 moft juftly may pretend to. The Re- 
 putation of Experience and Prudence 
 give ftrong Authority to their Counfels 
 and Jnftruftions, 
 
 T 2 With
 
 -\A^-> With what Pleafure do we read the 
 Serm. ic grave Advices, the excellent' Precepts, 
 and Moral Indications which Socrates 
 gave to young Alcibiades, and others, 
 his Dilciples ? whereby he (owed the 
 Seeds of Vertue in their tender Minds, 
 furniftied them \vhhAntidotes againft 
 the Allurements of Pleafure. By eafy 
 Qpcftions naturally flowing one from 
 the other, he filently diftilled the Dew 
 of that Pkihfipby which he is renowned 
 to have firft brought down from Heaven. 
 He curbed the AmBition- o-f Ills' noble 
 Pupil, by (hewing him that Athens (for 
 which the World contended ) was fcarce 
 vifible in a Map. And when we read 
 with what Humility and ftrong Defires 
 of being taught, Emperors and Kings 
 have fought ior, and received the Di- 
 courfes of ancient Mailers of Wifdom, 
 we cannot but think, that the Precepts 
 of Vertue came with more Strength and 
 Authority from the Weaknefs of the 
 Body 5 and the mortified Vifages of the 
 Teachers added Beauty to their Dif- 
 courfes, whereby they eafily captivated 
 the Hearts of their Auditors. Cowe, ye 
 Children, he arisen unto me, 1 witt Hack 
 yon the Fear of the Lord, Pfal. 34. I r. 
 To hear David, now full of Years and 
 
 Wifdonv
 
 '77 
 
 Wifdom, reading Lectures of 
 Inftru&ions to Solomon, pouring forth Scrrn. 1.0 
 Proverbs full of all Moral and Heavenly 
 Knowledge, preaching dear- bought Re- 
 pentance to his Soft : To read the Jaft 
 Speeches of dying Socrafcs, or Cjr*t$ 
 the raoO: paffionate Exhortations of the 
 Mother in the Maccabees ! Thefe Ex- { 
 amples teach us, that the true Bufineft 
 of Old 4ge is to propagate Religion 
 from Generation to Generation 5 to take 
 care tha.t Piety and Vertue may for ever 
 continue upon Earth, and that there 
 may be fome who will worfhip God to 
 the end of the World, when we are 
 dead, 
 
 How full of Satisfaction and intelle* 
 ftual Pleafure is it, to hear the Experi- 
 ences of ancient Piety ? Pfal. 37. 25. I 
 have been Young, and, now am Old, yet 
 did I never jee the Righteous forfaken. 
 Delight thyfelf'in the Lord, and he flail 
 give thee thy Hearts D<?fire. hkir/$ the 
 perfetf Man, and behold the Upright, for 
 the End of that M*// is Peace. Read 
 and fee, how they Apologize for God, 
 and vindicate his Attributes on all Occa- 
 fions. When I -went into the Sanftnary, 
 J understood the End of all profperous 
 Jmpiety 3 they ftand in flippy places, 
 T 3 an4
 
 (a 7 8) 
 
 and are caft down into Deftrudion- 
 germ,p i Before 1 was affli&ed, J went aftray 5 now 
 have I learnt thy Statutes. 
 
 I cannot, forbear to rehearfe the noble 
 Soliloquy of Epiftetw, thus befpeaking 
 the fupream God : **?/ 1^4*^ C 1^ 
 MiKvCfv 0of. Did I ever complain, QGod, 
 of thy Government .<? I was ficl^ when thoti 
 wouldft have me to be fo , andfo are o- 
 thers 5 but Iwasfo wittingly. I was alfa 
 foor at thy Appointment , but rejoycing. 1 
 mver bore any Magiftracy or Dignity , be- 
 caufe thou wouldfl not have me^ and I ne- 
 ver dejired it. Djdft thou ever fee me 
 the more dejeffied or melancholy for this ? 
 Jiave I appeared before thee at any time 
 with a dijpleafed Countenance ? Was I 
 not always prepared and ready for whatfo- 
 ever thou requiredjl ? Wilt thou now 
 have me depart out of this Life ? this Fe- 
 jlival Solemnity .? 1 am ready to go 3 and 
 I render thee all Thanks, that thou haft 
 honoured me fo far, as to let me kgep the 
 Feaft with thee, to behold thy Work*, and 
 thy Oeconomy of the World. I will al- 
 ways Apologize fir thee, God. Let 
 J)eathfei&e upon me no otherwife employed 
 than thu* thinking and writ ing fuch things. 
 Reafon and Truth are fo, from whofe 
 tips foever they fall $ but much more 
 
 perfwafive
 
 perfvvafive when fupported by wife Ex- '^A*^ 
 perience. Plato afiures us he never #en?Serm. 10 
 an Old Man an Atheift ^ a ftrong Argu- 
 ment, that Toung Men mould fear, leaft 
 by being fo, they ftore up Matter for a 
 fevcre Repentance. 
 
 3. This Accufation of Old Age, as 
 dull and unaftive, is founded in a falfe 
 Valuation, and an unjuft Opinion that 
 Touth hath of its own Worth and Me- 
 rit. A meer Prefumption on t heir great 
 Capacities, makes them think nothing 
 too hard for their Wit and Induftry. 
 If they CAM but Fiddle, ( as Themiftocles 
 faid ) thy thinly they can as eafily rule 4. 
 Kingdom. Tho* of the loweft Condi- 
 tion and Emprovements, they will pafs 
 Judgment in Religion or Policy, as if 
 they had been long acquainted with the 
 Throne, or poffefied the Chair. And thus 
 they entertain their own Thoughts. 
 
 Why mould I be poor, who, if I j 
 had Riches, have Knowledge and Re- 
 folution to ufe them according to all 
 the Rules of Charity and Prudence > 
 Why mould [ live in the Vale of For- 
 tune, my Condition defpicable and in- 
 glorious, who am fo well able to em- 
 ploy Honour and Authority to the beft 
 T 4 Advan-
 
 Advantage of Men ? Why (liould I be 
 by a Fever or the Gout > confined 
 to Privacy, whofe Prefence is every 
 where neceffary, to preferve things in 
 Order and due Being, to keep out Ruin 
 and Confufion > But why mould fudj 
 a Man Die ? It is even as if the Sun 
 ftould fet and never rife. Partiality to 
 our felves difguifeth all things. Self- 
 Love is a fruitful Tofick. From that 
 Fountain, Complaints and Defires, which 
 are feldom free from Reproach and 
 Contempt of others , flow continually. 
 There is a Verfe in Homer, which So- 
 crates is faid to have admired above all 
 
 Others, orlt la lv pspLotiQ y&wv 7* &y&Q6v T' 
 
 fiTviflcu. In the Apoftle's Words, Every 
 OHS mind his own Bufinefs ^ order things 
 at home, in our own Minds, our Fami- 
 lies, our own particular Concernments 5 
 ptherwife it will happen here as in the 
 material World, where the Stars, which 
 continue in their proper Stations, tho' 
 never fo little, conduce to the Splendor 
 and Benefit of the Vmverfe : But when 
 they pais the Bounds fet them by Na- 
 ture, and invade the neTghbwrdfg Orbs, 
 they turn Comets, difturb and amaze the 
 but portend nothing fo certain 
 
 as
 
 (*' ) 
 
 as their own Deftrudion : And what 
 Satisfaction > what Glory will it be ? Serm.io 
 
 When Men, by rath Ambition to af- f 
 cend the Chariot which they are not a- 
 ble to guide, have fet Heaven and Earth 
 on Fire, filled with Confufion things 
 Sacred and Human $ to have this only 
 writ upon their Monument, That they 
 tumbled headlong from their Height, 
 and from their Defigns. Certainly if 
 the Advice of the Aged Father had been 
 followed, there had not been now 
 Mountains of Fire,JEtna's and Vefuviuss^ 
 the Terror and Deftruftion of Man- 
 kind. 
 
 Plato pronounced that Man happy to \ 
 whom it is given, even in his Old Age, 
 to have true Opinions of things : And a- , 
 nother Great Philosopher, to whom Na- 
 ture had been fo kind as to beftow up- 
 on him an hundred Years of Life, yet J 
 complained, That he muft Die j/tji be- ' 
 ginning to be Wife. Nor had thefe Men 
 fpent their time in Luxury and Idlenefs, 
 not in the Purfuit of little, unprofitable 
 Attainments, but in a fevere, laborious, 
 unwearied Search after the moft refined 
 Truth and exalted Wifdom $ and that 
 the Endowments of their Minds were 
 not inferiour to thofe of any Age, their 
 
 Writings
 
 ( 9 8a) 
 
 Writings teftify, lafting*Monuments of 
 Serai, i o t h e j r na tural and acquired tlnderftand- 
 ings. For we are all Born Infants, we 
 live a long time a Life of Senfe, whilft 
 Reafon lies afleep, (eldom making ufe of 
 any of her Powers, to defend us from 
 hurtful Obje&s. So that the Enemies 
 of our Souls and Reafon , having for 
 fome Years held PofTeffion, whenever 
 our Underftandings begin to awake, we 
 find our felves under a ftrong Captivity, 
 overpowered by falfe Notions of things, 
 heavy Prejudices 9 from which all the 
 Smugglings and Efforts of After-reafon- 
 ings cannot, without great Difficulty, 
 and too long Time, if ever, deliver us. 
 
 The Life of Man being generally but 
 a continued Lethargy, which if it admit 
 of any lucid Intervals , they ferve only 
 to (hew the Badnels of the Diftemper, 
 not help him to a Cure. We lift up 
 our Eyes, and fee fome Glimmerings of 
 Light, and a more intellectual Life, but 
 lay down our Heads again, and fleep on, 
 till either the Frame of Nature in us be 
 diflblved, or we find our Souls placed 
 upon the Confines of Eternity. Thefe 
 things being thus, this Accufation is ve- 
 ry unjuftly formed againft Old Age $ 
 fromwhich,Youth is highly ungrateful, 
 
 if
 
 if it acknowledge not all the Wifdom ^^\^t 
 the World and it felf pretend to, to beSernuo 
 derived. 
 
 II. Old Age is commonly attended 
 with many great Pains and Diftempers, 
 fuch as to the ftrength of Youth are ve- 
 ry grievous, but to the decays of Age 
 almoft infupportable. Thofe Difeafes 
 which a former vigour with little help 
 of Art had vanquifhed,now return, and 
 with advantage make their frefli Ailaults, 
 we thought them quite dead, but they 
 only lay hid, watching a better oppor- 
 tunity ^ former Wounds, old Bruifes, 
 ftifFnefs and wearinefs from immoderate 
 Labour, and Pity, great Pity it is f Dif- 
 eafes arifing from hard yet pleafing Stu- 
 dies, tho directed to the advantage both 
 of Body and Mind, now join their For- 
 ces altogether, totally to demolifti this 
 tottering Fabric^ our Earthly Taberna- 
 cle. 
 
 To alleviate thefe Evils, thefe Confi- 
 derations, from Reafbn and Religion, 
 may be ufeful. 
 
 i. It hath ever been accounted Wif- 
 dom to conform to the Order of the 
 Creation, Folly to contradict it, to fol- 
 low
 
 low Nature and to follow God are all 
 Seimio one j n t [j e Language of true Philofopfy, 
 there is a certain Courfe of Nature One 
 and Simple, allowing to every part of 
 Life what is tempeftive and proper to 
 it, as the Ferocity of Youth, the Gravi^ 
 ty of a more confirmed Age are Natural, 
 fo do the Evils which accompany Old 
 Age compleat its Maturity. To defireO/^ 
 Age free from thefe Incommodities, 
 which almoft make up its Definition, is 
 to contradidt Nature and Reafon, as it 
 is to defire all Summer, all Day, no 
 Night, or Winter. 
 
 To live without growing Old is the 
 Priviledge only of Eternity, fo long as 
 there is Matter and Motion in the World 
 there will be continued Alterations, 
 Corruptions, and Generations, Health 
 and Sicknefs, Life and Death, there is a 
 mixture of all things, the whole World 
 grows old, numbers of Years, continu- 
 ance of Time (hew the irreiiftibility of 
 its Power, even upon this Earth, SW, 
 and Planets, the Earth is neither fe 
 Fruitful nor fo Beautiful as it was after 
 the Creation^ thofe Earthquakes, (whole 
 terrifying returns are in latter Times 
 more frequent than formerly,) like the 
 Convulfions of a dying Man, are certain 
 
 Symptoms
 
 Sympoms of its approaching 
 
 tion. Serm.io 
 
 There is a time for every thing, ex- 
 peft not at the Age of Neftor to outrun 
 Achilles, if thou retained the Wifdom 
 of the firft, be content without the 
 Activity of the latter, befides, at this 
 time of the Worlds Age, it would be 
 ridiculous to Draw the Picture of a Man 
 an Hundred Years Old with the lame 
 Complexion as Metbufdem might have 
 been Drawn with at the lame Age, fo 
 it is to defire his Health and Vigour an 
 Hundred Years that bear the proportion 
 but of Ten to our Times ^ fince there- 
 fore Nature will have its conrfe,lsarn to 
 fubmit with fatisfadtion. 
 
 2. Confider, (what is mod true) that 
 Old Age is unjuftly accufed of moft of 
 thofe Difeafes which commonly accom- 
 pany it, they proceeding not from it as 
 their immediate Caufe, but are the Na- 
 tural Effects of a former ill managed ir- 
 regular Life, the imprudent Actions, 
 vicious Practices, unlawful Liberties, 
 the reiterated Intemperances of a former 
 Courfeof Life, have long fince fown the 
 Seeds of thofe Pains and Sicktrefs which 
 new drfcover themfelves, to our great
 
 Difquiet 5 Actions when they are pad 
 not prove non Entities, but have 
 their Operations, their Effects, good or 
 bad, will certainly follow them, tho' 
 they be paft quite out of the Memory, 
 no Man knows nor can forefee the Infi- 
 nite Confequences of any one Aftiori 
 we do, nor how long they will conti- 
 nue, which ought to make us think 
 well before we aft $ forae are of Opini- 
 on, that (the World being full of Mat- 
 ter) the leaft Motion we can make is pro- 
 pagated throughout the 'Dmverfe, Na- 
 ture moves fbmetimes in fo vaft a Sphere, 
 that tho' the Actions done may feem to 
 be loft in fo long a Revolution, yet one 
 time or other they will make their ap- 
 proaches, and prelent themfelves to our 
 Senfe, will force a remembrance of 
 them. 
 
 We fee daily that the Vices of Pa- 
 rents tranfmit Difeafes to more than one 
 Generation, they leave to their Chil- 
 dren Glorious Titles of Honour, but 
 with forfeited unhealthy Bodies, they 
 leave great Eftates, multitude of Riches, 
 but with fo Morbid a Constitution, as can 
 receive fmall Cpmfort from them, they 
 give their Children Life, but full of 
 the Miferies and painful Symptoms of 
 
 Death,
 
 (a8 7 ) 
 
 Death, more than ordinary wife 
 
 that Philosopher, who having conftant-Serm.io 
 
 ly praftifed thofe Rules of Virtue which 
 
 he prefcribed to others, when he was 
 
 more than an Hundred Years of Age, 
 
 had nothing to accufe or complain of 
 
 his Old Age for. 
 
 3. Early Piety will prevent many of 1 
 thofe Evils to which that part of Life 
 is liable. Temperance and Virtue che- 
 rifh Nature, and confirm a good Confti- 
 tution, which is too often weakned by 
 violent Paffions and Vices. By the Rules 
 of Religion many have run through a 
 very long Life, and arrived at the ex- 
 tremity of Age without any confidera- 
 ble interruption of a conftant Health, 
 but wholly free from all torturing Dif- 
 eafes, and at laft died, (as Heftod fays- 
 Men died in the Golden Age) only as 
 overcome with Sleep. 
 
 After a Life thus led, Old Age will be 
 Ml fit for Bufinefs, ftill ufeful to the 
 World, and therefore will be every 
 where as Honourable as at Sparta, (cal- 
 led by the Antients Honeftijfimuttt Domi- 
 cilittm Senetftttif) where it had ever the 
 greateft Refpeft and Reverence. 
 
 4. Earl?
 
 (.88) 
 
 4. Early Piety will alleviate and foft- 
 Serm.io en thofe Inconveniences which cannot 
 be prevented. 
 
 i. By a due application of all thofe 
 general Rules given to fupport us under 
 Afflictions. 
 
 s * ( That they proceed from a Wife and 
 Loving Father, are fent for neceffary 
 Ends of Good, to mortify fome Sin, to 
 
 ) imbitter fomething wherein we take 
 too much Pleafitre, to ftrengthen our 
 
 j Patience, to confirm our Reliance upon 
 God, to fet forth great Examples of the 
 Power of Religion, to make every Vir- 
 
 1 tue more itiuftrhiff, thefe are all Noble 
 Defigns, worthy of God, and of Infinite 
 Advantage to Man, which however in 
 the brisknels and vigour of healthful 
 Age they are oft defpifed or neglefted, 
 yet will it be our Wifdom to furnifh 
 our Minds with them againft the time 
 of Need. When Old Rabbi Eleazar 
 was dangeroufly Sick, feveral of his 
 Friends went to Vifit him, moft com- 
 plained what an unfpeakable Lofs they 
 fhould have if he died, one faid thou 
 art better to Ifrael than the Dew of 
 Heaven, another, thou art better than 
 the Sun in the Firmament, a third, thou 
 
 art
 
 . 
 
 art better than Father and Mother, but 
 the laft, Rabbi Acjuila faid, Father 
 Am come to Congratulate with you thte 
 Cfaflaeemrt, which unexpected Addrefs 
 occafioned a large Difcourfe., (well 
 enough from a Jew) of the Benefits ari- 
 fing from AfRi&ions. 
 
 2. The Applaufes of a good Confci- 
 ence will mightily mitigate and fweeten 
 the moft grievous attendances of Old Age. 
 
 To recoiled the Good he by the Grace 
 of God hath done in all the Capacities 
 of his Life, if he be Rich and Great in 
 the World, how he hath ufed his Power 
 and Authority, to the encouragement of 
 Religion, and the fuppreffion of all Im- 
 piety ^ if Poor, with what Submiflion to 
 Providence, and painful Induftry in hig 
 Calling he hath demeaned himfelf, and 
 fometimes afforded his Mite to the Relief 
 of greater Neceffities. 
 
 To look back, and confider, out of 
 how tromblefom a World he hath efca- 
 ped, from what untoward a Generation 
 he hath faved himlelf, with what Strug- 
 lings and Conflicts he hath preferad 
 his Virtue againft the multitude and 
 power of evil Examples, that he hath 
 kept his Religion inviolate amidft all the 
 VicifStudes and Revolutions that have 
 Isl happen*
 
 f^A^^ happened, as flLneas firft fecured his Gods 
 Serm.ioout of the Flames of his Country, and 
 then his Aged Father , whereby he feems 
 to have fulfilled both Tables, and hath 
 merited the Name of Piow, to all Gene- 
 rations. 
 
 What Pleafure ? how fatisfa&ory muft 
 be the Entertainment? to recoiled the 
 various Occurrences of his Pilgrimage > 
 to tell, (not as Stipio) how many Cities 
 he hath Sacked, how many Battels he 
 hath Won, how many Millions of Man- 
 kind he hath made to Die, but of the 
 unaccountable Providence he hath obfer- 
 ved, the Profperous and Adverfe, the 
 Joyful and the Melancholick, the light 
 and the dark parts which have compo- 
 fed his Life. 
 
 To tell what difmal Dangers he hath 
 efcaped, to defcribe the Scyllas and the 
 Charibdjss which have fwal lowed up ma- 
 ny Mortals, to rehearfe of his beloved 
 Companions dead Drunk with Circean- 
 Cups of Earthly Pleafures, transfigured 
 into the moft impure Beafts, how he by 
 God's Grace maintained himfelf a rati- 
 onal Man, the Temptations he hath con- 
 quered, the Conflicts endured, by what 
 Courage and Refolution he hath oft 
 broke thro' the Snam of the Devil, with 
 
 what
 
 what Pains and Conftancy he hath Cul- ^A*n 
 tivated his Soul, Eradicated vicious Ha-Serm.ib 
 bits, and Adorned his Mind with the 
 moft amiable Flowers of all Virtues, he 
 can fay with Heraclitta, 1 have alfo had 
 my difficult Labours as well as Hercules, 
 and more than twelve } I have conquered 
 Pleafures, I have conquered Riches, I 
 have fubdued Cowardice and Flattery, 
 neither Fear nor Intemperance can con- 
 troul me, Grief and Anger flee away 
 before me, thefe are the Victories for 
 which I (hall be Crowned, as being Ma- 
 fter of my felf, fo he hath not loft his 
 Life, but improved it, to the gaining of 
 a better, having done all the good Of- 
 fices to Mankind in his Power ^ laftly, 
 as Excellent Thuanus fpeaks of himfelf, 
 Fa&o vet Verbo nuUis Injuriuf, aliorum In- 
 juries Patienter tuli, With Chriftian Pati- 
 ence he hath born Injuries, but never did 
 any by Word or Deed, this Man lives in 
 Everlafting Light and Joy, his Sun can 
 never fet, nothing caa difturb fuch 
 Tranquil ity. 
 
 3. A third Evil imputed to Old Age 
 is, that with moft it is a time deftitute 
 of Pleafure, the Supports from Religion 
 and common Reafon in this Cafe are (b 
 many, that they need not to be menti- 
 II 2 oned,
 
 "S^Nw^ oned, Senfual Pleafure, (ttio' if I could 
 farm. i o believe God to be the immediate Author 
 of thofe Impreffions which caufe it, I 
 mould have the lefs to fay againft it) is 
 of fo low and mean a Confideration to a 
 Wife Man, fo empty and vain, of fo 
 fliort continuance, and doth fo either 
 naufeate, or leave a Sting behind it, that 
 it ought in all Reafon to be reckoned a 
 true Advantage of Old Age, that it is 
 in a great meafure deprived of it. Is there 
 any Compariforr betwixt Intdk&ud Plea- 
 fures and thofe which are Corporeal ? No 
 Man fcarce was ever fo Bruitim as in the 
 Theory, to determine for thefe againft the 
 other. If we preferve the Studies of ouf 
 Youth to Old Age, we (hall find that 
 Philofophy and other Learning will give 
 us pleafant Entertainment, to read the 
 Thoughtful Difcourfcs of the Wifeft Men 
 of all Ages, their Encomiums upon Vir- 
 tue, their Satyrs upon Vice, their Pru- 
 dent Sentences and moft Honourable Ex-* 
 amples of Life in Books recorded, thefe 
 are indeed fometimes tranfporting, but 
 the Bible, the Bible, the Bible is the true 
 Si7i ** 4vx*v> the Treafiirjr of Remedies in- 
 fallible for all Difeafes that can attack the 
 Mind, hither come all ye that are weary, 
 and ye full find Reft for your Souls.
 
 O Religion! thon tnoft unerring Guide / "^ A ^ 1 " 
 of Human Life, Complexion of all Virtues, Serm. IO 
 Expel! cr of Vices , Spring of true unfading 
 Pleafitre, one day font according to thy. 
 Precepts if infinitely preferable to a Sinning 
 Eternity. 
 
 There is no greater Proof of the Cor- 
 ruption and Decay of Piety in this pre- 
 fcnt Generation, than the multitude of 
 Books Writ for the Cure of them, Love 
 to God and the Souls of Men hath pro- 
 duced fo many Difcourfes of Wife Devo- 
 tion, Compofed by Learned, Spiritual 
 Phyfidans, that, would Men but make 
 ufe of their Prescriptions, what the Epi- 
 gram fays of Hippocrates might more jud- 
 
 ly be applied to our days tww .\'- 
 
 w ff-reLvif fytus.ti, very few or none need go to 
 Hell. Thofe Excellent Perfons with inde- 
 fatigable Study have well followed the 
 Advice of Sjloftion, (Ecclef. 12. 12.) in 
 the Senfe of the Chaldee Parapbraft, 
 (which the Hebrew Text will admit) Mjr 
 Son be admpnifoed to mak$. many Books of 
 Piety without end, as the fared way to 
 confute and filence thofe Principles of 
 Athcifm and Immorality he had before 
 recited. Here then is delightful Employ- 
 ment for the mod Exquifite Underdand- 
 ins, to read and confider how Valiant- 
 U 3 Jy
 
 ly the Champions of our Religion have 
 Serai. IG contended for the Faith, what Triumphs 
 they have made over Infidelity, with 
 what irrefragable Reafons they have af- 
 ferted the Truth of Revelation and Ex- 
 cdlency of Chriftianity, how fuccefsful 
 hath been their Zeal for the Honour of 
 their Saviour, defending his Divinity 
 againft the moft furious Onfets of a num- 
 ber of fubtil Hereticks $ how Militant 
 our Mother this Church hath been ever 
 (ince its Reformation, conformable to 
 the Primitive, not only in the Purity of 
 Do&rine, but in thofe Sufferings which 
 commonly do attend it} laftly, to Blefs 
 God for that Security ariiing from thofe 
 Victories, which* bis Sons by their Mag- 
 nanimity and inceffant Labours have pur- 
 chafed over^kis Enemies, on the Right 
 Hand and on the Left-., thele are great 
 Contemplations, which raife in the Soul 
 thole milder Paffions, full of Joy and 
 Pleafure, and of great ufe to promote 
 the Mind in the Exercife of Devotion, 
 the moft neceflary Bufinefs of Old Age, 
 the Directions to the Practice of which, 
 contained in the Books of our days, are 
 fo many, and of fo folid Piety, as not 
 only take ofF the Reproach of the want 
 of fuch Spiritual Helps, but alfo are able 
 
 to
 
 to convince the World that we have 
 Advantages required to render our Li vesSerm.io 
 as Holy and Pure as is our Religion. The 
 Whole Duty of MAH is a juftly admired 
 Book, referved by Providence to ftir up 
 and enliven the almoft extinguished 
 Sparks of Piety in a degenerate Age, and 
 as it were to flop Religion, that it for- 
 fake not quite the Earth, whofe Author, 
 tho* as the Head of N//e, (after fo long 
 enquiry) he ftill hides himfelf, and is 
 unknown, yet ceafeth not by his refrefh- 
 ing Waters to make Fruitful our Barrett 
 Land, and with his various Streams to 
 wake glad this City of God. 
 
 4. The laft great Evil of Old Age, is 
 the approach and nearnefs of Death, 
 which furely (hould be efteemed a great 
 Confolation to a good Man, that now 
 the time draws on, when he mall be re- 
 leafed from all the Troubles of Life, and 
 receive the Reward of his Virtue. Death 
 cannot be terrible to him, who having 
 led a Life of Reafon and Religion, hath 
 nothing elfe to do but to rejtgn np his 
 Soul into the Hands of his Gracious Re- 
 deemer, whofe Life, tho' not free from 
 many Sins and Errors, yet they no 
 where appear to his Trouble, having 
 formerly cleanfed his Soul by fincere 
 U 4 Repen-
 
 Repentance, thro the Blood afChrifa and 
 Serrn.iohi s plenteous Redemption. He kept ftridt 
 Reckoning, tho' his Failings were fre- 
 quent, fo were his Sorrows, and his 
 Soul now paffing into Eternity enjoys a 
 moft comfortable Profpect of the Pro- 
 mfed Land, Everlasting Life. 
 
 Let us all remember this, That the 
 two Staffs which only can fupport Old 
 Age, are, the Reflections upon a Life 
 religioufly fpent, and well-grounded 
 Hopes of a better. Thefe muft go toge- 
 ther : For it is vain to hope for a better 
 Life, if this have not been good ^ and 
 without thefe, Old Age hath nothing to 
 keep up it felf from finking under fb 
 heavy a Burthen. The Confcioufnels 
 of a wicked Life paft, and defpair of be- 
 ing happy hereafter, will be intolerable 
 Meditations. Let Youth therefore con- 
 iider well this Advice of Solomon ; He 
 had rafted unlawful Pleafures as much as 
 any Man, yet it proved to him Vexation, 
 of Spirit^ believe his Account : And if 
 ye refblve ftill to go on in a (infill 
 Courfe, now and then think what you 
 will do when the evil Days come. But 
 I (hall apply more particularly, 
 
 i. To you Aged Men. You whole 
 grey Hajrs and weakened Bodies, whofe 
 
 Palfie,
 
 Palfy Heads and withered Countenances, *^\^ 
 whofe decayed Memories and faintingSerrruo 
 Powers, are daily Notices, That ere 
 long you muft leave this World, loofe 
 the Sight of this Sun y and bid farewell 
 to your Lands and Houfes, your Friends 
 and Acquaintance, your Wife and Chil- 
 dren, to (it down in the Chamber of 
 Death , to take up your Lodgings in the 
 Grave, never to rife till the general Re* 
 furredion. To you I fpeak, ye Aged 
 Fathers, if there be any who have fpent 
 your Years in Vanity, your Days in Fol- 
 ly, who have hitherto little thought 
 upon God, nor lived in Remembrance 
 of him. That you would now at length 
 bring him to your Minds, and let him 
 pofleft your Thoughts 5 meditate upon 
 his Goodnefs, which, amidft infinite 
 Provocations, fpared you, and hath not 
 taken you away in your Sins. 
 
 Do you yet love this World, or find 
 any Delight in thinking upon the for- 
 mer times of youthful Vanity > they 
 cannot comfort you. Can Gold reftore 
 the Brisknefs of Youth ? or Silver cure 
 thy Old Age Infirmities ? Can the Con- 
 fideration of thy Lands fill thy Veins 
 with warm Blood ? or the Sight of 
 Riches fupply thy Nerves with ftrong 
 
 and
 
 and adive Spirits ? No. Afilepiadum 
 
 3erm.IO ce jfit i n V anHm labor bonus Rcneal- 
 
 mius, Stertit profundum no&e dum 
 
 crucior mifer. All medicinal Secrets prove 
 vain, thy Learned Phyfcian and Friend 
 fieeps all Night foundly, whilft thou art 
 mtjerably tormented. Quid moramur in 
 terrfc ? Why flay we any longer here ? 
 Tentanda eft in ctslum per pias preces via. 
 Let us fly to Heaven in devout Meditati- 
 ons. Nee vita tanti eft, tamdiu^ nt vi- 
 vas, mori. *T?f not worth the while, for 
 a little Life, to be Jo long a Dying. God 
 only can give thee Comfort, he only is 
 able, and, if thou ferioufly applied thy 
 felf, will reftore thy Youth again in the 
 Refurrettion of the Juft 5 thy dead Bones 
 (hall live, and rife to a never-ending 
 Life $ thou (halt Die no more, no more 
 be troubled with Pangs and Tortures of 
 Di (cafes, all Tears flail be wiped away. 
 Methinks then the uncertain remainder 
 of thy Life mould be wholly fpent in 
 Remembrance of him, on whofe Mercies 
 thou muft rely, in begging Pardon for 
 thy paft Sins, and by all poflible means 
 to get AlTurance of the Favour of thy 
 Great Judge and moft Gracious Redeemer. 
 2. To Touth, whofe Bodies are 
 Strong and A&ive, whofe Blood is 
 
 florid,
 
 p ( 199 ) 
 
 Florid, whofe Age Green and 
 as the Spring. Hear God how kindly Sermio 
 he takes an Early Seeking of him, Jerem. 
 2. 2. Go cry in the Ears of Jerufalem 
 faith the Lord, I remember the Kindnefs 
 of thy Youth^ when thou wenteft after me 
 in theWilderncfs. Now make an Offering 
 of your f elves to him, and put it not off till 
 Old Age, for if y OH offer the Blmd for 
 Sacrifice, is it not Evil ? if you offer the 
 Lame and the Sicl^if it nst Evil ? mil he 
 be pleafed with it? Malachy i. 8. If 
 when ye are yet in a doubt betwixt two 
 Ways, and two Mafters dcfort your Ser- 
 vice, Ye choofe the Way of Vertue, and 
 God for your Matter, the Wifdom of 
 that Choice will make.you forever Hap- 
 py. You may indeed be Old, but thot> 
 fands Die in their Tender Years. For 
 behold ye (little ones) when ye go out 
 of the Doors of this Church, fee if you 
 can find never a Grave of your own 
 length, is there no Spot of Ground that 
 fwells with the Body of a Child, they 
 are not all the Graves of Old Men, every 
 one of you may find one of your own 
 Growth. Let it be your care to pleafe 
 God, to Pray to him, and Read his Ho- 
 ly Word, fpare a little time from your 
 Sports to Remember your Creator. If you 
 
 live
 
 Live to be Old, there will be fo little 
 Senn. 10 Comfort in the World, fo muchdifcom- 
 fort in your own Bodies, that you will 
 fcarce think that time of Life worth 
 Thanking God for. Life will then feem 
 tedious, you wilt rather with your 
 ielf out of it, than blefs God for bring- 
 ing you into it. You will have had fo 
 much Experience of the Vanity and Vex- 
 ation, Labour and. Pain the World is 
 full of, that you will account it no Be- 
 nefit ever to have been in it. Remember 
 God in thy Youth, thy Brave and Health- 
 ful Time, whilft thou takeft Pleafure, 
 and thinkeft it a Favour that thou Liveft. 
 Farther, will it be a convenient time to 
 begin to be Religious under the Torture 
 of the Gout, or Stone ? will thy Mind 
 have freedom to do fo great a Work as 
 it is to be truly good, when racked with 
 fo tormenting Difeafes, out of Frame by 
 its Sympathy with a dying Body ! when 
 thy Memory is almoft loft, thy Brain 
 clouded, thy Mind drowfie, and a Le- 
 thargy hath feized thee, art thou then 
 fit for Ads of Devotion, Prayer and Me- 
 ditation, which require the moft Serene 
 and undifturbed Soul > The Habits of Sin 
 contracted in a long Life will be ftrongly 
 Rooted in thy Nature, Satan hath had 
 
 fo
 
 ( 3 oi) 
 
 (b long quiet Pofieffion, that he 
 plead Prefcription, it will be almoft im-Serm.iO 
 poffible to caft that Strong-Man out. 
 Truft not therefore to the Prefumed 
 Strength of Old Age, but remember God 
 now in the beft of thy days, now thy 
 Body is free from Difeafes, thy Mind 
 Strong, thy Head clear, thy Underftand- 
 ing Lively and Operative. 
 
 And here it will not be improper to 
 the Text, or the Sacred Office of this 
 Day, to mention one great negleft in 
 Religion, wherein Young Perfons will 
 find themfelves moft concerned. It is 
 eafie to be obferved how few of this 
 Age accept of this Opportunity of the 
 Lords Supper to remember their Creator, 
 and dedicate themfelves to his Service, 
 This Chriftian Duty, defigned to che^ 
 rim the Seeds of Piety, is by them gene- 
 rally laid afide and forgotten, as if if 
 were no Part of their Religion, or not 
 agreeable to the Gaiety of their Humour. 
 But was this Holy Sacrament Inftituted 
 only for Old and Dying Perfons? was it 
 intended only a Viaticum to refrefh tho(e 
 who are almoft going out of the World. 
 Aflbredly the Vow you made in &*&**/* 
 is always upon you ? You are now en- 
 tring into a World full of Temptations, 
 
 befec
 
 befet with cruel Malicious Enemies on e- 
 erm,io ver y fide. TheBrisknefs of your Age, 
 A&ivity of Temper, and a certain Levi- 
 ty of Mind, to which your Years do fub- 
 Jeft you, will rather betray you into their 
 Powers, than defend you, or enable you 
 to Conquer them. 
 
 You therefore have more need of that 
 Spiritual Afliftance conveyed in this Sa- 
 crament. The long Experience which 
 Old Age hath had of the Subtilty, and 
 Falfenefs of the Enemies of Mankind, 
 hath taught it to be Watchful and wary, 
 to give no Ear to their Promifes, nor re* 
 fpeft thofe Allurements, by which the 
 inconfiderateneft of Youth is apt to be 
 betrayed to its Ruin. 
 
 Be not afraid, Piety and Devotion 
 will never fpoil your Parts, nor dull 
 the Edge of your Ingenuity. The Ex- 
 ercifes of Prayer and Divine Meditati- 
 on, roborate the Mind as Labour doth 
 the Body, they do Refine and improve 
 all the Faculties of the Soul to a degree 
 of Exaltation, which neither Geometry 
 nor Metaphyficks (the beft Methods Phi- 
 lofophy did invent) could ever Raife 
 it to. 
 
 The Bible will be a Book of good 
 Senfe in defiance of all that Sinful Folly, 
 
 which
 
 which the deluded World adores as Wit, in Blaf-. 
 phemotu Plays and Immoral Difcourfes. To o~ r m rn 
 end this, let all wilful Neglefters of this Sacra- & 
 ment, Young or Old, confider what they will 
 plead, or what they will anfwer in that Day, 
 when Chrift the Judge fhJl fay, Depart from me, 
 I kngyp you not. I feldbm faw you in my Houfe 
 of Prayer, or if your Bodies were prefent, your 
 Hearts were far from me : But I never, or very 
 rarely met you at my Table, tho' I prepared Food 
 from Heaven, and often and earneftly did invite 
 you : You made ufe of every pitiful, unworthy 
 Excufe to abfent your felves, preferring any 
 Earthly thing before my Company and my Blel- 
 Cngs. Depart from me, 1 knovt you not. 
 
 3. To Parents. That the Care to bring your 
 Children up in the Fear of God may bear Proporti- 
 on to the Love you pretend to have for them. 
 Is it not pity fuch otherwife innocent Souls 
 fiiould be miferable by your Fault ? We know 
 not indeed the Perfection of Heavenly Happi- 
 nefs ; yet now I am apt to think it mutt needs 
 be of pungent Concernment for a Parent to con- 
 fider, that his dearett Child, (or Friend, whom 
 he loved as his own Soul) by his neglect, tho' 
 repented of, Ihould be excluded Happinefs, and 
 be everlaltingly tormented. If the rich Afan,in. 
 Hell, had pity for his Brethren, why ihould it 
 not have place in Heaven, where Charity is 
 confummated ? where are the Companions of a 
 Father ? the Yernings of the Bowels of a Mo- 
 ther towards her beloved Child ? 
 
 Take heed how you fet your Children bad Ex- 
 amples, let them never hear you Swear, Lie, or 
 take Gods Name in f^ain. This is an ill remem- 
 brance of him, which yet we hear every day iu 
 every Street, as if it was the firrt thing they 
 Learn, which you muft furely Account for 
 
 The Athenian Toutk, who had beeniometijne 
 
 in
 
 ( 34 ) 
 
 in the School cPlato y when he returned home 
 and faw his Father Angry oft, in Peevilh, Sow- 
 er Humours, wondred what the Matter was ! he 
 knew not what it meant, he had yet no Name 
 to call that Temper by, having never met with 
 any fuch thing in Iris Aiafters Houfe, but all 
 Calmnefsand Serenity. To check Vice, and 
 incourage Virtue is all Mens Duty ; to fave a 
 Soul every one is a Prieft, every one a Magistrate, 
 but much more is the Obligation of a Parent. 
 
 You cry and bewail their Temporal Death, 
 value no Efcpence or Labour to cure theSicknefs 
 of the Body ; you cannot bear to fee your Chil- 
 dren in any Pain ; yet you ieem altogether un- 
 concerned how to fecure them from eternal Tor- 
 ments, everlaljting Death. You deck and a- 
 dorn their Bodies with all Study, with any Coft, 
 provide Tutors for all forts ofexternal Accom- 
 plifhments, but you fuflrer their Souls to lie un- 
 cultivated, no Root of Vertue planted there, 
 all grown over with Weeds. 
 
 When Socrates his Father confiilted the Oracle 
 concerning the Education of his Son, he was" 
 anfwered . He /koald not trouble himfelfj but leave 
 the Child to his own Genius, He had fome thing 
 within him, which would, direct him far better than 
 any At 'after. Few are now Born of fuch Httppy In- 
 clinations. 
 
 Show not your Tenderncfs in Humouring them 
 in their Follies, and beginning of Vice. Say 
 not you (hall break their Spirits, or make them 
 Melancholick by curbing and condradidting their 
 Wills. If you truly love them, ufe all Methods 
 to make them Good. Then will the Principal 
 be faved, tho, God fliould take them out of this 
 World ; and they will for ever Blefs God and 
 your Care when they come to Heaven. 
 
 FINIS,
 
 R R A T A. 
 
 Page. 
 
 1 1 for truly ^ read rudely. 
 13 f. Policy, r. Polity. 
 
 45 i.P toting, r.Plotinus. 
 
 46 <?ttf/7, r. ever. 
 
 52 f. Cotral, r. Co<eval. 
 
 75 f. Monarch*, r. Monarchies. 
 
 98 including^ r. included. 
 
 99 f. Btf///>, r. D^///>. 
 
 102 f. Azariel, r. Azarias. 
 Ibid f. Reve/in, r. Reuclin. 
 
 103 f. Enodiur^ r. Evodius. 
 
 114 f. A 7 ^/}, r. JV^. 
 
 123 f.fuam, r. 
 
 1 27 f. ///, r. //. 
 176 f. /^ i>, r. JH/j. 
 
 211 f. Mandarit^ r. Manarit. 
 254 f. wf*a, r. t/*3r v^ ; 'i 
 294 f. /V5, r. for. 
 Ibid' -f. fc/'j, r. for. 
 
 2 f. D/?r/, r.
 
 
 
 
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