__________________________________________________________________ Title: The Works of Dr. John Tillotson, Late Archbishop of Canterbury. Vol. 09. Creator(s): Tillotson, John, (1630-1694) Print Basis: London: Richard Priestley (1820) CCEL Subjects: All; __________________________________________________________________ THE WORKS OF DR. JOHN TILLOTSON, LATE ARCHBISHOP OF CANTERBURY. __________________________________________________________________ __________________________________________________________________ WITH THE LIFE OF THE AUTHOR, BY THO^S . BIRCH, M.A. ALSO A COPIOUS INDEX, AND THE TEXTS OF SCRIPTURE CAREFULLY COMPARED. __________________________________________________________________ IN TEN VOLUMES.--VOL. IX. __________________________________________________________________ __________________________________________________________________ LONDON: PRINTED BY J. F. DOVE, ST. JOHN'S SQUARE; FOR RICHARD PRIESTLEY, HIGH HOLBORN. 1820. __________________________________________________________________ __________________________________________________________________ CONTENTS TO VOL. IX. SERMONS. Page CCVII. CCVIII.--Of the Necessity of Good Works 1. 16 CCIX.--Of doing all to the Glory of God 28 CCX.--Doing good, a Security against Injuries from Men 46 CCXI.--Of Diligence in our general and particular Calling 60 CCXI1.--Of the Blessedness of Giving more than that of Receiving 80 CCXI1I.--The Evil of corrupt Communication 96 CCXIV. CCXV. CCXVI. CCXVII.--The true Remedy against the Troubles of Life 116. 130. 144. 158 CCXVIII. CCXIX. CCXX. CCXXI. CCXXII. CCXXIII.--Of the Nature of Faith in general, &c. 173. 190. 210. 225. 243. 258 CCXXIV. CCXXV. CCXXVI. CCXXVII.--Of the Christian Faith, the Means of its Conveyance, and our Obligation to receive it, &c. 280. 295. 312. 328 CCXXVIII. CCXXIX. CCXXX.--Of the Miracles wrought in confirmation of Christianity 347-372. 388 CCXXXI. CCXXXII.--The Advantages of Truth, in Opposition to Error 402. 417 CCXXXIII. CCXXXIV. CCXXXV. CCXXXVI. CCXXXVII. CCXXXVIII. CCXXXIX. CCXL. CCXLI.--The Evidences of the Truth of the Christian Religion, with the Cause and the Danger of Infidelity 430. 442. 458. 471. 485. 499. 514. 528. 544 CCXLII. CCXLIII. CCXLIV.--The Excellency and Universality of the Christian Revelation, with the Sin and Danger of rejecting it 567. 585. 601 __________________________________________________________________ SERMONS. __________________________________________________________________ SERMON CCVII. OF THE NECESSITY OF GOOD WORKS. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.--Tit. iii. 8. FROM these words I have proposed to handle these two points: First, The certain truth or credibility of this saying or proposition, That they which have believed in God ought to be careful to maintain good works. This I have spoken to, and come now to the Second, The great fitness and necessity of inculcating frequently upon all that profess themselves Christians, the indispensable necessity of the practice of the virtues of a good life. In the handling of this point, I shall do these two things: First, I shall shew the great fitness and necessity of pressing upon people the indispensable necessity of the virtues of a good life. And, Secondly, Answer an objection or two, to which the preaching of this kind of doctrine may seem liable. I begin with the First of these, viz. To shew the great fitness and necessity of inculcating and pressing upon all Christians the indispensable necessity of the virtues of a good life. And this will appear to be very fit and necessary upon these two accounts: I. Because men are so very apt to deceive themselves in this matter, and so hardly brought to that wherein religion mainly consists, viz. the practice of real goodness. II. Because of the indispensable necessity of the thing to render us capable of the Divine favour and acceptance, and of the reward of eternal life and happiness. I. Because men are so very apt to deceive themselves in this matter, and so hardly brought to that wherein religion mainly consists, viz. the practice of real goodness. They are extremely desirous to reconcile (if it be possible) the hopes of eternal happiness in another world, with a liberty to live as they list in this present world: they are loath to be at the trouble and drudgery of mortifying their lusts, and subduing and governing their passions, and bridling their tongues, and ordering their whole conversation aright, and practising all those duties which are comprehended in those two great commandments, the love of God and our neighbour. They would fain get into the favour of God, and make their calling and election sure, by some easier way, than by "giving all diligence, to add to their faith, virtue, and knowledge, and temperance, and patience, and brotherly kindness, and charity." The plain truth of the matter is, men had rather religion should be any thing, than what indeed it is, the thwarting and crossing of our vicious inclinations, the curing of our evil and corrupt affections; the due care and government of our unruly appetites and passions, the sincere endeavour and constant practice of all holiness and virtue in our lives; and, therefore, they had much rather have some thing that might handsomely palliate and excuse their evil inclinations, than to extirpate them and cut them up: and rather than reform and amend their vicious lives, make God an honourable amends and compensation for them in some other way. This hath been the way and folly of mankind in all ages, to defeat the great end and design of religion, and to thrust it by, by substituting something else in the place of it, which they hope may serve the turn as well, and which hath the appearance of as much devotion and respect, and perhaps of more cost and pains, than that which God requires of them. Men have ever been apt thus to impose upon themselves, and to please themselves with a conceit of pleasing God full as well, or better, by some other way, than that which he hath pitched upon and appointed for them; not considering that God is a great king, and will be observed and obeyed by his creatures in his own way; and that obedience to what he commands is better and more acceptable to him than any other sacrifice that we can offer, which he hath not required at our hands; that he is infinitely wise and good, and therefore the laws and rules which he has given us to live by, are more likely and certain means of our happiness, than any inventions and devices of our own. Thus, I say, it hath been in all ages. The old world, after that general deluge which God sent to punish the raging wickedness and impiety of men, by sweeping all mankind from off the face of the earth, excepting only one family, which was saved to be the seminary of a new and better race of men; I say, after this, the world in a short space fell off from the worship of the true God to the worship of idols and false gods; being unwilling to bring themselves to a conformity and likeness to the true God, they chose false gods like themselves, such as might not only excuse, but even countenance and abet, their lewd and vicious practices. And when God had made a new revelation of himself to the nation of the Jews, and given them the chief heads and substance of the natural law written over again with his own finger in tables of stone, and many other laws concerning religious worship, and their civil conversation, suited and adapted to their present temper and condition; yet, how soon did their religion degenerate into external observances, purifications and washings, and a multitude of sacrifices, without any great regard to the inward and substantial parts of religion, and the practice of those moral duties and virtues, which were in the first place required of them, and with out which all the rest found no acceptance with God. Hence are those frequent complaints in the prophets, that their religion was degenerated into form and ceremony, into oblations and sacrifices, the observance of fasts, and sabbaths, and new-moons; but had no power and efficacy upon their hearts and lives; was wholly destitute of in ward purity and holiness, of all substantial virtues, and the fruits of righteousness in a good life. Thus God complains by the prophet Isaiah: (chap. i. 11, &c.) "To what purpose is the multitude of your sacrifices unto me, saith the Lord? Bring no more vain oblations. Incense is an abomination unto me, the new-moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Wash you, make you clean, put away the evil of your doings from before mine eyes. Cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord. Though your sins be as scarlet," &c. Upon these terms God declares himself ready to be reconciled to them, and to have mercy on them. But all their external services and sacrifices, separated from real goodness and righteousness, were so far from appeasing God's wrath, that they did but increase the provocation. And to the same purpose, (chap. lxvi. 2, 3.) "To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighted in their abomination." (Jer. vi. 19, 20.) "Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba; and the sweet cane from a far country? Your burnt-offerings are not acceptable, nor your sacrifices sweet unto me." They thought to please God with costly in cense and sacrifices, whilst they rejected his law. And, (chap. vii. 4-6.) "Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord, are these. For if ye thoroughly amend your ways and your doings; if ye thoroughly execute judgment between a man and his neighbour; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place." And, (ver. 8-10.) "Behold, ye trust in lying words that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?" This was to add impudence to all their other impieties, to think that the worship of God, and his holy temple, did excuse these gross crimes and immoralities. (Micah vi. 6-8.) There God represents the Jews as desirous to please God at any rate, provided their lusts and vices might be spared, and they might not be obliged to amend and reform their lives: "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the Lord be pleased with thousands of rams, and with ten thousand rivers of oil? shall I give my first-born for my transgressions, the fruit of my body for the sin of my soul?" All this they would willingly do: but all this will not do without real virtue and goodness. "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" And in the time of our blessed Saviour, those who pretended to be most devout among the Jews, were wholly busied about their pretended traditions of washing of hands, and the outsides of their cups and dishes, and about the external and lesser things of the law, the tithing of mint, and anise, and cummin, and all manner of herbs, omitting in the mean time "the weightier matters of the law, judgment, mercy, and faith, and the love of God," as our Saviour describes their religion, (Matt. xxiii. 23.) And after the clear revelation of the gospel, the best and most perfect institution that ever was, in the very beginning of Christianity, what licentious doctrines did there creep in, turning the grace of God into lasciviousness, and releasing men from all moral duties, and the virtues of a good life; "by reason whereof the way of truth was evil spoken of," as St. Peter and St. Jude expressly tell us concerning the sect of the gnostics. And St. John, like wise, describes the same sect by their arrogant pretence to extraordinary knowledge and illumination, whilst they "walked in darkness," and allowed themselves in all manner of wickedness of life; they pretended to perfection and righteousness, without keeping the commandments of God. And in the next following age of Christianity, how was it pestered with a trifling controversy about the time of the observation of Easter, and with endless disputes and niceties about the doctrine of the trinity, and the two natures and wills of Christ! by which means the practice of Christianity was greatly neglected, and the main end and design of that excellent religion almost quite defeated and lost. After this, when the mystery of iniquity began to shew itself, in the degeneracy of the Roman church from her primitive sanctity and purity, and in the affectation of an undue and boundless power over other churches, the Christian religion began to be overrun with superstition, and the primitive fervour of piety and devotion was turned into a fierce zeal and contention about matters of no moment and importance; of which we have a most remarkable instance here in our own nation, when Austin the monk arrived here to convert the nation, and preach the gospel amongst us, as the church of Rome pretended; but against all faith and truth of history, which assures us, that Christianity was planted here among the Britons several ages be fore, and perhaps sooner than even at Rome itself; and not only so, but had got considerable footing among the Saxons before Austin the monk ever set foot amongst us; I say, when Austin the monk arrived here, the two great points of his Christianity were to bring the Britons to a conformity with the church of Rome in the time of Easter, and in the tonsure and shaving of the priests, after the manner of St. Peter, as they pretended, upon the crown of the head, and not of St. Paul, which was by shaving or cutting close the hair of the whole head, as from some vain and foolish tradition he pretended to have learned: the promoting of these two customs was his great errand and business, and the zeal of his preaching was spent upon these two fundamental points; in which, after very barbarous and bloody doings, he at last prevailed. And this is the conversion of England, so much boasted of by the church of Rome, and for which this Austin is magnified for so great a saint; when it is very evident, from the history of those times, that he was a proud, ignorant, turbulent, and cruel man, who, instead of first converting the nation to the faith of Christ, confounded the purity and simplicity of the Christian religion, which had been planted and established among us long before. In latter ages, when the man of sin was grown up to his full stature, the great business of religion was the pope's absolute and universal authority over all Christians, even kings and princes, in order to spiritual matters; ecclesiastical liberties and immunities; and the exemption of the clergy, and all matters belonging to them, from the cognizance of the secular power; the great points which Thomas a Becket contended so earnestly for, calling it the cause of Christ, and in the maintenance whereof he persisted to the death, and was canonized as a saint and a martyr. And among the people, their piety consisted in the promoting of monkery, and founding and endowing monasteries: in infinite superstitions, foolish doctrines, and more absurd miracles to confirm them; in purchasing indulgences with money, and hearing of masses for the redemption of souls out of purgatory; in the idolatrous worship of saints and their relics and images, and especially of the blessed Virgin, which at last grew to that height, as to make up the greatest part of their worship and devotion both public and private. And in deed they have brought matters to that absurd pass, that one may truly say, that the whole business of their devotion is to teach men to worship images, and images to worship God. For to be present at Divine service and prayers celebrated in an unknown tongue, is not the worship of men and reasonable creatures, but of statues and images, which, though they be present in the place where this service is performed, yet they bear no part in it, being void of all sense and understanding of what is done. And indeed in their whole religion, such as it is, they drive so strict a bargain with God, and treat him in so arrogant a manner by their insolent doctrine of the merit of good works, as if God were as much beholden to them for their service and obedience, as they are to him for the reward of it, which they challenge as of right and justice belonging to them. Nay, so high have they carried this doctrine, as to pretend not only to merit eternal life for themselves, but to do a great deal more in works of supererogation, for the benefit and advantage of others; that is, when they have done as much as in strict duty they are obliged to, and thereby paid down a valuable consideration for heaven, and as much as in equal justice between God and man it is worth, the surplusage of their good works they put as a debt upon God, as so many bills of credit laid up in the treasury of the church, which the pope, by his pardons and indulgences, may dispense and place to whose account he pleaseth. And thus by one device or other they have enervated the Christian religion to that degree, that it hath quite lost its virtue and efficacy upon the hearts and lives of men, and instead of the fruits of real goodness and righteousness, it produceth little else but superstition and folly; or if it bring forth any fruits of charity, it is either so misplaced upon chimeras (as hiring of priests to say so many masses for the dead, to redeem their souls out of purgatory), that it signifies nothing; or else the virtue of it is spoiled by the arrogant pretence of meriting by it. So apt have men always been to deceive themselves by an affected mistake of anything for religion, but that which really and in truth is so! And this is that which the apostle St. Paul foretold would be the great miscarriage of the last times, that under a great pretence of religion men should be destitute of all goodness, and abandoned to all wickedness and vice, "having a form of godliness, but denying the power of it," (2 Tim. iii. 5.) And though things have been much better since that happy reformation from the corruptions and errors of popery, yet even among protestants the malice and craft of the devil hath prevailed so far, as to undermine, in a great measure, the necessity of a good life, by those luscious doctrines of the antinomians concerning free grace, and the justification of a sinner merely upon a confident persuasion of his being in a state of grace and favour with God, and consequently that the gospel dischargeth men from obedience to the laws of God, and all manner of obligation to the virtues of a good life; which doctrines, how false and absurd soever in themselves, and pernicious in their consequences, did not only prevail very much in Germany, a little after the beginning of the Reformation, but have since got too much footing in other places, and been too far entertained and cherished by some good men, who were not sufficiently aware of the error and danger of them. But blessed be God, the doctrine of our church, both in the articles and homilies of it, hath been preserved pure and free from all error and corruption in this matter on either hand, asserting the necessity of good works, and yet renouncing the merit of them in that arrogant sense in which the church of Rome does teach and assert it; and so teaching justification by faith, and the free grace of God in Jesus Christ, as to maintain the indispensable necessity of the virtues of a good life. And thus I have done with the first reason, why it is so fit and necessary to press frequently upon Christians the indispensable necessity of the virtues of a good life; viz. because men are and ever have been so very apt to deceive themselves in this matter, and so hardly brought to that wherein religion mainly consists, viz. the practice of real goodness. I shall be brief upon the II. Second reason; namely, Because of the indispensable necessity of the thing to render us capable of the Divine favour and acceptance, and of the reward of eternal life. And this added to the former, makes the reason full and strong. For if men be so apt to deceive themselves in this matter, and to be deceived in it be a matter of such dangerous consequence, then it is highly necessary to inculcate this frequently upon Christians, that no man may be mistaken in a matter of so much danger, and upon which his eternal happiness depends. Now, if obedience to the laws of God, and the practice of virtue and good works, be necessary to our continuance in a state of grace and favour with God, and to our final justification by our absolution at the great day; if nothing but holiness and obedience can qualify us for the blessed sight of God, and the glorious reward of eternal happiness; then it is matter of infinite consequence to us, not to be mistaken in a matter of so great importance; but that we "work out our salvation with fear and trembling, and give all diligence to make our calling and election sure," by adding "to our faith and knowledge the virtues of a good life; that by patient continuance in well-doing, we seek for glory, and honour, and immortality, and eternal life;" and that we so demean ourselves "in all holy conversation and godliness," as that we may, with comfort and confidence, "wait for the blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works." That this is indispensably necessary to our happiness, I have in my former discourse shewn at large, from the great end and design of religion in general, and of the Christian religion in particular, from the whole design and doctrine of the gospel, from the constant tenor of the Bible, and from the nature and reason of the thing. I know it hath been the great design of the devil and his instruments, in all ages, to undermine religion, by making an unhappy separation and divorce between godliness and morality, between faith and the virtues of a good life; and by this means, not only to weaken and abate, but even wholly to destroy, the force and efficacy of the Christian religion, and to leave men as much under the power of the devil and their lusts, as if there were no such thing as Christianity in the world. But let us not deceive ourselves; this was always religion, and the condition of our acceptance with God, to endeavour to be like God in purity and holiness, in justice and righteousness, in mercy and goodness, "to cease to do evil, and to learn to do well." And this you will find to be the constant doctrine of the Holy Scriptures, from the beginning of the Bible to the end. (Gen. iv. 7.) "If thou doest well, shalt thou not be accepted?" (Psalm xv. 1, 2.) "Lord, who shall abide in thy tabernacle? who shall dwell upon thy holy hill? he that walketh uprightly, and worketh righteousness, and speaketh the truth from his heart." (Psal. l. 23.) "To him that ordereth his conversation aright, will I shew the salvation of God." (Isa. i. 16-18.) "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow." (Isa. iii. 10, 11.) "Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked, it shall be ill with him: for the reward of his hands shall be given him." (Micah vi. 8.) "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" And our blessed Saviour, in his sermon upon the mount, tells us plainly what manner of persons we must be, if ever we hope to be happy, and to enter into the kingdom of God; and wherein his religion consists, in righteousness, and purity, and meekness, and patience, and peaceableness; and declares most expressly, that if we hope for happiness upon any other terms than the practice of these virtues, we build upon the sand. (Acts x. 34.) "Of a truth I perceive, (says St. Peter there,) that God is no respecter of persons; but, in every nation, he that feareth God, and worketh righteousness, is accepted with him." (Gal. vi. 7, 8.) "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting." (Eph. v. 6.) "Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience." (1 John iii. 7.) "Little children, let no man deceive you. He that doeth righteousness is righteous, even as he is righteous." And here in the text, "This is a faithful saying," &c. "These things are good and profitable to men," acceptable to God, and honourable to religion, and the only way and means to eternal life, through the mercy and merits of Jesus Christ, our blessed Lord, and Saviour. __________________________________________________________________ SERMON CCVIII. OF THE NECESSITY OF GOOD WORKS. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.--Tit. iii. 8. I COME now to the second thing I proposed, which was, to answer an objection or two, to which the preaching of this kind of doctrine may seem liable. First, That this is to advance and set up morality. Secondly, That this seems to contradict St. Paul's doctrine of "justification by the free grace of God in Jesus Christ, and by faith without the works of the law." I shall endeavour to answer both these. First, That this is to advance and set up morality. To which I answer two things: I. That if by morality men mean counterfeit virtue, and the specious show of justice, and charity, and meekness, or any other virtue, without the truth and reality of them, without an inward principle of love to God and goodness, out of ostentation and vain-glory, or for some other bye and sinister end, such as probably were the virtues of many heathens, and it is to be feared of too many Christians; if this be that which the objectors mean by morality, then we do assure them, that we preach up no such morality, but those virtues only which are sincere, and substantial, and real, the principle and root whereof is the love of God and goodness, and the end the honour and glory of God, and a necessary ingredient whereof is sincerity and truth. It is "righteousness and true holiness," the sincere love of God and our neighbour, real meekness, and patience, and humility, and sobriety, and chastity, and not the glittering show and appearance, the vain and affected ostentation, of any of these virtues, which we persuade and press men so earnestly to endeavour after. Not that I believe that all virtues of the heathen were counterfeit and destitute of an inward principle of goodness; God forbid that we should pass so hard a judgment upon those excellent men, Socrates, and Epictetus, and Antoninus, and several others, who sincerely endeavoured to live up to the light and law of nature, and took so much pains to cultivate and raise their minds, to govern and subdue the irregularity of their sensual appetites and brutish passions, to purify and refine their manners, and to excel in all virtue and goodness. These were glorious lights in those dark times, and so much the better for being good under so many disadvantages, as the ignorance and prejudice of their education, the multitude of evil examples continually in their view, and the powerful temptation of the contrary customs and fashions of the generality of mankind. Nor were they wholly destitute of an inward principle of goodness; for though they had not that powerful grace and assistance of God's Holy Spirit which is promised and afforded to all sincere Christians (as neither had the Jews, who were the peculiar people of God, and in covenant with him), yet it is very credible, that such persons were under a special care and providence of God, and not wholly destitute of Divine assistance, no more than Job and his friends, mentioned in the Old Testament, and Cornelius in the New, who surely were very good men, and accepted of God, though they were gentiles, and "aliens from the commonwealth of Israel, and strangers from the covenant of promise:" but yet not excluded from the blessing of the Messias, though they were ignorant of him, as many of the Jews likewise were, nor from the benefit of that great propitiation, which in the fulness of time he was to make for the sins of the whole world. So that there is no need so uncharitably to conclude (as some of the ancients have done, not all, nor the most ancient of them neither), that there were no good men among the heathen, and that the brightest of their virtues were counterfeit, and only in show and appearance. For there might be several good men among the gentiles, in the same condition that Cornelius was before he became a Christian; of whom it is said, whilst he was yet a gentile, that "he was a devout man, and feared God, and that his prayer and his alms were accepted of God;" a certain sign that they were not counterfeit. And if he had died in that condition, before Christ had been revealed to him, I do not see what reasonable cause of doubt there can be concerning his salvation; and yet it is a most certain and inviolable truth, "that there is no other name under heaven given among men, whereby we must be saved, but the name of Jesus; neither is there salvation in any other." And good men in all ages and nations from the beginning of the world, both before the law, and under the law, and without the law, such as "feared God, and wrought righteousness," were accepted of him in that name, and by the meritorious sacrifice of that Lamb of God, which, in respect of the virtue and efficacy of it, is said to have been "slain from the foundation of the world." II. But if by moral virtues be meant those which concern the manners of men, from whence they seem to have taken their name, and which are in truth the duties commanded and enjoined by the natural or moral law, and are comprehended under those two great commands (as our blessed Saviour calls them), the love of God, and our neighbour; I say, if this be the meaning of it, then we do advance this kind of morality, as that which is the primary and substantial part of all religion, and most strictly enjoined by the Christian. To which purpose our Saviour tells us, (Matt. v. 17.) that he was not "come to destroy the law and the prophets, but to fulfil them." And, (ver. 19.) "Whosoever therefore shall break one of the least of these commandments, and teach men so, shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, shall be called great in the kingdom of heaven;" that is, under the dispensation of the gospel. So that this is a principal part of the Christian religion, to teach and practise the duties of the moral law. This the pharisees were defective in, placing their religion in external and little things, but neglecting the great duties of morality, "the weightier matters of the law, mercy, and judgment, and fidelity, and the love of God." And therefore he adds, (ver. 20.) "I say unto you, except your righteousness exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven." It is not possible in more express and emphatical words to enjoin the observation of the duties of the moral law. And then for that great principle and rule of moral justice, "To do to all men, as we would have them to do to us;" our Saviour enjoins it as an essential part of religion, and the sum and substance of our whole duty to our neighbour, and of all the particular precepts contained in the law and the prophets. (Matt. vii. 12.) "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." And St. Paul most expressly declares, that he was so far from weakening or making void the obligation of the law by his doctrine of justification by faith, that he did thereby confirm and establish it: (Rom. iii. 31.) "Do we then make void the law through faith? God forbid; yea, we establish the law." So that moral duties and virtues are the same with Christian graces, and with that holiness and righteousness which the gospel requires, and differ only in name and notion. They are called virtues, with relation to the intrinsical nature and goodness of them; and graces, with respect to the principle from which they flow, being the fruits and effects of the gracious operation of the Spirit of God upon our minds. And it hath been a very ill service to religion, to decry morality as some have done, not considering that moral duties are of primary obligation, and bound upon us by the law of nature; and that Christianity hath reinforced and seconded the obligation of them by more powerful motives and encouragements. But I proceed to the Second objection; viz. That this discourse seems to be contrary to St. Paul's doctrine of justification by the free grace of God in Jesus Christ, by faith, without the works of the law. To which I answer, that St. Paul, when he does so vehemently and frequently assert justification by the free grace of God, and by faith, without the works of the law, does not thereby exclude the necessity of works of righteousness, and obedience to the moral precepts of the gospel, as the condition of our continuance in the favour of God, and of our final and perfect justification and absolution by the sentence of the great day; but, on the contrary, does every where declare the necessity of a holy and virtuous life to this purpose. And this is most plainly the tenor and current of his doctrine throughout all his epistles. But whenever he contends that "we are justified by faith without works," he denies one of these three things: 1. That the observation of the law of Moses is necessary to our justification and salvation. And this he does in opposition to those who troubled the Christian church, by teaching that it was still necessary to Christians to keep the law of Moses; and that unless they did so, they could not be saved; of which we have a full account given, Acts xv. And this for the most part is the meaning of that assertion, so frequent in his Epistles to the Romans and the Galatians, that "we are not justified by the works of the law, but by the faith of Christ." And this is very evident from the tenor of his reasoning about this matter, in which he does so frequently urge this argument, and insist so strongly upon it; viz. that men were justified before the law of Moses was given, for which he instances in Abraham, and therefore the observance of that law cannot be necessary to a man's justification and salvation. 2. Sometimes he, in his discourse upon this argument, denies the merit of any works of obedience and righteousness to gain the favour and acceptance of God; so that we cannot challenge any thing of God "as of debt, and as a ground of boasting," but we owe all to the free grace and mercy of God; and when we have done our best, have done but our duty. And this he likewise frequently insists upon in his Epistle to the Romans, in opposition to an arrogant opinion, common among the Jews, of the merit of good works, and that God was indebted to them for their obedience. In this sense, he says, (Rom. iv. 4.) "Now to him that worketh is the reward reckoned, not of grace but of debt;" that is, he that claims justification and the reward of eternal life, as due to him for his obedience, does not ascribe it to the free grace of God, but challengeth it as a debt due to him. 3. Sometimes he denies the necessity of any works of righteousness, antecedently to our first justification, and being received into a state of grace and favour with God; and asserts, on the contrary, that by the faith of Christ, and sincerely embracing the Christian religion, men are justified: and though they were never so great sinners before, all their past sins are forgiven, and God is perfectly reconciled to them. In which sense he says, (chap. iv. 5.) that "God justifies the ungodly" upon their believing. So that, whatever sins they were guilty of before, and though they never did any one good action in their lives, yet, if they sincerely embrace the Christian religion, and thereby engage themselves to reform their lives, and to obey the precepts of the gospel for the future, God will there upon receive them into his favour, and pardon the sins of their former lives. And in this Epistle to Titus, (chap. iii. 5. 7. immediately before the text) "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and by the renewing of the Holy Ghost: that, being justified by his grace, we should be made heirs according to the hope of eternal life;" that is, though their former life had been very bad, (as he describes it before, ver. 3. "For we ourselves were sometimes foolish, disobedient, serving divers lusts and pleasures, living in malice, and envy, and hatred of one another;") I say, notwithstanding this, though they had clone no works of righteousness, but on the contrary, yet, upon their solemn profession of Christianity at their baptism, and declaration of their repentance, and engagements to live better, they were justified freely by God's grace, and saved by his mercy. But then he does not say, that, after this solemn profession of Christianity, works of righteousness were not necessary, to continue them in this state of grace and favour with God, but quite contrary; he plainly declares the necessity of them in the very next words; "This is a faithful saying," &c. And the consideration of this will fully reconcile the seeming difference between St. Paul and St. James, in this matter of justification. St. Paul affirms, that a sinner is at first justified and received into the favour of God, by a sincere profession of the Christian faith, without any works of righteousness preceding. St. James affirms, that no man continues in a justified state, and in favour with God, whose faith doth not bring forth good works, and that it is not a true and lively faith which doth not approve and shew itself to be so, by the works of obedience and a good life. (James ii. 14.) "What doth it profit a man, my brethren, if a man say that he hath faith, and hath not works; can faith save him?" And, (ver. 17.) "Faith if it have not works is dead, being alone." And (ver. 20.) he repeats it again, "Know, O vain man, that faith without works is dead." And (ver. 22.) speaking of Abraham, "Seest thou how faith wrought with his works, and by works was faith made perfect?" And, (ver. 26.) "For as the body without the spirit is dead, so faith without works is dead also." The sum and result of all which is this: that though we be justified at first by faith without works preceding, yet faith without good works following it will not finally justify and save us; nay, indeed, that faith which does not bring forth the fruits of a good life, was never a true, and living, and perfect faith; but pretended, and dead, and imperfect, and therefore can justify no man; and he that hath only such a faith does but make an empty and ineffectual profession, but is really destitute of the true faith of the gospel. And this is agreeable to that explication which was given by our first reformers here in England, of the nature of justifying faith. "That it is not a mere persuasion of the truths of natural and revealed religion, but such a belief as begets a submission to the will of God, and hath hope, love, and obedience to God's commandments joined to it. That this is the faith which in baptism is professed, from which Christians are called the faithful; and that, in those Scriptures where it is said we are justified by faith, we may not think that we be justified by faith, as it is a separate virtue from hope and charity, the fear of God and repentance; but by it is meant faith, neither only nor alone, but with the aforesaid virtues, containing an engagement of obedience to the whole doctrine and religion of Christ. And that although all that are justified, must of necessity have charity as well as faith, yet neither faith nor charity are the worthiness and merit of our justification, but that is to be ascribed only to our Saviour Christ, who was offered upon the cross for our sins, and rose again for our justification;" as may be seen more at large in a treatise published at the beginning of our Reformation, upon this and some other points. And I do not see what can be said upon this point with more clearness and weight. All the application I shall make of this discourse shall be briefly this; that if we be convinced of the necessity of the virtues of a good life to all that profess themselves Christians, we would seriously and in good earnest set about the practice of them; if "this be a faithful saying," then I am sure it greatly concerns us to be careful of our lives and actions, and that "our conversation be as becometh the gospel of Christ;" because if this be true there is no possible way to reconcile a wicked life, no, nor a wilful neglect and violation of any of the du ties and laws of Christianity, with the hopes of heaven and eternal life. In this the Scripture is positive and peremptory, that "every man that hath this hope in him, must purify himself even as he is pure;" that "without holiness no man shall see the Lord:" but "if we have our fruit unto holiness, our end shall be everlasting life." And here I might particularly recommend to your careful practice, the great virtues of Christianity; those which St. Paul tells us are the proper and genuine "fruits of the Spirit of Christ, love, joy, peace, long-suffering, gentleness, goodness, fidelity, meekness, temperance," But I have not time to insist particularly upon them. I shall content myself briefly to mention those duties, which the apostle in this Epistle doth more especially press upon the several conditions and relations of men. Those who are teachers and instructors of others, that they would not only be careful to "preach sound doctrine," but "in all things to shew themselves patterns of good works." Those who are subject to others, and under their government, that they would pay all duty and obedience to their superiors, as children to their parents, servants to their masters; that they may "adorn the doctrine of God our Saviour in all things," as the apostle speaks, (chap. ii. ver. 10.) And so likewise, those who are subjects, that they live in all peaceable and humble obedience to princes and magistrates. This our apostle speaks of as a great duty of Christian religion, and reckons it among good works; (chap. iii. 1.) "Put them in mind to be subject to principalities and powers, and to obey magistrates, and to be ready to every good work." And then those who are of an inferior condition, that they labour and be diligent in the work of an honest calling, for this is privately good and profitable unto men and to their families; and those who are above this necessity, and are in a better capacity, to maintain good works, properly so called, works of piety, and charity, and justice; that they be careful to promote and advance them, according to their power and opportunity, because these things are publicly good and beneficial to mankind. "And besides this, (as St. Peter exhorts, 2 Pet. i. 5, 6, &c.)--And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins;" that is, doth not consider that the design of Christianity is to renew and reform the hearts and lives of men. "Wherefore the rather, brethren (as he goes on), give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." I will conclude all with that excellent saying of St. Paul in this Epistle to Titus, which so fully declares to us the great design, and the proper efficacy of the Christian doctrine upon the minds and manners of men; (chap ii. 11-13.) "For the grace of God that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly, in this present world: looking for that blessed hope, and the glorious appearance of the great God and our Saviour Jesus Christ." "To whom, with the Father, and the Holy Ghost, be all glory and honour now and for ever. Amen." __________________________________________________________________ SERMON CCIX. OF DOING ALL TO THE GLORY OF GOD. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.--1 Cor. x. 31. THESE words are a general conclusion inferred from a particular case, which the apostle had been discoursing of before; and that we may the better understand the meaning of this general rule, it will not be amiss to look back a little upon the particular case the apostle was speaking of; and that was concerning "the partaking of things offered to idols," and that in two cases; either by partaking of the idol-feasts in their temples, after the sacrifices; or by partaking of things offered to idols, whether they were brought by Christians in the market, or set before them at a private entertainment, to which by some heathens they were invited. The first he condemns as absolutely unlawful: the other not as unlawful in itself, but in some circumstances upon the account of scandal. The first case he speaks of from ver. 14, to 23. "Wherefore, my beloved brethren, flee from idolatry. I speak to wise men: judge ye what I say." As if he had said, You may easily apprehend what it is I am going to caution you against. And first he tells them in general, that they who communicated in the worship of any deity, or in any kind of sacrifice offered to him, did, in so doing, own and acknowledge that for a deity. To this purpose he instanceth in communicating in the Christian sacrament, and in the Jewish sacrifices, (ver. 16-18.) "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread and one body: for we are all partakers of that one bread. Behold Israel after the flesh: (that is, the Jews) are not they which eat of the sacrifices partakers of the altar?" Thus it is in the Christian and the Jewish worship. And the case is the same, if any man partake of the idol-feasts in their temples. This he does not express, but takes it for granted they understood what this discourse aimed at. And then he answers an argument, which it seems was made use of by some, particularly the gnostics, of whom the apostle speaks, (chap. viii.) and that was this. If an idol be nothing, and consequently things sacrificed to idols were not to be considered as sacrifices, then it was lawful to partake of the idol-feasts, which were celebrated in their temples. And that the apostle speaks of these, is plain from his discourse against the gnostics, who made use of this argument for the lawfulness of communicating at the idol-feasts, (chap. viii. 4.) "As concerning, therefore, the eating of things which are offered in sacrifice unto idols; we know that an idol is nothing in the world," &c. And (ver. 10.) "if any man see thee which hast knowledge (alluding to the very name of gnostics)--if any man see thee which hast knowledge sit at meat in an idol temple." This then is that partaking of idol-feasts, which the apostle here speaks of, which they pretended to be lawful, because an idol is nothing. This, says the apostle, I know as well as you, that an idol is no real deity, but for all that the devil is really worshipped and served by this means: (ver. 20.) "But I say that the things which the gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord and the cup of devils! ye cannot be partakers of the Lord's table, and the table of devils." Having declared this way of partaking of things offered to idols to be unlawful in itself, and a virtual renouncing of Christianity; then he proceeds to the consideration of the other case, of eating of things offered to idols out of their temples, which might happen several ways. Sometimes, being sold by the priests, they were exposed to sale in the market. Sometimes the heathens carried some remainders of the sacrifices to their houses, and, inviting the Christians to a feast, might set these meats before them; what should Christians do in either of these cases? First, He determines, in general, that out of the temples it was lawful to eat these things, because in so doing they communicated in no act of worship with the heathens; it is lawful, he says, in itself; but because it might be harmful to others, and give scandal, in such circumstances, it became unlawful by accident. (Ver. 23.) "All things are lawful for me, but all things are not expedient; all things are lawful for me, but all things edify not." Things which are lawful in themselves, may in some cases be very dangerous and destructive to others, and we should not only consider ourselves, but others also. "Let no man seek his own, but every man another's welfare." And then he comes to the particular cases. "Whatever is sold in the shambles, that eat, asking no question for conscience sake: for the earth is the Lord's, and the fulness thereof." We may take these things from God's hand, who is the true Lord of them and of all creatures. For this reason we may, without scrupulous inquiry, use those meats which are publicly exposed to sale. And so likewise, in the other case, if we be invited to the table of a heathen, we may eat what is set before us, without inquiring whether it be part of an idol-sacrifice. But if any man tells us, that this meat was offered in sacrifice to idols, in that case we ought to abstain from eating of it, "for his sake that shewed it, and for conscience sake;" that is, out of regard to the opinion of those who think these meats unlawful: "for the earth is the Lord's, and the fulness thereof." Also, in another sense, God hath made such abundant provision for us, that we may abstain from this or that meat without any great inconvenience. "Conscience, I say, not thine own but another's." He had said before, we should "eat of what was set before us, asking no question for conscience sake;" that is, not making it a matter of conscience to ourselves: now, he says, if we be told it was offered to an idol, we should "not eat for conscience sake;" that is, not as making a matter of conscience of it to ourselves, but out of regard to the conscience of another, to whom it might be a scandal. "For why is my liberty judged of another man's conscience? and if I with thanksgiving be a partaker, why am I evil spoken of for that for which I give thanks?" that is, why should another man's conscience be a prejudice to my liberty? If another makes conscience of it as unlawful, why should his conscience govern mine, and make me think so too; or why should I be evil spoken of, for thinking it lawful to eat any thing set before me, for which I give thanks? This is a little obscure; but the plain meaning of the apostle's reasoning seems to be this:--though I have that regard to another man's weak conscience, as to abstain from eating what he thinks unlawful; yet am I not therefore bound to be of his opinion, and think it unlawful in itself; I will consider his weakness so far as to forbear that which I am persuaded is lawful to do, but yet I will still preserve the liberty of my own judgment; and as I am content to give no scandal to him, so I expect that he should not censure and condemn me for thinking that lawful, which he believes not to be so: and then, from all this discourse, the apostle established! this general rule in the text; "Wherefore, whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." To which is parallel that other text, (1 Pet. iv. 11.) "That God in all things may be glorified." So that this general rule lays a duty upon all Christians of designing the glory of God in all their actions; all the difficulty is, what is here meant by this, of doing all things "to the glory of God." The Jews have a common saying, which seems to be parallel with this phrase of the apostle, "That all things should be done in the name of God." And this they make so essential to every good action, that it was a received principle among them, that he who obeys any command of God, and not in his name, shall receive no reward. Now, that to do things "in the name of God," and to do them "to his glory," are but several phrases signifying the same thing, is evident from that precept of the apostle, (Col. iii. 17.) "And whatsoever ye do in word, or in deed, do all in the name of the Lord Jesus Christ;" that is, to his glory. Now for our clear understanding of the sense of this phrase of glorifying God, or doing things to God's glory; we will consider the various use of it in Scripture, and so descend to the proper and particular sense of it here in the text. The glory of God is nothing else but the honour which is given to him by his creatures; and consequently, the general notion of glorifying God, or doing any thing to his glory, is to design to honour God by such and such actions: and this phrase is in Scripture more especially applied to these following particulars: I. We are said in Scripture to glorify God by a solemn acknowledgment of him and his perfections, of his goodness and mercy, of his power and wisdom, of his truth and faithfulness, of his sovereign dominion and authority over us. Hence it is that all solemn actions of religion are called the worship of God, which is given to him by his creatures, signified by some outward expression of reverence and respect. Thus we are said to worship God, when we fall down before him, and pray to him for mercy and blessings, or praise him for favours and benefits received from him, or perform any other solemn act of religion: (Psal. lxxxvi. 9.) "All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy name." But, especially, the duty of praise and thanks giving is most frequently in Scripture called glorifying of God, or giving glory to him. (Psal. lxxxvi. 12.) "I will praise thee, O Lord my God, with all my heart, and will glorify thy name." (Matt. v. 16.) "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" that is, praise him upon that account. (Luke v. 25.) It is said of the man sick of the palsy, that when he was healed, "He departed to his own house glorifying God;" that is, praising God for his great mercy to him. And (Luke xvii. 18.) our Saviour, speaking of the ten lepers that were healed, says, that "but one of them returned to give glory to God;" that is, to return thanks to God for his recovery. II. Men are said in Scripture to give glory to God by the acknowledgment of their sins, and repentance of them. (Josh. vii. 19.) "And Joshua said to Achan, My son, give glory to the Lord God of Israel, and make confession to him." In like manner, the prophet Jeremiah, exhorting the people to repentance, useth this expression: (Jer. xiii. 16.) "Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains." And (Rev. xvi. 9.) it is said, that those upon whom great plagues fell, "repented not to give God glory." We glorify God by confession of our sins and repentance, because in so doing we acknowledge his authority, and the holiness of those righteous laws which we have broken. III. We are said, likewise, in Scripture to glorify God by our holiness and obedience. Thus we are commanded to glorify God by the chastity of our bodies, and the purity of our minds: (1 Cor. vi. 20.) "Glorify God in your body, and in your spirit, which are his." Thus our Saviour is said to have glorified God in the world, by his perfect obedience to his will: (John xvii. 4.) "Father, I have glorified thee upon earth." And thus he tells us we may glorify God, by the fruits of holiness and obedience in our lives: (John xv. 8.) "Herein is my Father glorified, if ye bring forth much fruit." So likewise St. Paul prays for the Philippians, that they may be "filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God." IV. We are said likewise, in an especial manner, to glorify God by our sufferings for his cause and truth. (John xxi. 19.) Our Saviour foretelling St. Peter's martyrdom, expresseth it by this phrase of glorifying God by his death; "This spake he, signifying by what death he should glorify God." V. And lastly, And because religion is the solemn honour, and public owning and acknowledgment of the Deity; hence it is, that in Scripture we are said to glorify God in a peculiar and eminent manner, when in all our actions we consult the honour and advantage of religion. Upon this account, St. Peter exhorts the ministers of the gospel so to preach to the people, and so to perform the public offices of religion, as may be for the honour of religion; and this he calls glorifying of God: (1 Pet. iv. 11.) "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified." And because the peace and unity of Christians is so very much for the honour and advantage of religion, therefore we are said, in an especial manner, to glorify God, by maintaining the peace and unity of the church: (Rom. xv. 5, 6.) "Now the God of patience and consolation grant you to be like-minded one toward another, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." And here in the text, we are said to "do all things to the glory of God," when in all our actions we have a regard to the promoting and advancing of religion, and the edification of Christians. For here, by eating and drinking" to the glory of God," the apostle plainly means, that when things offered to idols are set before us, we should refrain from them, when, by our eating, the interest of religion, and the edification of Christians, may receive any prejudice; that is, when our eating may be a scandal to others, that is, a stumbling-block, or an occasion of falling into sin. And that this is the apostle's meaning is evident from ver. 23. "All things are lawful for me, but all things are not expedient; (ou panta sumpherei, all things profit not;) all things are lawful for me, but all things edify not;" that is, though I know it is a thing very lawful in itself, to eat things which have been offered to idols, if they be bought in the market, or accidentally set before me at a feast; yet, in some circumstances, it may not be for the advantage of religion, and be so far from edifying, that it may be an occasion of sin to them. For instance, I am invited to a feast, where things offered to idols are set before me, and one says, This was offered in sacrifice unto idols; a sufficient intimation to me that he thinks it unlawful; and therefore I will forbear, because of the inconvenience to religion, and the manifold scandal that might follow upon it, by hindering others from embracing religion; or by tempting weak Christians, either to the doing of a thing against their conscience, or to apostatize from religion. In this case, he that ab stains from these meats, and contents himself with others, eats "to the glory of God." And, that this is the true notion of scandal or offence, not barely to grieve others, or do things displeasing to them, but to do such things as are really hurtful to others, and may be a prejudice or hinderance to their salvation, and an occasion of their falling into sin: I say, that this is the true and proper notion of scandal is evident from what follows immediately after the text; "Give none offence, to the Jews, nor to the gentiles, nor to the church of God; as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved." "Give no offence to the Jews, nor to the gentiles, nor to the church of God f the apostle intimates, that such an action as this we are speaking of, might be an occasion of sin to all these, and a hinderance of their salvation: it might hinder the Jew from turning Christian, and harden him in his infidelity; for he might say, See how well you Christians worship one God, when you can partake of things offered to idols: it might confirm the heathen in his superstition, and keep him from embracing Christianity; for he might say, surely, Why should the Christians persuade me to forsake the worship of idols, when they themselves will knowingly eat things offered to them? It might tempt the weak Christians either to sin against their consciences by following my example, or to apostatize from Christianity upon this offence taken against it; therefore, says the apostle, "do all things to the glory of God;" that is, for the honour and advantage of the Christian religion, and the furtherance of men's salvation: for so, says he, I do, in these and all other actions of my life; I study the advantage of all men, in all things, not regarding mine own convenience in comparison of the eternal salvation of others. And thus I have as briefly and clearly as I could explained this phrase to you, of doing things "to the glory of God." The result of all is, that we glorify God by doing our duty, by all actions of worship and obedience to God, and by our repentance in case of sin and disobedience, by doing and by suffering the will of God, more especially by using our Christian liberty, as to things lawful in themselves, so as may make most for the honour and advantage of religion, for the unity and edification of the church, and the salvation of the souls of men, which is the proper notion here in the text of eating and drinking, and doing whatever we do, "to the glory of God." From all this discourse it will be evident, that three things must concur, that our actions may be said to be done "to the glory of God." 1. Our actions must be materially good; we must do what God commands, and abstain from doing what he hath forbidden. Sin is in its nature a dishonour to God, a contradiction to his nature, and a contempt of his authority and laws; so that we cannot glorify God by transgressing our duty. 2. Our actions must not only be good, but they must be done with regard to God, and out of conscience to our duty to him, and in hopes of the reward which he hath promised, and not for any low, and mean, and temporal end. The best action in itself may be spoiled, and all the virtue of it blasted, by being done for a wrong end. If we serve God to please men, and be charitable out of vain glory "to be seen of men;" if we profess godliness for gain, and are religious only to serve our temporal interest, though the actions we do be never so good, yet all the virtue and reward of them is lost, by the mean end and design which we aim at in the doing of them; because all this while we have no love or regard for God, and the authority of his laws; we make no conscience of our duty to him, we are not moved by the rewards of another world, which may lawfully work upon us, and prevail with us, but we are swayed by little temporal advantages, which if we could obtain as well by doing the contrary, we would as soon, nay, perhaps, much sooner, do it. And this is so essentially necessary, that no action, though never so good, that is not done with regard to God, and upon some of the proper motives and considerations of religion, such as are the authority of God, conscience of our duty to him, love of him, faith in his promises, fear of his displeasure; I say, no action that is not done upon all, or some of these motives, can be said to be done "to the glory of God." And this is the meaning of that saying among the Jews which I mentioned before, "That he who obeys any command of God, but not in his name, shall receive no reward." Moral actions receive their denomination of good or evil, as well from the end, as from the matter of them; and as the best end cannot sanctify an action bad in itself, so a bad end and design is enough to spoil the best action we can do; and as it is great impiety to do a wicked thing, though for a religious end, so it is great hypocrisy to be religious for mean and temporal ends. 3. That all our actions may be done "to the glory of God," we must not only take care that they be lawful in themselves, but that they be not spoiled and vitiated by any bad circumstance; for circumstances alter moral actions, and may render that which is lawful in itself, unlawful in some cases: so that if we would "do all things to the glory of God," we must in some cases refrain from doing that which is lawful in itself. As, when such an action that I am about to do, may .through the prejudice or mistake of men probably redound to the dishonour and disadvantage of religion, by causing factions and divisions, by hindering some from embracing the true religion, or making others apostatize from it, or by being any other way an occasion to men of falling into sin, or any impediment to their salvation; in these and the like cases, we are bound to have that consideration of religion, that regard to the peace and unity of the church, that tenderness and charity for the souls of men, as to deny ourselves the use of things otherwise lawful; and if we do not do it, we offend against a great rule both of piety and charity. I shall only farther at present endeavour to give a brief resolution to two questions, much debated upon occasion of this rule of the apostle, of doing "all things to the glory of God." First, How far we are bound actually to intend and design the glory of God in every particular action of our lives. To this I answer, 1. That it is morally impossible that a man should do every particular action with actual and explicit thoughts and intentions of glorifying God thereby, and therefore there can be no obligation to any such thing. 2. It is not necessary, no more than for a man that takes a journey, every step of his way actually to think of his journey's end, and at the place whither he intends to go; a constant resolution to go to such a place, and a due care not to go out of the way; and in case of any doubt, to inform ourselves as well as we can of the right way; and to keep in it, is as much consideration of the end of a man's journey, as is needful to bring him thither, and more than this would be troublesome and to no purpose; the case is the very same in the course of a man's life. From whence it follows, in the 3. Third place, That a habitual and settled intention of mind, to glorify God in the course of our lives, is sufficient; because this will serve all good purposes, as well as an actual intention upon every particular occasion. He that doeth things with regard to God, and out of conscience of his duty to him, and upon the proper motives and considerations of religion, in obedience and love to God, in hopes of his reward, and out of fear of his displeasure, glorifies God in his actions. And if this principle be but rooted and settled in his mind, it is sufficient to govern his life, and is virtually, and to all purposes, as true and constant an intention of glorifying God, as if we did actually and explicitly propound this end to ourselves in every particular action of our lives. Secondly, Whether a man be bound to prefer the glory of God before his own eternal happiness, as Moses and St. Paul seem to have done; the one in being content to have his name blotted out of the book of life, the other to be anathema from Christ, for the salvation of Israel? To this I answer, If we could admit the supposition, that the glory of God and a man's eternal happiness might come in competition, there could be no obligation upon a man to choose eternal misery upon any consideration whatsoever. The preference of one thing before another, supposeth them both to be objects of our choice; but the greatest evil known and apprehended to be so, cannot be the object of a reasonable choice; neither the greatest moral nor natural evil of sin, or misery. Sin is not to be chosen in any case, no, not for the glory of God. The apostle makes the supposition, and answers it; that if the truth and glory of God could be promoted by his lie, yet we are "not to do evil that good may come," (Rom. iii. 7, 8.) Nor is the greatest natural evil the object of our choice. God himself hath planted a principle in our nature to the contrary, to seek our own happiness, and to avoid utter ruin and destruction; and then surely much more that which is much worse, as eternal misery is, whatever some learned men, in despite of nature and common sense, have asserted to the contrary, that it is better and more desirable to be extremely and eternally miserable, than not to be; for what is there desirable in being, when it serves to no other purpose but to be the foundation of endless and intolerable misery? And if this be a principle of our nature, can any man imagine that God should frame us so, as to make the first and fundamental principle of it directly opposite to our duty? As to the instance of Moses, it does not reach this case; because the phrase of "blotting out of the book of life," does in all probability signify no more than a temporal death. As to that of St. Paul, it is by no means to be taken in a strict sense, but as a vehement and hyperbolical expression of his mighty affection to his brethren according to the flesh, "For whom (says he) I could wish to be an anathema from Christ." Besides the reason of the thing, the form of the expression shews the meaning of it, "I could wish;" that is, I would be content to do or suffer almost any thing for their salvation; insomuch, that I could wish, if it were fit, and lawful, and reasonable, to make such a wish, to be accursed from Christ for their sakes. It is plainly a suspended form of speech, which declares nothing absolutely. But, 2. It is a vain and senseless supposition, that the glory of God and our eternal happiness can stand in competition. By seeking the glory of God, we naturally and directly promote our own happiness; the glory of God and our happiness are inseparably linked together; we cannot glorify God by sin; and so gracious hath God been to us, that he hath made those things to be our duty which naturally tend to our felicity; and we cannot glorify God more than by doing our duty, nor can we promote our own happiness more effectually than by the same way. From whence it plainly follows, that the glory of God and our happiness cannot reason ably be supposed to cross and contradict one another; and therefore the question is frivolous, which supposeth they may come in competition. (1 Cor. xv. 58.) The apostle exhorts Christians to be "steadfast, and unmoveable, and abundant in the work of the Lord, knowing that their labour shall not be in vain in the Lord." And (Tit. i. 1, 2.) the apostle calls himself "a servant of Jesus Christ, in hope of eternal life, which God that cannot lie hath promised." To serve God in hope of eternal life, is to glorify God; and therefore the glory of God and our eternal happiness are never to be opposed. I shall briefly draw two or three inferences from this discourse, and so conclude. I. See here the great goodness of God to man kind, who is pleased to esteem whatever is for the good of men, to be for the glory of God; and whatever tends to the eternal salvation of ourselves or others, to be a glorifying of himself. II. We learn hence, likewise, the excellency of the Christian religion, which requires, not only a conscientious care of ourselves to do nothing but what is lawful, but likewise a charitable regard to others in the use of our liberty; in the doing or not doing of those things which we may lawfully do; after the securing of our own happiness by doing our duty, we are to consult the edification and salvation of others, in the charitable use of our liberty in those things which God hath left indifferent. III. Here is a great argument to us to be very careful of our duty, and to abound in the fruits of holiness, because hereby we glorify God. "Herein is my Father glorified, (says our Saviour) if ye bring forth much fruit; and the apostle tells us, that "the fruits of righteousness are to the praise and glory of God." We having all from God, our very being, our souls and bodies, and the powers and faculties of both, therefore we should give him the glory of his own gifts; our souls and bodies were not only made by him at first, but are like wise redeemed by him, and bought with a price, and therefore, as the apostle argues, "we should glorify him in our bodies, and in our souls, which are his." IV. And lastly, We should in all our actions have a particular regard to the honour and advantage of religion, the edification of our brethren, and the peace and unity of the church; because, in these things, we do in a peculiar manner glorify God. In vain do men pretend to seek the glory of God by faction and division, which do in their own nature so immediately tend to the dishonour and damage of religion. Next to the wicked lives of men, nothing is so great a disparagement and weakening to religion, as the divisions of Christians; and therefore, instead of employing our zeal about differences, we should be zealous for peace and unity, "that with one mind, and one mouth, we may glorify God, even the Father of our Lord Jesus Christ." __________________________________________________________________ SERMON CCX. DOING GOOD, A SECURITY AGAINST INJURIES FROM MEN. And who is he that will harm you, if ye be followers of that which is good?--1 Pet. iii. 13. THE apostle, in this and the former chapter, earnestly presseth Christians to a holy and unblameable conversation, that the heathen might have no occasion, from the ill lives of Christians, to reproach Christianity; particularly, he cautions them against that abuse of Christian liberty, which it seems too many were guilty of, casting off obedience to their superiors under that pretence; telling them, that no thing could be a greater scandal to their religion, nor raise a more just prejudice in the minds of men against it: and therefore he strictly chargeth them with the duty of obedience in their several relations, as of subjects to their governors, of servants to their masters, of wives to their husbands; and, in short, to practise all those virtues, both among themselves and towards others, which are apt to reconcile and gain the affections of men to them; to be charitable and compassionate, courteous and peaceable, one towards another, and towards all men: not only to abstain from injury and provocation, but from revenge by word or deed; and instead thereof to bless and do good, and by all possible means to preserve and pursue peace. (Ver. 8, 9.) "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but, contrariwise, blessing; knowing that ye are there unto called, that ye should inherit a blessing." And to encourage them to the practice of these virtues, he tells them, that they could by no other means more effectually consult the safety and comfort of their lives: (ver. 10.) "For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and ensue it." And this was the way to gain the favour of God, and engage his providence for our protection: (ver. 12.) "For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil." And that this would also be the best way to reconcile men to us, and to gain their good-will, and to prevent injuries and affronts from them: (ver. 13.) "And who is he that will harm you," &c. In these words we have, first, a qualification supposed, "If ye be followers of that which is good." Secondly, The benefit and advantage we may reasonably expect from it: viz. security from the ill usage and injuries of men. "Who is he that will harm you?" First, The qualification supposed is, that we be "followers of that which is good." But what is that? The apostle takes it for granted, that every body knows it, and he had given instances of it before. He does not go about to define or explain it, but appeals to every man's mind and conscience, to tell him what it is. It is not any thing that is disputed and controverted, which some men call good, and others evil; but that which all are agreed in, and which is universally approved and commended by heathens as well as Christians, that which is substantially good, and that which is unquestionably so. It is not zeal for lesser things, about the ritual and ceremonial part of religion, and a great strictness about the external parts of it, and much nicety and scrupulousness about things of no moment, as the pharisees tithing of mint, &c. about meats and drinks, and the observation of days, and the like; but a pursuit of the weightier things of the law, a care of the great duties of religion, mercy, and justice, and fidelity; those things wherein the kingdom of God consists, righteousness and peace: such as these the apostle had instanced in, as substantial and unquestionable parts of goodness, things which admit of no dispute, but do approve themselves to the reason and conscience of all mankind; and the practice of these he calls following of that which is good. [1] "Be ye followers of that which is good;" the word is mimetai`, "if ye imitate the good you see in others;" in one copy the word is zelotai, "if ye be zealous of that which is good;" and this is not amiss. Zeal about lesser and disputable things is very unsuitable and misbecoming; but we cannot be too earnest and zealous in the pursuit of things which are substantially and unquestionably good; it is good, and will become us to be zealously affected about such things. Some things will not bear much zeal, and the more earnest we are about them, the less we recommend ourselves to the approbation of sober and considerate men. Great zeal about little and doubtful things, is an argument of a weak mind, infatuated by superstition, or overheated by enthusiasm; but nothing more becomes a wise man, than the serious and earnest pursuit of those things which are agreed on all hands to be good, and have an universal approbation among all parties and professions of men, how wide soever their differences may be in other matters. This, for the qualification supposed, "if ye be followers of that which is good." I proceed to the Second thing in the text, The benefit and advantage which may reasonably be expected from it; and that is, security from the ill usage and injuries of men: "Who is he that will harm you," &c. The apostle doth not absolutely say, none will do it; but he speaks of it as a thing so very unreasonable, and upon all accounts so unlikely and improbable, that we may reasonably presume that it will not ordinarily and often happen. Not but that good men are liable to be affronted and persecuted, and no man's virtues, how bright and unblemished so ever, will at all times, and in all cases, exempt him from all manner of injury and ill treatment; but the following of that which is good (as I have explained it), doth in its own nature tend to secure us from the malice and mischief of men, and very frequently does it, and, all things considered, is a much more effectual means to this end, than any other course we can take; and this the apostle means when he says, "Who is he that will harm you?" And this will appear, whether we consider the nature of virtue and goodness; or the nature of man, even when it is very much depraved and corrupted; or the providence of God. I. If we consider the nature of virtue and goodness, which is apt to gain upon the affections of men, and secretly to win their love and esteem. True goodness is inwardly esteemed by bad men, and many times had in very great esteem and admiration, even by those who are very far from the practice of it; it carries an awe and majesty with it; so that bad men are very often withheld and restrained from harming the good, by that secret and inward reverence which they bear to goodness. There are several virtues which are apt in their own nature to prevent injuries and affronts from others. Humility takes away all occasion of insolence from the proud and haughty, it baffles pride, and puts it out of countenance. Meekness pacifies wrath, and blunts the edge of injury and violence. Suffering good for evil is apt to allay and extinguish enmity, to subdue the roughest dispositions, and to conquer even malice itself. And there are other virtues which are apt in their own nature to oblige men, and gain their good-will, and make them our friends, and to tie their affections strongly to us; as courtesy and charity, kindness and compassion, and a readiness to do all good offices to all men; and the friendship and good-will of others, is a powerful defence against injuries. Every man will cry shame of those who shall fall foul upon him that hurts nobody. He that obliged many, shall have many to take his part when he is assaulted, to rise up in his defence and rescue, and to interpose between him and danger. "For a good man (says the apostle) some would even dare to die." Besides, it is very considerable, that none of these virtues expose men to any danger and trouble from human laws. When Christianity was persecuted, because it differed from, and opposed the received religion and superstition of the world, it was commonly acknowledged by the heathen (as Tertullian tells us), that the Christians were very good men in all other things, saving that they were Christians. When the laws were most severe against Christians for their meetings, which they called seditious, and for their refusal to comply with the received superstition of the world, which they called contempt of the gods, yet there were all this while no laws made against modesty, and humility, and meekness, and kindness, and charity, and peaceableness, and forgiveness of injuries. These virtues are in their nature of so unalterable goodness, that they could not possibly be made matter of accusation; no government ever had the face to make laws against them. And this the apostle takes notice of as a singular commendation, and great testimony to the immutable goodness of these things, that, in the experience of all ages and nations, there was never any such in convenience found in any of them, as to give occasion to a law against them: (Gal. v. 22, 23.) "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, fidelity, meekness, temperance. Against such things there is no law." So that goodness from its own nature hath this security, that it brings men under the danger of no law. II. If we consider the nature of man, even when it is very much depraved and corrupted. There is something that is apt to restrain bad men from injuring those that are remarkably good; a reverence for goodness and the inward convictions of their own mind, that those whom they are going about to injure, are better and more righteous than themselves; the fear of God, and of bringing down his vengeance upon their heads, by their ill treatment of his friends and followers; and many times the fear of men, who, though they be not good themselves, yet have an esteem for those that are so, and cannot endure to see them wronged and oppressed, especially if they have been obliged by them, and have found the real effects of their goodness in good offices done by them to themselves. Besides that, bad men are seldom bad for nought, without any cause given, without any manner of temptation and provocation to be so. Who will hurt a harmless man, and injure the innocent? For what cause, or for what end, should he do it? He must love mischief for itself, that will do it to those who never offered him any occasion and provocation. III. If we consider the providence of God, which is particularly concerned for the protection of innocency and goodness. "For the righteous Lord loveth righteousness, and his countenance will be hold the upright." This the apostle takes notice of, in the verse before the text, as the great security of good men against violence and injury: "The eyes of the Lord are over the righteous, and his ears are open to their prayer." So that if bad men were never so ill disposed toward the good, and bent to do them all the injury and mischief they could devise, the providence of God hath a thousand ways to prevent it; and if he pleases to interpose between them and danger, who can harm them if they would? He can snare the wicked in the works of their own hands, and make the mischief which they devised against good men, to return upon their own heads; he can weaken their hands and infatuate their counsels, so that they shall not be able to bring their wicked enterprises to pass; he can change their hearts, and turn the fierceness and rage of men against us, into a fit of love and kindness, as he did the heart of Esau towards his brother Jacob; and their bitterest enmity against truth and goodness, into a mighty zeal for it, as he did in St. Paul, who, when he came to Damascus, fell a preaching up that way, which he came thither on purpose to persecute. And this God hath promised to do for good men who are careful to please him. "When a man's ways please the Lord, he will make his enemies to be at peace with him." So that, considering the nature of goodness, and the nature of man, and the providence of God, who is like to harm us, "if we be followers of that which is good?" None can reasonably do it, and he must be a very bad man that can find in his heart to do it, when there is no cause, no temptation, or provocation to it; and the providence of God, who hath the hearts of men in his hands, and can sway and incline them as he pleaseth, is particularly concerned to preserve good men from harm and mischief. And yet we are not to understand this saying of the apostle, as declaring to us the constant and certain event of things, without any exception to the contrary. For good men to appearance, nay those that are really so, and the very best of men, are sometimes exposed to great injuries and sufferings; of which I shall give you an account in these following particulars: I. Some that seem to be good, are not sincerely so; and when they, by the just judgment of God, are punished for their hypocrisy, in the opinion of many, goodness seems to suffer. Some, under a great profession and colour of religion, have done very bad things, and when they justly suffer for great crimes, they call punishment persecution, and the party and church which they are of call them saints and martyrs. II. Some that are really good, are very imperfectly so, have many flaws and defects, which do very much blemish and obscure their goodness; they are "followers of that which is good," but they have an equal zeal for things which have no goodness in them, or so little that it is not worth all that stir and bustle which they make about them; and will contend as earnestly for a doubtful, and it may be for a false opinion, as for the articles of the creed, and for "the faith which was once delivered to the saints;" and will oppose a little ceremony with as much heat as the greatest immorality. In these cases, it is not men's goodness which raiseth enmity against them, but their imprudent zeal, and other infirmities which attend it: but, however, bad men are glad to lay hold of these occasions and pretences of enmity, which their indiscretion offers. Good men may be, and frequently are, mistaken in their opinions and apprehensions of things; but it is a great mistake to have an equal zeal for little and doubtful things, as for the great and indispensable duties of the Christian life, and yet many times so as to neglect those to a great degree; and men must blame themselves for the inconveniences that happen to them for their own indiscretion; for neither will the nature of the thing bear them out alike, nor will the providence of God be equally concerned to protect men in the following of that which they, through a gross mistake and a heady conceit of their own knowledge in religion, think to be good, as in the following of that which is really and unquestionably good. III. The enmity of some men against goodness is so violent and implacable, that no innocency, no excellency of goodness, how great soever, can restrain their malice towards good men, or hinder the effects of it, when it comes in their way, and they have power to do them mischief. Against these the providence of God is our best safeguard, and it is wisdom, as much as is possible, to keep out of their way, and to pray with St. Paul, that we may be "delivered from wicked and unreasonable men." Men of so absurd a malice against goodness, that it is not to be prevented by any innocency or prudence; and so implacable, that there is no way to gain and reconcile them, nor, perhaps, is it much desirable: their good word would be no credit to us, and their friendship would be pernicious, when it cannot be had upon other terms than of conniving at their faults, and being concerned in their quarrels, and at last quarrelling and breaking with them, unless we will "run with them to the same excess of riot." The friendship of such men is more terrible than their enmity, and their malice much less to be dreaded than their kindness, IV. The last and chief exception is that of the cross, when the sufferings and persecutions of good men are necessary for the great ends of God's glory, for the advancement of religion, and the example and salvation of others. And with this exception, all the declarations of Scripture concerning the temporal prosperity and safety of good men, and all the promises of the New Testament, are to be understood. And this exception our Saviour him self expressly makes: (Mark x. 29, 30.) "Verily, I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life;" that is, so far as a state of persecution would admit, all these losses should be recompensed to them in this present time; as they were to the apostles in a remarkable manner: when they who had but little to part with for the gospel, had the estates of Christians laid at their feet and committed to their disposal, for the noblest purposes of charity, and common support of Christians, which was as much to them as if they had been masters of the greatest estates; and whatever was wanting to any of them in the accomplishment of this promise, was abundantly made up to them in the unspeakable and eternal happiness of the world to come. And this exception the apostle St. Peter is careful to mention expressly, immediately after the text; for after he had said, "Who is he that will harm you, if ye be followers of that which is good?" he immediately adds, "But, and if ye suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled, but sanctify the Lord God in your hearts;" that is, in this case, fear God more than men; "and be ready always to give an answer to every man that asketh you a reason of the hope that is in you;" that is, if ye be questioned for being Christians, be ready to own your profession, and to give a reason of it: so that the apostle supposeth, that, notwithstanding what he had said, that ordinarily it is not in the nature of men to persecute men for true goodness, yet they must not expect to be exempted from, persecution, which was necessary for the establishment of the Christian religion. In these cases, God permits the devil to instigate and exasperate evil men against those that are good, to act beyond their usual temper. Thus God, when he designed an illustrious example of patience for all ages of the world, he lets loose the devil, not only to stir up his instruments the Chaldeans and Sabeans against Job, but to afflict him immediately himself with bodily pains and diseases. In these and the like cases, the best men are exposed to the greatest sufferings. Thus God permitted Socrates, that great light among the gentiles, and the glory of philosophy, to be cruelly treated and put to death for an example of virtue, and a testimony against their impious and abominable idolatry. And thus, likewise, when it was necessary for the common salvation of men, and to give the world an example beyond all exception of the greatest innocency, en during the greatest indignities and sufferings with the greatest patience, that one should suffer for all mankind, he permitted the best man that ever was, God and goodness incarnate, "by wicked hands to be crucified and slain;" and afterwards, when it was necessary for the propagation and establishment of Christianity in the world, that the truth of it should be sealed by the death of so many martyrs, God was pleased to suffer the rage of bad men to break out into all manner of violence and cruelty. But yet, notwithstanding these exceptions, those who make it their business to do good, and to excel in those virtues which are apt to win and oblige mankind, may, in ordinary cases and times, expect great safety and protection against the injuries of the world, from an exemplary piety, and innocency, and goodness; for these sayings in the New Testament, that "through many tribulations we must enter into the kingdom of God," and that "who ever will live godly in Christ Jesus must suffer persecution," are not equally to be extended to all places and times; but more peculiarly to be under stood of the first times of Christianity, when the providence of God thought fit to establish the Christian religion upon the innocent lives and patient sufferings of the first professors of it. The result from all this discourse is, that we should not be weary of well-doing; but mind and follow the things which are substantially and unquestionably good; not doubting but, besides the infinite reward of it in the other world, it will ordinarily turn to our great security and advantage in this life, and save us harmless from a great many mischiefs and inconveniences which others are exposed to. If we endeavour to excel in those Christian virtues which the apostle mentions before the text, and which he means by our being "followers of that which is good;" we shall undoubtedly find the comfort of it, in those temporal benefits that will redound to us: for the Scripture hath not said in vain, "Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Blessed are the meek, for they shall inherit the earth. Glory, and honour, and peace, to every man that worketh good." That "the fruit of righteousness is sown in peace of them that work peace;" that, "by well-doing, we shall put to silence the ignorance of foolish men;" that "the kingdom of God is not meat and drink, but righteousness, and peace, and joy, in the Holy Ghost;" and that "he that in these things serveth Christ, is accepted of God and approved of men." But if we mistake religion, and place it in those things wherein it doth not really consist, in airy notions and doubtful opinions, in superstitions conceits and practices, and in a fiery and furious zeal for things of no weight and substance, of no real virtue and goodness; if we be defective in the great virtues of meekness and humility, of peaceableness and charity, of kindness and courtesy, of forbearance and forgiveness, of "rendering good for evil, and overcoming evil with good," qualities which will universally endear us and recommend us to the favour and protection of God, and to the esteem and good-will of men; and if, instead of these, we abound in malice and envy, be proud and conceited, censorious and uncharitable, contentious and unpeaceable, rude and uncivil, impatient and implacable; we must not think it strange if we be ill treated in this world, not for our goodness, but for our want of it; and we have no reason to wonder, if, at every turn, we meet with the inconveniences of our own heat and indiscretion, of our peevish and morose temper, of our factious and turbulent disposition. For this is an eternal rule of truth, "As we sow, so shall we reap;" every man shall be "filled with his own ways, and eat the fruit of his own doings." __________________________________________________________________ [1] See more of this, Sermon CCI. vol. viii. p. 465. __________________________________________________________________ SERMON CCXI. OF DILIGENCE IN OUR GENERAL AND PARTICULAR CALLING. [Preached at Whitehall, 1685.] Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.--Eccl. ix. 10. THESE words of the royal preacher are a general exhortation to diligence and industry, in that work which is most proper for us to do in this world. And I shall consider in them these two things: First, The matter of this advice and exhortation; and that is, that we would use great diligence about those things which are the proper work and employment of this life. "Whatsoever thy hand findeth to do, do it with thy might."--"Whatsoever thy hand findeth to do;" that is, the work which is before thee, which is most proper for thee to propose to thyself, as the great end and design of thy life, the province and charge which is appointed thee. So that these words, in the full compass and extent of them, may very well comprehend every reasonable purpose and undertaking, whatever is incumbent upon us as a duty, and is matter of reasonable choice. "Do it with thy might;" that is, set about it with great care, use all possible diligence and industry for the effecting and accomplishing of it. Secondly, Here is the argument whereby the wise preacher doth enforce this counsel and exhortation; because this life is the proper season of activity and industry, of designing and doing those things which are in order to a future happiness; and when this life is at an end, there will be no farther opportunity of working, there will nothing then remain, but to reap the fruit, and to receive the just recompence of what we have done in this life; "For there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--"In the grave," this the LXX. render by the word a'des, by which the Greeks used to express the state of the dead, the condition of separate souls of good or bad men after they are departed this life, and entered into another world. In which state, Solomon does not mean that departed souls have no knowledge and sense of any thing, but that then there will be no place for any counsel and design, for any activity and industry, in order to our happiness: what we do to this purpose, we must do whilst we are in this world; it will be too late afterwards to think of altering or bettering our condition. These are the two parts of the text, and they shall be the two heads of my following discourse; and God grant that what shall be said upon them, may be effectual to persuade every one of us seriously to mind our great interest and concernment, and to apply ourselves with all our might to that which is our proper work and business in this world. First, We will consider the matter of this counsel and exhortation; and that is, that we would use great diligence and industry about that which is our proper work and business in this life: and this may very probably comprehend in it these two things: I. Diligence in our great work and business, that which equally concerns every man; I mean the business of religion, in order to the eternal happiness and salvation of our souls. II. Diligence in our particular calling and charge, whatever it be. I. Diligence in our great and general work, that which equally concerns every man, the business of religion, in order to the eternal happiness and salvation of our souls; and this consists in these two things: 1. In a sincere care and endeavour of universal obedience to God, by the conformity of our lives and actions to his laws. 2. In case of sin and miscarriage, in a sincere repentance for our sins, and a timely care to be reconciled to God. 1. In a sincere care and endeavour of universal obedience to God, by the conformity of our lives and actions to his will and law. And this is a great work, and requires our greatest care and diligence to rectify our minds, to restrain our evil inclinations, to subdue and mortify our lusts, to correct the irregularity of our passions, to moderate and govern our appetites and affections, and to keep them within due and reasonable bounds, "to take heed to our ways, that we offend not with our tongue," nor transgress our duty by word or deed; to serve God with true devotion of mind, both in public and private; to attend upon the duties of his worship, and to perform all acts of piety and religion, with care and constancy, in the sincerity and uprightness of our hearts; to be meek and humble, peaceable and patient, cheerful and contented with our condition; to be ready not only to forgive injuries, but to requite them with kindness and good turns; to do all offices of humanity and charity to all men, according to our ability and opportunity; to instruct the ignorant, and to reduce those that are in error to the knowledge of the truth, by wise counsel and good example; to endeavour "to turn men from the evil of their ways," and "to save their souls from death; to be ready to supply men's outward wants and necessities, to comfort them in their sorrows, and to relieve them in their affliction and distress. And these works of compassion and charity are, perhaps, more particularly intended here in the text; for so the Chaldee paraphrase interprets these words of Solomon, as a precept of charity, rendering them thus, "Do all thou canst, according to thy utmost ability in alms and charity:" for nothing but this will turn to our account in another world; no other way of laying out our estates will be of any advantage to us in the future state. And though I do not think Solomon did here intend to exclude any part of religious practice, yet he might very well have a more especial eye and regard to this, as one of the principal instances and best evidences of a true and sincere piety, according to that of St. James, (chap. i. ver. 27.) "Pure religion, and undefined before God and the Father, is this, to visit the fatherless and widows in their affliction." To be sure, our Saviour lays mighty weight upon it, by making it the great article by which men shall be tried at the judgment of the great day. And, indeed, no religion is to be valued, that wants humanity and compassion; for so far as it departs from this, it departs from the true nature of God and religion. So that it is a vast work which lies upon our hands, and which every one of us, from the highest to the lowest, are engaged in; this business of religion, this care of our whole man, and of our whole duty, of the inward frame and disposition of our minds, and of all our words and actions, "to keep our hearts with all diligence," and carefully to observe and govern all the inclinations and motions of our souls, and "to order our whole conversation aright;" in a word, to do God all the service, and men all the good, that possibly we can, while we are in this world. This is the first. 2. And, because "in many things we offend all, and there is no man that sinneth not," another part of our work and care is, in case of transgression and miscarriage in any part of our duty, to exercise repentance for it, that so we may be reconciled to God, and at peace with him. And this is absolutely necessary, because our life and happiness depend upon it, and "except we repent we must perish," and be miserable for ever. It cannot be denied but that this work of repentance is very harsh and unpleasant, like the taking of physic, and searching into a wound; but because it tends to our health and safety, and is the necessary way and means to a better condition, this severity must be submitted to, if we desire to be cured, and have a mind to be well; and the sooner we make use of this remedy the better, we shall find so much the less difficulty and pain in the cure. And there is great reason why we should frequently exercise and renew our repentance, because our failings are frequent, and in one kind or other we offend and provoke God every day: especially when we are coming to the holy sacrament, in which we solemnly renew our covenant with God, and promise him better obedience for the future; we should examine our lives more strictly, and call our sins more particularly to remembrance, and exercise a most solemn and deep repentance for them; this is the way to keep our accounts in a good measure even. And this surely is great wisdom, to provide that we may have no long account to make up, no great scores to wipe off, when we come to be overtaken by sickness, and to lie upon our death bed; that innumerable transgressions unrepented of may not then compass us about, and stare us in the face, and fill our souls with fear and confusion, with horror and amazement, in a dying hour; that an insupportable load of guilt may not then lie upon our minds, and oppress our consciences, when we are least able to bear it, and most unfit to deal with it, when we may not have time to call our sins particularly to remembrance, and to exercise a particular repentance for them, and yet perhaps a general repentance may not be sufficient, and available with God, for the pardon and forgiveness of them. Therefore we should exercise ourselves much in this work of repentance in the days of our health, when we are fittest for it, and when it will be most acceptable to God, and when the sincerity of it will be most evident and comfortable to us, when we may know it to be true by the real and certain effects of it, in the change and amendment of our lives. Whereas a death-bed repentance is infinitely hazardous, because we may not perhaps have time and opportunity for the exercise of it; or if we should have that, yet hardly can we have opportunity for the trial of it, whether it be sincere or not, and consequently must needs die very uncomfortably, and in great doubt and anxiety of mind, what will be our fate and doom in another world. So that it is a great work which lies upon our hands, and equally concerns every one of us. The business of religion, which consists in the strict care of our duty to God and man, and in the frequent exercise of repentance for the sins and miscarriages of our lives; and we may consequently judge, how great a care and diligence a work of so much difficulty, and of so great moment and importance, does require and call for at our hands. But besides this, we must in the II. Second place, likewise, be diligent in our particular calling and charge, in that province and station which God hath appointed us, whatever it be; whether it consists in the labour of our hands, or in the improvement of our minds, in order to the gaining of knowledge for our own pleasure and satisfaction, and for the use and benefit of others; whether it lie in the skill of government, and the administration of public justice; or in the management of a great estate, of an honourable rank and quality above others, to the best advantage, for the honour of God, and the benefit and advantage of men, so as, by the influence of our power and estate, and by the authority of our example, to contribute all we can to the welfare and happiness of others. For it is a great mistake to think that any man is without a calling, and that God does not expect that every one of us should employ himself in doing good in one kind or other. Some persons indeed, by the privilege of their birth and quality, are above a common trade and profession, but they are not hereby either exempted or excused from all business, and allowed to live unprofitably to others, be cause they are so plentifully provided for themselves: nay, on the contrary, they have so much the greater obligation, having the liberty and leisure to attend the good of others; the higher our character and station is, we have the better opportunities of being publicly useful and beneficial; and the heavier will our account be, if we neglect these opportunities. Those who are in a low and private condition, can only shine to a few, but they that are advanced a great height above others, may, like the heavenly bodies, dispense a general light and influence, and scatter happiness and blessings among all that are below them. And as they are capable of doing more good than others, so with more ease and effect; that which persons of an inferior rank can hardly bring others to, by all the importunity of counsel and persuasion, as, namely, to the practice of any virtue, and the quitting and abandoning of any vice, a prince and a great man that is good himself may easily gain them to, without ever speaking a word to them, by the silent authority and powerful allurement of his example. So that though every man have not a particular profession, yet the high est among men have some employment allotted to them by God, suitable to their condition, a province which he expects they should administer and adorn with great care. The great business of the lower part of mankind is to provide for themselves the necessaries of life, and it is well if they can do it with all their care and diligence; but those who are of a higher rank, their proper business and employment is to dispense good to others; which surely is a much happier condition and employment, according to that admirable saying of our Saviour, mentioned by St. Paul, "It is a more blessed thing to give, than to receive." Those of meaner condition can only he men to one another, and it were well if they would be so; but he that is highly raised and advanced above others, hath the happy opportunity in his hands, if he have but the heart to make use of it, to be a kind of god to men. Let no man then, of what birth, or rank, or quality soever, think it beneath him to serve God, and to be useful to the benefit and advantage of men; let us remember the Son of God, a person of the highest quality and extraction that ever was, who spent himself wholly in this blessed work of doing good, toiled and laboured in it as if it had been for his life, submitted to all the circumstances of meanness, to all the degrees of contempt, to all kind of hardship and sufferings, for the benefit and salvation of men, sweat drops of blood, and at last poured it all forth in full streams, to save us from eternal misery and ruin; and is any of us better than "the Son of God, the heir of all things, and the elder brother of us all?" Shall any of us, after this, think ourselves too good to be employed in that work which God himself disdained not to do, when he appeared in the likeness and nature of man? If we would esteem things rightly, and according to reason, the true privilege and advantage of greatness is, to be able to do more good than others; and in this the majesty and felicity of God himself doth chiefly consist, in his ready and forward inclination, and in his infinite power and ability, to do good. The creation of the world was a great and glorious design, but this God only calls his work; but to preserve and support the creatures which he hath made, to bless them and to do them good, to govern them by wise laws, and to conduct them to that happiness which he designed for them, this is his rest, his perpetual sabbath, his great delight and satisfaction to all eternity; to do good is our duty and our business, but it is likewise the greatest plea sure and recreation, that which refreshed) the heart of God and man. I have insisted the longer upon this, that those who are thought to be above any calling, and to have no obligation upon them, but to please themselves, may be made sensible, that, according to their ability and opportunity, they have a great work upon their hands, and more business to do than other men; which, if they would but seriously mind, they would not only please God, but, I dare say, satisfy and please themselves much better than they do in any other course. I know it is a duty particularly incumbent upon the lower part of man kind, to be diligent in their particular calling, that so they may provide for themselves and their families; but this is not so proper for this place, and if it were, the necessity of human life will probably prompt and urge men more powerfully to this, than any argument and persuasion that I can use. I proceed therefore, in the Second place, To offer some considerations to excite our care and diligence in this great work, which God hath given us to do in this world, I mean chiefly the business of religion, in order to the eternal happiness and salvation of our souls. And to this purpose, I shall offer five or six arguments, reserving the great motive and consideration in the text to the last, because "there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." I. Let us consider the nature of our work, which is such, as may both excite and encourage our diligence and care about it. It is indeed a service, but such as is our perfect freedom; it is the service of God, whom to serve is the greatest honour that man or any other creature is capable of; it is obedience, but even obedience, considering our ignorance and frailty, is much wiser and safer for us, than a total exemption from all law and rule; for the laws which God hath given us, are not imposed upon us merely for his will and pleasure, but chiefly for our benefit and advantage. So that to obey and please God, is in truth nothing else but to do those things which are really best for ourselves. Besides, that this work of religion will abundantly recompense all the labour and pains it can cost, if we consider the fruit and end of it, which is "the salvation of our souls;" so St. Paul assures us, (Rom. vi. 22.) that if we have "our fruit unto holiness," our end shall be everlasting life. Nay, this work cloth not want its present encouragement and reward, if we consider the peace and pleasure which attends it; "Great peace (saith David) have they which love thy law, and nothing shall offend them." Religion doth not design to rob men of the true delights of life, of any lawful pleasure and enjoyment; it only appoints them their due place, and season, and measure, without which they cannot be truly tasteful and pleasant: if we make pleasure and recreation our business, it will become a burden, and leave a sting behind it; but if we make it our great business to be good, and to do good, we shall then take true pleasure in our recreations and refreshments, we shall "eat our bread with joy, and drink our wine with a merry heart," as Solomon expresseth it a little before the text. Religion doth not ordinarily debar men of any contentment which they can wisely and safely take, in any of the enjoyments of this life, but directs us to do those things which will yield the truest and most refined plea sure, and so governs ns in the vise and enjoyment of worldly comforts, that there shall he no bitterness in them, or after them: and in truth, after all our search and inquiry after pleasure and happiness, we shall find that there is no solid and lasting pleasure, but in living righteously and religiously: and the pleasure of this is so great, that a heathen philosopher, speaking of a virtuous life, according to the true precepts of philosophy, breaks out in this rapture and transport concerning the wonderful pleasure of it, Vel unus dies vere et ex praeceptis tuis actus peccandi immortalitati est anteferendus; "Even one day truly spent according to thy precepts is to be valued above an immortality of sinning." There is no life so pleasant as that of the pious and good man, who being contented with himself, every thing about him contributes to his cheerfulness, Gratior it dies, et soles melius nitent; "The day passeth more pleasantly, and the sun shines brighter to him;" and every object which he beholds is more delightful, because the man is at peace and ease within himself. II. Let us consider how great our work is, and then we shall easily be convinced what care it requires, what diligence it calls for from us. Very few persons, I doubt, are sufficiently sensible how much thought and consideration, how much care and vigilancy, how firm a resolution and earnest attention of mind, is necessary to the business of religion, to the due cultivating and improving of our minds, to the mortifying and subduing of our lusts, to the mastering and governing of our passions, to the reforming of our tempers, to the correcting of all the irregularities of our appetites and affections, and to the reducing of our crooked wills, which have been long obstinately bent the wrong way, to the straightness of that rule which God hath given us to walk by. Few, I fear, consider how much pains is necessary to the storing of our minds with good principles, and to the fixing and riveting in our souls all the proper motives and considerations to engage us to virtue, that in all the occasions of our lives they may have their due force and influence upon us. Few of us take pains to understand the just bounds and limits of our duty, and so to attend thereto, as to be always upon our guard against the infinite temptations of human life, and the many malicious enemies of our souls, that we may not be circumvented by the wiles of the devil, nor caught in those snares which he lays before us in our ways, that we be not wrought upon by the insinuations, nor overreached by the deceitfulness of sin. How few consider what care and watchfulness of ourselves, what constancy and fervency of prayer to God, is necessary to the due discharge of every part of our duty; or to the right exercise of every grace and virtue! Besides an earnest imploring of the Divine assistance, there is required likewise a particular care and application of mind, that we may fail in no point; and that, as St. James expresseth it, "We may be entire, wanting nothing;" that our faith and our hope, our devotion and our charity, our humility and our patience, and every other grace, may be exercised in the best manner, and have its proper work. III. Consider what incredible pains men take, what diligence they will use, for bad purposes, and for ends infinitely less considerable; Ut jugulent homines, surgunt de nocte latrones, ut teipsum serves, non expergiscere? "Thieves will rise and travel by night to rob and kill, and shall we use no care, no vigilance, to save ourselves?" What drudges and slaves are many men to their sensual pleasures and lusts? How hot and fierce upon revenge? And what hazards will they run to satisfy this unreasonable and devilish passion; and thereby make way for a speedy and bitter repentance, which always treads upon the heels of revenge? For no sooner hath any man executed his rage upon another, but his conscience presently turns it upon himself. How industrious do we see men at their recreations and sports, taking really more pains for the sake of pleasure, than the poor man does that works for his living? What a violent thirst, and insatiable covetousness, possesseth some men after learning and knowledge! How will they toil and watch, wear out their eyes, and waste their spirits, and pursue their studies, not only with the neglect of fitting diversion, but even of the necessary support and reparation of nature, by meat and sleep? nay, many times, to increase their learning, they weaken their understandings, and for the gaining of more knowledge, do disable that power and faculty which should make use of it when they have it. How will men attend for several hours to a lewd and extravagant play, and sit not only with patience, but with delight, to hear things spoken, which are neither fit to be spoken nor heard? And, above all, how eager and earnest, how busy and industrious, are a great part of mankind, in the pursuit of their ambitious and covetous designs; how sorely will they labour and travail? how hardly will they be contented to fare, and how meanly will they live themselves, to make they know not whom rich? even any body that happens to come in their way, when they make their last wills. And are men at all this pains for compassing of their low and mean, of their vile and wicked designs, to do themselves no good; nay, for the most part, to hurt and destroy themselves? and are the present pleasures and satisfaction of our minds, and eternal life and happiness in another world, things of no value and esteem with us? Is salvation itself so slight and inconsiderable a thing, that it deserves none of this care and diligence to be used for the obtaining of it? IV. Consider that when we come to die, nothing will yield more true and solid consolation to us, than the remembrance of an useful and well-spent life, a life of great labour and diligence, of great zeal and faithfulness in the service of God; and, on the contrary, with what grief and regret shall we look back upon all those precious hours which we have so fondly misplaced in sin and vanity! How shall we then wish that we could recal them, and live them over again, that we might spend them better! all that time which now lies upon our hands, and we know not how to bestow it and pass it away, will then most assuredly lie heavy upon our consciences. What anguish and confusion have I seen in the looks and speeches of a dying man, caused only by the grievous remembrance of an unprofitable and ill-spent life! So foolish are many men, as never seriously to think for what end they came into the world, till they are just ready to go out of it. V. Consider that the degrees of our happiness in another world, will certainly bear a proportion to the degrees of our diligence and industry in serving God, and doing good. And it is an argument of a mean spirit, not to aspire after the best and happiest condition, which is to be attained by us. To be contented barely to live, when by our pains and industry we may become considerable, and raise ourselves above the common level of men, is a sign of a poor and degenerate mind; so it is in the business of religion; to be contented with any low degrees of virtue and goodness, and consequently of glory and happiness, when, by a great diligence and industry in "serving our generation according to the will of God," we may be of the number of those, "whose reward shall be great in heaven," and have a place there, among those righteous persons, who "shall shine as the sun in the kingdom of their Father." Besides that, it may prove a thing of a dangerous consequence to us, to deal thus strictly with God, and to drive so near and hard a bargain with him; we may easily miss of happiness, and come short of heaven, if we only design just to get thither; we may be mistaken in the degree of holiness and virtue, which is necessary to recommend us to the Divine favour and acceptance, and to make us capable of the glorious reward of eternal life: for "unto whomsoever much is given, (saith our Saviour) of him much shall be required;" to him that hath only one talent committed to him, it may be sufficient to have gained one; but he that hath many talents entrusted to him, may gain one, and yet be a wicked and slothful servant; proportionably to our advantages and opportunities, our duty increaseth upon our hands, and better and greater things may justly be expected from us. The consideration whereof should make us unwearied in our endeavours of doing good, "and steadfast and unmoveable, and always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord." VI. And lastly, Let us consider the argument here in the text, "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither we are going." Longe quiescendi tempora fata dabunt, we shall then rest from our labours, and our works will follow us. This life is the time of our activity and working, the next is the season of retribution and recompence; we shall then have nothing to do, but either to reap and enjoy the comfort of well-doing, or to repent the folly of an ill-spent life, and the irreparable mischief which thereby we have brought upon ourselves; "there is no work, nor wisdom, in the grave, whither thou goest;" intimating, that our life is a continual journey towards the grave, shorter or longer as God pleaseth; and many times when we think ourselves far from it, we may be just upon it, and ready to stumble into it. So that our time of working may be very short, to be sure it is very uncertain. And it is very well worth our consideration, that as "there is no work nor wisdom in the grave," so there is very little to be exercised when we come to draw near to it, whether it be by sickness or old age: "Sufficient (surely) for that day will be the evil thereof." We had need then to have nothing else to do, but to be old and weak, to be sick and die; we shall find that to be burden and trouble enough. "Let us, therefore, work the work of him that sent us into the world while it is day; for the night cometh," saith our Saviour (by which may probably be meant the time of sickness or old age), "the night cometh, when no man can work;" so that what we do, we must do quickly, mind the work which is before us, and ply it with all our might, as if it were the last opportunity we should ever have; and so it may prove, for aught we know, for it is ten to one but that some here present, and God knows which of us it may be, may now have the last opportunity in our hands, and that but a slippery hold of it, and may never have this counsel given us again, nor, perhaps, be long in a capacity to make use of it; for when death hath once over taken us, it will fix us in an unchangeable state, "as the tree falls, so it shall lie." This is the time of our work and preparation for another world, and what we do towards it in this life, will avail us in the other; but if this opportunity be neglected, there is nothing to be done by us afterwards, but to inherit the fruit of our own folly and neglect; to sit down in everlasting sorrow, and to be immutably fixed in that miserable state, which whilst we were in this world we could never be persuaded to take any tolerable care to avoid. And if we can do nothing for ourselves to help and relieve us in that state, much less can we think it can be done for us by others, by the consigning of masses and prayers, of merits and indulgences, to our use and benefit in another world. No, so soon as ever we are passed into the other state, we shall enter upon a condition of happiness or misery, that is never to be altered. So that this life is the proper season for wisdom to shew itself, and to exercise our best industry for the attaining of happiness; it will be too late afterwards to think of altering or bettering our condition, for death will conclude and determine our state one way or other, and what we are when we leave the world, good or bad, fitted for happiness or misery, we shall remain and continue so for ever. Therefore it infinitely concerns all of us, to exercise our best wisdom in this present life, and what we have to do for our souls, and for all eternity, to do it with our might: to contrive and use the best means to be happy, while the opportunity of doing it is yet in our hands; we may easily let it slip, but no care, no wisdom, no diligence, no repentance, can retrieve it; when it is once lost, it is lost for ever. Hear then the conclusion of the whole matter; would we enjoy ourselves and the peace of our minds while we live? would we have good hopes and comfort in our death, and after death would we be happy for ever? Let us lay the foundation of all this, in the activity and industry of a religious and holy life; a life of unspotted purity and temperance in the use of sensual pleasures, of sincere piety and devotion towards God, of strict justice and integrity, and of great goodness and charity, towards men. And let us consider that many of us are a great way already on our journey towards the grave, that our day is declining apace, and the shadows of the evening begin to be stretched out; therefore, that little of our life which is yet behind us should be precious to us, ut esse solis gratius lumen solet, jam jam cadentis, we should improve that which yet remains, as it were for our lives, always remembering that our only opportunity of working, of designing, and doing great and happy things for ourselves, is on this side the grave, and that this opportunity will expire and die with us; "for there is no work, nor device, nor knowledge, nor wisdom, in the grave," whither we are going. "Now God of his infinite mercy grant, that we may all of us know, in this our day, the things which belong to our present peace, and future happiness, before they be hid from our eyes, for his mercy's sake in Jesus Christ; to whom, with thee, O Father, and the Holy Ghost, be all honour and glory, thanksgiving and praise, now and for evermore." __________________________________________________________________ SERMON CCXII. OF THE BLESSEDNESS OF GIVING, MORE THAN THAT OF RECEIVING. And to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.--Acts xx. 36. The whole verse runs thus: I have shewed you all things, how that so labouring ye ought to support the weak; and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. THE words which I have read to you, have this particular advantage to recommend them to our more attentive consideration, that they are a remarkable saying of our Lord himself, not recorded by any of the evangelists among his other sayings and discourses, but remembered by the apostles, and by some of them delivered to St. Paul, and by him preserved to us in his farewell speech to the elders of Ephesus. In which, after he had given them some needful advice, and commended them to the grace of God, he appeals to them concerning the integrity of his conversation among them; that he was so far from seeking his own advantage, and from coveting any thing that was theirs, that be had not only supported himself, but also relieved others by the labour of his own hands; giving them herein a great example of charity, which it seems he was wont to enforce upon them by an excellent saying of our Lord, "It is more blessed to give than to receive." And it is really a particular endearment of this saying to us, that, being omitted by the evangelists, and in danger of being lost and forgotten, it was so happily retrieved by St. Paul, and recorded by St. Luke. The common sayings of ordinary persons perish without regard, and are spilt like water upon the ground, which nobody goes about to gather up; but the little and short sayings of wise and excellent men are of great value, like the dust of gold, or the least sparks of diamonds. And such is this saying of our Lord, which is not only valuable out of respect to its author, but for the sake of that admirable sense which is contained in it. Some interpreters have needlessly troubled themselves to find these words, or something equivalent to them, in the gospel. That the sense of them may be inferred from several passages in the gospels, none will deny; but that they are either expressly to be found there, or that there is any saying that sounds to the same sense, I think nobody can shew. Besides that St. Paul cites a particular sentence or saying of our Lord, that was retos, and in those very words spoken by him. And there is no reason to imagine, that the gospels are a perfect and exact account of all the sayings and actions of our Lord, though St. Luke calls his gospel, "a treatise of all things that Jesus did and spake;" that is, of the principal actions of his life, and the substance of his discourses, at least so much of them as is needful for us to know: for St. Luke leaves out several things related by the other evangelists. And St. John expressly tells us, that Jesus did innumerable things not recorded in the history of his life: and there is no doubt but the disciples of our Lord remembered many particular sayings of his, not set down in the gospels, which upon occasion they did relate and communicate to others, as they did this to St. Paul. The words themselves are the proposition I shall speak to, "It is a more blessed thing to give than to receive." This I know seems a paradox to most men, who know no happiness but in hoarding up what they have, and in receiving and heaping up more; but as strange as this saying may appear, the sense of it is owned and assented to by those great oracles of reason, the wisest and most considerate heathens; tes aretes mallon to` eu poiein e` to' eu pa'schein, "It is a more virtuous thing to do, than to receive good," says Aristotle; which according to his opinion was to say, it is a greater happiness, because he placed happiness in the practice and exercise of virtue. To the same purpose is that saying of Plutarch, eu poiein e'dio'n estin e` pa'schein; "There is more pleasure in doing a kindness than in taking one." And that of Seneca, Malim non recipere beneficia, quam non dare; "Of the two, I had rather not receive benefits, than not bestow them." And that the heathen have spoken things to the same sense with this saying of our Saviour's, is so far from being any prejudice to this saying of our Saviour, that it is a great commendation of it, as being an argument that our Saviour hath herein said nothing but what is very agreeable to the best notions of our minds, and to the highest reason and wisdom of mankind. In the handling of this proposition, I shall do these two things: First, Endeavour to convince men of the truth and reasonableness of it. Secondly, To persuade men to act suitably to it. First, To convince men of the truth and reasonableness of this principle, that "it is more blessed to give than to receive." And this will fully appear by considering these three things: I. That it is an argument of a more happy spirit and temper. II. Of a more happy state and condition, And, III. That it shall have the happiness of a greater reward. I. To be governed by this principle, is an argument of a more happy spirit and temper. To do good, to be useful and beneficial to others, to be of a kind and obliging disposition, of a tender and compassionate spirit, sensible of the straits and miseries of others, so as to be ready to ease and relieve them (for to this kind of goodness and charity the apostle applies this saying of our Saviour, as appears by the context), this certainly is the happiest spirit and temper in the world, and is an argument of a noble, and generous, and large heart, that is not contracted within itself, and confined to little and narrow designs, and takes care of nobody but itself, envying that others should share with it, and partake of its happiness; but is free and open, ready to do good, and willing to communicate, and thinks its own happiness increased by making others happy. It is the property of narrow and envious spirits to think their own happiness the greater, because they have it alone to themselves; but the noblest and most heavenly dispositions desire that others should share with them in it. Of all beings, God is the farthest removed from envy and ill-will, and the nearer any creature approacheth to him, the farther it is from this hellish disposition. For it is the temper of the devil to grudge happiness to others; he envied that man should be in paradise, and was restless till he had got him out. Some perfections are of a more solitary nature and disposition, and shine brightest when they are attained to but by few, as knowledge and power: but the nature of goodness is to diffuse and communicate itself, and the more it is communicated the more glorious it is. And therefore knowledge and power may be in a nature most contrary to God's; the devil hath these perfections in a high degree. To receive good from others is no certain argument of virtue or merit, for the unworthy and unthankful often receive benefits: but to be good and do good is the excellency of virtue, because it is to resemble God in that which is the most amiable and glorious of all his other perfections. And therefore when Moses desires "to see God's glory," (Exod. xxxiii. 19.) he tells him, that "he will cause all his goodness to pass before him." Without goodness the power and wisdom of God would be terrible, and raise great dread and superstition in the minds of men. Without goodness power would be tyranny and oppression, and wisdom would degenerate into craft and mischievous contrivance. So that a being endowed with all power and wisdom, and yet wanting goodness, would be a dreadful and omnipotent mischief. We are apt to dread power, and to admire knowledge, and to suspect great wisdom and prudence; but we can heartily love and reverence nothing but true goodness. It is not the infinite power and knowledge of God considered abstractedly, and in themselves, but these in conjunction with his great goodness, that make him at once the most awful and amiable being in the world; which is the reason why our Saviour, (Matt. v. 48.) speaks of the mercy, and goodness, and patience of God, as the top and sum of the Divine perfections, "Be ye therefore perfect, as your Father which is in heaven is perfect." How is that? la being "good to the evil and unthankful, as God is, who makes his sun to rise, and his rain to fall, not only on the just but unjust." And therefore St. Luke renders it, "Be ye therefore merciful, as your Father which is in heaven is merciful." To be good and merciful as God is, is to be perfect as he is; because it is to imitate him in that which is his chief perfection. Gratitude is one of the noblest virtues, and our goodness to men is gratitude in us to God. It is an acknowledgment of the blessings we have received from God; the best use we can make of them, and the best requital we can make to him for all his benefits. For we can give him nothing again, because he stands in need of nothing. But a truly grateful person, who hath a kindness done to him by one that is out of all capacity and reach of requital, will inquire whether there be any of his family and relations, to whom he may shew kindness for his sake. Yea, benefits have often been requited by thankful persons, upon those who did but resemble their benefactors, though they were no ways related to them. Though we can do nothing to God, yet we may do it to men, who are "made after the image of God." We may shew kindness to his relations, and to those of his household and family, to his creatures, to his servants, to his friends, and to his children here in the earth. Besides that our goodness to others like ourselves, is an argument of great consideration and prudence; it is a sign that we know ourselves, and consider what we are, and what we may be: it shews that we have a due sense of the indigence and infirmity of human nature, and of the change and vicissitude of human affairs; it is a just sense and acknowledgment of our state, that we are insufficient for our own happiness, and goodwill, and friend ship of other men; that we all either do or may stand in need of others, one time or other: for he who is now in the greatest plenty and abundance of all things, and thinks his mountain so strong that he can never be moved, may, by a sudden revolution of fortune, by a thousand accidents, be thrown down from his height of prosperity into the depth of misery and necessity. And as it is an argument of consideration, so of great prudence. He that is good to others, apt to commiserate their sad case, and to relieve them in their straits, takes the wisest and surest way that can be, to incline and engage others to be good to him, when it shall fall to his lot to stand in need of their kindness and pity. Upon this account our Saviour commends the prudence of the unjust steward, who laid in for the kindness of others, against himself should have occasion for it. And though it should happen otherwise, and that we should have an uninterrupted tenor of prosperity (which few or none have), or that coming to stand in need of others, our kindness should meet with no equal returns, yet it would not be quite lost; for, as Seneca truly says, delectat eliam sterilis beneficii conscientia, though our charity should fall upon stony and barren ground, and we should find no fruit of it from those whom we have obliged, yet there is a pleasure in being conscious to ourselves that we have done well, what was worthy and generous, and what became wise and considerate men to do, whatever the event and success be; for, setting aside all selfish respects, purely out of humanity, and charity, and a generous compassion, we should be ready as we have opportunity to do good to all that stand in need of our kindness and help. So that a disposition to do good is the best and happiest temper of mind, because it is the nearest resemblance of the Divine nature, which is perfectly happy: it is a grateful acknowledgment of our obligations to God, and all that we can render to him for his benefits; it is an argument of great wisdom and consideration; it gives ease and satisfaction to our minds, and the reflection upon any good that we have done, is certainly the greatest contentment and pleasure in the world, and a felicity much be yond that of the greatest fortune of this world: whereas the spirit, contrary to this, is always uneasy to itself; the envious and malicious, the hard hearted and ill-natured man carries his own torment and hell about him, his mind is full of tumultuous agitations and unquiet thoughts; but were our nature rectified and brought back to its primitive frame and temper, we should take no such plea sure in any thing, as in acts of kindness and compassion, which are so suitable and agreeable to our nature, that they are peculiarly called humanity, as if without this temper we were not truly men, but something else disguised under a human shape. II. To give, is an argument of a more happy state and condition, than to receive. To receive from others is an argument of indigency, and plainly shews that we are in want and necessity; either that we stand in need of something, or that we think we do; and either of these conditions is far from perfect happiness; but to give, is an argument of fulness and sufficiency, that we have more than is necessary for ourselves, and something to spare. To receive kindness from others, supposeth we stand in need of it; and to stand in need of it, is to be in a state of being obliged and indebted. Obligation is a dear thing, and a real debt which lies heavy and uneasy upon a grateful mind: so much obligation as any man hath to another, so much he hath lost of his own liberty and freedom; for it gives him that hath obliged us a superiority and advantage over us: and what Solomon says of the borrower, that he is a servant to the lender, is in proportion true in this case, that the receiver is a servant to the giver. But to be able to benefit others is a condition of freedom and superiority, and is so far from impairing our liberty, that it shews our power; and the happiness which we confer upon others by doing them good, is not only a contentment to ourselves, but we do in some sort enjoy the happiness we give, in being conscious to ourselves that we are the authors of it. And could we but once come to this excellent temper, to delight in the good that others enjoy, as if it were our own (and it is our own, if we be the instruments of it, and take pleasure in it); I say, could we but once come to this temper, we need not envy the wealth and splendour of the most prosperous upon earth, for upon these terms the happiness of the whole world would in some sort be ours, and we should have a share in the pleasure and satisfaction of all that good which happens to any man any way, especially by our means. To depend upon another, and to receive from him, and to be beholden to him, is the necessary imperfection of creatures; but to confer benefits upon others is to resemble God, and to approach towards divinity. Aristotle could say, that by narrowness and selfishness, by envy and ill-will, men degenerate into beasts, and become wolves and tigers to one another; but by goodness and kindness, by mutual compassion and helpfulness, men become gods to one another. To be a benefactor, is to be as like God as it is possible for men to be; and the more any one partakes of this Divine quality and disposition, the liker and the nearer he is to God, who is good to all, and whose tender mercies are over all his works. The blessed angels, who behold the face of God continually, are, as it were, perfectly transformed into the image of the Divine goodness, and therefore the work which, with so much cheerfulness and vigour, they employ themselves in, is to be ministering spirits for the good of the elect, to bring men to goodness, and to encourage, and assist, and comfort them in well-doing. And our blessed Lord, when he was upon earth, did in nothing shew himself more like th6 Son of God, than in going about doing good: and the wonderful works which he did gave testimony of his divinity, not so much as they were acts of power as of goodness, and wrought for the benefit and advantage of men; and the true advantage of greatness, and wealth, and power, does not consist in this, that it sets men above others, but that it puts them in a capacity of doing more good than others. Men are apt to call them their betters, who are higher and richer than themselves; but in a true and just esteem of things, they only are our betters who do more good than we. From the meanest creature below us up to God himself, they are the best, and happiest, and most perfect beings, who are most useful and beneficial to others, who have the most power and the strongest inclinations to do good. III. To give, that is, to be beneficial and to do good to others, hath the happiness of a great reward. There is no grace or virtue whatsoever, which hath in Scripture the encouragement of more and greater promises than this, of happiness in general; of temporal happiness in this life, of happiness at death, and of everlasting happiness in the world to come. 1. For promises of happiness in general. "He hath dispersed, he hath given to the poor, his righteousness endures for ever;" that is, shall never be forgotten, shall not pass unrewarded. (Prov. xiv. 21.) "He that giveth to the poor, happy is he." (Matt. v. 7.) "Blessed are the merciful, for they shall obtain mercy." (Luke vi. 38.) "Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom; for with the same measure that ye mete withal, it shall be measured to you again;" that is, according to our goodness and compassion towards others, we must expect to find the charity of men, and the compassions of God towards us. Job speaks as if some eminent and peculiar blessing did attend and follow acts of charity: (Job xxv. 19.) "The blessing of him that was ready to perish came upon me." 2. Promises of temporal happiness in this life: (Psal. xxxvii. 3.) "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." (Prov. xxviii. 27.) "He that giveth to the poor shall not lack." Nay, God hath promised to have a particular respect to such as do good, in every condition, and all kinds of troubles that befal them. (Psal. xli. 13.) "Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness." 3. Of happiness in death. "The righteous (saith Solomon, Prov. xiv. 32.) hath hope in his death." By the righteous, in Scripture, is frequently meant the merciful and good man. And so it is to be understood, as appears from the context; "He that oppresseth the poor, reproacheth his Maker; but he that honoureth him, hath mercy upon the poor. The wicked is driven away in his wickedness; but the righteous hath hope in his death." If God designs to send calamities upon the earth, upon the place where the good man lives, which it would grieve him to see, or which he might be involved in, so as either to make his life uncomfortable, or to cut him off by a violent death; God considers the merciful man, and removes him out of the way into a better and safer place: (Isaiah lvii. 1.) "The merciful man is taken away from the evil to come." 4. The promises of eternal life and happiness in the world to come. (Luke xiv. 13, 14.) "But when thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be blessed. For they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." And, (chap. xvi. 9.) "And I say unto you, (saith our Lord,) Make to yourselves friends of the mammon of unrighteousness," that is, to do good with what you have, "that when ye fail, they may receive you into everlasting habitations." (1 Tim. vi. 17-19.) "Charge them that are rich in this world, that they be not high-minded, nor trust to uncertain riches; but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." And the more to fix upon our minds the necessity of doing good, especially in ways of mercy and charity, our Lord represents this as the great matter of inquiry at the great day of judgment, how they have behaved themselves in this kind, what good they have done, or omitted and neglected to do; especially to those who were in misery and want; and as if the sentence of eternal happiness or misery would accordingly pass upon them. And this, methinks, should make a mighty impression upon us, to think that when we shall appear before the great Judge of the world, we are to expect mercy from him, according to the measure that we have shewed it to others. And now, if men be thoroughly convinced of the happiness of this temper, methinks it should be no difficult matter to persuade them to it. If we believe this saying of our Lord, that "It is more blessed to give than to receive;" let us do accordingly. I know that to carnal and earthly-minded men, this must needs seem a new and wrong way to happiness. For if we may judge of men's persuasions by their practice (which seems to be a reasonable and good sure way of judging), I am afraid it will appear, that few believe this to be the way to happiness. If we mind the course of the world, and the actions of men, it is but too evident that most men place their greatest felicity in receiving and getting the good things of this world; almost all seek their own things, and but few the good of others. Many say, Who will shew us? who will do us any good? but few ask that question, "What good thing shall I do that I may inherit eternal life? And when our Lord tells men that they must "give to the poor," if they would have "treasure in heaven;" that they must be charitable, if they would be happy; that, "It is a more blessed thing to give than to receive;" these are sad and melancholy sayings to those who have great possessions; and most men are ready with the young man in the gospel to part with our Lord, and to break with him, upon these terms. But let us remember, that this was the saying of our Lord Jesus, whom we all profess to believe, and to imitate in all things; but more especially let us do so in this, because it was not a bare speculation, a fine and glorious saying, like those of the philosophers, who said great and glorious things, but did them not; but this was his constant practice, the great work and business of his life. He who pronounced it the most blessed thing to do good, spent his whole life in this work, and "went about doing good." To this end all his activity and endeavours were bent. This was the life which God himself, when he was pleased to become man, thought lit to lead in the world, giving us herein an example, that we should follow his steps. He made full trial and experience of the happiness of this temper and spirit; for he was all on the giving hand. He would receive no portion and share of the good things of this world; he refused the greatest offers. When the people would have made him a king, he withdrew and hid himself; he was contented to be worse accommodated than the creatures below us. "The foxes have holes and the birds of the air have nests: but the Son of man hath not where to lay his head." He would not so much as have any fixed abode and habitation, that he might be at liberty "to go about doing good." He received nothing but injuries and affronts, base and treacherous usage, from an ungrateful world, to whom he was so great and so universal a benefactor. The whole business of his life was to do good, and to suffer evil for so doing. So fixed and steady was he in his own principle and saying, "It is a more blessed thing to give than to receive." He gave away all that he had to do us good, he parted with his glory and his life, "emptied him self, and became of no reputation; and being rich, for our sakes became poor, that we through his poverty might be made rich." So that he adviseth us nothing, but what he did himself; nor imposeth any thing upon us, from which he himself desired to be excused. And surely we have great reason to be in great love with this pattern, when that very goodness which he propounds to our imitation was all laid out upon us, and redounds to our benefit and advantage; when our salvation and happiness are the effects of that goodness and compassion which he exercised in the world! He did it all purely for our sakes; whereas all the good we do to others, is a greater good done to ourselves. So that here is an example and experiment of the thing in the greatest and most famous instance that the whole world can afford. The best and happiest man that ever was, the Son of God and the Saviour of men, and who is the most worthy to be the pattern of all mankind, "went about doing good," and governed his whole life, and all the actions of it, by this principle, that "It is more blessed to give than to receive." "Let the same mind be in us that was in Jesus Christ: let us go and do likewise." SERMON CCXIII. THE EVIL OF CORRUPT COMMUNICATION. Let no corrupt communication proceed out of your mouth; but that which is good to the use of edifying, that it may minister grace to the hearers.--Ephes. iv. 29. As discourses against sin and vice in general are of great use, so it is likewise very necessary to level them against the particular vices of men, and to endeavour by proper and intrinsical arguments, taken from the nature of that vice we treat of, to dissuade and deter them from it; because this carries the discourse home to the consciences of men, and leaves them no way of escape. For this reason, and in compliance with their Majesties pious proclamation, for the discountenancing and sup pressing of profaneness and vice, I have chosen to treat upon this subject, of corrupt and filthy communication, as being one of the reigning vices of this wicked and adulterous generation; of the evil whereof the generality of men are less sensible than almost of any other, that is so frequently and so expressly branded in Scripture. And to this purpose I have pitched upon the words which I have read unto you, as containing a plain and express prohibition of this vice, "Let no corrupt communication," &c. I remember St. Austin in one of his epistles tells us, that Tully, the great master of the art of speaking, says of one of the great orators, Nullum unquam verbum quod revocare vellet, emisit: "That no word ever fell from him that he could wish to have recalled." This I doubt is above the perfection of human eloquence, for a man always to make such a choice of his words, and to place them so fitly, that nothing he ever said could be changed for the better. But the greatest faults of speech are not those which offend against the rules of eloquence, but of piety, and virtue, and good manners; and who can say that his tongue is free from all faults in this kind, and no word ever proceeded from him which he could wish to have recalled? "In many things (says St. James, chap. iii. 2.) we offend all;" and in this kind as much, perhaps, and as often, as in any. He is a good and a happy man indeed, that seldom or never offends with his tongue. "If any man (as St. James goes on) offend not in word, the same is a perfect man;" that is, he hath attained to an eminent degree of virtue indeed, and is above the common rate of men, and may reasonably be presumed blameless in the general course of his life and practice, and "able (as follows) to bridle the whole body;" that is, "to order his whole conversation aright." To govern the tongue is a matter of great difficulty, and consequently of great wisdom, and care, and circumspection; and therefore, one of the great endeavours of a wise and good man should be, to govern his words by the rules of reason and religion; and we should every one of us resolve and say, as David does, (Psal. xxxix. 1.) "I will take heed to my ways, that I sin not with my tongue." For as the virtues, so the vices of the tongue are many and great. In respect of it, David calls it the best member we have; because, of all the members and instruments of the body, it is capable of giving the greatest glory to God, and of doing the greatest good and benefit to men. And in respect of the vices of it, it may be as truly said to be the worst member that we have, because it is capable of doing the greatest dishonour to God, and the greatest mischief and harm among men. So that, upon all accounts, we ought to have a great care of the government of our tongue, which is capable of being so useful and serviceable to the best and worst purposes, according as we restrain it and keep it in order, or let it loose to sin and folly. And among all the vices of the tongue, as none is more common, so none is more misbecoming, and more contrary to the modesty of a man, and the gravity of a Christian, than filthy and obscene talk; of the odious nature, and the evil and mischievous consequences whereof, both to ourselves and others, I design, by God's assistance, to treat at this time, from the words which I have read unto you,--"Let no corrupt communication," &c. That by "corrupt (or rotten) communication," is here meant filthy and obscene talk, is generally agreed among interpreters. By "that which is good to the use of edifying," is meant such discourse as is apt to build us up in knowledge and goodness, to make the hearers wiser and better. "That it may minister grace unto the hearers;" that is, such kind of discourse as is acceptable to all; not nauseous and offensive to sober and virtuous persons, not apt to grate upon chaste and modest ears, and to put the hearers out of countenance. So that the apostle doth here strictly forbid all lewd and filthy discourse amongst Christians; and enjoins them so to converse with one another, that all their discourses may minister mutual benefit and advantage to one another, and tend to the promoting of piety and virtue; and may likewise be grateful to the hearers, carefully avoiding every thing that might put them to the blush, or any way trespass upon modesty and good manners, as all filthy communication does. This sort of argument, though it be frequently mentioned in Scripture, yet it is very seldom treated of in the pulpit, because it is a hard matter to be handled in a cleanly manner, and the preacher must always take good heed to himself, that his discourse be free from the contagion of that vice which he reproves and designs to correct and cure. And, therefore, to dissuade and deter men from this evil practice, so rife and common in the world, and that not only amongst the profane and dissolute sort of persons, but those likewise who would seem to be more strict and religious, I hope it may be sufficient to all considerate persons plainly to represent to them the heinous nature of the thing itself, together with the evil and dangerous consequences of it, both to ourselves and to others. And this I shall endeavour to do in the most general and wary terms, keeping all along, as much as possible, aloof and at distance from any thing that might either offend the chaste and modest, or infect lewd and dissolute minds, which, like tinder, are always ready to take fire at the least spark. Having premised this in general, my work at this time shall be to offer such particular considerations as may fully convince men of the great evil and danger of this practice; and I hope may effectually prevail with them to leave it, and break it off. And they shall be these following:-- I. That all filthy and corrupt communication is evidently contrary to nature, which is careful to hide and suppress whatever, in the general esteem of the sober part of mankind, hath any thing of turpitude and uncomeliness in it; and wherever nature hath thought fit to draw a veil, we should neither by words nor actions expose such things to open view. Quae natura occultavit, (says Tully, de Offic. lib. 1.) eadem omne, qui sana sunt mente, removent ab oculis: "Those things which nature hath thought fit to hide, all men that are in their wits endeavour to keep out of sight." Nos autem naturam sequamur, (says the same excellent moralist, ibid.) et ab omni quod abhorret ab oculorum auriumque approbatione fugiamus: "Let us (says he) follow nature, and flee every thing that is offensive either to the eye or ear of men." And this is so plain a lesson of nature, that an actor in a play will never fall into that absurdity, as to represent a grave and virtuous person offering any obscene or immodest word: and, as the same author reasons, Histrio hoc videbit in scena, quod non videbit sapiens in vita? "Shall an actor see this to be improper upon the stage, and a wise man not discern the absurdity and indecency of it in his life and conversation?" II. All corrupt and filthy communication is a notorious abuse of one of the greatest and best gifts which God hath given us, and does directly contradict the natural end and use of speech. Our tongue is our glory, as the holy Psalmist often calls it, who hath duly considered the excellency and use of this noble faculty, and took great care to employ it to the purposes to which God gave it, and is herein an admirable pattern to us. And, next to our reason and understanding, our speech doth most remarkably distinguish us from the beasts, and sets us above them. Hoc uno praestamus, vel maxime feris, quod colloquimur inter nos, et quod exprimere dicendo sensa possumus: (says the great Roman orator, Cicero, de Orat. lib. 1.) "By this one thing we excel the beasts in a very high degree, that we can talk together, and by speech declare our minds to one another." By our understanding we know God, and by our tongues we confess and praise him: but to use our tongues to lewd and filthy discourse, is to pervert and abuse one of the best and noblest faculties which God hath given us; it is to affront him with his own gifts, and to fight against him with his own weapons. "Do we thus requite the Lord? foolish creatures and unthankful!" The two great ends for which this faculty of speech is given us are, to glorify God our maker, and to edify man our neighbour: but all corrupt communication contradicts both these ends; be cause, instead of praising God with pure hearts and lips, we do greatly dishonour him, by polluting our tongues with lewd and filthy talk: for hereby we offer a direct affront to his holy nature and laws. This renders us altogether unfit for the worship and service of Almighty God, who is "of purer eyes than to behold iniquity" and impurity of any kind. For how can we think that he will accept those prayers and praises which are offered to him by such impure and unhallowed lips; when we dishonour God with the same mouth that we pretend to glorify him; and commit sin with the same tongue that we confess it? How can we hope that he will accept the sacrifice of such polluted lips, out of which proceed things so contrary and so inconsistent?" Those who thus pervert the use of speech, and, instead of glorifying him who gave them this excellent gift, and setting forth his praise, defile their tongues with filthy and impure language, give just occasion to complain of them, as Elihu does of the wicked in his time; (Job xxxv. 10, 11.) "None saith, Where is God my maker, who giveth songs in the night; who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?" His meaning is, that they did not glorify God their maker, by singing his praises; which, by being endued with this noble faculty of speech (which he had denied to the creatures below man, the beasts and birds), they only were capable of performing. The consideration of this high privilege, by which we do so much excel the creatures below us, ought to be a mighty obligation upon us to employ this gift of God in the service, and to the glory of the Giver, and make us very careful not to offend him by it, or by any defilement of it, to render it unfit for one of the principal uses for which God bestowed it upon us. Another great end of speech is to edify our neighbour. So the apostle here tells us in the text, that nothing should proceed out of our mouths, but what is "good for the use of edifying, that it may minister grace to the hearers." But, instead of that, corrupt communication offends the chaste and virtuous, and corrupts them who have vicious inclinations, by exciting and cherishing lewd imaginations in them, and making them that are filthy more filthy still. III. Corrupt communication is an evidence of a corrupt and impure heart, as polluted streams are a sign that the fountain is impure from whence they came. An impure mind may be covered and disguised by natural shame and outward reverence, in regard to the company, or from some other particular design; but when it breaks out at any time in lewd talk, our speech betrays us, and discovers the inward thoughts of our hearts, and makes them visible to every eye. For, as our Saviour says, "Out of the abundance of the heart the mouth speaketh:" (Matt. xii. 34, 35.) "How can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh. A good man, out of the good treasure of the heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things." "There is not (says an excellent divine of our own, Dr. Barrow) a more certain sign of a mind utterly debauched from piety and virtue, than affecting such talk. A vain mind naturally venteth itself in frothy discourse; and lust boiling within, foams out in filthy talk." It is St. Jude's metaphor, when he describes that impure sect of the gnostics, he says of them, that "they were continually foaming out their own shame;" (ver. 13.) that is, by their lewd words and deeds they discovered the inward filthiness of their hearts. And, therefore, it is Tully's advice to him that would be perfectly virtuous, and not defective in any part of his duty, Imprimis provideat, ne sermo vitium aliquod indicet inesse moribus: (de Offic. lib. i.) "Let him in the first place (says he) take great care that his speech betray not some vice or fault in his manners." Andro`s charakte`r ek lo'gou gnorizetai: "A man's character is commonly taken from his talk." Oi'os o tro'pos toioutos kai` o lo'gos (says Aristides); "Such as are the manners of a man, such is his discourse:" and Quintilian, (lib. xi. c. 1.) Profert enim mores plerumque oratio, et animi secreta detegit, nec sine causa Graeci prodiderunt, ut vivit, quenquam etiam dicere: "Our speech, for the most part, declares our manners, and discovers the secrets of our hearts;" so that not without cause was it become a proverbial saying among the Greeks, that, "As the man lives, so also he speaks." And to the same purpose, the wise son of Sirach: (Ecclus. xxvii. 6, 7.) "The fruit declareth if the tree hath been dressed; so is the utterance of a conceit in the heart of man. Praise no man before thou nearest him speak: for this is the trial of men." And, (ver. 13.) "The discourse of fools is irksome, and their sport is in the wantonness of sin." Immodest speech is not only an indication of an unchaste mind; but draws, likewise, a great suspicion upon a man's life. So strict a connexion commonly is there between a man's thoughts and words, and between his words and actions, that they are generally presumed to be all of a piece, and agreeable to one another. IV. Corrupt communication doth debauch and defile the minds of men, and that not only of the speaker, but likewise of the hearer of such discourse; because it gratifies and feeds a corrupt humour and a vitiated appetite, besides that it disposeth and inclines to lewd and filthy actions: a smutty tongue and unchaste deeds are seldom far asunder, and do very often go together; for filthy talk and lewd practices seem to differ only in the occasion and opportunity; and he that makes no conscience of the one, will hardly stick at the other, when it can be done with secrecy and safety. The law of God forbids both alike, and his eye be holds both; "For there is not a word in my tongue (says David, Psal. cxxxix. 4.) but thou, O Lord, knowest it altogether." So that whatever may deter us from lewd practice (the authority of God forbidding it, or the awe of his presence, who continually stands by us, and hears and sees all that we say and do), is of equal force to restrain us from lewd and filthy words: for they both proceed from the same ill disposition of mind, and are done in equal contempt of the Divine presence and authority. V. It is uncivil and unmannerly, very disagreeable, and highly displeasing to all sober and modest persons. It is a clownish and rude thing, says Tully, (de Offic. lib. i.) Si rerum turpitudini adhibetur verborum obscaenitas: "If to things which are immodest in themselves, we add the obscenity of words." Nothing that trespasses upon the modesty of the company, and the decency of conversation, can be come the mouth of a wise and virtuous person. This kind of conversation would fain pass for wit among some sort of persons, to whom it is acceptable; but whatever savours of rudeness, and immodesty, and ill manners, is very far from deserving that name; and they that are sober and virtuous, cannot entertain any discourse of this kind with approbation and acceptance: a well-bred person will never offend in this way; and therefore it cannot but be esteemed as an affront to modest company, and a rude presuming upon their approbation, impudently taking it for granted that all others are as lewd and dissolute as themselves. This sort of conversation was not only offensive to righteous Lot, but was a perpetual vexation to him, and grieved him at his very heart. So St. Peter tells us, (2 Pet. ii. 7, 8.) that Lot was "vexed with the filthy conversation of the wicked. For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds." "In seeing and hearing;" that is, in seeing their lewd actions, and hearing their filthy talk, his life became a burden to him; and, therefore, God singled him out, and delivered him both from that wicked company, and from that dreadful judgment of fire and brimstone, which came down from heaven upon them, and consumed them with an utter destruction, for an example to all ages, and an admonition to all good men, that they ought to be in like manner affected, as righteous Lot was, with "the filthy conversation of the wicked." VI. As by this practice we offend against nature and reason and true morality; so it is likewise a direct contempt and defiance of the Christian religion, which does so strictly forbid, and so severely condemn it in Christians. Our blessed Saviour seems more particularly to censure and condemn this vice, when he says, (Matt. xii. 36.) "That every idle word that men shall speak, they shall give an account thereof in the day of judgment." "Every idle word," rema argo`n, "every vain and unprofitable word," that no way tends to edification; that is the very lowest sense the words can bear. But then how much more shall we give an account in that day of every lewd word, which tends to corrupt and debauch the minds and manners of men! Some copies have it, rema ponero`n, "every naughty and wicked word," every false, and malicious, and calumniating word: "An idle word (says St. Basil) is that which is not for edification, and such words shall come under examination in that great assembly of the whole world; and what then (says he) shall be done to words of scurrility, and calumny, and obscenity?" But that which will best direct us to the meaning of this phrase, is what the Jewish masters observed, that, by an idle word, the Jews did commonly understand immodest and unchaste speech, scurrilous and obscene words. And then it follows, "For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Men are commonly apt to make a very light matter of such words; but because they shew the mind and manners of the man, his inward temper and disposition, therefore men shall be called to a strict account for them in the day of judgment, and be condemned for lewd and dissolute words, as well as for acts of filthiness and uncleanness; because "these come from the heart, and defile the man," they proceed from an impure spring and fountain; and though we only perceive them to come out of the mouth, yet they proceed "out of the abundance of the heart," from an evil disposition of mind. So that our Judge hath expressly warned us of this fault, and declared to us the danger of it. And, therefore, whosoever believes this declaration of our Saviour, and dreads the judgment of the great day, ought to take heed that he offend not with his tongue, in this or any other kind. Men make but little account of such words now, but they shall all be strictly accounted for another day; and what we utter now so freely and without blushing, will then strike us dumb, and be matter of the greatest shame and confusion to us, in the presence of God and his holy angels. And so St. Paul, likewise, not only here in the text, does forbid and reprove this practice, when he says, "Let no corrupt communication proceed out of your mouth: but that which is good to the use of edifying, that it may minister grace to the hearers:" but in several other places of his Epistles he most severely condemns it, as utterly misbecoming Christians, and most directly contrary to our most holy profession. (Eph. v. 3, 4.) "But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient." Here he forbids all lewd and filthy talk, as utterly misbecoming the conversation of Christians, who should give no occasion to have the vices of this nature so much as once mentioned, much less practised among Christians; let not these things, says he, "be once named among you, as be cometh saints; but rather giving of thanks." Here he directs us to that which is the proper employment of the tongue, and one of the chief ends of speech; which is to praise and glorify God, and not to dishonour him by lewd and filthy talk. And this he urgeth again, as the proper fruit of our lips: (ver. 20.) "Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ." And at the 5th verse of this chapter he appeals to Christians, whether they had not been constantly taught and instructed, that all lewdness and filthiness, not only in act but in word, will certainly shut men out of the kingdom of heaven. "For this (says he,) ye know, that no whoremonger, nor unclean person, (referring to those several sorts of uncleanness he had mentioned before; among which is filthy and foolish talk) hath any inheritance in the kingdom of Christ, and of God." The apostle here speaks to the gentile Christians, who were newly converted from heathenism, and had been accustomed to make slight of these kinds of sin, which were so common among the idolatrous heathen, and part of the worship of their obscene deities: but he tells them that the Christian religion which they had embraced, required another sort of conversation, and did strictly enjoin all manner of purity, both of heart and life, in all our words and actions; and that "as he that hath called us is holy, so we should be holy in all manner of conversation." And whatever false teachers might insinuate, as if the Christian religion did allow a greater liberty in these things, and made that "a cloak for licentiousness," hereby "turning the grace of God," that is, the doctrine of the gospel, "into lasciviousness," as St. Jude speaks, (ver. 4.) yet they would certainly find things quite otherwise in the issue, and that God, who punished the heathen for these vices, and sent such terrible judgments upon them, would much less let Christians go unpunished, that should be found guilty of them: (Ephes. v. 6.) "Let.no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience;" that is, the heathen world, who continued still in their infidelity, and lived in the practice of those sins; and would fall much more heavily upon Christians, if, after they had embraced this holy religion, they should allow themselves in any of those vile and impure practices, which they had been guilty of before, and which they had so solemnly promised to renounce and put off in their baptism. And so likewise, (Coloss. iii. 5-7.) "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience," or unbelief; "in the which ye also walked sometime, when ye lived in them;" that is, whilst ye were heathens, and conversed among them, ye practised these vices; "but now," that is, now that you are become Christians, "put off all these, anger, wrath, malice, evil-speaking, filthy communication." Ye see that "filthy communication" is reckoned among those sins of the gentiles, which Christians were utterly to quit and forsake, as contrary to the purity of the Christian profession. And so St. Paul tells the Thessalonians; (1 Thess. iv. 7.) "God hath not called us unto uncleanness; but unto holiness." And he gives the same precept to the Colossians: (chap. iv. 6.) "Let your speech be always with grace," that is, acceptable and useful, something that is worthy the hearing, "seasoned with salt," that is with prudence and discretion, which should always govern our speech, and keep it within the bounds of sobriety and modesty. As our talk should not be insipid and foolish, so much less rotten and unsavoury, immodest and lewd. And in his Epistle to the Philippians, (chap. iv. 8.) he earnestly recommends the virtues that are directly contrary to this vice: "Finally, my brethren, whatsoever things are honest, hosa semna`, whatsoever things are grave or venerable, hosa hagna`, whatsoever things are pure or chaste, think on these things;" that is, have great regard to them in your conversation and behaviour, there being no sort of virtue which the Christian religion does not strictly enjoin and exact from us; and consequently, whatsoever is light and frothy, and much more whatever is lewd and filthy, ought to be banished from the conversation of Christians, as utterly inconsistent with the gravity and purity of that holy profession. And the same apostle tells us, that all the promises of the gospel are so many arguments and obligations to purity and holiness: (2 Cor. vii. 1.) "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting," or practising, "holiness in the fear of God." And on the contrary, St. John tells us, that all impurity will be an effectual bar to our entrance into heaven; (Rev. xxi. 27.) speaking of the new Jerusalem, he says, "There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination." So that, if either the promises or threatenings of the gospel have any influence upon us, they will effectually restrain this vicious practice. VII. And lastly, All impure and filthy communication grieves the Holy Spirit, and drives him away from us. And therefore, after he had forbidden this vice here in the text, that "no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers;" he immediately adds, "And grieve not the Holy Spirit of God, whereby ye are sealed to the day of redemption;" hereby intimating, that all corrupt and filthy communication "grieves the Holy Spirit of God," that blessed Spirit which is "the seal and earnest of our redemption;" that is, as the apostle himself explains it, of "the redemption of our bodies, from the bondage of corruption," by the resurrection of them to eternal life. For it is the Spirit of God dwelling in us, which shall raise our bodies at the last day, and make them partakers of a blessed immortality. So the apostle says expressly: (Rom. viii. 11.) "But if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you." If we defile our bodies, or any members of them by uncleanness, we "grieve the Spirit of God which dwells in us," and force him out of his habitation; that blessed Spirit, which should "quicken our mortal bodies," and is both the earn est and the cause of their resurrection to eternal life. For our bodies, as well as our souls, are "the temples of the Holy Ghost, and the Spirit of God dwells in them;" and we banish him out of his temple whenever we profane it by lewd and filthy speech. And the apostle useth this argument more than once, to deter Christians more especially from the sins of uncleanness. (1 Cor. iii. 16, 17.) "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy. For the temple of God is holy, which temple ye are." The Holy Spirit of God sanctifieth the place where he more especially resides, and makes it his temple; and so are our bodies as well as our souls; as the same apostle expressly tells us; (chap. vi. ver. 18-20.) where he argues against the sins of uncleanness, which are committed in the body, and by the members and instruments of it, from this consideration, that our bodies are the temples of the Holy Ghost. "Flee fornication," says he. "Every sin a man doeth, is without the body: but he that committeth fornication, sinneth against his own body;" that is, the body is not the immediate instrument of other sins, as it is of those of uncleanness; and then it follows, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." Under the name of fornication the apostle comprehends all the sins of uncleanness, of which any member of the body is an instrument: so that the lasciviousness of the eye, or ear, or tongue, is a polluting and profaning this temple of God, and drives the Holy Spirit of God out of his possession. And whenever the Spirit of God departs from us, we cease to be the children of God, and forfeit the earnest of our eternal inheritance. "Now if any man have not the Spirit of Christ," says the same apostle, (Rom. viii. 8, 9.) "he is none of his;" that is, he does not belong to him; in plain English, he is no Christian. So that, as we would not forfeit the title of Christians, and the blessed hope of a glorious resurrection, we must be very careful that "no corrupt communication proceed out of our mouth," lest hereby we "grieve the Holy Spirit of God, by which we are sealed unto the day of redemption." I have now done with this argument, and what I have said concerning immodest and unchaste words, is of equal force against lascivious books, and pictures, and plays; all which do alike intrench upon natural modesty, and for that reason are equally forbidden and condemned by the Christian religion; and therefore it may suffice to have named them. I shall only speak a few words concerning plays, which, as they are now ordered among us, are a mighty reproach to the age and nation. To speak against them in general, may be thought too severe, and that which the present age cannot so well brook, and would not perhaps be so just and reasonable; because it is very possible, they might be so framed, and governed by such rules, as not only to be innocently diverting, but instructing and useful, to put some vices and follies out of countenance, which cannot perhaps be so decently reproved, nor so effectually exposed and corrected any other way. But as the stage now is, they are intolerable, and not fit to be permitted in a civilized, much less in a Christian nation. They do most notoriously minister both to infidelity and vice. By the profaneness of them, they are apt to instil bad principles into the minds of men, and to lessen the awe and reverence which all men ought to have for God and religion: and by their lewdness they teach vice, and are apt to infect the minds of men, and dispose them to lewd and dissolute practices. And therefore I do not see, how any person, pretending to sobriety and virtue, and especially to the pure and holy religion of our blessed Saviour, can, without great guilt, and open contradiction to his holy profession, be present at such lewd and immodest plays, much less frequent them, as too many do, who yet would take it very ill to be shut out of the communion of Christians, as they would most certainly have been in the first and purest ages of Christianity. To conclude this whole discourse: Let us always remember, that gravity and modesty in all our behaviour and conversation, in all our words and actions, are duties indispensably required by the Christian religion, and the great fences of piety and virtue, and therefore ought with great conscience and care to be preserved and kept inviolable: and when these fences are once broken down, there is a wide gap made for almost any sin and vice to enter in. Immodest words do naturally tend to "corrupt good manners," both in ourselves and others. There is none of us, but would reckon it a very great infelicity to be deprived of that noble and useful faculty of speech, which is so peculiar to man, and which, next to our reason and understanding, doth most remarkably distinguish us from the brute beasts: but it is a much greater unhappiness to have this faculty, and to abuse it to vile and lewd purposes. The first may be only our misfortune: but this can never be without great fault, and gross neglect of ourselves; and much better had it been for us to have been born dumb, than thus "to turn our glory into shame" and guilt, by perverting this excellent gift of God, to the corrupting ourselves and others. This I hope may be sufficient to restrain men from this vice, which I have all this while been speaking against; at least to preserve those which are not yet infected from the contagion of it; and I hope to reclaim many from so bad a practice. And if any be so hardened in their lewd course, that no counsel of this kind can make impression on them, what remains, but to conclude in the words of the angel to St. John, (Rev. xxii. 11.) "He that is filthy, let him be filthy still: and he that is holy, let him be holy still!" __________________________________________________________________ SERMON CCXIV. THE TRUE REMEDY AGAINST THE TROUBLES OF LIFE. Let not your heart be troubled: ye believe in God, believe also in me.--John xiv. 1. IN which words our blessed Saviour does, upon a particular occasion, prescribe an universal remedy against trouble. And the particular occasion of this consolatory discourse which our Saviour here makes to his disciples, was this: he had often told them of his sufferings; but the conceit which they had entertained of his temporal reign, would not suffer them to admit any thought of such a thing as the sufferings or death of the Messias; and therefore it is said, that "these things did not sink into them," and that "they understood them not;" men being generally very slow to understand what they do not like, and have no mind to. At last our Saviour tells them plainly, that how backward soever they were to believe it, the time of his sufferings and death was now approaching, and that he should shortly be "betrayed into the hands of men," and be "crucified and slain." At this his disciples were struck with great fear, and exceedingly troubled, both in contemplation of his sufferings, and of their own invaluable loss. To comfort them upon this occasion, our Saviour directs his disciples to that course, which was not only proper in their present case, but is an universal antidote and remedy against all trouble whatsoever, and will not only serve to mitigate our trouble, and support our spirits under the fear and apprehension of future evils, but under present afflictions and sufferings; and to quiet and comfort our minds under the saddest condition, and sorest calamities, that can befal us: "Let not your hearts be troubled: ye believe in God, believe also in me." He does not only forbid them to be troubled, and counsel them against it, such advice is easily given, but not so easily to be followed: but he prescribes the proper remedy against trouble, which is trust and confidence in God, the great Creator and wise Governor of the world; and likewise in himself, the blessed Son of God, and Saviour of mankind, "Ye believe in God, believe also in me." The words are variously translated: by some indicatively, "Ye do believe in God, and ye do believe in me," therefore "be not troubled;" by others imperatively, "Believe in God, and believe likewise in me;" and then you can have no cause of trouble. Or else the first clause may be rendered indicatively, and the latter imperatively; and so our translation renders the words, "Ye do believe in God, believe also in me;" as you believe in God, the Creator and Governor of the world, so "believe also in, me," the Son of God, and the Saviour of the world. But which way soever the words be rendered, the sense comes all to one; that faith in God, and in our blessed Saviour, are here prescribed as the proper and most powerful remedies against trouble: "Let not your heart be troubled: ye believe in God, believe also in me." In the handling of these words I shall do these two things:-- First, I shall consider what sort of trouble is here forbidden, or with what reasonable limitations this general prohibition of our Saviour is to be under stood, "Let not your heart be troubled." Secondly, I shall endeavour to shew what virtue and force there are in the remedy here prescribed by our Saviour, to mitigate and allay our trouble, and to support and quiet our minds under it. First, We will consider what sort of trouble is here forbidden, and with what due and reasonable limitations we are to understand this general prohibition of our Saviour to his disciples, "Let not your heart be troubled." And this we shall best find out by considering the various objects of trouble, together with the several causes or grounds of them. And these may all be ranged under these three heads; evils past, present, or to come. For the ground of all trouble is some evil, either really and in itself so, or what is apprehended by us under that notion: and the several kinds of trouble, are either the reflection upon evils past, or the sense of an evil that is present, or the fear and apprehension of some future evil which threatens us and hangs over us. I. For the first, The trouble caused by reflection upon evils past, this must either be the evil of affliction or sin. The former of these, when it is past, is seldom any cause of trouble, the remembrance of past sufferings, and the evils which we got over, being rather delightful than grievous; so that it is only the evil of sin, the reflection whereof is trouble some. And this is that which we call guilt, which is an inward vexation, and discontent, and grief of mind, arising from the consciousness that we have done amiss, and a fearful apprehension of some vengeance and punishment that will follow it; and there is no trouble that is comparable to this, when the conscience of a sinner is thoroughly awakened. Now upon this account our hearts ought to be troubled, and we can hardly exceed in it, provided our trouble do not drive us to despair, but to repentance: but there can be no suspicion that this comes within the compass of our Saviour's prohibition. II. As for the troubles caused by the sense of present evils, either of loss or suffering, though this do properly enough fall within the compass of our Saviour's prohibition, "Let not your heart be troubled," yet it admits of several limitations: therefore, in order to the fixing of its due and proper bounds, I shall briefly shew, what trouble for present evils and afflictions which are upon us is not forbidden, and what is. 1. We are not here forbidden to have a just and due sense of any evil or calamity that is upon us; because this is natural, and we cannot help it; for there is a real difference of things in themselves; some things are in their nature good and convenient for us, and agreeable and delightful to our senses; and other things are in themselves evil, that is, naturally displeasing and grievous; and we must not only be stoics, but even stocks and stones, if we have not a just sense and resentment of this difference. Our blessed Saviour had so; and as he was afflicted more than any man, and suffered more than any of the sons of men, so was he likewise very sensible of his sufferings, and had a natural dread and horror of them; insomuch, that he himself tells us, that "his soul was exceeding sorrowful, even to death," upon the apprehension of what he was to undergo; which made him pray so earnestly, and to repeat that petition so often; "Father, if it be possible, let this cup pass from me." Nay, the very anguish of his mind, caused by the dread and horror of his sufferings, was so great, as to force blood through the pores of his body, so that "he sweat as it were thick drops of blood falling upon the ground." And this is not to be wondered at, because our blessed Saviour, as he had the greatest endowments of human nature in their greatest perfection, so he had a perfect sense of the evils and pains and sufferings of it. And all philosophy that will not acknowledge loss, and pain, and suffering, to be evils, and troublesome and terrible, is either obstinate sullenness, or gross hypocrisy. 2. Nor doth this prohibition of our Saviour exclude natural affection. This is a plant which God himself hath planted in human nature, and that for very excellent ends and purposes; and having made us men, and endowed us with such passions, he does not expect that we should put off our nature, and transform ourselves into another sort of creatures than what we were when we came out of his own hands. To be without natural affection, and to have no affective sense of the loss of the nearest relations, is condemned in Scripture, as a mark of the greatest degeneracy and depravation of human nature. And therefore we cannot imagine that our Saviour did intend to forbid such a moderate and well regulated degree of trouble upon these occasions, as is the proper and genuine issue of those natural affections, which God himself hath implanted in us. 3. When our Saviour forbids us to be troubled, he doth not forbid us to have a just sense of God's judgments, or of his hand, in procuring or permitting the evils which befal us; much less of our own sins, which are the meritorious cause of them; nay, on the contrary, he expects that we should acknowledge his providence, and the justness of it, in his severest dealings with us; that we should be "humbled under his mighty hand, and turn to him that smites us," and "bear the indignation of the Lord patiently, because we have sinned against him." What ever is a sign of God's displeasure against us, is a just and reasonable cause of trouble to us. But when our Saviour here forbids ns to be troubled, he plainly intends to prohibit these three things: 1. Immoderate grief and sorrow for any present affliction or loss, without any restraint upon ourselves, so as to let grief loose, and to give full scope to it, to let the reins fall out of our hands, so that the considerations of reason and religion have no manner of power and command over us; to sorrow, as Rachel did for her children, "refusing to be comforted." This is unreasonable, and usually of pernicious consequence: for no man knows, when he once abandons himself to melancholy, and gives way to grief, and lets it pierce his heart, and enter into his soul, how it may overwhelm his spirit, and sink it past recovery. And to this pitch the trouble of some men for worldly losses and disappointments, because it was not restrained and governed at first, hath brought them; and it often happens, as St. Paul hath observed, the "trouble of the world worketh death." I think hardly any man did ever die of grief for his sins, and killed himself by laying them to heart. It is well if our sorrow for sin proceed to that degree, as to work real repentance and amendment. And the reason why our sorrow for sin is commonly moderate and within bounds, is because the sorrow and trouble of repentance is always reasonable, and reason keeps our grief within bounds; but "the sorrow of the world," that is, of covetous and worldly-minded men, who have unreasonably set their affections upon this world, hath nothing to set bounds and give limits to it. And therefore, by the just judgment of God, it sometimes proceeds so far as to work death. Many men's hearts have been broken for the loss of an estate, or some great cross and disappointment in their worldly affairs and designs. Thus Nabal, upon the very apprehension of the danger that he and his estate were in, and had so narrowly escaped, was struck with grief to the degree of stupidity, so that "his heart died within him, and he became as a stone;" and in a few days he died of that grief. 2. We are not to be troubled for present afflictions and sufferings to the degree of impatience and discontent, so as to fret and murmur in our hearts against God, and "to charge him foolishly," as if he dealt hardly with us, and had not a due regard for us, and an equal consideration of our case. For we are all sinners, and always deserve to suffer; and therefore whatever temporal evils befal the best men in this world, they are always "less than their iniquities have deserved:" and yet men are very prone to censure and find fault with God, for the evils and calamities which they draw down upon themselves. So Solomon observes, (Prov. xix. 3.) "The foolishness of man perverteth his way; and his heart fretteth against the Lord." We suffer for our own sins and follies, and then are angry with God because we suffer. God is angry with us for our sins, and when he is angry with us, and "lifts up his hand against us," it becomes us "to humble ourselves under his mighty hand;" for "who can stand before him when once he is angry?" But we have no cause to fret against him, for the evils which we bring upon ourselves: besides that, fretting is not the way to relieve and ease us, but to vex and gall us the more. 3. As to the fear and apprehension of future evils, though we ought to have a just sense of them, yet we ought not to be dejected and troubled for them to the degree of despondency, so as to conclude ourselves miserable and forsaken, utterly lost and undone, and that our case is past all help and remedy: we should not be so dejected, as if we were destitute of all comfort, and utterly without hope. Hope lies at the bottom of the worst condition; for while we are not without God, we can never be without hope; so long as the government of the world is in so good hands, our case can never be desperate; and therefore we ought to rebuke the despondency of our spirits, as David did, (Psal. xliii. 5.) "Why art thou so cast down, O my soul? and why art thou so disquieted within me? hope in God." And we should support ourselves in the greatest dangers and fears as he did, (Psal. iii. 1-3.) "Lord, how are they increased that trouble me! how many are they that rise up against me! Many there be which say of my soul, There is no help for him in God. But thou, O Lord, art a shield for me, my glory, and the lifter up of my head." And this cause of trouble upon the fear and apprehension of future evils, was the case of the disciples, who were mightily dejected and disturbed, upon the apprehension of the destitute condition they should be in upon our Saviour's departure from them; that they should be exposed to a malicious world, without all manner of protection from those innumerable evils and dangers which threatened them. And this I shall have most particular respect to in my following discourse, as being more particularly intended by our Saviour, and being one of the most common causes of trouble in this world. I proceed, therefore, in the Second place, To consider, what force there is in the remedy here prescribed by our Saviour, to mitigate and allay our troubles, both in respect of our present evils and sufferings, and the danger and apprehension of future evils, and to support and comfort our minds under them. "Let not your heart be troubled: ye believe in God, believe also in me." In which words our Saviour prescribes a double remedy against trouble. First, Faith in God, the great Creator and wise Governor of the world. "Ye believe in God," or, "Believe ye in God," to which he adds, in the Second place, Faith likewise in himself, the Son of God, and the Saviour of men. "Ye believe in God, believe also in me." Not as if faith in God were not a sufficient ground of consolation and sup port to our minds, but to acquaint us, that a firm faith in him who is the Son of God and Saviour of the world, would very much tend to confirm and strengthen our trust and confidence in God; as will clearly appear, when I come to shew what peculiar consideration of comfort and support the Christian religion offers to us, beyond what the common light and reason of mankind, from the considerations of the Divine nature and perfections, do suggest to us. And to explain the full strength and force of these two considerations, I shall do these two things: First, I shall endeavour to shew, What considerations of comfort and support the belief of a God, and the natural notions and acknowledgments of mankind concerning him, do afford to good men, for the allaying and mitigating of their fears and troubles. And, Secondly, What farther considerations faith in Christ, and the firm belief of the Christian religion, do afford to this purpose. "Ye believe in God, believe also in me." First, To shew, what considerations of comfort and support the belief of a God, and the natural notions and acknowledgments of mankind concerning him, do afford to good men, for the allaying and mitigating of their fears and troubles; which I shall briefly deduce thus: The firm belief and persuasion of a God, does necessarily infer the belief of his infinite power, and wisdom, and holiness, and goodness; for these are necessary and essential perfections of the Divine nature, without which we cannot conceive such a being as God is. Now from these essential perfections of the Divine nature, these two principles do naturally result: I. That his providence governs the world, and administers the affairs of it, particularly of mankind, with great goodness and wisdom. II. That his providence is more peculiarly concerned for good men, and that he hath a very tender and particular care of them, and regard to them. Now these two principles, concerning which I have discoursed at large upon another occasion, [2] afford us this fourfold ground of comfort, under all the evils that we labour under, and are afraid of. 1. If God govern the world, then we and all our interests and concernments are certainly in the best and safest hands; and where, if we knew how to wish well and wisely for ourselves, we should desire to have them; and therefore, why should our hearts be troubled at any thing that doth or can befal us? [3] 2. Another ground of comfort is, that if the providence of God have a particular regard to good men, and favour for them, then we may be assured, that if we be careful of our duty to God, and rely upon his goodness, and refer ourselves to his plea sure, in the final issue and result of things, all shall turn to our good, and conspire in our happiness; nay, if we make the best use of the evils and afflictions which befal us, and bear them as we ought, we ourselves may do a great deal to turn them to our benefit and advantage; to the bettering of our minds, and the improvement of our virtues, and the increase of our reward. And why should we be troubled so much at things which may prove so many ways beneficial to us, if it be not our own fault? which tend to our good, and will end in it, if we will but "let patience have its perfect work," as St. James shews, (chap. v. 11.) in the instance of Job, whose admirable patience had a glorious end and reward, even in this world; "You have heard (says he) of the patience of Job, and of the end God made with him; that the Lord is very pitiful and of tender mercy." Job, upon a dunghill, is no whit inferior to the most glorious prince that ever sat upon a throne. Some men have been more illustrious, and, according to the true rate and value of things, more considerable for their patience, and courage, and constancy of mind, in great afflictions and sufferings, than the greatest pomp and prosperity in the world could possibly have made them. Some have borne poverty, and sickness, and reproach, and persecution, and exquisite pain and torments, with so much decency, with such greatness of mind, and firmness of resolution, as might justly provoke the envy of the greatest and wealthiest, and, to all outward appearance, the happiest persons that ever were in the world. M. Antoninus was an excellent good man, and perhaps the greatest emperor that ever was, for in his time the Roman empire was at its greatest extent; and yet it is hard to say, whether Epictetus, whose example I proposed before, and who lived about the same time with this great and good emperor: I say, it is not easy to say, whether this poor man, Epictetus, who was depressed into the lowest and most afflicted condition that human nature is almost capable of, were not, by reason of those admirable virtues which shined so brightly in that dark and dismal condition, his invincible patience, his perfect submission to the providence of God, the perpetual cheerfulness and serenity, the unmoveable constancy and equality of his mind, according to a right estimation of things, the greater and more glorious person of the two. So that good men are always secure, as to the main and the essentials of happiness; under all out ward afflictions and sufferings of the body, they may still retain a wise and virtuous mind, which is "that good part which cannot be taken from them;" and if they retain that, they are sure of the favour of God, and the countenance of Heaven, which alone are sufficient to make any condition happy. 3. Another ground of comfort is, that if God govern the world, he can either prevent or divert the greatest evils that threaten us; or if they come upon us, he can support us under them, and deliver us out of them: and if we be good, and it be for our good, he will do one of these for us; either he will prevent the evil, that it shall not come, if that be best for us; or if the affliction fall heavy upon us, he will support us under it: and if our strength be increased in proportion to the weight of our burthen, it is as well as if we had escaped it, nay, perhaps, much better, considering the benefit and reward of it. But how grievous soever it be, he can, when he pleaseth, deliver us from it; and he will do it presently if it be for our good; and if it be not, it is not really desirable to us to be so soon freed from it. 4. And lastly, which is consequent upon the former particulars, it is certain, upon the whole matter, and upon the balancing of all accounts, that in every condition good men have much more cause of comfort and joy, than of dejection and trouble. Let our fears be as great, and our present sufferings as heavy as they can, there are considerations of so great moment to be put into the other scale, as will infinitely outweigh them, and make them seem light. The considerations of our immortal duration in a future state, and of the endless and unspeakable happiness of another world, are of that solidity and weight, that "these light afflictions," as the apostle calls them, "which are but for a moment, are in no wise worthy to be compared with them." What though our passage through this world be never so stormy and tempestuous, we shall at last arrive at a safe port. Heaven is a sure sanctuary and retreat from all the evils and afflictions which we are liable to, and which many times pursue us so close in this mortal state. It is but exercising our faith and patience for a very little while, and all will be well with us; much better than if we had never been afflicted, and had been wholly exempted from all sorts of sufferings in this world. We have no pretence to "the crown of life," if we do not overcome; and there can be no conquest without some conflict. But because the Christian religion does give us the greatest, if not the only firm assurance of the happiness of another life, which, when all is done, is the great support and cordial of our fainting spirits, under the troubles and afflictions of this life, therefore I shall not now enlarge farther upon it, but refer it to the second head of my discourse, which I proposed to speak to in the next place, viz. What farther considerations of comfort and support, faith in Christ, and the firm belief of the Christian religion, do afford to good men for the allaying and mitigating of their fears and troubles. "Let not your heart be troubled: ye believe in God, believe also in me." But this I shall refer to some other opportunity. __________________________________________________________________ [2] See Sermon CXXXVI I. vol. vi. p. 438. [3] See this matter also handled at large in the beforementioned Sermon. __________________________________________________________________ SERMON CCXV. THE TRUE REMEDY AGAINST THE TROUBLES OF LIFE. Let not your heart be troubled: ye believe in God, believe also in me.--John xiv. 1. I HAVE considered these words as an universal remedy against trouble: and in shewing what virtue and force there are in this remedy, I have considered, First, That faith in God is a proper and most powerful means to mitigate and allay our trouble, and to support and quiet our minds under it. I now proceed, in the second place, to shew what farther considerations of comfort and support, faith in Christ, and the firm belief of the Christian religion, do afford good men, for the allaying and mitigating of their greatest fears and troubles. "Let not your heart be troubled: ye believe in God, believe also in me." I shall mention these five: I. Faith in Christ, or the belief of the Christian religion, gives us full and perfect assurance of immortality, and of the glorious and eternal rewards of another world. II. It promiseth to every sincere Christian the inward assistance, and support, and comfort, of God's Holy Spirit, to bear up the weakness of human nature under its heaviest pressures of fear, or grief, or pain. III. It assures us of the special efficacy of our prayers with God, either for our deliverance from trouble, or for the aids and supports of his grace under it. IV. It propounds to us the best and most admirable pattern that ever was, of patience and constancy of mind under the apprehension of approaching evils, or the sense of present sufferings; and of a contented and cheerful submission to the will of God, in the saddest condition to which human nature is incident. V. It assures us of a most compassionate, and prevalent, and perpetual patron, and advocate, and intercessor with God for us. I. Faith in Christ, or the doctrine of the Christian religion, gives a full and perfect assurance of immortality, and of the glorious and eternal rewards of another world. Of this the world was very doubtful and uncertain before, and had but obscure and wavering apprehensions about it. And though the generality of mankind had naturally some glimmering apprehensions of another life after this, and secret hopes and expectations of a future reward for good men that were hardly used in this world; yet the philosophers had wrangled and disputed the matter into so much uncertainty, that mankind were very much staggered about it, and the doubts and difficulties that were raised about it did very much break the force and weaken the influence of so weighty a consideration. Thus it was among the gentiles. And under the law of Moses, though the Jews had such apprehensions of their own immortality, and of a future state of rewards and punishments, as natural light suggested to them; yet that covenant and dispensation added but very little to the clearing of those notions, and the strengthening of this persuasion in the minds of men; it did rather suppose it, than add any new strength and force to it: for, under that dispensation, the eyes of men were generally fixed upon temporal promises and threatenings: though, as the times of the Messias grew nearer, and the sufferings of that people sharper, they began to have clearer apprehensions of a resurrection to another and better life; it being natural to men when they are destitute of present comfort, to cherish and make much of the future hopes of a better condition. And, therefore, we find that the people of the Jews, when they had been long exercised with great afflictions, began to comfort and support themselves with the hopes of a blessed resurrection to a better life; as is evident from the history of the seven brethren in the Maccabees, who, with great patience and courage, bore up under the most exquisite torments, in confidence of being raised again to a blessed state in another world. And of these it is the apostle certainly speaks, (Heb. xi. 35.) when he says, that "some were tortured, not accepting deliverance, that they might obtain a better resurrection." But the apostle tells us expressly, (2 Tim. i. 10.) that the clear and certain discovery of a future state is owing to the Christian religion, and "made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light by the gospel." Not only natural light, but all the revelations which God had made to the world before, had this weakness and imperfection in them, that they did not give men the clear discovery and full assurance of another life; and consequently, had but little efficacy in comparison to engage men to their duty, or to sup port and comfort them under their sufferings: and therefore the apostle to the Hebrews calls the gospel, in opposition to the law, "the power of an end less life," (Heb. vii. 16.) intimating to us, how great a force and influence the clear apprehensions of another life are apt to have upon the minds of men. For which reason, the same apostle tells us, (ver. 18, 19.) that the law was too weak to raise men to the perfection of virtue and goodness, because it did not work strongly enough upon the hopes of men, by the greatness and clearness of its promises; and that for this weakness it was removed, and a more powerful and awakening dispensation brought in the place of it: "For verily (says he), there is an annulling of the commandment going before," meaning the law of Moses, which by the gospel was abrogated and made void, "for the weakness and unprofitableness of it; for the law made nothing perfect, but the bringing in of a better hope did." For which reason, (chap. viii. 6.) he calls the covenant of the gospel, "a better covenant," because it "was established upon better promises," viz. "the promise of an eternal inheritance," as the same apostle speaks, (chap. ix. 15.) All the express promises of the law were only of temporal good things, but the promises of the gospel are of eternal life and happiness: "This is the promise which he hath promised us, even eternal life," says St. John, (1 John ii. 25.) Now the firm persuasion of another life, does not only answer that great difficulty and objection against the providence of God, from the seeming in justice and inequality of his dealings with good and bad men in this world, because the eternal rewards and punishments of another world will set all things straight, and make abundant amends to good men, for all their sufferings and afflictions here; and will render the past prosperity of bad men one of the greatest aggravations of their misery: as it is said of Babylon, (Rev. xviii. 7.) "How much she hath glorified herself and lived deliciously, so much torment and sorrow give her." In like manner God will deal with wicked men in another world; their torments shall rise in proportion to the pleasure and prosperity they have enjoyed and abused in this world. This remarkable change of condition which shall befal good and bad men in another world, is set forth to us in a very lively and affecting manner in the parable of the rich man and Lazarus; (Luke xvi. 25.) where Abraham is represented speaking thus to the rich man; "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." "He is comforted" in proportion to his sufferings in this world: "and thou art tormented" in proportion to the sensual pleasures and luxuries of thy former life. Men under great want and sufferings, are apt to think their lot in this world very hard, and yet upon the whole matter, and taking all things into consideration, who would not much rather choose to be Lazarus with his hard fortune in this world, and everlasting consolation in the other; than the rich man drowned in pleasure in this world, and tormented in flames in the other?--I say, the firm belief of another life, does not only answer this objection against the Divine providence; but does likewise minister abundant comfort and matter of joy to good men, under all their fears and troubles in this world. Nay, this consideration alone, of a blessed immortality in another world, of which only the Christian religion hath given us full and undoubted assurance, is of that weight and moment, as to contribute more to the support of our spirits under the evils and calamities of this life, than all the considerations of philosophy put together. They are many of them pleasant and pretty, and fit enough to entertain and divert a man's mind under a slight trouble; but they are too speculative and refined for common capacities, too thin and weak to bear any great stress, and to support and relieve a man's mind under a sore and heavy affliction: but this is a consideration which hath strength and substance in it, that all things will end in our unspeakable happiness, and that this happiness shall have no end. This the apostle St. Paul speaks of as a proper consideration of comfort, of which we are assured by the Christian religion, that all the evils of this life shall, in the last issue and result of things, co-operate to our happiness: (Rom. viii. 28.) "We know (says he) that all things work together for good to them that love God." And, (2 Cor. iv. 16-18.) "For which cause we faint not," &c. The apostle gives us an account how they were afflicted and persecuted, and what it was that supported them under all their sufferings: (ver. 8-11.) "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. Al ways bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus sake." And then he tells us what it was kept up the spirits of Christians under these sharp sufferings, viz. the assurance which the Christian religion gives us of a resurrection to a better and happier life: (ver. 14.) "Knowing that he which raised up the Lord Jesus, shall raise us up also by Jesus." And then it follows, (ver. 16.) "For which cause we faint not: but though our outward man perish, yet the inward man is renewed day by day;" that is, though our bodies be wasted and weakened, yet every day we grow stronger in the resolution of our minds, be cause "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." And then at the beginning of the next chapter, he still urgeth the same consideration of comfort, that so soon as we pass out of the troubles of this life, we shall enter upon the happiness of the other. "For we know," that is, we Christians are assured, "that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens." Here you see is the great ground of their confidence and comfort in the worst condition, and under the most grievous persecutions which they were continually exposed to. And therefore our Saviour and his apostles make no scruple to pronounce those persons blessed, who in respect of their sufferings seemed to be of all men in the world the most miserable; and they pronounce them happy, upon this very account of their sufferings. (Matt. v. 10-12.) "Blessed are they (says our Saviour) which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven." Great sufferings for God in this world, do entitle us, by virtue of this gracious promise of our Lord, to a glorious reward in the other. So likewise St. James exhorts Christians to rejoice in their sufferings: (James i. 2.) "My brethren, account it all joy when ye fall into divers temptations." And, (chap. v. 11.) "Behold, (says he)! we count them happy which endure." And St. Peter to the same purpose, (1 Pet. iv. 14.) "If ye be persecuted for righteousness sake, happy are ye." So solid a comfort to men under all the troubles and afflictions of this world, is that firm assurance which the Christian religion gives us of a future happiness, as to bring even the greatest miseries which in this life we are liable to, in some sense, under the notion of blessedness. And this was not only fine talk, like the glorious brags of the stoics; but the primitive Christians, in infinite examples, gave the real proof and evidence of it, in their constant and cheerful behaviour under the most cruel and intolerable torments. Non magna loquimur, sed vivimus, says Tertullian, in the name of the Christians: "We do not talk great things, but do them; and demonstrate the real effect of our words and profession in our lives and actions." Never did the arguments fetched from another world, and the assurance of a blessed immortality, display their force and virtue more, than in the joyful sufferings of the first Christians, and their generous contempt of all that was dear to them in this world, "in hope of that eternal life; which God, that cannot lie, hath promised;" and which the Son of God hath insured to them, by his resurrection from the dead. II. The Christian religion promiseth to every sincere Christian, the inward assistance and support and comfort of God's Holy Spirit, to bear up the weakness of human nature under its heaviest pressures of fear or sufferings. And this is peculiar to the Christian religion: for though the providence of God did take particular care of good men in all ages, and he did always in some good measure assist them to do their duty, and afford comfort and support to them under great trials and sufferings; yet God never made so express and general a promise of this to all good men, as he hath done by the Christian religion. Never was so constant a presence and influence of the Divine Spirit vouchsafed and assured to men under any dispensation, as that of the gospel; wherein the Spirit of God is promised to all that sincerely embrace the Christian religion, to reside and dwell in them, not only to all the purposes of sanctification and holiness, but of support and comfort under all troubles and sufferings; for which reason the gospel is called "the ministration of the Spirit," and is upon this account said to be "more glorious" than any other revelation which God had ever made to mankind. And therefore this is said to be essential to every Christian, to have the Spirit of God dwell in him. (Rom. viii. 9, 10.) Speaking of all true Christians, "Ye are (saith St, Paul) not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." So that every sincere Christian "is made partaker of the promise of the Spirit through faith;" that is, by his belief of the Christian religion, he is under the immediate conduct and influence of God's Holy Spirit, and hath this blessed Guide and Comforter always present with him, nay, continually dwelling and residing in him, if we do not grieve and quench and drive him away from us by our ill treatment of him, and resistance of his blessed motions. And this promise of the Spirit, our Saviour had a very particular respect to, when he prescribes faith in himself as a special remedy against that trouble which possessed their minds, upon the apprehension of his departure from them; and therefore he tells them so often, that when he was gone from them, he would send them another Comforter or Advocate, who should undertake their cause, and would stand by them in their greatest troubles and temptations. He tells them, that he himself would be an advocate for them in heaven: but be cause that was at a great distance, and might not be so sensible a comfort to them, he promiseth to send them another Advocate, that should be present with them here on earth, and upon all occasions undertake their patronage and defence. So that, all things considered, he assures them there was so little reason to be troubled at his departure from them, that they had cause rather to be glad of it, because it would turn to their great advantage; and instead of the benefit of his outward teaching and presence, they should have the inward presence and teaching of his Spirit, and the continual aids and supports of his grace. "I go my way, (says he, John xvi. 5-7.)--I go my way to him that sent me, and none of you asketh me, Whither goest thou? but because I have said these things unto you, sorrow hath filled your heart. Nevertheless, I tell you the truth; it is expedient for you, that I go away: for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you." And so the evangelist tells us before, (chap. vii. 39.) that the Spirit was not to be given, till Jesus was first glorified. "This (says he) spake he of the Spirit, which they that believed on him should receive: for the Holy Ghost was not yet given, be cause Jesus was not yet glorified;" plainly declaring, that according to the wise dispensation of God, it was so ordered, that the sending of the Holy Ghost for the propagating of the gospel, by those miraculous powers which were to be conferred upon the first publishers of it, and for the supporting and comforting of Christians under the sharp trials and sufferings to which they were to be exposed, was the fruit of "Christ's ascension into heaven," and "his sitting at the right hand of the Majesty on high," and the first boon which he should obtain of his Father, by the virtue and power of his intercession. "I will pray the Father," says he, (ver. 16. of this chapter) "and he shall send you another Advocate, the Spirit of truth, and he shall abide with you for ever." "He shall send you an other Comforter;" so our translation renders the word para'kletos, but it most properly signifies "an Advocate, or Patron," that undertakes our defence and pleads our cause for us. And this the Holy Ghost in a most eminent and remarkable manner was to the apostles and first Christians, when they were called to answer for themselves before kings and governors. They were generally men of low condition and mean breeding, easily dashed out of countenance before great men; and therefore our Saviour promised that the Holy Ghost should be their Advocate, and should prompt and assist them in the pleading of their cause. (Matt. x. 18, 19.) "Ye shall be brought before governors and kings for my sake; but when they deliver you up, take no thought how, or what you shall speak, for it shall be given you in that same hour what ye shall speak: for it is not you that speak, but the Spirit of your Father which speaketh in you." Or, as it is in St. Luke, (chap. xii. ver. 12.) "The Holy Ghost shall teach you in the same hour what ye ought to say." And yet more fully, (chap. xxi. ver. 12-15.) where, speaking again of their being brought before kings and rulers for his name's sake, he gives them this charge, "Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a mouth and wisdom, which all your adversaries shall not be able to gain say or resist." And this promise we find remarkably made good to St. Stephen, (Acts vi. 10.) of whom it is there said, that "his enemies were not able to resist the wisdom and the Spirit by which he spake." And to St. Paul likewise, when he was first called to answer for himself at Rome, as he himself tells Timothy; (2 Tim. iv. 16, 17.) "At my first answer, no man stood with me; but all men forsook me: notwithstanding the Lord stood with me, and strengthened me." And though this was extraordinary, yet all Christians have, by virtue of this promise, the ordinary assistance and comfort of God's Holy Spirit in all their troubles and afflictions. By this Spirit we may in all our distresses with confidence make our addresses to God, "having access by one Spirit to the Father," as St. Paul speaks, (Ephes. ii. 18.) By the same Spirit we are assisted in our prayers, and directed many times what to ask of God, suitable to the condition which his providence designs to bring us into; which seems to be the apostle's meaning: (Rom. viii. 26.) "Likewise the Spirit also helpeth our infirmities: for we know not what to pray for as we ought; but the Spirit itself maketh intercession for us;" that is, suggests to us such requests, as are fit for us to put up to God. By the same Spirit is secretly infused into our souls "peace and joy in believing, great consolation and good hope through grace." Hence are those expressions in Scripture of "the consolation of the Spirit," and of "joy in the Holy Ghost," the best cordial in the world in all cases of trouble. And in extraordinary cases, good men, by virtue of this promise of the Spirit, may expect to be borne up and comforted in a very extraordinary and supernatural manner, under the greatest tribulations and sufferings "for righteousness sake." This was very signal and remarkable in the primitive Christians, who were exposed to the most fierce and cruel persecutions; and may still be expected in like cases of extraordinary suffering for the testimony of God's truth. "If ye be reproached (saith St. Peter, 1 Pet. iv. 14.) for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you." The Spirit of God is there promised, to strengthen and support all that suffer for the name of Christ, in a very conspicuous and glorious manner; according to that prayer of St. Paul, (Col. i. 11.) that Christians might be "strengthened with all might, according to God's glorious power, unto all long-suffering with joyfulness." For when God exerciseth good men with trials more than human, and sufferings which are beyond the ordinary rate of human strength and patience to bear, he hath engaged himself to assist and endow them with more than human courage and resolution. So St. Paul tells the Corinthians, who had not yet felt the utmost rage of persecution, (1 Cor. x. 13.) "No temptation (or trial) hath yet befallen you, but what is common to men;" nothing but what is frequently incident to human nature, and what, by an ordinary assistance of God's grace, men may grapple with; but in case God calls men to extraordinary sufferings, "He is faithful that hath promised, who will not suffer you to be tempted above what ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." And why should we be daunted at the weight of an affliction, if we be well assured that our strength shall be in creased in proportion to our burden? And wherever this promise is not made good there is some defect on our part; either men are not sincere in the profession of the truth, and then no wonder if they fall for fear of suffering; or they have been too confident of themselves, and have not, with that earnestness and importunity they ought, prayed to God for his grace and assistance, and thereupon God hath justly left them to try their strength against a violent and powerful temptation: as he did Peter, who, for all his confidence, did upon no very great temptation deny his Saviour; but even in this case, where there is truth and sincerity at the bottom, God gives to such persons, as he did to Peter, the opportunity of recovering themselves by repentance. There are three particulars more remain; but I shall proceed no farther at this time. __________________________________________________________________ SERMON CCXVI. THE TRUE REMEDY AGAINST THE TROUBLES OF LIFE. Let not your heart be troubled: ye believe in God, believe also in me.--John xiv. 1. FROM these words I proposed to shew, what force and virtue there are in the remedy proposed by our Saviour, to mitigate and allay our troubles; and I told you, that our Saviour here prescribes a double remedy. First, Faith in God, the great Creator and Governor of the world. Secondly, Faith in himself, the Son of God and Saviour of men. I have spoken to the first, and have likewise entered upon the Second, And here I propounded to shew, what farther considerations of comfort and support, faith in Christ, and the firm belief of the Christian religion, do afford to good men, for the allaying and mitigating of their greatest fears and troubles. And I mentioned five: I. Faith in Christ gives us full assurance of immortality, and the rewards of another world. II. It promiseth to every sincere Christian the in ward assistance and support of God's Holy Spirit. Thus far I have gone. I now proceed: III. It assures us of the special efficacy of our prayers with God, either for our deliverance from trouble, or for the aids and supports of his grace under it. Now concerning the great efficacy of our prayers with God, there are several very particular and remarkable promises and declarations in the New Testament: (Matt. vii. 7.) "Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you." (Matt. xxi. 22.) "And all things whatsoever ye shall ask in prayer, believing, ye shall receive." (John xv. 7.) "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." But then he directs us to put up our petitions to God in his name, as the way to make them prevalent: (John xiv. 13, 14.) "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it." And (chap. xvi. 23, 24.) he repeats this promise again for their support and comfort under the tribulations which they should endure. "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto ye have asked nothing in my name: ask and ye shall receive, that your joy may be full." And, again, (ver. 26, 27.) "At that day ye shall ask in my name: and I say unto you, that I will pray the Father for you: for the Father himself loveth you." Reassures them of God's merciful inclination towards them; and if it would add any thing to their comfortable assurance of having their prayers heard, he could have told them, "that he would pray the Father for them." St. James particularly comforts the Christians under their trials upon this consideration, that God is ready to give wisdom and strength to demean ourselves as we ought under sufferings, if we heartily beg it of him: (James i. 2-5.) "My brethren, count it all joy when ye fall into divers temptations, knowing this, that the trial of your faith worketh patience: but let patience have her perfect work, that ye may be perfect and entire, wanting nothing." And since this requires great wisdom, to bear great afflictions with patience, therefore he adds, that God is always ready to grant this wisdom and grace to those that heartily beg it of him. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." (1 John iii. 22.) "And whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight." And, (chap. v. 14, 15.) "And this is the confidence that we have in him," that is, we Christians: for he had said before, "These things have I written unto you, that believe on the name of the Son of God;" and then it follows, "And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him;" that is, though we have not presently the thing we prayed for, yet we are as sure of it as if we had it. The earnest prayer of every sincere Christian, is very powerful and available with God. So St. James assures us: (chap. v. 16.) "The effectual fervent prayer of a righteous man availeth much:" much more the united prayers of the faithful. So our Saviour declares, (Matt. xviii. 19.) "Again I say unto you, That if two of you shall agree on earth, as touching the thing that they shall ask, it shall be done for them of my Father which is in heaven." All these promises and declarations do certainly signify a more special efficacy and prevalency of the prayers of Christians. And though there was a miraculous power of prayer in the primitive times, which is now ceased, and of which St. James plainly speaks, (chap. v. 14, 15.) "Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up:" yet it is certain that these promises extend farther, to the efficacy of the prayers of the faithful in such cases. And so our Saviour extends this promise; (Matt. xxi. 22.) for after he had said in the verse before, "Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done unto the fig-tree; but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done:" after this he immediately subjoins, "And all things whatsoever ye shall ask in prayer, believing, ye shall receive." Hereby declaring, that the efficacy of the prayers of Christians was not limited only to those miraculous effects which were but to continue for a time, but that this promise was to be extended to the prayers of the faithful in all cases, and all times. And, indeed, all the grounds and reasons of the efficacy and prevalency of our prayers, which are mentioned in the New Testament, do equally concern Christians in all times; as that we pray to God in the name and mediation of Jesus Christ, upon which our Saviour very frequently, when he makes this promise, lays great stress, and seems to render it as the reason of the special efficacy of our prayers. (John xiv. 13, 14.) "And whatsoever ye shall ask in my name that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it." And, (chap. xvi. 23, 24.) "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Heretofore ye have asked nothing in my name; ask, and ye shall receive." Another reason of the acceptance and prevalency of our prayers, is, that the Spirit of God which dwells in all true Christians does help our weakness, and secretly directs us to ask of God those things which are according to his will, and does, as it were, intercede for us. (Rom. viii. 26.) "Likewise the Spirit also helpeth our infirmities. For we know not what we shall pray for as we ought: but the Spirit itself maketh intercession for us." And, (ver. 27.) "And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God." And no wonder if those petitions are very prevalent, which we are assisted and directed to put up to God, according to his will. And this certainly is a great comfort under any trouble, that we can have free access to God by prayer, in confidence that he will grant us those requests which we put up to him according to his will. And this the apostle to the Hebrews mentions more than once, as an argument to them to continue steadfast in the profession of their religion, notwithstanding the persecution that attended it, because we may at all times address ourselves to God in confidence of his gracious help and assistance, (Heb. iv. 16.) After he had exhorted them "to hold fast their profession," as an encouragement thereto, he adds the free access we may have to God for his help and support: "Let us, therefore, (says he) come boldly (or with great freedom and confidence) to the throne of grace, that we may obtain mercy, and find favour with him for our seasonable help and succour." And to the same purpose, (chap. x. 19, 20.) "Having, therefore, freedom to enter into the holiest, by the blood of Jesus, (that is, having access to God in prayer, by Jesus Christ;) let us draw near with a true heart, in full assurance of faith;" that is, in perfect confidence that our prayers will be graciously heard and answered; upon which he adds, "Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised:" if we continue steadfast to God, and the profession of his truth, he will make good all that he hath promised, both of present support under our sufferings, and of the glorious reward of them in another life: he will hear our prayers, and grant us the aids and supplies of his grace as we stand in need of them. IV. The Christian religion propounds to us the best and most admirable pattern that ever was of patience and constancy of mind, under the apprehension of approaching evils, or the sense of our present sufferings, and of a contented and cheerful submission to the will of God, in the saddest condition to which human nature is incident; and that is the pattern of our blessed Saviour, who, for this reason among others, was so great a sufferer in so many kinds, that he might go before us in this rough and difficult way, and "leave us an example, that we should follow his steps;" that we might learn from him how to calm and quiet our spirits, to appease and hush the tumults of our passions, under the severest dispensations of God's providence to wards us, and to bend our wills to a patient submission to the will of our heavenly Father, under the sorest afflictions and sharpest sufferings. For though our blessed Saviour prayed so earnestly to his Father, that "that bitter cup might pass from him," yet how quietly and cheerfully did he resign and yield up himself to the will of God, saying, "Yet not my will, but thine be done!" Human nature shrunk and gave back at the sight of his dreadful sufferings: but his reason overruled the inclinations of nature, and kept him to a steady resolution of submitting to the will of God. And therefore, when Peter at tempted his rescue, he commanded him to desist, saying, "Put up thy sword into the sheath: the cup which my Father hath given, shall I not drink it?" (John xviii. 11.) And though he had as quick a sense of suffering as any man, yet with what patience did he possess his soul! with what meekness and humility of spirit did he bear and yield to it! "He was led as a lamb to the slaughter; and as a sheep before the shearers is dumb, so he opened not his mouth. When he was reviled, he reviled not again; when he suffered, he threatened not: but committed himself to him that judgeth righteously." And thus "it became the Captain of our salvation," that he might be a perfect pattern to us of patience and submission to the will of God, of a meek and undisturbed mind, under the greatest bodily pains, and the extreme anguish of his soul, "to be made perfect by sufferings." So that under the greatest present evils, or the most fearful apprehension of future evil and suffering, we should fix our eye steadfastly upon this great and glorious example of patience and constancy and meekness, of a due sense, and yet of a most decent behaviour under the heaviest load of affliction, that ever was laid upon any of the sons of men; looking, as the apostle exhorts, (Heb. xii. 2, 3.) "Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, and despised the shame; and considering him, who endured such contradiction of sinners against himself, lest we be weary and faint in our minds." And surely if we would but let our minds dwell awhile upon this consideration of the sufferings of the Son of God, and his great meekness and patience, and submission to the will of God under them, it would mightily conduce to the mitigating of our trouble, and bringing us to "possess our souls in patience," in the saddest condition that can befal us. And what consideration more proper for us than this, when we are going to receive the blessed sacrament, wherein the sufferings of the Son of God are represented to us, in the symbols of his body broken, and his blood shed for the remission of our sins; and there are many considerations which this sight is apt to suggest to us, which are so many powerful arguments to quiet and comfort our minds under the greatest troubles and sufferings which we are liable to; such as these. 1. The grievous sufferings which the Son of God was exposed to, do clearly shew us, that the good things of this life are not so valuable, nor the evils and sufferings of it so considerable, as we are apt to fancy and imagine; when the best man that ever lived was so destitute of the common comforts and conveniences of human life, and had so large a share of the calamities and sufferings of it. If we could but rectify our opinion of things, it would go a great way in making any of the evils and afflictions of this life tolerable. If God see good to reduce us to poverty and want, let us think of him, who, "being Lord of all, had not where to lay his head;" who "being rich, for our sakes became poor, that we through his poverty might be made rich." To be destitute of worldly accommodations cannot seem so dismal and despicable a sight, when we consider whose lot it was to live in a low and indigent condition; the very consideration whereof doth not only make poverty tolerable, but even glorious. So likewise when we are "persecuted for righteousness sake," and exercised with sufferings and reproaches; when we are ready to be discouraged in well-doing by the opposition we meet withal from the ingratitude of men, and the malicious interpretation of our good actions, perverting the best things, done with the best mind and to the best end, to some ill purpose and design; let us "look to Jesus," and "consider him who endured such contradiction of sinners against himself," and this will help to abate the hideous apprehension of these things. 2. The sufferings of the Son of God are a demonstration to us, that the love and favour of God, wherein the chief happiness of man consists, are not to be estimated and measured by outward prosperity in this world; much less can it be concluded from temporal afflictions and sufferings, that God hath no favour and kindness for those whom he thinks fit to exercise with them. For we see plainly by this instance of the grievous sufferings of his Son, that God may most deeply wound and afflict those whom he most dearly loves; and if we can be secure of the favour of God, and his loving-kindness, why should our hearts be troubled and dismayed at the apprehension of any evil that can befal us? God may love his children, and yet chasten them very severely: nay, that he does so, is rather an argument that they are his children, and that he loves them, and is concerned for them. So I am sure the apostle teacheth us to argue, (Heb. xii. 6 8.) "For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? But if you be without chastisement, whereof all are partakers, then are ye bastards and not sons." The heaviest and most grievous load of sufferings that was ever laid on any man, God permitted to be laid "on his only-begotten Son, the dearly beloved of his soul, in whom he was well-pleased." The greater our afflictions are, and the more we suffer for "righteousness sake," so much the liker are we to the Son of God, and so much the more likely to be the sons and children of God. It is true, as the apostle tells us, that "no affliction for the present is joyous, but grievous:" but surely it is a great mitigation of it, to consider what a glorious example and argument of patience our religion proposeth to us, for our encouragement under sufferings: that the best man that ever was lived in the most afflicted condition; and the greatest sufferer that ever was, or can be, was "the dearly-beloved Son of God." 3. In the victorious sufferings of the Son of God, we see the world conquered to our hands, all the terrors and temptations of it disarmed, and all its force baffled and broken. This consideration our Saviour makes use of to support the faint spirits of his disciples, under the melancholy apprehensions which they had of sufferings: (John xvi. 33.) "In the world ye shall have tribulation: but be of good cheer, I have overcome the world." The great work is done to our hands; affliction and death are vanquished and overcome by him. That conquest which "the Captain of our salvation" hath already made of all "the powers of darkness," renders our victory over them cheap and easy. 4. The temptations and sufferings of our Lord were greater than ours are or can be; for he bore the heavy and insupportable load of ail the sins of all mankind, and of the wrath and vengeance due to them. "The Lord hath laid on him," saith the prophet, (Isa. liii. 6, 7.) "The Lord hath laid on him the iniquity of us all; he was oppressed and afflicted." And well might he be oppressed with affliction, who had such an intolerable burden as the sins of all mankind to press him down. That pas sage is commonly applied to him, and well might he cry out in that manner, "Is it nothing to you, all ye that pass by? Behold and see if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger." Such were the sufferings of our Lord, so great and so grievous, as none of us are in any degree able to undergo. That weight under which he crouched, would crush us; that which he was hardly able to sustain, would certainly sink us; and do we complain and "faint in our minds," when but a very little part of the punishment due to us only for our own sins is inflicted upon us? The consideration of the heavy and "unknown sufferings of the Son of God," should make all our afflictions not only tolerable, but light. 5. And yet we have in effect the same support that he had. We are apt to be very much disheartened and discouraged at the apprehension of sufferings, from the consideration of our own weakness and frailty; "but the Spirit of Christ dwells in us," and the same "glorious power that raised up Jesus from the dead, works mightily on them that believe." St. Paul useth very high expressions in this matter: (Ephes. i. 29, 30.) "That ye may know," says he, speaking in general of all Christians, "what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him on his own right hand." So that every sincere Christian is endowed with a kind of omnipotency, being able, as St. Paul says of himself, "to do all things through Christ strengthening him." We are of ourselves very weak, and the temptations and terrors of the world are very powerful; but there is a principle residing in every true Christian, that is able to bear us up against the world and the power of all its temptations. "Whatsoever is born of God (says St. John), overcometh the world: for greater is he that is in you, than he that is in the world." The Holy Spirit of God which dwells in all true Christians, is a more powerful principle of resolution and courage and patience, under the sharpest trials and sufferings, than that evil spirit which rules in the world is to stir up and set on the malice and rage of the world against us. "Ye are of God, and have overcome the world: for greater is he that is in you, than he that is in the world." 6. Let us consider farther, for whom and for what our blessed Lord suffered. Not for himself; but for our sake: not for any fault of his own; for "he had no sin;" but for our sins. He was perfectly innocent: but we are great and grievous offenders. We suffer upon our own account: but he only for our sakes, and for our salvation. So that the example of our Lord's sufferings hath an irresistible force and virtue in it, to argue ns into patience and submission. Did he bear the load of our sins so willingly? did he "who had no sin" suffer so patiently, to free us from eternal sufferings? And shall we who are guilty think much to bear a small part of that burden, which he so cheer fully underwent for us, and which falls so much short of the due punishment of our faults? The penitent thief upon the cross urged the equity and force of this argument to patience, to his fellow-criminal, that they who had been guilty of such great crimes, and were justly condemned for them, ought to be patient under their sufferings. "We indeed, (says he) are justly condemned; for we receive the due reward of our deeds: but this man hath done nothing amiss." 7. And lastly, If we consider the transcendent excellency and dignity of the person, who under went so great sufferings with so much meekness and patience, and with so even and undisturbed a mind, this will calm and allay our passions, and mitigate the troubles which befal us pitiful and inconsiderable creatures, in comparison of this "Prince of glory" and "heir of everlasting bliss." When we consider the meekness of this excellent person, the eternal Son of God, and with what submission and serenity of mind he demeaned himself under so great and continual provocations from his own creatures and beneficiaries, those whom he had made, and whom he came to save; shall we think much to bear the indignities and affronts of our fellow-creatures? When we behold how contented this great person was in the meanest condition, how he welcomed all events, and was so perfectly resigned to the will of his heavenly Father, that whatsoever pleased God, pleased him; shall we murmur at any condition which the providence of God allots to us, and repine at any event whatsoever? Shall we resent injuries and affronts and calumnies so heinously as to be out of all temper and patience, when we consider with what meekness of temper, and how little emotion of mind, the Son of God bore all these? how "he gave his back to the smiters, and his cheeks to them that plucked off the hair; and withheld not his face from shame and spitting;" how "he was led as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth; being reviled, he reviled not again; when he suffered, he threatened not?" To conclude, can we entertain thoughts of revenge towards the instruments of our sufferings, when we have such a pattern of forgiving before us, who poured out his blood for the expiation of the guilt of them that shed it, and spent his last breath in a most fervent and charitable prayer for his betrayers and murderers? Thus we should propose to ourselves the pattern of our Lord's spirit and demeanour under sufferings, in whom meekness and submission and patience had their perfect work; that the same mind may be in us that was in Christ Jesus, and that as we have him for an example, we may follow his steps. The last consideration of comfort and support under trouble, which the Christian religion gives us, remains yet to be spoken to, namely, that we are assured of a most compassionate and prevalent and perpetual patron and advocate and intercessor with God for us. But this, together with the application of this whole discourse, I shall refer to the next opportunity. __________________________________________________________________ SERMON CCXVII. THE TRUE REMEDY AGAINST THE TROUBLES OF LIFE. Let not your heart be troubled: ye believe in God, believe also in me.--Johnxiv. 1. I COME now to the fifth and last ground of comfort, which the Christian religion affords to good men, for their support under trouble, namely, That it assures us of a most compassionate and prevalent and perpetual patron and advocate and intercessor with God in heaven for us, namely, our blessed Saviour, "who for the suffering of death was crowned with glory and honour," advanced "at the right hand of God," where "he sits in great majesty and glory," having "all power in heaven and earth committed to him," and where "he lives continually to make intercession for us." And this is another consideration mentioned by our Saviour for the comfort of his disciples, who were so sorrowful at the thoughts of his departure from them, that though he should leave the world, yet he should be highly advanced in heaven, where he would certainly employ all his favour and power and interest for their benefit and advantage, and be an everlasting patron and advocate for those whose salvation he had purchased with so much sweat and blood, presenting our requests and prayers to God, in virtue of his most meritorious sacrifice and sufferings continually presented to his Father, perpetually soliciting our cause, and procuring for us all those blessings by his intercession in heaven, which he had purchased for us by his blood upon earth. "For which reason," saith the apostle, (Heb. vii. 25.) "he is able to save to the utmost all those that come to God by him, seeing he ever liveth to make intercession for us;" that is, he is able to perfect the work of our salvation, which he began here upon earth; and to procure for all those who address their prayers to God in his name, whatever is needful and convenient for us, because he is always at the right hand of God to second our prayers by his powerful intercession for us. And this is a ground of comfort, though not greater and more substantial in itself than the other; yet more accommodated to our apprehensions, who are naturally apt to dread the majesty of God, and to seek out for some in favour with him, to be mediators and intercessors with God for us, and to present our prayers and requests to him. And this was the original of the addresses of the heathens to the angels and souls departed, as a kind of intermediate and inferior deities, to present their prayers, and intercede with the great God in their behalf. And as in compliance with the general apprehension of mankind concerning the appeasing of the Deity by all sorts of sacrifices, God was pleased to provide "one sacrifice," which "by being once offered" should "obtain eternal redemption for us, and perfect for ever them that are sanctified;" and by this means to put an end both to the carnal sacrifices of the law, and the barbarous and inhuman sacrifices of the pagan worship: so, in like condescension to the general inclinations of mankind to address themselves to God by several mediators and intercessors, God hath appointed "one only mediator between God and man, the man Christ Jesus, who gave himself a ransom for all;" thereby to put an end to that infinite superstition, which had obtained in the world for so many ages, of addressing their prayers to God by the mediation of good angels, and the departed souls of their heroes and great men, who were, as I may so call them, the pagan saints. So that, as under the gospel, God hath appointed but "one sacrifice for sin," that should be of eternal efficacy: so but one mediator in heaven for sinners to offer up our prayers to God, and to intercede continually for us, in the power and virtue of that one sacrifice, once offered for the redemption of mankind. And therefore, it is every whit as contrary to the genius and design of the Christian religion, to apply ourselves to other intercessors with God in heaven for us, whether saints or angels, or even the blessed Virgin herself, as it would be to continue still the Jewish sacrifices, not to say the heathen. For, it is not clearer that there is but one proper sacrifice under the gospel, viz. that of Christ upon the cross; than that there is but "one mediator and intercessor with God in heaven for us." Nay, St. Paul speaks as if the Christian religion did no more admit of more mediators than one, than of more Gods than one: (1 Tim. ii. 5.) "There is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." Nor is the force of this plain text to be avoided, by saying that the apostle here speaks of "a mediator of redemption," as appears from the following words, "who gave himself a ransom for all." For it is plain likewise, that he speaks also of "a mediator of intercession," and affirms him to be "but one," as is evident from what goes before. The apostle directs "prayers and supplications to be made for all men," and then at the fifth verse, to whom Christians should address these prayers, and by whose mediation, viz. to God, in the name and mediation of Jesus Christ. "For (says he) there is one God, and one mediator between God and men, the man Christ Jesus." So that the apostle's discourse does as plainly infer, that there is but "one mediator of intercession," as that there is but "one mediator of redemption." And, indeed, whosoever considers that quite throughout the New Testament, our Saviour and his apostles do constantly direct Christians to make their prayers to God in the name and mediation of Jesus Christ, and no where give so much as the least intimation of applying ourselves to any other intercessors with God in heaven for us, may justly wonder how this superstition of praying to angels and saints departed, which hath no manner of countenance, and is by necessary consequence so clearly forbidden, should ever prevail among Christians; especially since it is a plain diminution of the virtue and efficacy of our Saviour's intercession, or if it add nothing to it, it is perfectly vain and endless, and to no purpose. For what need of any other intercessors with God in heaven for us, if that be true which the apostle to the Hebrews most expressly affirms, that "Christ is able to save them to the utmost that come to God by him, seeing he ever liveth to make intercession for them." The prevalency and efficacy whereof may justly minister to us, in all our distresses and troubles, some peculiar ground of comfort above what springs from the bare contemplation of the Divine nature, that we have so powerful a friend to intercede with God for us, one so dearly beloved of him, and so highly in his favour; one that is advanced "far above all principalities and powers, and every name that is named, not only in this world, but in that which is to come;" and consequently able to do more for us, than all the blessed saints and angels in heaven, and more than all the powers of darkness can do against us. And this is matter of great comfort to us upon these three considerations: 1. That our advocate is nearly related to us, having condescended, by assuming our nature, to be allied to us, to become "bone of our bone, and flesh of our flesh," so that we may address ourselves to him with great freedom and confidence; and, as the apostle expresseth it, (Heb. iv. 16.) "We may come with boldness to this throne of grace, for seasonable mercy and help in time of need." For we may most assuredly believe, that he who stooped to be made man, and to become one of us, will upon all occasions most heartily be concerned for us, and ready to help us. 2. Considering that he hath already given the greatest demonstration of his kindness and compassion to us; we may be sure that he, who hath done and suffered such things for our sakes, hath a very tender love and affection for us; he who was contented to die for us, will do for us any thing else that may do us good. 3. And that we might have no doubt of his forwardness and inclination to pity and relieve us, he suffered the most grievous things himself that any man could suffer, that from the experience and remembrance of his own sufferings, he might learn to compassionate us. And this the apostle particularly insists upon, as a very comfortable consideration to us in all our trials and sufferings. (Heb. iv. 15, 16.) "For we have not a high-priest which cannot be touched, with the feeling of our infirmities, but was in all points tempted like as we are; yet without sin. Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need:" and, (chap. ii. 17, 18.) "Wherefore in all things it behoved him to be made like unto brethren, that he might be a merciful and faithful high-priest: for in that he himself suffered being tempted, he is able to succour them that are tempted." So that we may rest assured of his pity and support in all our afflictions and trials, who knows both the infirmity of our nature, and hath himself had experience of greater sufferings than any of us either shall or can ever be exercised withal. And as for the general concernment of his truth, and religion, and church upon earth, that which all good men are with so much reason solicitous about, this is his proper care, and the great business that he is intent upon, now that he is in heaven, to protect and defend his truth and religion, and the church which professeth it, so that "the gates of hell shall not prevail against it." This is his kingdom, for the effectual administration whereof "all power in heaven and in earth is committed to him." And, as he interceded! with his Father for every particular Christian, so much more for his church, which is his body; to preserve her from all dangers that threaten her ruin, and to guard her against the power and malice of all her enemies. For to this end was he advanced to the right hand of God, that he might continue there, "till he had made his enemies his footstool." And this kingdom of his shall continue in his hands, "till he have put down all rule, and all authority and power," that sets itself against him; "for he must reign till he have put all things under his feet." So that, though truth may be obscured and clouded for a time, and the professors of it grievously harased and oppressed, yet it shall not finally be borne down, but shall at length prevail against all opposition; because, he who hath undertaken the protection of it is mighty, the King of kings, and Lord of lords, the chief favourite of heaven, who is continually "at the right hand of God," and "lives for to make intercession for us." And thus I have, as briefly as I well could, represented to you, what force and virtue there are in the two remedies here prescribed by our Saviour, for the mitigating and allaying of our troubles: viz. faith in God, the great Creator and Governor of the world; and faith likewise in himself, the Son of God and Saviour of men. "Let not your heart be troubled: ye believe in God, believe also in me." And now to apply this discourse to ourselves; the inferences I shall make from it shall be these three: I. That in all our troubles and adversities, of what kind soever, we should support and comfort ourselves with the firm belief of the providence of Almighty God, and of his tender and compassionate care of mankind, especially of those that fear him, and put their trust in his mercy. II. We should put a high value upon the Christian religion, and "hold fast the profession of it without wavering;" which affords us such firm and solid grounds of comfort and support under all troubles and afflictions, as are no where else to be found; such as neither the light of nature, nor any other revelation that God ever made of him self to mankind, do give us the notice and knowledge of. III. Since the prayers of Christ are so effectual and prevalent with God, let us, by frequent and fervent prayers, make our requests known to God; and let us, "with confidence and full assurance of faith, address ourselves to the throne of grace, that we may obtain mercy, and find favour with him for our seasonable help and support in the time of need." I shall speak briefly to these, and so conclude this discourse. I. In all troubles and adversities, of what kind soever, under all afflictions and sufferings that may befal us, of loss or pain, of poverty and sickness, of reproach and persecution for righteousness sake, and under the most fearful apprehensions of danger and distress, to all human appearance inevitably threatening us in our persons and private concernments, or with relation to the public peace and tranquillity, or to that which ought to be infinitely dearer to us than all these, our religion, which is the great concernment of our souls, and of all eternity, when we have no hope any where else, no visible means of help and redress, when we are almost in despair of avoiding the danger, and warding off the blow that is made at us, when ruin and destruction seem just to have overtaken us, and are ready to devour us with open mouth, and "to swallow us up quick;" in a word, when we are reduced to the greatest extremity and distress that can be imagined--even in this case, if ever it should happen, we should support our minds with a firm belief of the providence of Almighty God, and of his tender and compassionate care of mankind, especially of "those that fear him, and put their trust in his mercy;" and comfort ourselves, as the holy and divine Psalmist does, in all our fears and troubles; "What time I am afraid, I will trust in thee;" (Psal. lvi. 3.) And he tells us that every good man hath ground and reason for this confidence; (Psal. cxii. 7, 8.) speaking of the righteous and good man, "He shall not (says he) be afraid of evil tidings; his heart is fixed, trusting in the Lord. His heart is established, he shall not be afraid." And, (Psal. xxvii. 1.) "The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?" (Psal. lxii. 5-8.) "My soul, wait thou only upon God: for my expectation is from him. He only is my rock and my salvation; he is my defence, I shall not be moved. In God is my salvation and my glory: the rock of my strength, and my refuge is in God. Trust in him at all times, ye people, pour out your heart before him. God is a refuge for us." And, (Psal. xlvi. 1, 2, 7.) "God is our refuge and strength; and a very present help in trouble. Therefore will we not fear, though the earth be removed; and though the mountains be carried into the midst of the sea. The Lord of hosts is with us; the God of Jacob is our refuge." To which I will add that comfortable promise, (Isa. xxvi. 3.) "Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee." Thus we may, in all conditions that may befal us, in our greatest fears and troubles, ease our hearts, by reposing ourselves upon God, in confidence of his support and deliverance, of his care and providence, to prevent and divert the evils we fear; or of his gracious help to bear us up under them, and of his mercy and goodness to deliver us out of them, when he sees it best; provided always that we be careful of our duty to him, and do what becomes us, and nothing else. For our more particular direction herein, 1. Let us depend upon God, and entirely confide in his goodness and care, and trust in his wisdom and power for our protection and deliverance: for here is our great security. In all our difficulties and troubles, the providence of God is infinitely more to us, than any prudence and conduct of our own. He hath a thousand ways to divert and put by the evils which are levelled against us, "to turn the counsels of men backward, and make their devices of none effect." When we can do nothing to help and save ourselves, "his right hand, and his arm, and the light of his countenance," can do it, if "he have a favour for us." 2. Let us so trust God, as to neglect no prudent and lawful means for our security and preservation from evil. Let us not, by our rashness and folly, provoke trouble and danger, and bring them upon ourselves. Let us, according to our Saviour's counsel, "be wise as serpents," and "innocent as doves." Let us use all that care and prudence which are consistent with innocence and a good conscience; and when we have done that, let us be no farther solicitous, but resign up ourselves, and all our concernments, to the good pleasure of God, and the disposal of his wise providence; and leave it to him, who made the world, to govern it, because he certainly understands it best. 3. Let us be sure to keep within the bounds of our duty, trying no unlawful ways for our ease and preservation, and rescue from the evils which we fear and lie under; by loosening the bonds of subjection and obedience to authority, or by any other sinister and indirect means. For let us assure ourselves, that God is never more concerned to appear for us, than when out of conscience of our duty to him, we are contented rather to suffer, than work our deliverance by undue means. Let us "commit ourselves to him in well-doing," and do nothing, no, not for the cause of religion, which is contrary to the plain rules and precepts of it. II. We should put a high value upon the Christian religion, and "hold fast the profession of it with out wavering," which affords to us such firm and solid grounds of comfort and support under all troubles and afflictions, as are no where else to be found; such as neither the light of nature, nor any other revelation that God ever made of himself to mankind, do give us notice and knowledge of. We should highly value the Christian religion, which hath "brought life and immortality to light," and hath made so clear a discovery to us of the glorious and eternal rewards of another world, for the encouragement of our faith, and support of our patience under the evils and pressures of this life; and which promiseth, and is ready to afford every sincere Christian, the precious aids and comforts of God's Holy Spirit, to sustain the weakness of human nature under the greatest tribulations and sufferings; and does likewise assure us of the special efficacy of our prayers with God; and sets before us the best and most admirable pattern that ever was, of a contented and cheerful submission to the will of God in the saddest condition incident to human nature, and of perfect patience and composure of mind under the apprehension of approaching evils, and the sense of present sufferings; and, lastly, which assures us of a most compassionate and prevalent and perpetual patron and advocate and intercessor with God in heaven for us. All these are peculiar advantages of the Christian religion, and ought to be so many endearments of it to us, and engagements to u hold fast the profession of it." This builds our comfort and hope upon a rock, which will abide firm against all rains and winds and storms. And if we suffer ourselves to be removed from it, we quit the only foundation of all our comfort in this life, and happiness in the next. So that, if we would "hold fast the confidence, and the rejoicing of hope," firm unto the end, we must take heed, as the apostle to the Hebrews (chap. iii. 12.) cautions the Christians in his time; we must (I say) "take heed, lest there be in any of us an evil spirit of infidelity, to apostatize from the living God;" that is, to fall off from the profession of his truth and religion. A religion worthy of all men to be received and adhered to; because, as it calls us to sufferings, so it affords the greatest comforts and supports under them, as is evident from the cheerful and joyful behaviour of the primitive Christians and martyrs, under the greatest extremities of sufferings and torments, the like instances whereto of patience and constancy under so long and repeated persecutions, no other religion that ever was in the world is able to produce. III. And lastly, Since the prayers of Christians are so effectual and prevalent with God, let us, by frequent and fervent prayer "in every thing make our requests known to God; and let us with confidence and full assurance of faith address ourselves to the throne of grace, that we may obtain mercy, and find favour with him for our seasonable help and support in time of need." Let us, as our Saviour exhorts his disciples, "watch and pray, lest we enter into temptation." And, as the apostle like wise exhorts, let us "be sober and vigilant, and watch unto prayer," taking all opportunities for it, and spending much time in this duty, than which none of all the duties enjoined by the Christian religion will turn to a better and more comfortable account, if our hearts and lives be but answerable to our prayers. Let us earnestly beg of God, that his watchful and merciful providence would undertake the care of us; that he would fit and prepare us for every condition which he hath designed to bring us into; that he would teach us to demean ourselves in it as we ought; that he would consider our frailties, and "lay no greater load of affliction upon us, than he will give us grace and strength to bear;" that if he sees it good to exercise any of us with afflictions and sufferings in any kind, he would make us "able to stand in that evil day, and when we have done all to stand." And if, instead of vain murmurings, and complaints, and terrifying ourselves with fears of what may never happen, we would, after the example of holy David, "betake ourselves to prayer," and by this means engage the providence of God for our protection from evil, or for our support under it; we should certainly do much better for ourselves, and contribute much more, than we can do any other way, to the prevention of any evil that we can fear, or to the mitigating or shortening of it, as to God's infinite wisdom and goodness shall seem best. And let us always be mindful of that caution which our Saviour gives to his disciples, that they might always be in a due preparation for the coming of our Lord to judgment; (Luke xxi. 34-36.) "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares. For as a snare shall it come upon all them that dwell on the face of the whole earth. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." This caution and counsel do proportionably hold, as to our preparation for any other evil day of affliction and suffering in this world; that we should beware of sensuality, and an inordinate love to the things of this world, and care about them; because these soften and effeminate our spirits, and render them unfit for the day of adversity: and that we should watch and pray; because these are the best preparations against an evil day, and perhaps may prevent it, at least as to ourselves, if God think it fit for us, and "count us worthy to escape it." To conclude then this whole discourse. In all our fears and troubles, in all afflictions and adversities that may happen to us in this world, let us "encourage ourselves in the Lord our God, the Father of mercy, and the God of all consolation;" and in his blessed Son Jesus Christ our Lord, "the high priest of our profession," and "the author and finisher of our faith; whom God hath exalted far above all principalities and powers, and every name that is named, not only in this world, but in that which is to come, and hath given him to be head over all things to his church;" remembering that we and all our concernments are in the hands of his providence, where we are infinitely safer than in any counsel and wisdom of our own. And if, after all, it be the will of God to exercise any of us with more than ordinary trials, "to lay affliction upon our loins," and "to suffer men to ride over our heads/ as the Psalmist expresseth it, let us, as St. Peter exhorts, "commit the keeping of our souls to him in well-doing, as to a faithful Creator, who is able to keep that which is committed to him, and to preserve us to his heavenly kingdom;" which let us all humbly and earnestly beg, for the sake of Jesus Christ; "To whom, with the Father and the Holy Ghost, be all honour and glory, might, majesty, and dominion, now and for ever." __________________________________________________________________ SERMON CCXVIII. OF THE NATURE OF FAITH IN GENERAL. But without faith it is impossible to please God.--Heb. xi. 6. BEFORE I come to the words themselves, in order to our better understanding of them, we will take into consideration the design of this Epistle, that so we may see more clearly the relation that these words have to the foregoing discourse. Who the penman of this Epistle was, I shall not tell you, be cause I do not know, nor is it much material to know it; but whoever wrote it, he had this very good design in the writing of it, to persuade the Jews to hold fast the profession of the gospel, not withstanding all the sufferings and persecutions it exposed them to. And to this purpose he shews, at large, what prerogatives the gospel had above the legal administration. "The law was given by the disposition of the angels, in the hand of a mediator," that is, Moses: but the gospel is revealed to us by the Son of God; a person, not only above Moses, who was a mere man; but above angels. The gospel is the substance and reality of the types and ceremonies, and the very good things themselves, that were obscurely represented by those shadows. It is "a testament established upon better promises," the clear promises of eternal life, which were but darkly revealed in the Old Testament, that being established either solely or principally upon temporal promises; and it is a perfect and complete dispensation, that hath in it all things requisite to attain its end, and therefore shall never stand in need of any farther change or alteration. These are the heads of those arguments which the author of this Epistle does largely discourse upon. Now the gospel having in these respects the advantage of the legal dispensation, the apostle doth all along in this Epistle earnestly exhort the Jews to a constant profession and steadfast belief of the gospel, and not to return back from Christianity to Judaism, which was a fur less perfect institution: (chap. ii. 1.) "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip;" pararruomen, "lest we should fall away," so the word may be rendered. And, (chap. iii. 12.) "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." And, (chap. iv. 1.) "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." And, (chap. x. 23.) "Let us hold fast the profession of our faith without wavering. After which he declares the danger of apostacy, or falling off from the belief and profession of the gospel which they had entertained; (ver. 26.) "For if we sin wilfully, after we have received the knowledge of the truth, there remaineth no more sacrifice for sin." He tells them they would be shrewdly tempted to apostacy by the reproaches, afflictions, and persecutions, that they would meet withal: but the promises of the gospel were sufficient to sup port and bear up good men under these, if they were but firmly persuaded of the truth of them; and though they did not for the present receive the things promised, yet a firm belief of them would carry them through all sufferings, and make them hold out under them. "The just shall live by faith," (ver. 38.) And having mentioned the power of faith; that is, of a confident persuasion of the truth and reality of the promises of the gospel to support men under sufferings, he gives an account how faith uses to have this influence; (ver. 1.) "Faith is the substance of things hoped for;" so we render the word hupostasis: but it might be much better rendered, both according to the frequent use of it in the Septuagint, and in the New Testament, "a confidence of things hoped for;" that is, a confident expectation of things hoped for, or a firm persuasion that our hopes will not be frustrated. And as this is more agreeable to the scope and design of the apostle, so likewise to the common acceptation of this word in the New Testament, for which I will appeal to two places: (2 Cor. ix. 4.) "that we be not put to shame in this confidence of boasting," en te hupostasei taute. The other text is in this Epistle, (chap. iii. 14.) "That we hold fast the beginning of our confidence," te`n arche`n te`s uposta'seos, which is of the very same sense with parresi'a, at the sixth verse. "If we hold fast the confidence," parresi'an, "and rejoicing of the hope firm unto the end. And the evidence of things not seen," e'lenchos, "the conviction," as being convinced, or persuaded of the truth of those things, for which we have no ocular or sensible demonstration. Now if faith in the promises of the gospel do persuade us and give us satisfaction that we shall receive a reward, which will outweigh and countervail our present sufferings, then faith is likely to support us under sufferings. And, that this is no strange thing which the apostle speaks of faith, he shews that, in all ages, faith hath been the principle of all holy and heroic actions. "By it the elders obtained a good report;" it is that which made the holy men of the Old Testament so famous; and this he proves throughout this chapter, by a large induction of particular instances, in which we see the power of faith, the wonderful effects of it, and the mighty works it hath done in the world. But because he had said before, that "faith is the evidence (or conviction) of things not seen," as well as a confident expectation of things hoped for, before he comes to instance in the effects of faith, upon particular persons in the Old Testament, he proves it to be "the evidence of things not seen," that is, being convinced and persuaded of things of which we have no sensible and ocular demonstration: (ver. 3.) "Through faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which do appear;" that is, though we were not present at the making of the world, nor did see it framed; yet we are satisfied, and do believe that it was made by the powerful word of God, and that all those things which we see, were not produced out of things which do now appear, but either immediately out of nothing, or a dark confused chaos. And having thus proved that we may be persuaded of things we do not see, of things past or future, he comes to the particular instances of the holy men of the Old Testament, in whom the power of faith did appear. He begins with Abel, who being persuaded of the being of God, and the perfection and excellency of the Divine nature, and consequently that he was worthy to be served with the best, by virtue of this faith "offered up to God a more excellent sacrifice than Cain." The second instance is in Enoch, who being persuaded of the being of God, and of his goodness to reward them that serve him, was a righteous man, and studious to please God; and as a reward of this faith and obedience, "God translated him, that he should not see death;" upon which the apostle assumes, (ver. 6.) "but without faith it is impossible to please God." As if he had said, Unless a man do believe, and be persuaded of some principles, it is impossible any man should be religious, or endeavour to do any thing that is pleasing or acceptable to God: for religion, and the service of God, and an endeavour to please him, do suppose at least that I believe and am persuaded of these two things--of the being, and of the goodness of God; that there is such a being as I serve and seek to please, and that his goodness is such, that it will not be in vain to serve him, he will not let me be a loser by it. And that here, by pleasing, we are to understand in general, the performing any action of religion, is evident from the equivalent terms which are used in the next words; "For he that cometh to God, must believe that he is, and that he is a rewarder of them that seek him;" where coming to God, and seeking of him, are of the same importance with pleasing him. Now, to come to God, and seek him, in Scripture phrase, signify the sum of religion, it being usual in the language of the Scripture, to express the whole of religion by any eminent principle, or part, or effect of it, as by the knowledge, remembrance, or fear of God, in the Old Testament; by the love of him, and faith in him, in the New, by coming to him, seeking him, calling upon his name, and pleasing of him. Now, that coming to God, and seeking him, are of the same importance here with pleasing him, will be clear to any that consider the apostle's reasoning here in the text, which supposeth those to be the same, otherwise there would be no force in his argument. For the proposition which he proves, is, that "Without faith it is impossible to please God." The argument he useth is this, "If every one that comes to God must believe that he is," &c. then "without faith it is impossible to please him;" but "every one that comes to God must believe that he is." Now, unless coming to God, and seeking him, be the same thing with pleasing him, this would be no good argument; for there would be four terms in it; but if these phrases be made equivalent, then the argument is good. Thus, if "every one that comes to God," that is, that will please him, "must believe that he is," &c. then "without faith it is impossible to please him:" but "every one that comes to God," that is, that will please him, "must believe that he is, and that he is a rewarder of them that diligently seek him," or that endeavour to please him; therefore "without faith it is impossible to please him." Which proposition doth not only signify that faith is necessary to religion, and a condition with out which it cannot be; but implies likewise, that it is a cause or principle of it; not only the foundation upon which all religion must be built; but the fountain from whence it springs. For this I take to be implied in the words--not only that there can be no religion unless we believe a God; but supposing this truth firmly believed, that there is a God, it will have a great influence upon men to make them religious. For the apostle having before spoken of the power of faith upon Abel and Enoch, that it put them upon pleasing God, he assumes in the next words, "but without faith," &c. As if he had said, That ye may know what was the principle of their religion, of their holiness and obedience, let us imagine that a man should believe nothing concerning the being of a God, or the blessedness of those that serve him; what would be the issue? Why this, certainly--there would be no religion, no such thing as serving of God, or endeavouring to please him; for unless we believe that he is, and that he will reward those that seek to please him, it is impossible, that is, it is unreasonable to think men should attempt to please him. So that faith is the cause and principle of religion; it is the thing, quo posito, ponitur effectus; et quo sublato, tollitur. Do but suppose and admit that a man truly believes there is a God, and he will seek to please him: but if you suppose a man believes no such thing, he will cast off all religion. This is the plain meaning of the words; not, as some have thought, that with out faith a man may perform religious actions, but then they would not be accepted, or pleasing to God: but that which the apostle means is, Without faith it is impossible there should be any religion: not that religious acts should be performed in an acceptable manner; as if Cain had offered as good a sacrifice as Abel, only faith made the difference; but Cain did not believe, was not persuaded of the being of God and his excellency, therefore thought to put God off with any thing; Abel believed, and did offer a more excellent sacrifice, not more excellent because it was mixed with faith, but it was more excellent in itself. The observation therefore from these words is this: that faith is one great principle of all religious actions. In the handling of this, I shall endeavour, First, To fix and settle the true notion of faith, whereby we may come to understand the general nature of it. Secondly, To confirm the truth of the proposition. Thirdly, Draw some inferences from hence. First, To settle and fix the true notion of faith, whereby we may come to understand the general nature of it. I find that most who write upon this subject have marvellously puzzled themselves with the various acceptations of this word pi'stos, and the verb pisteu'ein, insomuch that some have undertaken to enumerate above twenty distinct significations of this word. I cannot find so many, it may be others may; but hereby, instead of clearing the notion of faith, they have involved it, and made it more intricate, and have made men believe, that it is a notion very remote from common understanding: whereas there is not any word that is in common use that is more plain and easy, and which any one may understand better than this of faith and believing. Therefore, in the explication of it, I shall attend to the use of it in common speech, and in all authors, as well profane as sacred: and I shall not guide myself by terms of art, which have been received in the schools, and have confounded the meaning of words, by distorting them from the common and received use of them; but shall govern myself by the nature of the things to which this word in common use is applied. I shall remove two acceptations of it which are less usual, and then fix the common and general notion of it, to which all the other more particular significations may be referred. The two less usual acceptations are these: First, It is sometimes put for the particular grace or virtue which is called fidelity, or faithfulness in our promises and contracts; and in this sense it is sometimes used in common discourse, and in all sorts of writers. I shall only mention a text or two where it is so taken: (Matt. xxiii. 23.) "And have omitted the weightier things of the law, judgment, and mercy, and faith/ that is, fidelity. And (Rom. iii. 3.) with relation to God, "Shall their unbelief make the faith of God of none effect?" that is, his faithfulness in his promises. (Tit. ii. 10.) "Not purloining, but shewing all good fidelity," pi'stin pasan, "all faith." Secondly, It is sometimes put for spiritual gifts, and particularly the gift of miracles, which were wrought by the power of faith. (Rom. xii. 3.) "According as God hath dealt to every man the mea sure of faith;" that is, of spiritual gifts of prophesying, or ministry, or exhortation, as it is explained afterward. (1 Cor. xii. 2.) "To another is given faith by the same Spirit;" that is, a power of miracles in general, as learned interpreters think. Nor doth that which is added afterwards, that "to an other is given the working of miracles," prejudice this interpretation; for energe'mata duna'meon, "the operation of powers," which we render "of miracles," seems to signify some special sort of miracles, not the power of miracles in general. And this seems to be favoured by the acceptation of it in the next chapter, ver. 2. "And though I had all faith, so that I could remove mountains;" where faith is undoubtedly taken for the power of miracles. These being removed, as very alien and remote from the common and usual acceptation of the word, I come now to fix the general notion of faith, to which all other acceptations of it may easily be reduced; and it is this: Faith is a persuasion of the mind concerning any thing; concerning the truth of any proposition; concerning the existence, or futurition, or lawfulness, or convenience, or possibility, or goodness, of any thing, or the contrary; or concerning the credit of a person, or the contrary. And this notion is not only agreeable to the proper notion of the word pi'stis, which comes from pe'itho, to persuade, but is war ranted from the common use of it in this latitude. It is ordinary for men to say, they believe, or are persuaded, such a proposition is true or false, such a thing is or is not, such an event will be or will not be; that such an action is lawful or unlawful, such a thing is good or bad, convenient or inconvenient, possible or impossible to be done; or that they believe such a person, or do not believe him. And I could shew from Scripture, that believing is applied to all these matters, and many more; I will only instance in one or two. That faith is frequently used for the persuasion of the truth of a doctrine, or of the veracity of God or Christ, I shall not need to produce any texts, there are so many. That faith is used for a persuasion of the lawfulness of an action, the 14th chapter to the Romans doth abundantly testify. (Ver. 2.) "One believeth that he may eat all things;" that is, is persuaded in his mind that all sorts of meat are lawful without distinction. (Ver. 22.) "Hast thou faith?" that is, art thou persuaded or satisfied in thy mind of the lawfulness of those indifferent things he had been speaking of? (Ver. 23.) "He that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith, is sin;" that is, what ever is not done with the persuasion and satisfaction of our minds that we may lawfully do it, "is sin." I shall trouble you with no more instances. Now this being the general notion of faith, that it is a persuasion of the mind concerning any thing, from hence by a metonymy it comes to be put for the argument whereby this persuasion is wrought in us. Hence it is, that among the rhetoricians pi'steis are any kind of argument or proof which orators make use of to persuade men; and there is one place in the New Testament, where in pi'stis seems to be used in this sense, or very near it, (Acts xvii. 31.) "Because he hath appointed a day in which he will judge the world," &c. "whereof he hath given assurance unto all men, in that he hath raised him from the dead," pistin paraschon pasin, "having offered faith to all men;" that is, having given ns this argument for the proof of it, that "he raised Christ from the dead." Sometimes it is put for the object of this persuasion, or the matter or thing whereof we are persuaded. And thus frequently in the New Testament, the gospel, which is the object of our faith, the thing which we believe, is called faith. And thus you find it used in that phrase of "obedience to the faith," that is, to the gospel, (Acts vi. 7. Rom. i. 5; xvi. 26.) And in this sense faith, that is the gospel, is frequently opposed to the dispensation of the law, (Rom. iii. 27, 31, and x. 16, Gal. i. 23.) "He that persecuted us in times past, now preacheth the faith which he once destroyed." (Gal. iii. 2.) The hearing of the gospel is called the "hearing of faith;" (ver. 23.) "Before faith came;" (and ver. 25.) "But after that faith is come." (Eph. iv. 5.) "There is one faith," that is, one gospel which we believe. (1 Tim. iv. 6.) "Nourished up in the words of faith and of good doctrine." The opposites to faith, are unbelief and credulity. Unbelief, which is a not being persuaded of a thing, is the deficient extreme: or doubting, if it prevail to a degree of unbelief: and credulity, which is an easiness to believe things without any probable argument to induce our persuasion, is the redundant extreme. The seat or subject of faith is the mind, or the heart, as the Scripture usually calls it. "With the heart man believes," that is, with the soul: for I do not understand any real distinction of faculties; but if you will distinguish them, the proper seat of this persuasion is the understanding; the immediate effect of it is upon the will; by which it works upon the affections and the life. And faith in this general notion is not opposed to error, and knowledge, and opinion: but comprehends all these under it. For if a man be persuaded of that which is false, he "believes a lie," as the Scripture expresseth it; a man may be certainly persuaded of a thing, that is, firmly believe it, which is knowledge; a man may be probably persuaded of a thing, that is, believe it with some diffidence and uncertainty, and that is opinion. But for our better understanding of this general notion of faith, we will take into consideration these four things: I. The cause of it, or the argument whereby it is wrought. II. The degrees of it, and the difference of them. III. The natural efficacy and operation of it. IV. The several kinds of it. I. We will consider the cause of faith, or the argument whereby it is wrought. Now all the arguments whereby faith may be wrought in us, that is, a persuasion of any thing, will I think fall under one of these four heads; sense, experience, reason drawn from the thing, or the authority and testimony of some person. 1. Sense. Hence it is commonly said, that "seeing is believing," that is, one of the best arguments to persuade us of any thing. That faith may be wrought by this argument, appears both from the nature of the thing, nothing being more apt to persuade us of any thing than our senses; and from several expressions in Scripture. I will instance in one for all. (John xx. 8.) "Then went in also the other disciple into the sepulchre, and he saw, and believed." And whereas Scripture opposeth faith to sight, as, (2 Cor. v. 7.) "We walk by faith, and not by sight;" (Heb. xi. 1.) "It is the evidence of things not seen;" we are to understand that only concerning a belief of the things. of another world, which are futurities, and invisible, which the apostle is there speaking of; or of things which are of the same nature with these, as things past: not but that a man may very well be induced to believe a thing by his senses. 2. Experience; which, though it may be sensible, and then it is the same argument with sense; yet sometimes it is not, and then it is an argument distinct from it. As for example: a man may by experience be persuaded or induced to believe this proposition--that his will is free, that he can do this, or not do it; which is a better argument than a demonstration to the contrary, if there could be one. 3. Reasons drawn from the thing; which may either be necessary and concluding, or else only probable and plausible. 4. The authority and testimony of some credible person. Now two things give authority and credit to the relation, or testimony, or assertion of a person concerning any thing; ability and integrity. Ability, if he can be presumed to have a competent knowledge of what he relates, or asserts, or testifies; and integrity, if he may be presumed to be honest in his relation, and free from any design, or will to deceive. And to these heads, I think all arguments of belief may be reduced. II. The second thing to be considered is the degrees of faith, and the difference of them. And that there are degrees, I take for granted, though I shall afterwards have occasion to prove it in a Divine faith; and these depend perfectly upon the capacity of the person that believes, or is persuaded. Now the capacity, or incapacity of persons are infinitely various, and not to be reduced to theory; but sup posing a competent capacity in the person, then the degrees of faith or persuasion take their difference from the arguments, or motives, or inducements which are used to persuade. Where sense is the argument, there is the highest and firmest degree of faith, or persuasion. Next to that is experience, which is beyond any argument or reason from the thing. The faith or persuasion which is wrought in us by reasons from the thing, the degrees of it are as the reasons are: if they be necessary and concluding, it is firm and certain in its kind; if only probable, according to the degrees of probability, it hath more or less of doubting mixed with it. Lastly, the faith which is wrought in us by testimony or authority of a person, takes its degrees from the credit of a person, that is, his ability and integrity. Now because "all men are liars," that is, either may deceive, or be deceived, their testimony partakes of their infirmity, and so doth the degree of persuasion wrought by it: but God being both infallible and true, and consequently it being impossible that he should either deceive, or be deceived, his testimony begets the firmest persuasion, and the highest degree of faith in its kind. But then it is to be considered, that there not being a revelation of a revelation in infinitum; that this is a Divine testimony and revelation, we can only have rational assurance; and the degree of the faith or persuasion which is wrought by a Divine testimony will be according to the strength of the arguments which we have to persuade us that such a testimony is Divine. III. For the efficacy or operation of faith we are to consider, that the things we may believe or be persuaded of are of two sorts. Either, 1. They are such as do not concern me; and then the mind rests in a naked and simple belief of them, and a faith or persuasion of such things has no effect upon me; but is apt to have, if ever it happen that the matter do concern me: or else, 2. The thing I believe or am persuaded of doth concern me; and then it hath several effects according to the nature of the thing I am persuaded of, or the degree of the persuasion, or the capacity of the person that believes or is persuaded. If the thing believed be of great moment, the effect of the faith is proportionable, caeteris paribus; and so according to the degree of the persuasion: but if the person be indisposed to the proper effects of such a persuasion by the power of contrary habits, as it often happens, the effect will be obtained with more difficulty, and may possibly be totally defeated, by casting off the persuasion: for while it remains, it will operate, and endeavour and strive to work its proper effect. For example: a man may believe that wine is very pernicious to him; and yet a strong inclination to it may render it very difficult for this persuasion to work its proper effect upon him, which is to leave off wine, and may at length wholly defeat it, by furnishing him with some colour of argument that may persuade him otherwise. IV. For the kinds of faith, they are several, according to the variety of objects or things believed. I shall reduce them all under these two general heads: 1. Faith is either civil or human, under which I comprehend the persuasion of things moral, and natural, and political, and the like: or, 2. Divine and religious; that is, a persuasion of things that concern religion. I know not whether these terms be proper, nor am I very solicitous, be cause I know none fitter, and tell you what I mean by them. The first kind of faith, concerning things human and civil, I shall not speak of, it being besides my design. The second, which I call a religious and Divine faith, comprehends three things under it, which are distinctly to be considered. 1. A persuasion of the principles of natural religion, which are known by the light of nature; as, the existence of a God, the immortality of the soul, and a future state. 2. A persuasion of things supernatural and revealed. 3. A persuasion of supernatural revelation.--These I design fully to handle. Thus I have prepared materials for a large discourse; which, though it be necessary, is, I am sensible, but too tedious, and yet possibly more tedious to me than you. SERMON CCX1X. OF A RELIGIOUS AND DIVINE FAITH. But without faith it is impossible to please God.--Heb. xi. 6. IN my last discourse I came to treat of a religious and Divine faith, which, I told you, comprehends under it three things, which I now proceed to consider distinctly. First, A persuasion of the principles of natural religion which are known by the light of nature. Secondly, A persuasion of things supernatural and revealed. Thirdly, A persuasion of supernatural revelation. First, A persuasion of the principles of natural religion, such as the light of nature could discover; such are the existence of God, the immortality of the soul, and a future state. The things to be inquired concerning this kind of faith are these: I. Whether this be truly and properly called faith. II. What are the arguments whereby it is wrought. III. Whether it admit of degrees or not, and what differences are observable in them. IV. What are the proper and genuine effects of it. V. In what sense it may be said to be Divine faith. I. Whether it may truly and properly be called faith, or not? If the general notion of faith which I have fixed before, viz. That it is a persuasion of the mind concerning any thing, be a true notion of faith, then there is no doubt but this may as properly be called faith, as any thing can be; because a man may be persuaded in his mind concerning these things, that there is a God, that our souls are immortal, that there is another state after this life. But besides this, if the Scripture speaks properly, as we have reason to believe it does, especially when it treats professedly of any thing, as the apostle here does, then this question is fully decided: for it is evident to any one that will but read this verse, out of which I have taken my text, that the apostle doth here in this place speak of this kind of faith; that is, a belief or persuasion of the principles of natural religion. For after the apostle had said, that "without faith it is impossible to please God," he immediately instanceth in the belief of the principles of natural religion, as necessary to the pleasing of God, that is, to make a man religious. "He that cometh to God must believe that he is;" there is the existence of God, the first principle of natural religion; "and that he is a rewarder of them that diligently seek him;" which implies the other two, the immortality of the soul, and a future state; for if good men shall be rewarded, there must be a subject capable of such rewards, which brings in the immortality of the soul; and there must be a season for these rewards, which because they are seldom bestowed in this world, there must be a season when they shall, which brings in a future state after this life. So that whoever denies that a persuasion of these principles of natural religion may properly be called faith, he quarrels with the apostle, and does not correct me, but the Scriptures. II. What are the arguments whereby this faith, or the persuasion of these principles of natural religion, is wrought? You may remember that I reduced all those arguments, whereby any kind of faith or persuasion is wrought in us, to these four heads; sense, experience, reasons drawn from the thing, and the testimony or authority of some person. Now a faith or persuasion of these principles cannot be wrought in us by sense; for "no man hath seen God at any time," and being a pure spirit, he cannot be the object of any corporeal sense. Nor can the soul, or any mode of its existence, fall under any of our senses; nor a future state; because sense is only of things present. Nor can it be wrought in us merely by experience: for no man can conclude from any thing he experienceth in himself that there is a God, unless he be first persuaded of it by other arguments: and the immortality of the soul, and a future state, are things which none in this life can experience. Nor can the authority or testimony of any person be the argument that induceth that persuasion. Not any human authority: for these things are of such consequence, and so much depends upon them, that is, the belief of them puts us upon so many things which men would not do if they did not believe them; as particularly the venturing of our lives upon the account of religion, and all our worldly interests, if occasion call for it; that it were a fond thing to take matters of such moment and importance upon any man's bare word, without other assurance of them. Nor can the testimony or authority of God be the argument that persuades me of the existence of a God. I grant that for the other two, the immortality of the soul, and a future state, it is an excellent, and may be a sufficient argument. Though that these may be proved like wise by other arguments without a revelation, is evident in the heathens, who by the light of nature did assent to them without a revelation. But a Di vine revelation cannot possibly be an argument inducing me to believe the existence of a God, for this plain reason; because a Divine revelation can be no argument to any that is not persuaded that it is a Divine revelation: but before I can be persuaded that any revelation is from God, I must be persuaded there is a God; and if so, there is no need of this argument to prove to me that there is one: and therefore, you do not find it any where revealed in all the Scripture, that there is a God. The Scripture often declares that Jehovah is the true and living God, and that "besides him there is no other:" but it doth not reveal, but every where suppose, that there is one. It remains, then, that it must be another kind of argument whereby we must be persuaded of the existence of a God, and that is, by such reasons as may be drawn from things themselves to persuade us hereof; as, either from the notion and idea which we have of a God; that he is a being that hath all perfections, whereof necessary existence is one, and consequently that he must be; or else from the universal consent of all nations, and the generality of persons agreeing in this apprehension, which cannot be attributed reasonably to any other cause, than to impressions stamped upon our understandings by God himself; or (which is most plain of all) from this visible frame of the world, which we cannot, without great violence to our understandings, impute to any other cause than a Being endowed with infinite goodness, and power, and wisdom, which is that we call God. As for the other two principles of natural religion, the immortality of the soul, and a future state, after we believe a God, we may be persuaded of these from Divine revelation; and that doth give us the highest and firmest assurance of them in the resurrection of Christ from the dead. Yet I do not find but that these also are rather supposed, than expressly revealed, in the Bible. Indeed, the immortality of the soul may be inferred from several places of Scripture, and the tenor of the whole Bible: and so a future state, which, as for the thing itself, seems to be supposed as a thing acknowledged by natural light; only the Scripture hath revealed the circumstances of it more particularly to us, and given us higher assurance of the thing: but if there were no revelation, men might be persuaded of these; and so the heathens were by arguments drawn partly from the operations of the soul, which would almost persuade any man that the soul is immortal; it being altogether unimaginable how a principle that is nothing else but matter, can either understand, or determine itself by its own will; all the motions of matter that we know of, or can imagine, being necessary; and partly from the justice and goodness of God. The consideration of God's goodness would persuade a man, that as he made all things very good, so he made them of the longest duration they were capable of; and the justice of God would easily induce a man to believe, seeing the providence of God doth generally in this life deal promiscuously with good and bad men, that there shall be a day which make a difference, and every man shall receive according to his works. But J do not intend to insist upon these arguments; all that I design is, to shew what kind of arguments do work a faith and persuasion in men concerning these principles of natural religion; and they are reasons drawn from the thing. And it is not always necessary to the working of this faith or persuasion, that these reasons should necessarily, yea, or truly conclude the principle to be believed; if they do it probably, and it appear so to me, it is enough to beget a persuasion in me of such a thing. There are many men entertain the greatest truths, and are firmly persuaded of them, upon an incompetent argument, and such as might persuade them of any thing else as well; and such persons, if they have capacity and understanding, they are rather happy than wise in their religion. It falls out well that they happen to be in the right; for they might have been in the wrong upon the same terms. But if the persons who believe the principles of religion on insufficient arguments, and their belief have a real effect upon them, as it will if it be true and permanent, if they be ignorant, and such as want the ordinary advantage of improving their knowledge, they are wise enough; that is, they are as wise as God's providence hath made them, and the circumstances of their education, and the condition of their life, will let them be. The third thing to be inquired is, Whether this faith or persuasion of the principles of natural religion admit degrees or not? And what differences are observable in them? That it does admit degrees, that is, that a man may be more or less persuaded of the truth of those principles, is evident from the heathens; some of whom did yield a more firm and unshaken assent to them; others entertained them with a more faint persuasion of them, especially of the immortality of the soul, and a future state, about which most of them had many qualms and doubts. Of all the heathens, Socrates seems to have had the truest and firmest persuasion of these things; which he did not only testify in words, but by the constancy, and calmness, and sedate courage which he manifested at his death. Indeed in his discourse before his death, he says, "He did not know whether his soul shall remain after his body, and whether there be a happiness reserved for good men in another world: but he thought so, and had such hopes of it, that he was very willing to venture his life upon these hopes." Which words, though they seem to be spoke doubtingly, as the manner of the Academy was; yet, considering his manner of speaking, which was modest, and not peremptory and dogmatical, they signify as great a confidence as he had of any thing, and they are high expressions of assurance. For we may believe that the man who dies for any thing, how modestly soever he may express himself, is very well assured of the truth of it. So that this faith and persuasion admits of degrees, the difference whereof is to be resolved partly into the capacity of the persons who believe, and partly into the strength, or at least appearance of strength, in the arguments whereby it is wrought. The fourth thing to be inquired is, What are the proper and genuine effects of this faith or persuasion? Now that, in a word, is natural religion, which consists in apprehensions of God suitable to his nature, and affections towards him suitable to these apprehensions, and actions suitable to both. He that believes there is such a being in the world as God, that is, one infinitely good, and wise, and powerful, and just, and holy, and (in a word) clothed with all excellency, will have a great esteem and reverence for him, and love to him, which he will testify in those outward expressions of respect which we call worship. He that believes that this being is the original of all good, that he made the world, and all the creatures in it, and preserves and governs them, he will depend upon him, and seek to him for every good thing, and acknowledge him for the author of them; which brings in prayer and thanks giving. He that believes that he owes his being to God, and all the blessings of his life, will think it reasonable that he should be at his disposal, will be willing to be governed by his laws, and ready to submit to his pleasure; which brings in obedience and submission to the will of God. He that believes there is another life after this, wherein men shall be rewarded or punished, according as they have demeaned themselves well or ill in this world, he will be encouraged to piety and virtue, and afraid to do any thing which his own reason tells him is displeasing to the Deity, as he cannot but believe every thing is, that is contrary to the nature of God, or the perfection of his own nature, or the good order and happiness of the world; which brings in temperance and justice, and all other real virtues. And that the belief of these principles had this effect upon several of the heathens, to make them in a good degree religious and virtuous, I doubt not; the moral and honest lives of many of them, give real testimony of this; which natural religion and morality of theirs, how far it may avail them for their good, we are not concerned to determine. This we are sure of, that it will make their condition more tolerable in another world; and if they fall under condemnation, it will mitigate and allay their misery. V. In what sense this faith or persuasion of the principles of natural religion may be said to be Divine? In these two respects: 1. In respect of the object of it, or matters to be believed, which are Divine, and do immediately concern religion, in opposition to that which I call a civil and human faith, which is of such things as do not immediately concern God and religion. 2. In respect of the Divine effect of it, which are to make men religious, and like God. And a faith may as properly be said to be Divine in respect of the object of it, as in respect of the argument whereby it is wrought; so that a faith of the principles of natural religion is as truly Divine, though it be not wrought in us by the arguments of Divine testimony and authority, as a faith of the matters of Divine revelation contained in the Holy Scriptures: for why a faith may not as well be said to be Divine for its relation to God as the object of it, as for its relation to the testimony of God, as the cause of it, I cannot understand. Secondly, The second sort of faith, which I call Divine or religious, is a persuasion of things supernaturally revealed, of things which are not known by natural light, but by some more immediate manifestation and discovery from God. Thus we find our Saviour (Matt. xvi. 15-17.) opposeth Divine revelation to the discovery of natural reason and light. He asks his disciples whom they believed him to be, "Whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, (that is, the Messias) the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed this unto thee; but my Father which is in heaven;" where a revelation or discovery from flesh and blood, is opposed to a revelation from God; "flesh and blood" being a Hebrew phrase or manner of speaking, signifying a mere man, or some thing merely human; so we mid the phrase used, Eph. vi. 12. "We wrestle not against flesh and blood; but against principalities, and powers, and spiritual wickedness;" that is, the enemies we are to contend with, are not only men, but devils; and which is nearer to our purpose, (Gal. i. 16.) where the apostle would express to us, that he received not his commission from men, but immediately from the Lord Jesus Christ, he tells us, that "when it pleased God, who separated him from his mother's womb, and called him by his grace, to reveal his Son in him, that he might preach him among the heathen, immediately he conferred not with flesh and blood;" the word is prosanethe'men, "I did not apply myself to flesh and blood;" that is, I did not go to men to receive my commission from them: for so he explains it in the next words, "neither went I up to Jerusalem, to them that were apostles before me:" that is, I did not apply myself to the apostles, to derive any authority from them to preach the gospel, because he had no need of that, being called immediately by Christ to this work; which words are nothing else but a farther explication of what he had said before, (ver. 11, 12.) "I certify you, brethren, that the gospel which was preached by me, is not after men: for I neither received it of man, neither was taught it, but by the revelation of Jesus Christ." So accordingly here our Saviour tells Peter, that this truth, that Christ was the Messias, the Son of the living God, was not revealed to him by man, nor by any mere human principle or testimony, "but by his Father which was in heaven;" that is, by the testimony which God himself gave of him in the holy and Divine gospel which he taught, and those miracles which he wrought in confirmation of it. So that this kind of faith is a persuasion of such things, as are not known by natural light, nor discovered to us by men; but some way or other revealed by God: I say, some way or other, for the ways of God's revealing and manifesting himself to us, are various and arbitrary. God may choose what ways he pleaseth to discover himself to us by. So the apostle tells us, (Heb. i. 1.) "God who at sundry times and in divers manners spake in times past unto the fathers by the prophets." God revealed himself, as at several times, by several steps and degrees, so in various manners; sometimes by visions, sometimes by dreams, sometimes by oracles, sometimes by a spirit of prophecy, sometimes by a voice from heaven, and sometimes by a secret and gentle inspiration. Now it matters not which of these ways God chooseth to reveal himself to us, provided we have sufficient evidence and grounds of assurance that the thing is revealed by God. As to us, these extraordinary ways of revelation are now ceased, and we have a fixed and a standing revelation, that is, the records of those revelations which God formerly made to holy men; and this is the Holy Scriptures, or the Bible, which is a system or collection of things supernaturally revealed. Now if this faith be considered as restrained to a part of Divine revelation, viz. the doctrine of the gospel, revealed to the world by Jesus Christ, then it is properly Christian faith, which frequently, in the New Testament, is called faith, kat' exoche'n, by way of excellency and eminency, this being the most eminent and perfect revelation which God hath made of himself to the world, which the apostle, at the beginning of this Epistle, advanceth above all those former revelations which God had made of himself to the fathers, those being by his servants and ministers, prophets and angels: "But in these last days God hath revealed himself to us by his Son, whom he hath made heir of all things," and advanced to a dignity above that of men or angels. And with relation to this faith of the gospel, Christians are peculiarly and eminently called believers: (I Thess. ii. 10.) "You know how unblameably we behaved ourselves among you that believe," that is, among you Christians. (2 Thess. i. 10.) "When he shall come to be glorified in his saints, and admired in all them that believe," meaning the Christians that entertain the gospel. And upon the same account, the apostle calls the whole society, or body of Christians, "the household of faith," (Gal. vi. 10.) But now I am considering faith, not in this more narrow and restrained sense, for a belief or persuasion of the doctrine of the gospel; but in a more large and comprehensive sense, for a persuasion of all things that are supernaturally revealed, that is, of all things contained in the Holy Scriptures. Now, all the matters of Divine revelation, which are contained in the book of Holy Scripture, may, I think, be reduced to one of these six heads: 1. They are either a history or relation of some person, or matter of fact; and a faith of the historical part of Scripture, is nothing else but a persuasion that those narrations, or relations, are true. Or, 2. A prophecy, or prediction of some event. Now a faith of the prophetical part of Scripture, is a persuasion that the event foretold will certainly come to pass. Or, 3. A doctrine: such as are all those propositions in Scripture, which declare to us the nature or properties of God, the nature and office of Christ, that he is the eternal Son of God, that is, true God, the Messias, or Saviour of the world, the king, priest, and prophet of his church, and the like. Now a faith of the doctrinal part of Scripture, is a persuasion, that those propositions which contain these doctrines are true. Or, 4. Laws for the ordering and governing of our spirits and lives, under which I comprehend all the precepts and prohibitions of Scripture, which are the matter of our duty. Now a faith of these, is a persuasion, that God hath commanded, and forbid den such things; and consequently that they are necessary to be observed by us. Or, 5. Promises of good things, either with relation to this life or the other. Now a faith of the promises, is a persuasion or confident expectation that they will be accomplished. And thus the apostle describes the faith of the promises of another world, at the first verse of this chapter, that it is "the substance of things hoped for." upo'stasis, that is, a "confident expectation" that the promises of the gospel, which are the matter of our hope, shall be accomplished; "and the evidence of things not seen," a being convinced of the certainty and reality of future and invisible things. And thus likewise, the apostle explains to us the faith of Abraham, in reference to the promises of God, to give him a son: (Rom. iv. 21.) "He was fully persuaded, that what he had promised he was able to perform." Or, 6. Threatenings. Now a faith of the threatenings, is a persuasion of the danger we incur, if we neglect our duty; that is, a belief that God justly may, and will (having confirmed his threatenings with an oath, which is a sign of the immutable determination of the Divine will) inflict those punishments upon us, which he hath threatened, in case we disobey his laws. These six heads do, I think, contain all, I am sure the most principal matters of Divine revelation, which I have the more care fully distinguished, because some of them are of a distinct and peculiar consideration from the rest, as will afterwards appear. Having thus, as plainly and briefly as I could, opened to you, what I mean by this second sort of Divine faith, which is a persuasion of things supernaturally revealed, I come now to satisfy such inquiries about this as may be most material. And here I shall proceed upon those heads of inquiry which I handled when I spake of the first sort of Divine faith. I. Whether this may truly and properly be called faith? II. What is the argument whereby this faith is wrought? III. Whether it admit of degrees, and what are the differences of them? IV. What are the proper and genuine effects of this faith? V. In what respects it may be said to be Divine? I. Whether this may truly and properly be called faith? And that it may, is evident, because the general definition of faith agrees to it; for a man may be persuaded in his mind concerning things supernaturally revealed; and the Scripture every where calls a persuasion of these matters by the name of faith. But besides this, it seems this is the adequate and only notion of faith, as it hath been fixed by the schools, and is become a term of art. For the definition that the schools give of faith is this; that it is an assent to a thing credible, as credible. Now, say they, that is credible which relies upon the testimony of a credible person; and consequently, a human faith is that which relies upon human testimony; and a Divine faith, that which relies upon the testimony or authority of God; which definition, though it be short and imperfect, (being, indeed, not a definition of faith in general, but of a particular kind of faith, viz. that which is wrought by the argument which we call testimony or authority, and consequently excludes a belief of the principles of natural religion, and a belief that the Scriptures are the word of God, from being faith), yet this shews thus much, that all agree in this, that a persuasion of things supernaturally revealed is truly and properly faith. II. What is the argument whereby this faith or persuasion of things supernaturally revealed is wrought in us? And this, by the general consent of all, is the testimony or authority of God, some way or other revealing these things to us; whose infallible and unerring knowledge, together with his goodness and authority, gives us the highest assurance, that he neither can be deceived himself, nor will deceive us in any thing that he reveals to ns. I say, the testimony or authority of God some way or other revealing things to us, is the argument whereby a faith of any supernatural revelation is wrought in us: but if we restrain all supernatural revelations to the Bible, as I told you we know of no other, then the particular kind of testimony whereby this faith is wrought in us, is the written word of God. III. As to the degrees of this faith. Supposing men sufficiently satisfied that the Scriptures are the word of God, that is, a Divine revelation; then all those who are sufficiently satisfied of this, do equally believe the things contained in the Scriptures. For if men be once fully satisfied that God hath spoken any thing, I think no man makes the least doubt but what God says is true. Now, there can be no degrees of faith where there is no doubt of the contrary; all the degrees that are in faith arising from a greater or less mixture of doubting. So that those who do not at all doubt but that the Scriptures are the word of God, have the same degree of persuasion concerning the matters contained in them; and that no man doubts whether what God says is true, ariseth from the fixed and constant notion which men universally have of God, that he is infallible and true. Therefore, we find, (Matt. xxi. 25.) when our Saviour puts the dilemma to the pharisees concerning the baptism of John, "whether it were from heaven, or of men?" that "they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him?" Which kind of reasoning imports thus much: that it is universally acknowledged, that no man can in reason make the least doubt of that which he believes to be from God. Therefore, a man would wonder what Becanus, the Jesuit, meant, unless it were to abuse the prophets and apostles, when he says, (tom. iii.) of his school divinity, that the prophets and apostles had evidentiam revelationis, non autem evidentiam primae veritatis: tametsi enim evidenter cognoscerent Deum esse, qui ipsis revelabat mysteria fidei, non tamen evidenter cognoscebant Deum esse summe veracem, qui nec falii potuit, nec fallere: that is, "Though it was sufficiently evident to the prophets and apostles, that those revelations which they had were from God, yet it was not evident to them, that Divine revelations are true; for though they did evidently know, that there was a God, who revealed to them the mysteries of faith, yet they did not evidently know that God was in fallible and true, who could neither deceive nor be deceived." By which he doth not only make the prophets and apostles idiots, and destitute of one of the most common notions of human nature, which is, that God is infallible and true; but he doth likewise make all Divine revelation useless, and to no purpose. For, to what purpose is it for a man to be satisfied, that God reveals such a thing to him; if he be in the mean time unsatisfied, whether what God reveals is true? for no man that is unsatisfied, whether what God reveals be true, can, upon any tolerable ground of reason, yield a firm assent to Divine revelation. But it is pity to spend time in confuting any thing which confutes itself by its own absurdity, and its direct contradiction to the common notions of human nature. I proceed, therefore. Supposing any man be unsatisfied, and do make any doubt whether these books called the Holy Scriptures, or any of them, be the word of God, that is, a Divine revelation; proportionably to the degree of his doubting concerning the Divine authority of the Scriptures, there will be an abatement of his faith, as to the things contained in them: for he that believes a thing merely upon the credit or testimony of such a person; so much reason as he hath to doubt, whether such a person did speak, or testify such a thing, so much reason he hath to doubt whether the thing be true. And upon this account I think it is, that the Scripture speaks of degrees of faith; of growing and increasing in faith; of a strong faith, that is, such a faith as was either wholly, or in a great measure, free from doubting; and of a weak faith, that is, such a faith as had a great mixture of doubting; by which we are not to understand, that they doubted of the truth of any thing of which they were satisfied by a Divine revelation; but that they doubted whether such things were Divine revelations or not. So that the great doubt of the disciples was, whether Christ were the true Messias, and really the Son of God; for so far as they were satisfied of that, they could not doubt of any thing he said. IV. What are the proper and genuine effects of this faith? The proper and genuine effects of the belief of the Scriptures in general, is the conformity of our hearts and lives to what we believe; that is, to be such persons, and to live such lives, as it becomes those who do heartily believe, and are really persuaded of the truth of the Scriptures. And if this be a constant and abiding persuasion, it will produce this effect; but with more or less difficulty, according to the disposition of the subject, and the weakness or strength of contrary habits and inclinations. More particularly the effects of this faith are according to the nature of the matter believed. If it be a history or relation of things past, or prophecy of things to come; it hath an effect upon men so far as the history or prophecy doth concern them. If it be a doctrine; it hath the effect which the particular nature and tendency of such a doctrine requires. For instance: the doctrine of God's goodness is apt to inflame us with love to him; of his power and justice, with a fear and awe of him. This doctrine, that Christ is the Saviour of the world, the proper effect of it is to make men rely upon him for salvation; and so of the rest. If it be a precept, the proper effect of it is obedience: and hence it is that unbelief and disobedience are frequently put for one another in Scripture; and disobedience is opposed to faith; (1 Pet. ii. 7.) "Unto you therefore which believe, he is precious: but unto them which be disobedient," &c. where the disobedient are opposed to them that believe. And so likewise those who neglect any duty of religion, and do any thing notoriously unworthy of their profession, are said to deny the faith. (1 Tim. v. 8.) "But if any provide not for his own, and especially for those of his own house, he hath denied the faith." How does he deny the faith? In disobeying the precepts of the Christian religion, which chargeth us with such natural and moral duties. If it be a promise, the proper effect of it is encouragement to obedience by hopes of the thing promised: if a threatening, the proper effect of it is to restrain men from sin and disobedience. V. In what sense this faith of things supernaturally revealed, may be said to be a Divine faith? Answer.--Not only in respect of the matter and object of it, which are Divine things, such as concern God and religion and in respect of the Divine effects it hath upon those who believe these things; (for in these two respects a persuasion of the principles of natural religion, may be said to be a Divine faith;) but likewise in respect of the argument whereby it is wrought, which is a Divine testimony. As for the efficient cause, the Spirit of God, that does not immediately belong to this: for the Spirit of God doth not, speaking properly, persuade us immediately of the truth of things supernaturally revealed; but mediately, by persuading us of the truth of the revelation: for to believe a thing to be true, which we are persuaded is revealed by God, is so natural and consequent upon such a persuasion, that it doth not seem to require any new work of the Spirit. And if this be all the work of the Spirit, to persuade men that such a revelation is Divine; it will be most proper to speak of this when I come to the third sort of faith, which is, a persuasion of a Divine revelation that it is such: which because it hath many difficulties in it, deserves a more large and particular consideration. SERMON CCXX. OF THE FAITH OR PERSUASION OF A DIVINE REVELATION. But without faith it is impossible to please God.--Heb. xi. 6. I HAVE observed, that a religious and Divine faith comprehends under it three things: First, A persuasion of the principles of natural religion, which are known by the light of nature. Secondly, A persuasion of things supernatural and revealed. Thirdly, A persuasion of supernatural revelation. The two former of these I have considered, and now proceed to the Third sort of faith, which I call Divine or religious; viz. a persuasion concerning a Divine revelation, that it is such: which I distinguish from the former thus. The former is a persuasion concerning the things which are revealed from God, that they are true: this is a persuasion concerning the revelation itself, that it is Divine and from God. For the opening of this there are many things to be taken into consideration. I. What we understand by a Divine revelation. II. The several kinds of it. III. Whether a persuasion concerning a Divine revelation be properly faith. IV. How we may come to be assured of a Divine revelation, or by what arguments a faith or persuasion of a Divine revelation is wrought in us. V. The degrees of this persuasion or assurance. VI. The effects of it. VII. In what sense it may be said to be a Divine faith; under which I shall speak something concerning the testimony of the Spirit. I. What we are to understand by a Divine revelation.--Answer. A supernatural discovery or manifestation of things to us. I say supernatural, because it may either be immediately by God, or by the mediation of angels: as most, if not all the revelations of the Old Testament were; a super natural discovery, or manifestation, either immediately to our minds, and inward faculties; (for I do not so well understand the distinction between understanding and imagination, as to be careful to take notice of it;) or else mediately to our understandings, by the mediation of our outward censes; as, by an external appearance to our bodily eyes, or by a voice and sound to the sense of hearing. But of this I have discoursed in a former sermon, [4] and therefore shall add no more here. II. For the several kinds of Divine revelation; of this also I have formerly [5] discoursed at large. III. Whether a persuasion of a Divine revelation may properly be called faith? To this I answer, that, according to the strait and narrow notion of faith which the schools have fixed, which is an as sent to any thing grounded upon the testimony and authority of God revealing it, a persuasion of a Divine revelation cannot properly be called faith; because it is irrational to expect that a man should have another Divine revelation to assure him that this is a Divine revelation: for then, for the same reason, I must expect another Divine revelation to assure me of that, and so without end. But I have sufficiently shewn, that this is not the true notion of faith in general, but only of a particular kind of faith; viz. that which is wrought by the argument, which we call testimony or authority. But according to the true and general notion of faith, which is a persuasion of the mind concerning any thing, a persuasion of the mind concerning a Divine revelation, may as properly be called faith, as any thing else, if men will but grant, that a man may be so satisfied, Concerning a Divine revelation, as verily to believe and be persuaded that it is so. IV. How we may come to be persuaded of a Divine revelation, that it is such; or by what arguments this persuasion is wrought in us? For answer to this, it will be requisite distinctly to consider, First, The persons to whom a Divine revelation is immediately made, what assurance they can have of it. And, Secondly, What assurance other persons can have of it. I say these are distinctly to be considered, because there is a very different account to be given of them. First, As to those persons to whom the revelation is immediately made, the question is, by what arguments or means they may come to be assured, that any revelation which they have, is really and truly such, and not a delusion or imposture. The Jewish doctors tell us, that some kind of Divine revelations do not carry full assurance along with them that they are Divine; such are dreams and visions, as they are distinguished from prophecy: and as to that kind of revelation, which they strictly call prophecy, they give several characteristical notes to distinguish true Divine revelation from delusion; such as these that the spirit of delusion only works upon the imagination, and the lower faculties; the Divine spirit of prophecy upon the understanding and reasonable part of the soul: that delusive inspirations were accompanied with alienation of mind, which did discover itself either in rage and fury, or melancholy; but the true prophetical spirit is always consistent with the use of reason and understanding. They distinguish them likewise by the manner of their seizing upon them; that in the beginning of inspirations the prophets use to have some apparition, or to hear some voice, either articulate in words, or inarticulate by thunder, or the sound of a trumpet, which in the Revelations doth frequently precede St. John's visions; and by these they were assured that they were Divine. And, lastly, that a Divine inspiration did always carry along with it a strong evidence of its original, and that by the vigour and strength of its impression, they were fully assured and satisfied beyond all doubt and hesitation: thus they. But all that I shall say by way of answer to this question, shall be in these two propositions: 1. If we believe any such thing as Divine revelation, we cannot doubt but those who have it are some way or other fully satisfied of it. The reason is evident; because otherwise it would be in vain, and to no purpose, and could not possibly attain its end. A Divine revelation cannot possibly signify any thing, or in reason have any effect upon a man, unless he be satisfied it is such: for so long as he does not know but that it is a delusion, he will not attend to it, or regard it. So that the distinction of the Jewish doctors between dreams and visions, and prophecy, that this carries always full assurance with it, the other not, is vain and unreasonable. 2. The means whereby this assurance of a Divine revelation is wrought, is most probably the evidence it carries along with it, whereby it did fully satisfy the person that had it of its Divine original. That God can accompany his own revelations with such a clear and overpowering light as shall discover to us the divinity of them, and satisfy us be yond all doubt and scruple, I think no man can doubt, that considers the vast power and influence which he must needs have over our understandings who made them, and knows the frame of them: and if this be granted, it is not necessary to explain the particular way how it is done, it being a thing not to be expressed in words, but to be felt and experienced. So that the argument, whereby this persuasion of a Divine revelation is wrought in those that have it, is inward experience of the full satisfaction and assurance, which they find to be supernaturally wrought in them; that is, of which they can give no account from themselves. And this is not a stubborn belief, and an obstinate conceit of a thing: but a good man, who is inspired, when he reflects upon himself, and this assurance which he finds in himself, he can give a rational account of it to himself. Thus he finds that it is a foreign impression, and doth not spring from himself, nor hath its rise from thence; therefore he ascribes it to some spirit without himself; and he believes that there is a God that can communicate himself to the minds and spirits of men: and that his goodness is such, that he will not suffer them to be under a necessity of delusion, which they must be, if, when they have the highest assurance and satisfaction, that such a thing is a Divine revelation, they maybe deceived. And then likewise he considers the matter of the revelation, which if it do not contradict any essential and necessary fundamental notion of his understanding, he thinks himself bound to entertain it upon this assurance. I say, good men may give themselves this rational satisfaction: for I grant a wicked man, that rejects and disobeys the truth of God, may so provoke him, as "to give him up to strong delusions, to believe lies;" and he may be as confident of a lie, as a good man is of truth. But as this is not unjust from God in reference to the persons, so it is no prejudice to the assurance which good men may have of Divine revelation. And this assurance is such, as it is not in the power of any evil spirit to convey to us, concerning a delusion; or if it be in his power, he is not permitted to do it to any who have not highly provoked God, by rejecting the truth, "to give them up to strong delusions, to believe lies:" and that such persons should be obnoxious to such delusions, as it is not unjust in reference to them, so neither is it any prejudice to the assurance which good men may have of such revelations which are truly and really Divine. But for the other ways of discerning true revelation from false, which the Jews mention; as, that the Spirit of God always works upon the under standing, as well as the imagination, and in consequence with the use of reason and understanding, and gives some sensible notice of its seizing upon men, I think all these to be uncertain if they be examined. And if the last which they mention, viz. this that I have insisted upon, be true, all the other are superfluous. For what need of any other sign to assure a man that that is a Divine revelation, which carries along with it a clear satisfaction and full assurance that it is such? So that it remains now, that we fix upon some particular ways where by the person that hath a Di vine revelation may be assured of it; and this I shall do by these propositions. First, That God can work in the mind of man a firm persuasion of a thing, by giving him a clear and vigorous perception of it; and if so, then God can accompany his own revelations with such a clear and overpowering light, as shall discover to us the divinity of them, and satisfy us thereof be yond all doubt and scruple. And this no man can doubt of, that considers the vast power and influence which God, who made the soul of man, and perfectly knows the frame of it, must needs have upon the mind and understanding of man. Secondly, God never persuades a man of any thing that contradicts the natural and essential notions of his mind and understanding. For this would be to destroy his own workmanship, and to impose that upon the understanding of a man, which, whilst it retains its own nature, and remains what it is, it cannot possibly admit. For instance: we cannot imagine that God can persuade any man that there is no God; for he that believes any thing as from God, must necessarily believe there is a God; therefore it is impossible that he can be persuaded of this as from God, that there is no God; and that he is not wise and just, and good and powerful; and that he is not to be honoured and loved by all reasonable creatures: because these do clearly and immediately contradict the most essential and fundamental notions of our minds concerning God, and the respect which is due to him: not only because it is unworthy of God to go about to persuade a man of a falsehood; but be cause it is impossible in the nature of the thing, that the mind of man, which is naturally prepossessed with contrary notions, should, whilst it retains its own nature, admit of such as do clearly and immediately contradict them. For if these be natural notions, that there is a God, that he must be wise and just and good and powerful, and ought to be honoured and loved by his creatures; the mind of man cannot possibly admit of any contrary persuasions and impressions: for the former persuasions being natural to us, will always remain while our nature remains, and if any persuasions contrary to these could be wrought upon our minds, they would signify nothing, but would mutually destroy one another. For if any man that is persuaded that God is good, (as every man is, that is persuaded he is at all) could, during the persuasion, be likewise of a contrary persuasion, that he is not good; this latter persuasion would signify nothing: for he is not persuaded that God is not good, whilst he retains this persuasion that he is good. Thirdly, Supposing the thing revealed do not contradict the essential notions of our minds, no good and holy man hath reason to doubt of any thing, whether it be a revelation from God or not, of which he hath a clear and vigorous perception, and full satisfaction in his own mind that it is such. For if a man may have reason to doubt of any thing, whereof he hath a clear perception, then no man can be certain of any thing. Now that there is such a thing as certainty, is now supposed and not to be proved. I say, a good and holy man can have no reason to doubt: for a wicked man (I grant) may, by a sinful rejection of, and disobedience to, the truth, so far provoke God, as "to give him up to strong delusions to believe lies;" and he may be as confident of a lie, as any good man is of the truth. And as this is not unjust from God in reference to wicked men, so it is no prejudice to the assurance which good men may have concerning a Divine revelation. Fourthly, A good and holy man reflecting upon this assurance and persuasion that he hath, may be able to give himself a reasonable account of it, and satisfy himself that it is not a stubborn belief and an obstinate conceit of things without any ground or reason. A good man is secretly and within him self persuaded, that God hath revealed to him such a thing; reflecting upon this persuasion, he finds that it is a foreign impression, and doth not spring from his own mind: how he believing that there is a God, who can, and probably doth communicate and reveal himself to the minds of good men; and being withal satisfied that his goodness is such, that he will not suffer good men, who do heartily and sincerely desire to know his will, to be under a necessity of delusion, (which they unavoidably are, if they may then be deceived, when they have the greatest assurance and clearest satisfaction that such a thing is revealed to them of God;) from hence he reasonably concludes, that he ought not to question the matter any farther. I might instance in the revelation made to Abraham, concerning the sacrificing his son, which hath the greatest difficulty in it of any case I know of: but of that I have else where discoursed at large. [6] Thus much for the first. Secondly, What assurance can other persons, who have not the revelation immediately made to them, have of a Divine revelation? To this I shall answer by these propositions: 1. That there are some means whereby a man may be assured of another's revelation that it is Divine. For, (1.) Otherwise it would signify nothing, but only to the person that immediately had it; which would make void the chief end of most revelations, which are seldom made to particular persons for their own sakes only, but, for the most part, on purpose that they may be made known to others, which could not effectually be done, unless there be some means whereby men may be assured of revelations made to another. (2.) None could be guilty of unbelief but those who had immediate revelation made to them. For no man is guilty of unbelief that is not obliged to believe: but no man can be under any obligation to believe any thing, who hath not sufficient means whereby he may be assured that such a thing is true. 2. The private assurance and satisfaction of another concerning a revelation made to him, can signify nothing at all to me, to assure me of it. For what satisfaction is it to me, that another may say, he hath a revelation, unless I have some means to be assured that what he saith is true? For if I must believe every spirit, that is, every man that says he is inspired, I lie open to all possible impostures and delusions, and must believe every one that either foolishly conceits, or falsely pretends, that he hath a revelation: for both the conceited and pretended enthusiast will say they have revelations, with as much confidence as those who are truly and divinely inspired: and to take every man's word in matters of such huge consequence and importance as revelation from God ought to be presumed to be, would not be faith, but credulity, that is, an ungrounded persuasion; which how severely God punished, you may see in that famous instance, (1 Kings xiii.) where the prophet that was sent to Bethel, is upon his return torn in pieces by a lion, because of his credulity and easy belief of a pretended revelation. I confess this case is somewhat different from theirs who simply believe a pretended revelation, as being complicated with some other aggravating circumstances. For he had an immediate revelation from God, "not to eat, nor drink at Bethel; nor to return the same way that he came:" upon his return an old prophet meets him, and tells him that an angel had appeared to him, and had bid him to bring him back, and to cause him to eat and drink; he believes him, and turns in with him. Now this was the aggravation of his credulity that when he himself had had an express revelation from God, concerning which he was satisfied, he hearkened to the pretended revelation of another, concerning which he had no assurance, in contradiction to a Divine revelation, which he knew to be such. Not but that the command which God had given him was in its own nature revokable, and God might have countermanded it by another immediate revelation to him, or by an equivalent, that is, a miracle wrought by the prophet who pretended to countermand it from God; Unumquodque dissolvitur eo modo qui ligatur, the obligation which was brought upon him by an immediate revelation, could not be dissolved but by another immediate revelation, or evidence equivalent to it. However, this instance serves in the general to my purpose, that a man may be faulty by credulity as well as by unbelief: and as a man ought not to disbelieve where there is sufficient evidence; so neither ought he to believe any thing without sufficient grounds of assurance. 3. That miracles wrought for the confirmation of any Divine testimony or revelation made to another, are a sufficient means, whereby those who have not the Divine revelation immediately made to them, may be assured that it is Divine; I say, these are sufficient means of assurance in this case. I do not say they are the only means (for it does not become men to limit the power and wisdom of God), but I do not know of any other means of assurance upon which men can securely rely; and it is a great presumption that this is the best and fittest, if not the only means, because the wisdom of God has always pitched upon it, and constantly made use of it, and no other. Under miracles I comprehend the prediction of future events, which God claims as a peculiar prerogative to himself, because such things are out of the reach of any created understanding; and therefore in the prophet Isaiah he challengeth the idols of the heathens to give this testimony, or argument of their divinity; "Shew us things that are to come, that we may know that ye are gods." But here we must distinguish between doubtful and unquestionable miracles. I call those doubtful miracles, which, though a man cannot tell how they can be done by any natural power, yet do not carry that full conviction with them, as to be universally owned and acknowledged for arguments of a Di vine power. Such were those which the magicians did by their enchantments. I call those unquestionable, which, considering their quality and number, and the public manner of doing them, are out of all question. Such were the miracles of Moses, and our Saviour. Now a doubtful, and a single, and a private wonder, or miracle, as I may call it, can give no confirmation to any thing, in opposition to a revelation, or a doctrine, confirmed by many, and public and unquestionable miracles. Upon this account Moses forbids the children of Israel to hearken to any prophet that should come to seduce them to idolatry; yea, though he should give a sign or wonder, and the "sign or wonder should come to pass," (Deut. xiii. 1-4.) Now here lies the strength of the reason, "Because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage;" that is, because he contradicts the great revelation which God made of himself, and confirmed by such a succession of so many, and so great miracles; the credit of which revelation ought not in reason to be called in question upon the working of a single and a private wonder, which we could not distinguish from a miracle. Upon the same account St. Paul (Gal. i. 8.) says, "Though an angel from heaven should preach any other doctrine than that which had been preached unto them, he should be accursed;" that is, after so clear and great confirmation, as was given to the gospel, a contrary doctrine, though it should come from an angel, should be rejected as execrable. But you will say, Suppose such a prophet as Moses speaks of here, such an angel as St. Paul mentions, should work as many and as great miracles as Moses and Christ wrought, should we then believe them? I answer; This is not to be supposed: for sup posing the providence of God in the world, it can not be imagined that an equal attestation should be given to a false doctrine and a true. But that the greatest and most unquestionable miracles are to carry it, is evident; because this is all the reason why Moses was to be credited above the magicians, because he wrought more and greater wonders than they did. But if it could be supposed, that any one could work as great miracles for the confirmation of idolatry, as were wrought by way of attestation to the true worship of God, then there would be no difference, but what the reason of the thing makes; the belief of one God being more reasonable than many; and not to make an image or sensible representation of a spirit, being more reasonable than to make one. But if this could be supposed, the natural issue and consequence of it would be atheism; a man would believe neither that nor the other, nor that there is any God at all. But a farther account of the nature and difference of miracles, I reserve to some [7] particular discourses on that subject. At present, for the fuller opening of this matter, it will be proper to shew,-- 1. That the Divine authority both of the doctrine of Moses and Christ is resolved into miracles. 2. What assurance of miracles is sufficient to persuade men to believe that testimony, for the confirmation of which they are wrought. 3. What assurance they give us, that the Scriptures are a Divine revelation. But the consideration of these I refer to the next opportunity. __________________________________________________________________ [4] See Sermon CXXVI. vol. vi. p. 213. [5] Ibid. [6] See Sermon LVI. vol. iv. p. 26. [7] See Sermons CCXXVIII. &c. on Heb. ii. 4. in this volume. __________________________________________________________________ SERMON CCXXI. OF THE FAITH OR PERSUASION OF A DIVINE REVELATION. But without faith it is impossible to please God.--Heb. xi. 6. IN discoursing of the faith or persuasion of a Divine revelation, I proposed the considering these seven things: I. What we understand by a Divine revelation. II. The several kinds of it. III. Whether a persuasion concerning a Divine revelation be properly faith. IV. How we may come to be assured of a Divine revelation; or by what arguments a faith or persuasion of a Divine revelation is wrought in us. V. The degrees of this persuasion or assurance. VI. The effects of it. VII. In what sense it may be said to be a Divine faith. I was upon the fourth of these, viz. considering by what arguments a faith or persuasion of a Divine revelation is wrought in us; which led me to consider the evidence of miracles; and I proposed to shew particularly these three things: 1. That the Divine authority both of the doctrine of Moses and Christ is resolved into miracles. 2. What assurance of miracles is sufficient to persuade men to believe that testimony, for the continuation of which they are wrought. 3. What assurance they give us that the Scriptures are a Divine revelation. I proceed to treat of these in their order. 1. I shall shew that the Divine authority both of the doctrine of Moses and of Christ, is resolved into miracles. We find the Scripture lays the whole weight of the Divine authority, both of the law and gospel, of the revelation of the Old and New Testament, upon this evidence. (Exod. iv. 13.) When God sends Moses, he objects, "that they will not believe him, nor hearken to him, but will say, The Lord hath not appeared unto him." Thereupon God gives him a power of miracles, that they may believe "that the Lord God of their fathers, the God of Abraham, Isaac, and Jacob, hath appeared unto him;" and by the evidence of those miracles which he wrought, he prevailed over the magicians. And generally, throughout the story of the Old Testament, we find all persons yielding to the evidence of miracles, as a sufficient attestation to a prophet and his message. When Elijah had prevailed with God in a miraculous manner to confirm his own worship, and confute the worship of Baal, by sending fire from heaven to consume the sacrifice, the people yield to this evidence, and cry out, "The Lord he is God, the Lord he is God," (1 Kings xviii. 39.) When Elijah raised the woman's son, then she owned him for a prophet; (1 Kings xvii. 24.) "Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is true." So like wise Naaman was convinced by the miraculous cure which the prophet Elisha wrought on him: (2 Kings v. 15.) "Behold! now I know that there is no God in all the earth but in Israel." And so likewise the divinity of our Saviour and his doctrine is resolved into the evidence of his miracles. This is the evidence Christ gives of himself, when John sent his disciples to inquire whether he was the Messias; (Matt. xi. 2.) "Now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them. And blessed is he whosoever shall not be offended in me." So John v. 36. "But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." (Chap. x. 25.) "Jesus answered them, I told you, and ye believed it not: the works that I do in my Father's name, they bear witness of me." (Ver. 37, 38.) "If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works; that ye may know and believe that the Father is in me, and I in him." (Chap. xiv. 11.) "Believe me that I am in the Father and the Father in me: or else believe me for the very works sake." (Chap. xx. 30, 31.) "And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that, believing, ye might have life through his name." And from hence our Saviour aggravates the unbelief, and the impenitency of the Jews, because they resisted this highest evidence: (Matt. xi. 20 24.) "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin; woe unto thee, Bethsaida: for if the mighty works which were done in yon, had been done in Tyre and Si don, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment than for yon. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell. For if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment than for thee." (John xv. 24.) "If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." And so the apostle tells us, that miracles are the great confirmation of the gospel, and are so clear an evidence of the truth of it, that they render all unbelievers inexcusable: (Heb. ii. 2, 3.) "For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed unto us by them that heard him?" In particular, the great weight of the gospel is laid upon the miracle of Christ's resurrection from the dead, which our Saviour mentions as the "only sign that should be given to that generation," that is, the clearest. And the apostle (Rom. i. 4.) saith, that "he was declared to be the Son of God, with power, according to the Spirit of holiness, by the resurrection from the dead." This puts it out of all question. And St. Paul, in his sermon to the Athenians, (Acts xvii. 30, 31.) insists upon this as the great evidence; "And the times of this ignorance God winked at; but now commandeth all men every where to repent: because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead." And this was the proper work of the apostles, to be witnesses to the world of this great miracle: (Acts i. 21, 22.) "Wherefore, of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." So St. Peter, in his sermon, (Acts ii. 32.) "Him hath God raised up, whereof we are all witnesses." And to mention no more, (Acts x. 38-41.) "God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: him God raised up the third day, and shewed him openly; not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with him after he rose from the dead." 2. What assurance of miracles is sufficient to persuade men to believe the revelation or testimony, for the confirmation of which they are wrought. Of this assurance there are three degrees, all which do oblige men to believe the Divine revelation for which they are wrought. (1.) If we have the evidence of our own senses for it, that is, if we see them wrought. This evidence the disciples of our Lord had, and the Jews, and therefore their unbelief was inexcusable; and the blaspheming the Spirit whereby they saw such miracles to be wrought, was the sin against the Holy Ghost. (2.) If we have the credible report of eye-witnesses of those miracles, who are credible persons, and we have no reason to doubt of their testimony; that is, if we have the report of them immediately from the mouth of those who were eye-witnesses of them. That this lays likewise an obligation on men to believe, appears by our Saviour's reproof of Thomas, who would not believe except he himself saw: but most expressly from that text, (Mark xvi. 14.) "He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen." (3.) If the credible report of eye-witnesses concerning such miracles be conveyed to us in such a manner, and with so much evidence, as we have no reason to doubt of it. For why should we not believe a credible report conveyed to us in such a manner, as we have no reason to question, but that it hath been faithfully conveyed and transmitted to us? St. John thought this to be assurance sufficient to induce belief: (John xx. 31.) "But these things were written that ye might believe," &c. And this is that assurance which we, who live at this distance from the age of Christ and his apostles, have of the miracles wrought in confirmation of the gospel. I shall have occasion to enlarge upon these heads hereafter. 3. What assurance miracles give us, that the Scriptures are a Divine revelation. And this contains four distinct questions in it. (1.) What assurance we have from hence, that the doctrine contained in the Scripture is from God? To which the answer is easy; because these miracles were wrought for the confirmation of this doctrine. (2.) The question is, What assurance the miracles give us, that those persons who are said to be the penmen of the several books of Scripture, were really so? To this I answer: None at all: for I do not know of any miracle that was wrought to prove Moses wrote the Pentateuch, or that St. Matthew wrote the Gospel which goes under his name. But if the question be, How then am I assured of this? I answer, by credible and uncontrolled report. It bears his name; and hath always been received for his: and if this will not satisfy, I cannot prove it farther; it is too late now to prove it by any other argument. St. Matthew is dead, and those who saw him write it, and those who received it from them; so that we cannot go to inquire of them in order to our satisfaction: but the best of it is, that as it cannot now be proved at this distance other wise than by constant and uncontrolled report; so no man at this distance can have any reason to doubt of it; and so long as no man can have reason to doubt of it, there can be no need of proving it; especially considering, that it is by no means necessary to salvation, to believe that St. Matthew wrote the history of the gospel; but only to believe what he wrote. (3.) The question is, What assurance miracles give, that those persons who are said to be the penmen of the books of Scripture were divinely inspired? The miracles (under which I comprehend the prediction of future events) which Moses and the prophets and the apostles wrought, were testimonies from heaven, that they were Divine persons, and that what they said was to be credited, and consequently if they gave out themselves for such, that they were such. That the penmen of the New Testament were persons endued with a miraculous power, is plain, because they were most of them apostles: and for the rest we have no reason to doubt of it; those extraordinary gifts being so common in the primitive times: however, so long as there is nothing in the rest, that is dissonant from, or contrary to, what those wrote, of whose inspirations we are assured, and these their writings have always been received in the church as of Divine inspiration, which we may well presume was not rashly done, and without grounds, we have no reason to doubt as to them: or if they were, so long as they contain nothing that is contrary to those who were unquestionably inspired, the matter is of no dangerous consequence. And as for the penmen of the Old Testament, we are assured that they were all inspired, by one in the New Testament, that was unquestionably so; St. Paul, who tells us, "That all Scripture is of Divine inspiration," meaning the books of the Old Testament which were called by that name, kat' exoche'n, or by way of eminency. But if any one inquire farther, how far the pen men of Scripture were inspired in the writing of those books? whether only so far as to be secured from mistake in the delivery of any message or doctrine from God, or in the relation of any history, or matter of fact; yet so, as they were left every man to his own style and manner of expression? or that every thing they wrote was immediately dictated to them, and that not only the sense of it, but the very words and phrases by which they express things, and that they were merely instruments or penmen--I shall not take upon me to determine; I shall only say this in general, that considering the end of this inspiration, which was to inform the world certainly of the mind and will of God, it is necessary for every man to believe that the inspired penmen of Scripture were so far assisted as was necessary to this end: and he that thinks upon good grounds that this end cannot be secured, unless every word and syllable were immediately dictated, he hath reason to believe it was so; but if any man upon good grounds thinks the end of writing the Scripture may be sufficiently secured without that, he hath no reason to conclude, that God, who is not wanting in what is necessary, is guilty of doing what is superfluous. And if any man is of opinion, that Moses might write the history of those actions which he himself did or was present at, without an immediate revelation of them; or that Solomon by his natural and acquired wisdom might speak those wise sayings which are in his Proverbs; or the evangelists might write what they heard and saw, or what they had good assurance of from others, as St. Luke tells he did; or that St. Paul might write for his cloak and parchments at Troas, and salute by name his friends and brethren, or that he might advise Timothy to drink a little wine, &c. without the immediate dictate of the Spirit of God--he seems to have reason on his side. For that men may, without an immediate revelation, write those things which they think without a revelation, seems very plain. And that they did so, there is this probable argument for it, because we find that the evangelists in relating the discourses of Christ, are very far from agreeing in the particular expressions and words, though they do agree in the substance of the discourses: but if the words had been dictated by the Spirit of God, they must have agreed in them. For when St. Luke differs from St. Matthew, in relating what our Saviour said, it is impossible that they should both relate it right as to the very words and form of expression; but they both relate the substance of what he said. And if it had been of concernment, that every thing that they wrote should be dictated ad apicem, to a tittle, by the Spirit of God, it is of the same concernment still, that the providence of God should have secured the Scriptures since to a tittle from the least alteration: which, that it is not done, appears by the various readings both of the Old and New Testament, concerning which, no man can infallibly say, that this is right, and not the other. It seems sufficient in this matter to assert, that the Spirit of God did reveal to the penmen of the Scriptures what was necessary to be revealed: and as to all other things, that he did superintend them in the writing of it, so far as to secure them from any material error or mistake in what they have delivered. Or, 4. If the question be, What assurance we have from miracles, that all those books which we receive are canonical? To this I answer, I do not know of any miracle that was ever written on purpose to confirm the canon of the Scriptures: but as for the books of the Old Testament, we have sufficient assurance, that those which we now receive, are those which the Jews received for such in our Saviour's time; and he doth not any where find fault with any of them as not canonical, which we have no reason to doubt but he would have done, if any one of them had been otherwise. And that these are the same the Jews then received, appears sufficiently, because both Jews and Christians to this day agree in them. And as for the books of the New Testament, we are sufficiently assured, that these and no other are the books which the ancient church received for canonical and of Divine authority, and though some of them were for a time controverted, yet upon farther inquiry and examination they were received. V. Whether this faith concerning a Divine revelation made to others, do admit of degrees? That it doth, is evident from these expressions which the Scripture useth, of "increasing faith," of "growing in it," of "a weak and strong faith," all which plainly supposeth degrees. And that these degrees of faith which the Scripture speaks of, are to be understood of a higher and lower degree of assurance concerning a Divine revelation as such, and concerning the things revealed, I shewed before. For all the doubts which the disciples had concerning what our Saviour taught, did resolve itself into this whether he was the Messias, and sent by God to teach those things; which, had they been fully satisfied of, they could have made no doubt of any thing that he taught. And here it will be proper to inquire, what is the highest degree of assurance which we can have concerning a Divine revelation made to another, that it is such; whether it be an infallible assurance, or only an undoubted certainty. The difference between them is this: an infallible assurance is such as excludes all possibility of error and mistake; an undoubted certainty doth not exclude all possibility of mistake, but only all just and reasonable cause why a prudent and considerate man should doubt. And the reason why I make this inquiry, is, in order to be satisfied of a clear and firm way for the resolution of our faith, against the papists, who say it is impossible for us to give any satisfactory account of our faith, because we do finally resolve it into fallible grounds, and consequently our faith must be fallible, and consequently cannot be Di vine, because all Divine faith is infallible; for, say they, when we inquire why you believe the doctrines of Christian religion; you say, upon Divine authority, or the revelation of God in Scripture. This is granted to be an infallible ground, if we can be infallibly assured that the Scriptures are a Di vine revelation; therefore they inquire in the second place, Why do you believe the Scriptures to be a Divine revelation? We say, because the persons who delivered the doctrines contained in them, had the greatest attestation from God, that they were employed by him, to reveal and make known his mind; and this attestation was miracles. But then they ask, What assurance have you that such miracles were wrought? Have you an infallible assurance, or not? If not, then it cannot be a sufficient ground for a Divine faith, which is always infallible. In opposition therefore to them, I shall not now attempt to shew the insufficiency of their way of resolving faith; but vindicate ours as sufficient, by laying down and proving, if I can, these propositions:-- 1. That infallibility is not essential to Divine faith, and necessarily included in the notion of it: which I prove thus. Divine faith admits of degrees, as I have shewed before: but there can be no degree of infallibility. Infallibility is an impossibility of being deceived; but there are no degrees of impossibility, one thing is not more impossible than another: but all things that are impossible, are equally so. 2. That the assurance which we have of the miracles wrought for the confirmation of the gospel, is not an infallible assurance. I shewed before, that there are three ways whereby we may be assured of matter of fact, such as the working of miracles is. First, By our own senses. Secondly, By the report of credible witnesses. Thirdly, By credible history. But none of these ways give us infallible assurance. That it is possible our senses may deceive us, I think nobody will deny; and if so, then the testimony of witnesses, and the report of history, which likewise depends originally upon our senses, may deceive us. I do not know a fourth way whereby we may be assured of matter of fact. 3. That an undoubted assurance of a Divine revelation, that it is such, is as much as in reason can be expected. I deny not, but that a Divine revelation is an infallible ground of faith; because what ever God says is infallibly true, and a faith built upon a Divine revelation would be infallible, if we could be infallibly assured that it is a Divine revelation; but that we cannot be without another Divine revelation to assure us infallibly that this is one, and that other would require a third, and so without end; which being absurd and unreasonable, t remains that an infallible assurance of a Divine revelation is impossible; and consequently, that we can have no more than an undoubted assurance; and this is as much as in reason we can expect to have; for it is unreasonable to expect that we should have any greater assurance that such a revelation is from God, than we have that there is a God, because that there is a God, is the first and most fundamental principle in religion, and it is unreasonable to expect greater assurance of any thing in religion, than we have of that which is the first principle of it. And indeed it is impossible; for no man can be infallibly assured, that a revelation is from God, unless he be first infallibly assured, that there is a God, but no man hath more than undoubted assurance that there is a God. No man pretends to a Divine revelation that there is a God; but only to have rational satisfaction of it, such as leaves no just or reasonable cause to doubt of it. And why then should any desire greater assurance of a Divine revelation, than he hath of a God? 4. An undoubted assurance is sufficient to constitute a Divine faith. Mark xvi. 14, it is said, Christ upbraided his disciples with their unbelief; because they believed not on them, who had seen him after he was risen. Suppose now the disciples had believed, which they ought to have done, this faith of theirs would have been a truly Divine faith; but by no means infallible. For that cannot be an infallible faith which is built but upon fallible grounds: now the ground upon which they ought to have believed, was the report of credible witnesses; but the report of credible witnesses is by no means infallible: it is indeed undoubted, for I have no reason to doubt of a credible report; for that is credible which I have just cause to believe; but I can have no just cause to doubt of that which I have just cause to believe. As an undoubted assurance i$ sufficient to constitute a Divine faith, so it is sufficient to all the ends and purposes of a Divine faith. To instance in the faith of the promises of eternal life. What is the end and design of this faith, but to encourage our obedience, and make us continue in it, notwithstanding the hazard of any thing in this world? Now I say, an undoubted assurance is abundantly sufficient to this end. Do not men venture their estates in traffic to places they never saw, because they have it from credible persons, that there are such places, and they have no reason to doubt their testimony: and why should not the same assurance serve in greater matters; if an undoubted assurance of a lesser benefit and advantage will make men venture as much? Why should any man desire greater assurance, of any thing than to have no just reason to doubt of it; why more than so much as the thing is capable of? I cannot possibly under stand why every man should not be contented with sufficient assurance, or for what reason a man should desire more than enough; and why a man should not be satisfied that a thing is so, when he hath as great assurance of it, and as good evidence for it, as he could have, supposing it were. And for men to say, Nothing less than infallible assurance can satisfy a man's mind, that men will always doubt so long as there is a possibility of the contrary; and there will be a possibility of the contrary, until we have infallible assurance, is as unreasonable as can be imagined. I ask any man whether he be infallibly assured that there was such a man as William the Conqueror? or that there is such a country as Spain? If he say he is, I ask where is his infallible evidence for this? He will cite several historians; but all this is human testimony, and that is fallible. It seems then he is not infallibly certain there was such a man, or there is such a country; and consequently there is a possibility of the contrary. It is granted there is: but is any sober man unsatisfied in his mind about these things? I would fain meet with the man that will tell me in good earnest, that he hath reason to doubt, whether there was such a man or not; and whether there be such a place as Spain or not? So that it is fond for any man to allege a bare possibility of the contrary, as a reasonable cause of doubting concerning any thing, for which we have as good evidence as the thing is capable of. Upon these grounds we can easily resolve our faith. We believe the doctrine of Christian religion, because it is revealed by God; we believe it to be revealed by God, because it was confirmed by unquestionable miracles: we believe such miracles were wrought, because we have as great assurance of this, as any matter of fact, at such a distance from the time it was done, is capable of. Now if the papists say, this doth at last amount to no more than moral assurance; I grant it doth not: but then I have proved this assurance to be as much as in reason can be expected, and as much as is sufficient to the nature and ends of a Divine faith, and that an infallible assurance is not agreeable to a human understanding; but an incommunicable attribute and prerogative of the Divine nature, which whoever pretends to, he hath not the modesty of a creature, but doth by a sacrilegious ambition attempt the throne of God, and equal himself to the Most High. And, therefore, it is no wonder that the popes of Rome, after they had once assumed to themselves to be infallible, did presently arrogate to themselves the titles of God, there being such strict connexion between the attribute of infallibility, and the Divine nature, that whoever challengeth the first, may with equal reason claim the other. I shall only add this: that nothing hath been more pernicious to Christian religion, than the vain pretences of men to greater assurance concerning things relating to it, than they can make good; the mischief of which is this that when discerning and inquisitive men find that men pretend to greater matters than they can prove, this makes them doubt of all they say, and to call in question the truth of Christianity itself. Whereas if men would be contented to speak justly of things, and pretend to no greater assurance than they can bring evidence for, considerate men would be apt to believe them. Every knowing man being more ready to listen to a modest man, whose confidence bears a proportion to the reason and arguments he brings for what he says, than to a confident pretender, who calls every weak saying a demonstration. And, indeed, such men are but justly dealt withal, since the experience of the world hath sufficiently taught us, that usually those who speak modestly of things, are furnished with the best arguments for their assertions; and that those who have made the strongest pretences to infallibility in any thing, have the weakest reasons for what they have said; of which this account may be given, that good reasons and arguments are requisite to beget in men a rational assurance; but a strong conceit is sufficient to beget in men an opinion of infallibility. VI. What is the proper and genuine effect of this faith of a Divine revelation? I answer, A compliance with the design and intention of it. VII. In what respect this may be called a Divine faith? To this I answer, Not only in respect of the object of it, and the argument whereby it is wrought, and the effect of it: but, likewise, in respect of the author and efficient of it, which is the Divine Spirit. And here, if time would permit, I should speak of the testimony of the Spirit; not as an argument whereby a persuasion of a Divine revelation, viz. that the Scriptures are the word of God, is wrought; but, also, as he is the author and efficient cause of it. I do most readily grant the great influence that the Spirit of God hath upon the minds of men in this work of faith, as well as in every spiritual act: but it is to be inquired, how the Spirit of God may be said to work this faith in us; whether by strengthening the faculty, or by holding the mind intent upon the argument, whereby this persuasion is wrought; or discovering the object, or removing the impediments, or furthering and helping forward the efficacy of it upon our hearts and lives. But of this, God willing, in my next discourse. __________________________________________________________________ SERMON CCXXII. Of THE TESTIMONY OF THE SPIRIT, TO THE TRUTH OF THE GOSPEL. But without faith it is impossible to please God.--Heb. xi. 6. IN discoursing of the faith or persuasion of a Divine revelation, I came to inquire, in what respects this may be called a Divine faith. To which my answer was, that it is a Divine faith, not only with respect to the object of it, and the argument whereby it is wrought, and the effect of it; but likewise in respect of the author and efficient of it, which is the Divine Spirit. I proceed, therefore, to consider the testimony of the Divine Spirit, not only as an argument whereby a persuasion of a Divine revelation, viz. that the Scriptures are the word of God, is wrought; but also, as he is the author and efficient cause of it. The Scripture doth, in a peculiar manner, ascribe the belief of a Divine revelation, especially of the revelation of the gospel, to the Spirit of God. In this sense the Scripture saith, that "no man can say that Jesus is the Christ, but by the Spirit of God." And though every good persuasion that we have, be, in some sort or other, to be ascribed to God, yet I observe it to be the phrase of the New Testament, to attribute the belief of the gospel, in a more peculiar manner, to the Spirit of God. When any man believes the principles of natural religion, that there is a God, that the soul is immortal, and that there are rewards after this life, as the heathens did; even this is from God, who hath planted these principles in our nature; or, which conies to all one, hath given us such faculties, by the use and improvement of which, we may come to the knowledge of these principles: but it is not usual, in the phrase of Scripture, to attribute this natural knowledge, in such a peculiar manner, to the Spirit of God. When any man believes the matters of Divine revelation (for instance, the doctrines contained in the gospel), this faith is to be attributed to the Spirit of God; but not as immediately persuading us of the truth of these doctrines, but by persuading us, that the gospel, which contains these truths, is a Divine revelation; or, which is all one, that the Lord Jesus Christ, who delivered these doctrines to the world, was a Divine person, and came from God: and if we once firmly believe and entertain this, that Jesus was the Messias, and sent from God to acquaint the world with his mind and will, we can make no doubt of the truth of any thing which he hath delivered. So that the faith which the Scripture doth in a peculiar manner attribute to the Spirit of God, is this persuasion, "that Jesus is the Christ;" that is, that he was the true Messias, and sent from God. So that the question is--how the Spirit of God doth concur to the begetting of this faith or persuasion? Or, why this faith is in such a peculiar manner attributed to the Spirit of God? I answer, Upon these two accounts: First, In respect of the outward evidence which the Spirit of God gives us to persuade us to believe. Secondly, In respect of the inward efficacy and operation of the Spirit of God upon the minds of men in believing. First, In respect of the outward evidence which the Spirit of God gives us to persuade us to believe. And if this be not that which divines mean by the testimony of the Spirit in this matter, yet I think it is that which may most properly be so called. Now the Spirit of God did outwardly testify concerning Jesus, that he was the Messias, and came from God; and that the doctrine which he taught was Divine. 1. In the voice from heaven, which accompanied the descending of the Spirit upon him, in the form of a dove, saying, "This is my beloved Son, in whom I am well pleased," (Matt. iii. 17.) 2. In those miracles which Christ himself wrought by the Spirit of God; which were so eminent a testimony of the Spirit of God, that the resisting of the evidence of those miracles, and the attributing of them to the devil, is by our Saviour called a blasphemy against the Holy Ghost, and such a sin as shall never be pardoned: because miracles being the highest attestation that can be given to the divinity of any person or his doctrine, whoever resists this evidence, resists his last remedy; and such a person must needs remain in his infidelity, because there is nothing more that can be done for his conviction. .3. The third eminent testimony which the Holy Spirit gave to Christ, was in the great miracle of his resurrection from the dead; and hence it is that the great miracle of Christ's resurrection, which was the highest attestation to the divinity of his person, and the grand confirmation to his doctrine, is frequently in Scripture, in a most peculiar manner, ascribed to the Spirit of God. (Rom. i. 4.) "And was declared to be the Son of God with power, according to the Spirit of holiness;" that is, by those miracles which he wrought by the Holy Ghost, and by his resurrection from the dead. And so, (Rom. viii. 11.) "The Spirit of him that raised up Christ from the dead." (1 Pet. iii. 18.) "Being put to death in the flesh; but quickened by the Spirit." 4. In the effusion of the Spirit upon the apostles, who were to preach Christ and his doctrine to the world; and that it might carry its evidence along with it. God poured forth his Spirit upon those who were to be the publishers of it; by which Spirit they were endued with several miraculous powers and gifts, to convince the world of the truth of the doctrine which they preached. And with relation to this, I think, it is that the apostle saith, (1 Cor. ii. 4, 5.) "And my speech, and my preaching, was not with enticing words of man's wisdom: but in demonstration of the Spirit, and of power: that your faith should not stand in the wisdom of men, but in the power of God;" that is, they did not use human eloquence to persuade men, but delivered the gospel with all plainness: and that which made those plain discourses so powerful, were those powerful demonstrations of the Divine Spirit, which appeared in those miraculous gifts wherewith they were endowed. I am sure Origen understands this text so. And so likewise the apostle (1 Thess. i. 5.) speaks to the same purpose, that "the gospel came not unto you in word only: but also in power, and in the Holy Ghost, and in much assurance;" that is, they did not only speak words to men, but the doctrine which they preached was attested in a powerful manner by the Holy Ghost, in those extraordinary gifts, which were bestowed upon them, which was a great evidence to their hearers, and gave them great assurance of the truth of what they delivered. I think this is the meaning of those two places, but I will mention two others which are more unquestionable: (Acts v. 32.) where Peter and the rest of the apostles tell the high priests and their officers, what evidence they had for what they preached concerning the resurrection and ascension of Christ. "We are his witnesses of these things; and so is also the Holy Ghost whom God hath given to them that obey him." Not only they themselves had seen what they preached; but, to confirm their testimony, the Holy Ghost was poured forth upon, them in miraculous gifts. And, (Heb. ii. 3, 4.) "How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?" So the Holy Ghost gave testimony to the truth of the doctrine which the apostles preached, by those gifts which he endowed them withal, and those miracles which he enabled them to work. And I doubt not but with relation to the testimony which the Spirit of God gave to Christ by the miracles he wrought by Christ and his apostles; I say, I doubt not, but that with relation to his testimony it is, that the apostle saith, he was "justified in the Spirit:" (1 Tim. iii. 16.) "Great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit." That is, the miraculous power of the Spirit which appeared in him, and did accompany his doctrine, did justify him to the world, and vindicate him from being an impostor and deceiver. From all which it appears, that the testimony which the Holy Spirit gives to Christ and his doctrine, was the miracles which he and his apostles wrought by the Spirit of God: and if we will take our forms of speaking from Scripture, this is that which may most properly be called the testimony of the Spirit to the truth of the gospel. But I deny not, but, besides this outward evidence, which the Spirit of God gives to the truth of the gospel, with respect to which the faith of the gospel is in a peculiar manner attributed to the Spirit of God, there is likewise an inward efficacy and operation of the Spirit of God upon the minds of men. Therefore, Secondly, Faith is in a peculiar manner attributed to the Spirit of God, in respect of the inward efficacy and operation of the Divine Spirit upon the hearts and minds of those who sincerely and effectually believe and entertain the gospel; I say, who sincerely and effectually believe and entertain the gospel; that is, who so believe and entertain the gospel, as to obey it, and comply with it in their hearts and lives. For I doubt not but that there is so much evidence for the truth and Divine authority of the gospel, as is in itself sufficient, without any peculiar operation of the Spirit of God, to silence all opposers, and to convince them so far as that they cannot have any sufficient reason to disbelieve it: but withal, I do not think that this faith doth become an abiding and effectual persuasion in any person, without the special operation of the Holy Ghost. Now that the Spirit of God can work this effectual persuasion in the mind of man, cannot be doubted by any man who considers the vast power and influence which the Spirit of God, who made our souls, and knows the frame of them, can have upon the mind of man: all the difficulty is about the manner of it; how this faith is wrought in us by the Spirit of God. Now although it were sufficient for us to know the thing, though we were ignorant of the manner how it is done, and we might very well rest satisfied in (his; that the Spirit of God works this faith in us, though we did not know how he does it; yet, be cause many have taken upon them to state and determine the particular manner how it is done, it will be requisite, in order to the rectifying some mistakes about it, to inquire more particularly into this matter. Now all the ways that have been assigned, or which, I think, we can easily imagine, may be reduced to one of these six heads. When we say the Spirit of God works faith in us, we must conceive it to be done some or all of these ways: 1. By strengthening the faculty, that is, raising and enabling our understanding to yield assent to the gospel. Or, 2. By enlightening and discovering the object, that is, the conclusion to be believed. Or, 3. By propounding to us the arguments, or evidence, whereby we may be persuaded of it. Or, 4. By holding our minds intent upon this evidence, till it have wrought its effect upon us. Or, 5. By removing the impediments which hinder our assent. Or, 6. By furthering and helping forward the efficacy of this persuasion upon our hearts and lives. That the Spirit can work faith in us, any, or all of these ways, so far as they are consistent with one another, I make not the least doubt. For what man, who believes the infinite power of the Divine Spirit, can make the least question, whether it can raise and heighten our faculties above their natural and ordinary pitch? or, whether it can Discover an object to us, with the greatest clearness and satisfaction? or, whether it can offer to our minds the best arguments, and the highest evidence, that a thing is capable of? or, whether it can hold our minds intent upon the consideration of any thing? or, whether it can remove all hinderances and impediments? or, whether it can make the persuasion of any truth effectual? No man, in reason, can doubt of the possibility of these. But the question is, what reason we have to assert this or that particular manner? and, what necessity and convenience there are from experience, or evidence of Scripture, so to do? First of all, there seems no necessity of asserting the first; though I will not contend with any man that shall. For if this be true, that our under standings are naturally endowed with a sufficient power to assent to any truth that is sufficiently propounded to them; then there can be no necessity to assert, that the Spirit of God doth, in the work of faith, raise and elevate our understandings above their natural pitch. But I think it may easily be proved, that our understandings are naturally endowed with a sufficient power to assent to any truth that is sufficiently propounded to them; and that in such a case nothing hinders the assent of men, but their own perverseness and obstinacy, which usually proceeds from opposition of their lusts, or passions, or interest, to the truth which is propounded to them. For if men's understandings be not naturally endowed with a sufficient power to yield assent to the gospel, when it is sufficiently propounded to them, how can it be men's duty to believe it? or, what justice can condemn them for unbelief? But though there be no necessity of asserting, that God doth always strengthen and elevate the understandings of those who believe; yet there is no reason to deny but that God may do this when he pleaseth, and possibly he often doth it. God is said, in Scripture, to "enlighten the eyes of our understandings," which we may, if we please, understand in this sense; although that may be done by propounding such truths to us as we were ignorant of before, and could not have discovered, unless they had been revealed. Secondly, The second way whereby the Spirit of God may be conceived to work faith in us, is by enlightening and discovering the object, or thing to be believed. In the case we are speaking of, the object or thing to be believed, is the gospel: now we may imagine the Spirit of God may work a faith or persuasion of this in us, by revealing or discovering to us this proposition, that the gospel is true. But this I need not speak much to, because I do not know any that pretend to have a particular and immediate revelation from God, that the gospel is true. So that though God may do this when he pleaseth, yet I do not know any who assert this to be the way whereby faith is wrought in men. Thirdly, The Spirit of God may be conceived to work faith in us, by propounding and offering to us such arguments and evidence, as are apt to persuade us of the truth of the gospel. And this, the Spirit of God, which inspired the writers of the Scripture, doth mediately by the Scriptures, and those characters of divinity, which are in the doctrines contained in them; and by those miracles, which are there credibly related to be wrought by the Spirit of God, for the confirmation of that doctrine. And besides this, the Spirit of God may, when he pleaseth, and probably often doth, immediately suggest those arguments to our minds, and bring them to our remembrance. Fourthly, The Spirit of God may be conceived to work faith in us, by holding our minds intent upon this evidence, tilt it hath wrought its effect upon us. And this, I do not doubt, but the Spirit of God, out of his abundant grace and goodness to men, often doth; and I believe many men have found their minds kept intent upon such considerations, as have mightily prevailed upon them, and been effectual to persuade them to entertain and obey the gospel; and must acknowledge that their minds were awakened by such considerations, and made attentive to them, beyond their own inclinations to think upon such things; and in such a strange and unaccountable manner, as they cannot in reason but attribute to some superior influence, viz. to the Holy Spirit of God. Fifthly, By removing the impediments which hinder our effectual assent to the gospel. And in this and the last particular, I conceive the work of the Spirit of God in the producing of faith, principally to consist: I say, in these principally, not absolutely excluding the former. The great impediment to the belief and entertainment of the gospel, is the prejudice which the minds of men are apt to conceive against it, either upon account of their education in a contrary religion, or upon account of their lusts, or some worldly interest to which the gospel is opposite. Now these are as so many bars upon the understandings of men, to keep out the truth from entering into them. The prejudice of a contrary education, is a monstrous obstacle to religion. When men have believed otherwise from their youth, and have had contrary principles implanted in them in their tender years, and have all their lives been possessed with contrary apprehensions of things; the clearest truths that can be offered to them, come upon infinite disadvantage; their understandings are tinctured, and put false colours upon every thing that is represented to them. And this was the case of the Jews, when the Messias came: they were possessed with prejudices against his mean appearance, and had fashioned to themselves another kind of Messias, that should be a glorious temporal prince; and had been brought up in this apprehension; and this made them so invincibly obstinate against the reception of him; though the whole nation, when he came, were in expectation of him. And this was also the case of the gentiles, when the gospel was first preached to them; they had been educated in a contrary religion, and were possessed with quite other apprehensions, which made the passage of the gospel infinitely difficult. And I doubt not but that in the first publishing of the gospel, the Spirit did remarkably work upon the minds of men, for the removing of these prejudices, and thereby making way for the entertainment of the gospel. And though this prejudice be not now upon us in these parts of the world, who are brought up in the Christian religion; yet the lusts and interests of men are now great obstacles to the effectual entertainment of the gospel; and the Spirit of God doth many times eminently appear in the restraining and conquering the lusts of men, and removing those other prejudices which hinder them from embracing the truth. Sixthly, The last way whereby the Spirit of God may be said to work in us an effectual belief of the gospel, is by furthering and helping forward the efficacy of this persuasion upon our hearts and lives, in the first work of conversion and regeneration, and in the progressive work of sanctification afterward, both which the Scripture doth every where attribute to the Spirit of God, as the author and efficient cause. The faith which purifies the heart, and conquers the world, and works by love, hath this effect from the Spirit of God. Hence we are said to be "sanctified by the renewing of the Holy Ghost, and the belief of the truth," and to "be kept by the mighty power of God through faith unto salvation." Thus I have shewn you, as briefly and clearly as I could, how the Spirit of God doth concur to the begetting of this Divine faith and persuasion in us, and consequently in what respects faith may be said to be the gift of God. I shall only draw two or three inferences from this discourse. I. We may learn from hence to attribute all the good that is in us, or that we do in any kind, to God. Every good thing is from God; so St. James tells us, that "every good and perfect work comes down even from the Father of lights." Much more are we to ascribe to the free grace of God all the revelation of supernatural truth, which we cannot possibly come to the knowledge of, unless God of his free grace and goodness be pleased to discover it to us. And so likewise are we to ascribe to God, and the operation of his Holy Spirit upon our hearts, our belief of those truths, and assent to them. Considering the corruption and degeneracy of human nature, and the opposition of the lusts and prejudices of men to Divine truth, we stand in need of the grace of God, and the operation of his Spirit upon our hearts, to bring us to a firm assent to the gospel; for as flesh and blood could not reveal these truths to us, so neither are they very apt to assent to them when they are revealed. In the phrase of Scripture, all good is attributed to God; and all spiritual good to the Holy Spirit of God working in us, and assisting us to the doing of it. As, on the other hand, the Scripture attributes all those sins that are committed in the world to the influence of evil spirits. "He that committeth sin is of the devil." And though we do not know many times, how the Spirit of God worketh a good inclination in us, yet it is safe to follow the phrase of Scripture, and to ascribe all good to God, as in some way or other the author of it. II. This doth not excuse the infidelity of men, that "faith is the gift of God." For though no man doth believe without some influence of the Divine Spirit upon his heart, yet this does by no means excuse those who believe not; any more than it is an excuse to the infidelity of men, that the Scripture attributes it to the devil, as in some sort the cause of it. He is said to "blind the eyes of them that believe not, lest the light of the glorious gospel of Christ should shine unto them." But the unbelief of men is a fault for all this; because the devil can not blind our minds, unless we consent to it: he can only suggest false principles to us; but we may choose whether we will entertain them or not: he can only tempt us to reject the truth; but we may choose whether we will do so or not. In this we are faulty, because we may resist the devil, and quench or repel those fiery darts which he casts into our minds: but if we will consent to his temptations, and suffer ourselves to be blinded by him, the fault of our unbelief is our own, as well as his; and we are guilty of the infidelity which we suffer him to tempt us to. So, on the other hand, though "faith" be "the gift of God;" yet those that believe not are faulty upon this account, that they quench and resist the blessed motions of God's Spirit, and the influence and operation of the Spirit of God, which accompany the truth of the gospel to the minds of men, and produce their effect wherever they are not opposed and rejected by the prejudice and perverseness of men. III. Let us depend upon God for every good gift, and earnestly beg the assistance and influence of his Holy Spirit, which is so necessary to us to be get faith in us, and to preserve and make it effectual upon our hearts and lives. Bread is not more necessary to the support of our natural life, than the Holy Spirit of God to our spiritual life. For our encouragement to ask this gift, of God's Holy Spirit, our Saviour hath told us, that God is very ready to bestow it upon us. No father upon earth is more ready to give bread to his children that cry after him, than God is to give his Spirit to those that heartily and earnestly beg it of him. So our Saviour assures us: (Luke xi. 11-13.) "If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?" And now I have done with the first thing that I propounded, which was to open the nature of faith to you in general. I have been the longer upon this, because I thought it very material and important to the settling of right apprehensions in us concerning religion and Divine things; and I have all along endeavoured to make things as easy and plain as the nature of the subject would permit. And though probably many things that I have said, might not be within the full reach and comprehension of all capacities, yet, because I hoped they might be useful and beneficial to some at least, I could not think the other consideration a sufficient reason why I should wholly omit them, and pass them by; remembering what St. Paul says, that "he was a debtor to the wise," as well as the "unwise." And St. Peter tells us, that St. Paul in his Epistles wrote "many things which were hard to be understood" by some persons; yet, because those things might be of use to others, the Spirit of God did not think fit to omit the writing of them. What remains I shall reserve to another discourse, with which I shall conclude this subject. __________________________________________________________________ SERMON CCXXIII. THE EFFICACY, USEFULNESS, AND REASONABLENESS, OF DIVINE FAITH. But without faith it is impossible to please God. --Heb. xi. 6. IN discoursing on these words, I have dispatched the first thing which I proposed, viz. to give an account of the notion and nature of faith in general; under which I have largely treated of a religious or Divine faith in particular. The second thing which I proposed, and to which I now proceed, is to confirm the truth of the proposition which I laid down from the words; viz. that faith is the great principle of religion. I told you that these words, "Without faith it is impossible to please God," do not only imply that faith is a necessary condition, without which men cannot be religious: but, likewise, that it is a cause and principle of religion. Without faith a man cannot be religious: and where there is true faith, it will have this effect upon men--to make them religious. Therefore I shall distinctly speak to these two things: First, That without faith there can be no religion. Secondly, That where there is a true faith, it will have this influence upon men, to make them religious. First, That without faith there can be no religion. And this will appear by inquiring into the nature of all human actions, whether civil or religious: and this is common to both of them, that they suppose some kind of faith or persuasion. All human actions have an order and reference to some end, and consequently suppose some knowledge of the end, and of the means whereby it may be attained. So that unless a man do believe and be persuaded that such a thing is some way or other good for him, and consequently desirable and fit to be propounded as an end, and that this end is attainable, and the means which he useth are probable and likely for the attaining of this end, he will sit still and do no thing at all about it. So that, without faith, it is impossible to do any thing: he that believes nothing will do nothing. To instance first in civil actions, in the common affairs and concernments of life; all these are done by virtue of some faith or persuasion concerning them. For example, husbandry, or merchandize; no man will apply himself to these, but upon some belief or persuasion of the possibility and necessity, or, at least, usefulness and convenience, of these to the ends of life. No man would plough or sow if he did not believe that there were such a thing as the growing of corn, and that it is necessary for the support of our lives, and if he were not persuaded of the probability of reaping some fruit and benefit of his pains and industry. No man would traffic to Turkey or the Indies, if he did not believe there were such places, and that they afforded such commodities, and that he might have them upon such terms as might recompense the adventure of his charge and pains. And so in all other actions of life. So it is in Divine and religious things; nothing is done without faith. No man will worship God, unless he believe there is a God; unless he be persuaded there is such a being, which, by reason of his excellency and perfection, may challenge our veneration; and unless he believe the goodness of this God, that "he will reward those that diligently serve him." For all acts of religion being reasonable, they suppose at least an object and an end; that there is a God to be worshipped, and that it is not in vain to serve him. This faith is necessary to natural religion. And in case God do discover and reveal his will to men, no man can obey the will of God, unless he be persuaded that God hath some way or other made known his will; and be persuaded likewise as to the particular instance where in his obedience is required, that this is God's will. For instance, no man will obey the precepts of the Bible as Divine laws and commands, unless he be persuaded that the doctrine contained in the Holy Scriptures is a Divine revelation. So likewise no man can entertain Christ as the Messias and Saviour of the world, and yield obedience to his laws, unless he believes that he was sent of God, and ordained by him to be a Prince and a Saviour. So that you see the necessity of faith to religion. Secondly, I shall shew the influence that a Divine faith hath upon men to make them religious. A true Divine faith supposeth a man satisfied and persuaded of the reasonableness and necessity of being religious; that it is reasonable for every man to be so, and that it is necessary to his interest. Now there needs no more to be done to put a man upon any thing, but to satisfy him of these two things--that the action you persuade him to is reasonable; that is, possible and fit to be done; and that it is highly his interest to do it: that is, if he do it, it will be eminently for his advantage; if he do not do it, it will be eminently to his prejudice, and he is a lost and undone man. If you can once possess a man, that is in any degree sober and considerate, with these persuasions, you may make him do any thing of which he is thus persuaded. Now a true Divine faith supposeth a man satisfied and persuaded of all this. 1. Of the reasonableness of religion. He that verily believes there is a God, believes there is a being that hath all excellency and perfection, that is infinitely good, and wise, and just, and powerful, that made and preserves all things. Now he that believes such a being as this, cannot but think it reasonable that he should be esteemed, and honoured, and adored by all those creatures that are sensible and apprehensive of these excellences; that, seeing he is infinitely good, and the fountain of all being, and all the blessings we enjoy, we should love so great a benefactor, and thankfully acknowledge his goodness to us; not only by constant praise of him, but by an universal obedience to his will, and a cheerful submission to his pleasure. For what more reasonable than gratitude? that, seeing he is in finitely wise and powerful, as well as good, we should trust in him, and depend upon him in all conditions, and seek to him for what we want? For what more reasonable than to place our confidence in him, who is able and willing to do us good; and to sue to him who knows our wants, and is ready to supply them? And seeing he is truth itself, and hath been pleased to reveal his will to us; what can be more reasonable than to believe all those discoveries and revelations which "God, who cannot lie," hath made to us, and to comply with the intention of them? And seeing he is the original pattern of all excellency and perfection; what can be more reasonable than to imitate the perfections of the Divine nature, and to endeavour to be as like God as we can? And these are the sum of all religion. So that whoever firmly believes a God, and that he hath revealed and made known his will to the world, cannot but be fully satisfied and persuaded of the reasonableness and equity of religion, and all those duties which religion requires of us; and consequently, of the possibility of performing all those duties which religion requires of us, by the assistance of the grace and strength which God is ready to afford us, if we beg it of him. For no man that believes the goodness of God (which every man does, that believes a God), can think that he will make it our duty to do any thing which he hath left us in an utter impossibility of doing. 2. A true Divine faith supposeth a man satisfied and persuaded of the necessity of religion; that is, that it is necessary to every man's interest to be religious; that it will be highly for our advantage to be so, and eminently to our prejudice to be otherwise; that if we be so we shall be happy, if we be not we shall be miserable and undone for ever. And every man that believes a God, and the revelations which he hath made, cannot but be fully satisfied of this. And this will appear upon these two accounts. 1. From the nature and reason of the thing. And, 2. From the promises and threatenings of God's word. 1. From the nature and reason of the thing. Every, man that believes a God, must believe him to be the supreme good; and the greatest happiness to consist in the enjoyment of him; and a separation from him to be the greatest misery. Now God is not to be enjoyed, but in a way of religion. Holiness makes us like to God, and likeness will make us love him; and love will make us happy in the enjoyment of him; and without this it is impossible to be happy. There can be no happiness without pleasure and delight; and we cannot take pleasure in any thing we do not love; and there can be no love, without a likeness and suitableness of disposition. So long as God is good, and we evil; so long as he is pure, and we unholy; so long as he hates sin, and we love it; there can be no happy intercourse, no agreeable communion, and delightful society, between God and us. So that if we be holy, happiness will result from this temper: and if we be wicked, we are necessarily and unavoidably miserable. Sin separates between God and us, and hinders our happiness; and it is impossible that a wicked man should be near God, or enjoy him. God and a sinner are two such unequal matches, that it is impossible to bring them together; "for what fellowship hath righteousness with unrighteousness? or what communion hath light with darkness?" 2. Every man who believes the revelations which God hath made, cannot but be satisfied, how much religion is his interest from the promises and threatenings of God's word. God in his word hath, in plain and express terms, promised everlasting glory and happiness to them that obey him; and hath threatened wicked men with dreadful and eternal punishments; "to them that, by patient continuance in well-doing, seek for glory, and honour, and immortality," he hath promised "eternal life: but to them that obey not the truth, but obey unrighteousness," he hath threatened "indignation and wrath, tribulation and anguish." Now if we believe the gospel, which assures us of another life after this, and a future judgment, which will determine all men to a state of everlasting happiness or misery, we cannot but know it to be our interest, by all possible means, to endeavour to attain the happiness which God hath promised, and to avoid the misery which he hath threatened. All men naturally desire happiness, and dread misery and destruction; and these desires and fears are intimate to our natures, and can never be separated from them; be cause they flow immediately from those principles of self-love, and self-preservation, which are deeply rooted in every man's heart, and are woven into the very make and frame of his nature, and will last as long as our beings. And so long as these principles remain in us, there is no man that is firmly persuaded of the promises and threatenings of the gospel, but must believe it to be his highest interest to be religious. Fear and hope are the two passions which govern us; hope is as it were the spur that quickens us to our duty, and fear is the curb that restrains us from sin; and the greater the good hoped for, or the evil that is feared, the greater power and influence these passions have upon us. Now there cannot be a greater good, than complete and everlasting happiness; nor a greater evil, than extreme and eternal misery. So that whoever believes the promises and threatenings of the gospel, hath his hope raised to the expectation of the greatest good and happiness, in case of obedience; and his fears extended to the expectation of the greatest evil and misery, in case of final impenitence and disobedience. And a true Divine faith doth contain in it both this hope and fear: for a faith in the promises of the gospel is nothing else, but the hopes of eternal life; and a belief of the threatenings of the gospel is nothing else, but the fear of hell and eternal misery. So that a firm belief of the promises and threatenings of the gospel, must needs have as great influence upon men to make them religious, as the highest hopes and greatest fears can have; and those men that are not moved by the hopes of the greatest good, nor by the fears of the greatest danger, are not to be wrought upon in human ways, no thing will prevail with them. Thus I have shewn you what influence a Divine faith hath upon religion; forasmuch as whoever believes there is a God, and that the Scriptures are the word of God, is fully satisfied and convinced how reasonable it is, and how much it is his interest to be religious. I come in the last place to the application of this discourse. First, This shews why there is so little of true religion in the world; it is for want of faith, without which it is impossible for men to be religions. Men are not firmly persuaded that there is a God; that there is a Being above them that is omniscient, and knows every thing that they do, and takes notice of every word, and thought, and action; that is so good and so powerful, as to make those happy that love and obey him; and so just and powerful, as to make those miserable who hate him and rebel against him. Men are not persuaded that their souls are immortal; and that there is another life after this, in which men shall be happy or miserable to all eternity, according as they demean themselves in this world. Men are not firmly persuaded that the Scriptures are the word of God, and that the precepts and prohibitions of the Bible are the laws of a great King, who will amply reward the observance of his laws, and severely vindicate the breach and violation of them. Men do not believe that the promises and threatenings of God's word are true, and that every jot and tittle of them shall be accomplished. For did men believe these things, they would be religious; they would not dare to live in any known sin or impiety of life: unless we can presume that a man can be seriously unwilling to be happy, and have a longing desire to be miserable, and undone for ever. For whoever believes the principles of religion, and the precepts, and promises, and threatenings that are contained in this holy book, and yet after all this can continue in sin, he must not only put off the principles of a reasonable creature, but must quit the very inclinations of his nature; that is, he must knowingly refuse that which he naturally desires, which is happiness; and must embrace that, which of all things that can be imagined he most abhors, and that is misery. So that if men were verily persuaded, that the great, and holy, and just God, looks continually upon them, and that it is impossible to hide from him any thing that we do, they would not dare to commit any sin in his sight, and under the eye of him who is their Father and Master, their Sovereign and their Judge, their Friend and Benefactor; who is invested with all these titles, and stands to us in all these relations, which may challenge reverence and respect. Did men believe the holiness and justice of God, that he hates sin, and will not let it go unpunished, would they venture to make him a witness of their wickedness, who they believe will be the avenger of it? Did men believe that they shall live for ever, and that after this short life is ended, they must enter upon eternity; that when they leave the world, there are but two ways which all men must go, either into life everlasting, or into eternal and intolerable torments; did men believe this, would they not with all possible care and diligence endeavour to attain the one, and avoid the other? Were men possessed with a belief of eternity, how would they despise temporal and transitory things! How would they neglect the concernments of this life, and overlook the little impertinences of time, and refer all their thoughts and cares and endeavours to eternity! This great and important interest would so fill their minds, and take up their thoughts, and employ their utmost cares, and endeavours, and diligence, that they would scarce regard, or speak, or think of any thing else; they would be restless and impatient, until they had secured this grand affair and concernment; they would subordinate all the interests of this world to that of the other, and make all the concernments of time to stoop to the grand concernment of eternity. Thus men would do, were they but firmly persuaded that there is another life after this, to which this bears no proportion. Did men believe the Scripture to be the word of God, and to contain matters of the highest importance to our everlasting happiness; would they neglect it and lay it aside, and study it no more than a man would do an almanack out of date, or than a man, who believes the attaining a philosopher's stone to be impossible, would study those books that treat of it? If men did believe that it contains plain and easy directions for the attaining of eternal happiness, and escaping eternal misery; they would converse much with it, make it their companion and their counsellor, "meditate in it day and night," read it with all diligence, and put in practice the directions of it. So that, whatever men pretend, it is plain, that those who neglect God and religion, and contradict the precepts of his word by their lives, they do not firmly believe there is a God, nor that this book is the word of God. If this faith and persuasion were firmly rooted in men, they could not live wickedly. For a man that desires happiness, can no more neglect those means which he is convinced are necessary for the obtaining of it, than a man that desires life can neglect the means which he knows to be necessary for the preservation of it. Secondly, If faith have so great an influence upon religion, then the next use shall be to persuade men to believe. No man can be religious that doth not believe these two things: First, The principles of natural religion--that there is a God; that his soul is immortal; and that there are future rewards. Secondly, That the Scriptures are the word of God; or, which comes all to one, that the doctrine contained in them is a Divine revelation. Therefore whoever would persuade men to be religious, he must begin here; and whoever would improve men in religion and holiness, he must labour to strengthen this principle of faith. Faith is the root of all other graces: and they will flourish or decay, according to the degrees of our faith. Now he that would persuade a man or prevail with him to do any thing, must do it one of these three ways; either by entreaty, or authority, or argument; either he must entreat him as a friend, or command him as subject to him and under his power, or convince him as a man. Now he that should go about to entreat men to believe any thing, or to charge them so to do, before he hath convinced them, by sufficient arguments, that it is reasonable to do so, would, in my opinion, take a preposterous course. He that en treats or chargeth a man to do any thing, supposeth that he can do the thing if he will: but a man can not believe what he will; the nature of a human understanding is such, that it cannot assent without evidence, nor believe any thing to be true, unless it see reason so to do, any more than a man can see a thing without light. So that if the clearest friend that I have in the world should beg of me with the greatest importunity; or any man that hath the greatest authority over me, should lay his severest commands upon me to believe a thing, for which I see no reason, I could not do it; because nothing can command assent, but evidence. So that he that would persuade men to believe either the principles of natural religion, or any Divine revelation, must convince them of the truth of them; for it is unreasonable to desire a man to believe any thing, unless I give him good reason why he should. And this being the proper course which is to be taken, there are two sorts of persons to whom I shall apply myself in this exhortation: those who do not believe these things, and those who are persuaded of them: to the former, in order to the beget ting of faith in them; to the latter, in order to the strengthening and confirming of their faith. Those who do not believe, are of two sorts; either such as do positively disbelieve these things, and make it their business to arm themselves against them with all the arguments they can; who are so far from believing a God, or any Divine revelation, that they endeavour to persuade themselves of the contrary, that there is no such thing; or else they are such as are indifferent about these matters. They have received the principles of religion by their education, and they have nothing to say against them, nor for them; they never considered them, nor the proper consequences of them; they neither believe nor disbelieve them upon any reasonable account. Now these are to be dealt withal in the same way: for whatever will convince the disbeliever, will much more persuade the indifferent, and confirm the weak. For faith is to be strengthened by the same arguments by which it is wrought. Therefore I shall apply myself to convince unbelievers; and every one may apply those arguments which I use to this purpose, for the strengthening of their own faith. But before I come to those arguments I intend to offer for the conviction of those that do not believe, I think it convenient to endeavour, if possible, to remove a violent, and I think unreasonable prejudice which men have received against all those who endeavour to make religion reasonable. As if Bellarmine had been in the right when he said, "That faith was rather to be defined by ignorance than by knowledge." The plain English of which is, that it is for want of understanding that men believe the gospel; and if the world were but a little more knowing and wise, nobody would be a Christian. I know not how it comes to pass, whether through the artifice of the popish party, who "hate the light, lest it should reprove them, and make them manifest;" or through the ignorance of too many well-meaning protestants; I say, I know not how it comes to pass, but so it is, that every one that offers to give a reasonable account of his faith, and to establish religion upon rational principles, is presently branded for a Socinian; of which we have a sad instance in that incomparable person Mr. Chillingworth, the glory of this age and nation, who, for no other cause that I know of, but his worthy and successful attempts to make the Christian religion reasonable, and to discover those firm and solid foundations upon which our faith is built, hath been requited with this black and odious character. But if this be Socinianism, for a man to inquire into the grounds and reasons of the Christian religion, and to endeavour to give a satisfactory account why he believes it, I know no way but that all considerate inquisitive men, that are above fancy and enthusiasm, must be either Socinians or atheists. T cannot imagine how men can do greater disservice to religion, than by taking it off from the rational and solid basis upon which it stands, and bearing the world in hand, that men ought to believe without reason; for this is to turn faith into credulity, and to level Christian religion with the vilest and most groundless enthusiasms that ever were in the world. Indeed if we had only to deal with Henry Nicholas and Jacob Behmen, who fight against us in the dark, not with reasons and arguments, but with insignificant words, and obscure phrases; we might make a shift to bear up against them with this principle, and we might charge them to believe us, as they do us to believe them, with out giving them any reason for it: but if we were to deal with Celsus, or Julian, or Porphyry, or some of our modern atheists, we should soon find how vain it would be to go about to cajole them with phrases, and to gain them over to Christianity, by telling them that they must deny their reason, and lay aside their understandings, and believe they know not why. If the great pillars of Christianity, the ancient fathers, had taken this course in their apologies for Christian religion, it had never triumphed over Judaism and paganism as it did; and whoever hath read over those defences and vindications of the Christian religion against Jews and heathens, which were written in the first ages of the church, especially the books of Origen against Celsus, and Eusebius's book De Demonst. and Praeparat. Evangel. shall find that they did very solicitously endeavour to satisfy the world by all rational ways both of the truth and reasonableness of Christian religion. And if that was a good way then, it is so now; and never more necessary than in this age, which I fear hath as many atheists and infidels, that go under the name of Christians, as ever were in any age since Christian religion was first planted in the world. But my design at present is not to persuade men particularly to the belief of Christianity (that I intend hereafter, by God's assistance to speak to), but to persuade men to the belief of religion in general. So that all that I shall do at present shall be, as briefly as I can, to offer some arguments and considerations to persuade men to the belief of the principles of natural religion, and of the revelation which God hath made of his mind and will in the Holy Scriptures. I. To persuade men to believe the principles of natural religion, such as the being of a God; the immortality of the soul; and future rewards after this life; I shall offer these two considerations: First, That it is most reasonable so to do. Secondly, That it is infinitely most prudent. First, As to the being of God. Do but consider these two things, which are undeniable--that there is a world, however it came; and that mankind do generally consent in a confident persuasion that there is a God, whatever be the cause of it. Now these two things being certain, and not liable to any question, let us inquire whether a reasonable account can be given of these without a God. 1. Supposing there be no God, how came this vast and orderly frame of the world? There are but two ways that can be imagined. Either it was from eternity always of itself; or it began sometime to be. That it should be always of itself, though it may be imagined of the heavens, and the earth, which as to the main are permanent, and continue the same: yet in things that succeed one after another, it is altogether unimaginable. As in the generation of men, there can be no doubt, whether every one of them was from another, or some of themselves. Some of them must be of themselves: for whatever number of causes be imagined in orderly succession, some of them must have no cause, but be of themselves. Now that which is of itself, and the cause of all others, is the first. So that there must be a first man; and the age of man being finite, this first man must have a beginning. So, that an infinite succession of men should have been, is impossible; and consequently, that men were always. But I need not insist much upon this, because few or none of our modern atheists pitch upon this way. Besides that Aristotle, who is reputed the greatest assertor of the eternity of the world, doth acknowledge an infinite progress and succession of causes to be one of the greatest absurdities. Suppose then the world began sometime to be; it must either be made by counsel and design; that is, produced by some being that knew what it did, that did contrive and frame it as it is; which, it is easy to conceive, a being that is infinitely good, and wise, and powerful, might do: but this is to own a God: or else the matter of it being supposed to have been always, and in continual motion and tumult, it at last happened to fall into this order, and the parts of matter, after various agitations, were at length entangled and knit together in this order, in which we see the world to be. But can any man think this reasonable to imagine, that in the infinite variety which is in the world, all things should happen by chance, as well and as orderly as the greatest wisdom could have contrived them? Whoever can believe this, must do it with his will, and not with his understanding. But seeing it must be granted that something is of itself; how easy is it to grant such a Being to be of itself, as hath other perfections proportionable to necessary existence; that is infinitely good, and wise, and powerful? And there will be no difficulty in conceiving how such a Being as this should make the world. 2. This likewise is undeniable--that mankind do generally consent in a confident persuasion that there is a God, whatever be the cause of this. Now the reason of so universal a consent in all places and ages of the world, must be one and constant: but no one and constant reason of this can be given, unless it be from the frame and nature of man's mind and understanding, which hath the notion of a Deity stamped upon it, or, which is all one, hath such an understanding, as will in its own free use and exercise find out a God. And what more reasonable than to think, that if we be God's workmanship, he should set this mark of himself upon us, that we might know to whom we belong? And I dare say, that this account must needs be much more reasonable and satisfactory to any in different man, than to resolve this universal consent into tradition, or state policy, both which are liable to inexplicable difficulties, as [8] I have elsewhere shewn at large. II. As to the immortality of the soul. Supposing a God, who is an infinite spirit, it is easy to imagine the possibility of a finite spirit: and supposing the goodness of God, no man can doubt, but that when he made all things, he would make some best; and the same goodness which moved him to make things, would be a reason to continue those things for the longest duration they are capable of. III. As to future rewards. Supposing the holiness and justice of God, that "he loves righteousness, and hates iniquity;" and that he is the magistrate and governor of the world, and concerned to countenance goodness, and discourage sin; and considering the promiscuous dispensation of his providence in this world, and how "all things happen alike to all;" it is most reasonable to conclude, that after this life men shall be punished and rewarded. Secondly, It is infinitely most prudent. In matters of great concernment a prudent man will incline to the safest side of the question. We have considered which side of these questions is most reasonable: let us now think which is safest. For it is certainly most prudent to incline to the safest side of the question. Supposing the reasons for and against the principles of religion were equal, yet the danger and hazard is so unequal, as would sway a prudent man to the affirmative. Suppose a man believe there is no God, nor life after this; and suppose he be in the right, but not certain that he is, (for that I am sure in this case is impossible;) all the advantage he hath by this opinion, relates only to this world and this present time: for he cannot be the better for it when he is not. Now what advantage will it be to him in this life? He shall have the more liberty to do what he pleaseth; that is, it furnishes him with a stronger temptation to be intemperate, and lustful, and unjust; that is, to do those things which prejudice his body and his health, which cloud his reason, and darken his understanding; which will make him enemies in the world, and will bring him into danger. So that it is no advantage to any man to be vicious: and yet this is the greatest use that is made of atheistical principles; to comfort men in their vicious courses. But if thou hast a mind to be virtuous, and temperate, and just, the belief of the principles of religion will be no obstacle, but a furtherance to thee in this course. All the advantage a man can hope for by disbelieving the principles of religion, is to escape trouble and persecution in this world, which may happen to him upon account of religion. But supposing there be a God, and a life after this; then what a vast difference is there of the consequences of these opinions! as much as between finite and infinite, time and eternity! Secondly, To persuade men to believe the Scriptures, I only offer this to men's consideration. If there be a God whose providence governs the world, and all the creatures in it, is it not reasonable to think that he hath a particular care of men, the noblest part of this visible world? and seeing he hath made them capable of eternal duration; that he hath provided for their eternal happiness, and sufficiently revealed to them the way to it, and the terms and conditions of it: now let any man produce any book in the world, that pretends to be from God, and to do this; that, for the matter of it, is so worthy of God, the doctrines whereof are so useful, and the precepts so reasonable, and the arguments so powerful, the truth of all which was confirmed by so many great and unquestionable miracles, the relation of which hath been transmitted to posterity, in public and authentic records, written by those who were eye and ear-witnesses of what they wrote, and free from suspicion of any worldly interest and design; let any produce a book like this, in all these respects; and which, over and be sides, hath, by the power and reasonableness of the doctrines contained in it, prevailed so miraculously in the world, by weak and inconsiderable means, in opposition to all the wit and power of the world, and under such discouragements, as no other religion was ever assaulted with; let any man bring forth such a book, and he hath my leave to believe it as soon as the Bible. But if there be none such, as I am well assured there is not, then every one that thinks God hath revealed himself to men, ought to embrace and entertain the doctrine of the Holy Scriptures, as revealed by God. And now, having presented men with such arguments and considerations as are proper, and I think sufficient to induce belief, I think it not unreasonable to entreat and urge men diligently and impartially to consider these matters; and if there be weight in these considerations to sway reasonable men, that they would not suffer themselves to be biassed by prejudice, or passion, or interest, to a contrary persuasion. Thus much I may with reason desire of men: for though men cannot believe what they will, yet men may, if they will, consider things seriously and impartially, and yield or with hold their assent, as they shall see cause, after a thorough search and examination. If any man will offer a serious argument against any of the principles of religion, and will debate the matter soberly, as one that considers the infinite consequences of things one way or other, and would gladly be satisfied, he deserves to be heard what he can say: but if a man will turn religion into raillery, and confute it by two or three bold jests; he doth not make religion, but himself ridiculous, in the opinion of all considerate men; because he sports with his life. So that it concerns every man that would not trifle away his soul, and fool himself into irrecoverable misery, with the greatest seriousness to inquire into these things, whether they be so or not, and patiently to consider the arguments that are brought for them. And when you are examining these matters, do not take into consideration any sensual or worldly interest: but deal fairly and impartially with your selves, Think with yourselves that you have not the making of things true or false; that the principles of religion are either true or false, before you think of them. The truth of things is already fixed; either there is a God, or no God; either your souls are immortal, or they are not; either the Scriptures are a Divine revelation, or an imposture; one of these is certain and necessary, and they are not now to be altered. Things will not comply with your conceits, and bend themselves to your interests. Therefore, do not think what you would have to be: but consider impartially what is. [9] And if, upon inquiry, you be convinced that it is the greatest reason and prudence to believe that there is a God, and a future state, and that the Scriptures are the word of God, then meditate much of these things; attend to the proper consequences of such a persuasion; and resolve to live as becomes those who believe there is a God, and another life after this, and that it is best for you to obey the precepts of his word, being persuaded that whatever is there promised in case of obedience, or threatened in case of disobedience, will certainly be accomplished. And labour to strengthen yourselves in this belief; because faith is the spring of all rational actions, and the root of all other graces; and according to the strength and weakness of faith, your holiness, and obedience, and graces, will flourish and decay. And because the matters of faith do not fall under our senses, and the things of another world are in visible, and at distance, and consequently not so apt to affect us, as present and sensible things, we should take the more pains with ourselves, that by revolving frequently in our minds the thoughts of God, and representing to ourselves the happiness and misery of another world, they may have as great an effect upon us, as if they were present to us, and we saw them with our bodily eyes. __________________________________________________________________ [8] See Sermon I. vol. i. p. 317. where the arguments here briefly named are handled at large. [9] Of this see more in the Sermon before-mentioned, p. 275. __________________________________________________________________ SERMON CCXXIV. OF THE CHRISTIAN FAITH, THE MEANS OF ITS CONVEYANCE, AND OUR OBLIGATION TO RECEIVE IT. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.--John xx. 31. I HAVE largely discoursed concerning the general nature of faith, and more particularly concerning the faith which is truly Divine and religious: in the latitude of which is contained a persuasion concerning the principles of natural religion, the being of God, the immortality of the soul, and a future state; and a persuasion of the Divine revelation of the Scriptures, and the matters contained in them. Now among matters of Divine revelation, the doctrine of the gospel is a principal part; which is the last and most perfect revelation, which God hath made to the world, by his Son Jesus Christ; and a firm belief and persuasion of this, is that which is called Christian faith, or the faith of the gospel; and which, by way of eminency, is usually called faith in the New Testament. Now Christian faith is not opposed to a Divine faith, but is comprehended under it; as being a: principal and eminent part of Divine faith, but not all that which may be called Divine faith; Christian faith supposeth a belief of the principles of natural religion; and a belief of those revelations which God formerly made under the Old Testament: but it doth only formally contain in it a belief of the gospel, viz. that revelation which God hath in these last days made to the world by his Son Jesus Christ. The heathens, who were destitute of Divine revelation, did only believe the principles of natural religion; and the generality of them did not believe those but in a very imperfect mariner. The Jews, "to whom were committed the oracles of God," did superadd to the belief of the principles of natural religion, the belief of such revelations as God was pleased to make to them under that dispensation. Christian faith superadds to both the former, a belief of the revelation of the gospel. I shall now, therefore, by God's assistance, endeavour to open to you the nature of Christian faith from these words; in which you have these three things considerable: First, The end of committing the gospel to writing, which was, to persuade men to believe in Christ, to propagate and continue Christian faith in the world; "These things are written, that ye might believe that Jesus is the Christ, the Son of God:" and by faith to bring men to a participation of those benefits, and the salvation which Christ was the author of: "And that believing ye might have life through his name." "These were written;" tauta, "these," which may either refer to semeia, "these signs or miracles," referring to the former verse, "and many other signs," &c. but these signs or miracles are written to confirm Jesus to be the person he pretended to be, the Messias, the Son of God, and consequently to confirm the truth of the doctrine which he delivered; that, by this confirmation, men might be induced to believe him to be the true Messias, and to give entertainment to his doctrine. Or else (which is very probable) the word tauta may refer to the whole history of the gospel, in which you have an account of the life of Christ, and the doctrine which he taught, and the miracles which were wrought for the confirmation of it. And so we may look upon these two verses as a conclusion of the whole history of the gospel written by the four evangelists. For as for the chapter following, it seems not to be written by St. John himself, but by the church, probably, as Grotius conjectures, by the church of Ephesus, where he had resided, and whom he had acquainted with the particulars which are there set down; the principal of which is, the prediction of our Saviour concerning his long life, for the sake of which the rest of the story seems to be brought in; which particular was not fit to be recorded till after his death; I say, it seems probable that St. John ended his gospel here, and that the last chapter was added by others, as the last chapter of the Pentateuch was added by some other after the death of Moses; and the last chapter of Joshua after his death. And this seems very evident from the 24th verse of the chapter; where, after a relation of our Saviour's prediction, concerning "the disciple whom Jesus loved," it is added, "This is the disciple which testifieth of these things, and wrote these things (that is, the fore going history of the gospel), and we know that his testimony is true;" which seems plainly to be spoken by some other persons: for it were improper for him to say this of himself, "We know that his testimony is true." So that here seems to be an end of the history of Christ which St. John wrote; and these two verses, seem to be the conclusion of the whole gospel writ ten by the four evangelists; and then the sense of them will be this; "Many other signs truly did Jesus in the presence of his disciples, which are not written in this book;" that is, the disciples were witnesses of many other miracles which Christ wrought, which they did not think necessary to set down in this book, that is, in this history of Christ written by the four evangelists: "But these are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name;" that is, These things which are recorded in this history, this account which is here given of the life, and actions, and doctrine, and miracles of Christ, is sufficient to bring men to the faith of the gospel, to satisfy men that Christ was the Messias, the Son of God, and consequently that his doctrine is true. And that this conclusion doth refer to the whole history of the gospel written by the four evangelists, I am induced to believe upon these two accounts: 1. Because St. John's gospel doth not seem to be intended for a history of the life and actions of Christ: but an appendix to the history which had been written before by the other evangelists, and to supply only what they had omitted. Therefore you find that he gives no account of the genealogy or birth of our Saviour, nor of his sermon upon the mount, which did contain the sum of his doctrine, nor of any of his miracles, or his other discourses, which are related by the other evangelists; nor doth he relate any more of the history of his life, than was just necessary to bring in and connect those things which he thought fit to superadd to the former history. So that, considering how defective this gospel, taken by itself, is, in the most essential parts of the history of the life, and doctrine, and actions, of Christ; no man can think that St. John did intend this for a full and sufficient account of the life, and doctrine, and miracles of Christ; or that, upon this imperfect relation, in which he had knowingly omitted many of the most material and considerable things belonging to the history of Christ, he could expect that men should receive full satisfaction concerning him. Therefore I think it is highly reasonable, and almost necessary to conclude, that when he says, "These things are written, that ye might believe that Jesus is the Christ, the Son of God;" he does not solely refer to the gospel which was written by himself; but to the whole history of the gospel, which was put together into one book or volume, which was completed by this appendix. 2. Another reason I have for this, which doth much strengthen this conjecture, is what I find in Eusebius, in the 18th chapter of the third book of his history, where he tells us to this purpose, "That St. John, who lived the last of the apostles, did revise what they had written of the history of Christ, and added his Gospel as an appendix to the rest." I have insisted the longer upon this, that no man might think, when St. John says, "These things are written that ye might believe," that his gospel taken alone and by itself is a sufficient account of Christ, and contains all that was requisite to bring men to believe on him. This is the first thing in the words, the end of committing the gospel to writing. Secondly, You have here the nature of Christian faith described; it is a believing that Jesus is the Christ, the Son of God; that is, that he is the true Messias prophesied of in the Old Testament, and promised as the Saviour of the world; and that he is the Son of God, who came from the Father into the world; and took our nature upon him, that he might teach us and go before us in the way to eternal happiness. Thirdly, The blessed effect of this faith, or the benefit that redounds to us upon believing: "that believing, ye might have life through his name;" that is, that upon these terms and conditions you might be made partakers of all those blessings and benefits which Christ, the Saviour of the world, hath purchased for us, which are here set forth to us in the name of "life;" it being usual in the phrase of Scripture, to express to us those things which are most excellent and desirable by "life." Now the principal benefits which Christ hath purchased, and which in Scripture we are said to be made partakers of by believing, are regeneration, justification or pardon of sin, and eternal life and salvation; and the two first of these, as well as the last, are called life in Scripture. Regeneration, (in which I include the continuance and progress of this work, which is sanctification) that is, a new life, (Rom. vi. 4.) it is called "newness of life." And we are said to have this life by faith; (Gal. ii. 20.) "And the life which I now live in the flesh, I live by the faith of the Son of God." And, (Col. ii. 12.) "Buried with him in baptism, wherein also you are risen with him;" that is, regenerated and born to a new life. How? "By the faith of the operation of God, who hath raised him from the dead;" that is, by believing the power of God, who raised up Christ from the dead, for the confirmation of the truth of the gospel; (1 John v. 1.) "Whosoever believeth that Jesus is the Christ, is born of God." So likewise justification is called life. While we are under sentence of condemnation, we are dead in law; but being justified and pardoned, we are restored to life. So the apostle expresseth it, (Rom. v. 18.) "So by the righteousness of one, the free gift came upon all men unto justification of life." And that we are justified by faith, the Scripture tells us so frequently, that I shall not cite any texts for it. And then eternal life and salvation; and this is the consummation of all, and I doubt not but is here principally intended in the text by the word life. So that the meaning of this expression, "that believing ye might have life through his name," is, that by faith of the gospel ye might be renewed, and pardoned, and saved; though J think that the last, viz. eternal life and salvation, is principally, though not solely intended, as will appear by comparing this place with these parallel texts: (John iii. 15.) "That whosoever believeth in him should not perish, but have eternal life:" and, (ver. 36.) "He that believeth on the Son hath everlasting life." (John v. 24.) "He that heareth my word, and believeth on him that sent me, hath everlasting life." (1 Pet. i. 9.) "The end of your faith, even the salvation of your souls." Thus I have, as briefly as I well could, explained to you the meaning of the words, which I have done the more fully, that you may see how those observations which I shall raise from them are contained in them. The observations are these: First, That writing is the way which the wisdom of God hath pitched upon, as the standing way to convey the knowledge of the gospel to the world. "These things are written." Secondly, That all things necessary to be believed in order to salvation, are contained in the gospel. "These things are written that ye might believe, and believing might have life:" but if any thing necessary to be believed by Christians, in order to eternal salvation, were omitted, then the gospel would be written to no purpose, and would fail in the end for which it was written. Thirdly, That the miracles related in the gospel are a proper and sufficient means, or argument, to bring men to Christian faith. For this is the narrowest and most restrained sense in which we can take the words; "These things," that is, these miracles, "are written that ye might believe," &c. Now if St. John, by the Spirit of God, did record miracles to this end, we may conclude that they are proper and sufficient for this end. Fourthly, That a credible history does give men sufficient assurance of matter of fact, and such as we may safely build a Divine faith upon. For, if these miracles were recorded for this end, that men might believe, then a credible history or relation that such miracles were done, is sufficient to assure us that such miracles were wrought; and upon this assurance we may build our faith; other wise, it had been in vain to have recorded these miracles to this end. Fifthly, That we are not now-a-days destitute of a sufficient ground of faith; because we have these writings credibly conveyed to us, which contain the doctrine of the gospel, and the relation of the miracles, written for the confirmation of it. Sixthly, That men now-a-days, those to whom the gospel comes, are under an obligation to believe; or, which is all one, that now-a-days men may be guilty of such a sin as unbelief: for now-a-days we may have sufficient grounds of faith. Seventhly, That to believe that Jesus is the Christ, the Son of God, is truly and properly Christian faith. This is the description which is here given, of it, that it is a believing, "that Jesus is the Christ, the Son of God." Eighthly, That to believe that Jesus is the Christ the Son of God, is truly and properly sanctifying, and justifying, and saving faith; by this faith we have life. "These things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." These observations are all virtually contained in these words. The greatest part of them I shall very lightly pass over, and speak but briefly to them, because I intend mainly to insist upon the two last; in the handling of which, I shall open to you the nature of Christian faith, and shew you, that the faith which is here described, is that which is truly and properly justifying and saving. First, That writing is the way which the wisdom of God hath pitched upon, as the standing way of conveying the knowledge of the gospel to the world. This is matter of fact, and for the proof of it we have the evidence of the thing. The gospel de facto was written, and this writing is conveyed down to us, and is the instrument which God hath in all ages since the apostles' time, that is, since the eye and ear-witnesses of the miracles of Christ and his doctrine ceased, made use of to convey to the world the knowledge of the gospel. And here it were proper to shew what advantage this way of conveyance of the gospel hath above oral tradition: but that I have already done, [10] in some former discourses, where I shewed at large, that this way of conveyance is a more universal and diffusive, a more certain, and liable to less imposture and falsification, a more equal and uniform, and a more human way of conveyance, than oral tradition; so that I shall not insist longer upon this. Secondly, That all things necessary to be believed by Christians, in order to salvation, are contained in the written gospel; or else, how could St. John, in reason, say, that "these things are written (to this end) that men might believe and be saved;" if these things be not sufficient to this end? which certainly they are not, if any thing necessary to be believed in order to salvation be left out. The papists being urged with this text, to prove the sufficiency of the written word, in opposition to those traditional doctrines which they pretend to be necessary over and besides the written word, tell us, that St. John doth not here speak of the doctrine of Christ, but only of his miracles; these are writ ten to confirm our faith of the Messias; but the doctrine of Christ was not all written, but left to the apostles to be delivered by mouth to their successors, and so down to posterity. But I have shewn before, that the necessary doctrines of the gospel, as well as the miracles, are comprehended in these things, which, St. John says, were written. Besides that, it will be very hard for any man to devise a convenient reason, why miracles, as well as doctrines, might not have been left to the apostles, to have been traditionally delivered down to posterity without writing. For doctrines may as well be committed to writing, as relations of miracles; and miracles may be with as much ease, and certainty, and convenience in all respects, delivered down to posterity by an oral tradition, as doctrines may. Thirdly, That the miracles related in the gospel, are a proper and sufficient means to bring men to Christian faith. That they are so, it is a good sign, that God did work them to this end, and after wards commit them to writing for this very reason, that the knowledge of them might be conveyed to posterity, and there might still remain in the world a proper and sufficient argument to persuade men to believe; and we may well imagine, that God would not do any thing but what is very proper and sufficient for its end. Now that miracles were wrought by the Divine power purposely to this end, and that they are in reason a very sufficient attestation to a person, and confirmation of the doctrine which he brings, I have largely shewn elsewhere; [11] and that all along both in the Old and New Testament, God did empower Moses and the prophets, Christ and his apostles, to work miracles, to bring men to faith, and that this was the principal argument whereby those who did believe were wrought upon. Fourthly, That credible history doth give men sufficient assurance of matter of fact; and such assurance, as we may safely build a Divine faith upon. We freely believe innumerable things, which are said to have been done many ages before we were born, and make not the least doubt of them, only upon the credit of history: so that if the relation of miracles be but granted to be a credible history, we may, upon the credit of the relation, safely believe that such miracles were wrought; and, if such miracles were wrought, we may safely believe the doctrine to be from God, for the confirmation of which they were wrought; and, consequently, a Divine faith may be safely built upon such an assurance of miracles, as we may have from a credible history and relation. Fifthly, That we are not now-a-days destitute of a sufficient ground of faith; because the doctrine of the gospel hath still the same confirmation that it had, viz. miracles: only we who live at this distance from the time when, and the place where they were wrought, have the knowledge of them conveyed to us, and come to be assured of them, in. another way. Those who lived in the age of Christ and his apostles, had assurance of miracles from their own senses: and we now are assured of them by credible history and relation. Now, though these ways be not equal, yet they are both sufficient to beget in us an undoubted assurance, and such as no prudent man hath any reason to doubt of. For a man may be as truly and undoubtedly certain, that is, as well satisfied that a thing was done, from the credit of history, as from his own senses. I make no more doubt whether there was such a person as Henry the Eighth, king of England, than I do whether I be in this place. Sixthly, That now-a-days, those to whom the gospel comes, are under an obligation to believe; or that now-a-days there is such a sin as unbelief of the gospel. And I the rather note this, because there are some well wishers to atheism, who, out of prudence and regard to their own safety, choose rather secretly to undermine religion, than openly to deny it. I grant, indeed, that, in our Saviour's time, when such great miracles were wrought, those who saw those miracles (which they think nobody did) were under an obligation to believe, and guilty of a great sin in not believing the gospel; but now-a-days, when we see no such miracles wrought for the confirmation of the gospel, there lies no obligation upon any man to believe it; and that now there is no such sin as unbelief. Now, any man may, with half an eye, see the consequence of this assertion: for being once admitted, it doth as certainly destroy Christian religion, as if men should deny that there was any such person as Jesus Christ, or that he ever wrought any miracles: for if to disbelieve the gospel be no sin, and consequently brings a man into no danger; but on the other hand, dangers and persecutions do attend the belief and profession of it; it were the greatest folly in the world for any man to believe; unless this possibly may be greater, for a man who does believe it, not to obey and live according to it. And if this were true, it were the greatest imprudence that can be, for any man to be a Christian. And if that were once admitted, there is all the reason in the world that Christianity should be banished and extirpated; not only as useless and impertinent, but as a thing dangerous and pernicious to the welfare of mankind. I shall therefore briefly prove to yon, that it is now one of the greatest sins that men are capable of (except the sin against the Holy Ghost), for those who have the gospel sufficiently propounded to them, to disbelieve it; I say, except the sin against the Holy Ghost, which our Saviour tells us, was "blaspheming the Spirit of God," whereby he wrought his miracles, and saying it was the spirit of the devil; and this sin, men in a lower degree and proportion may now-a-days be guilty of: for as the pharisees who saw the works that Christ did, and acknowledged them to be miracles, did commit the sin against the Holy Ghost, in ascribing those miracles, which were really wrought by the power of the Holy Ghost, to the power of the devil; so men now-a-days who own the history of Christ's miracles as true, may be guilty of the sin against the Holy Ghost, in a lower proportion, by maliciously imputing those miracles to the power of the devil. But excepting the sin against the Holy Ghost, the greatest sin that men are now capable of, is to disbelieve the gospel, when it is sufficiently propounded to them. Now the gospel is then sufficiently propounded, when there are sufficient grounds offered to persuade men to the belief of it; and I have already proved, that we now have sufficient ground to believe the gospel; and if so, then whosoever hath these grounds offered to him, is under an obligation to believe it: for every man is bound to believe that, for which he hath sufficient ground and reason; and every man sins who neglects his duty; that is, does not do that which he stands bound to do. And not only whoever disbelieves the gospel, sins in so doing, but farther, he commits the greatest sin that now men are capable of. I say, now capable of: for I doubt not but that it was a sin of a higher degree, for those who saw Christ's miracles to disbelieve, than it is for us who have only the relation of them. For by the same reason, that "he is more blessed that believes, and hath not seen;" a greater curse belongs to him, who hath seen, and yet doth not believe; and consequently such a person is guilty of a greater sin. But be cause we cannot now see the miracles of Christ, the greatest sin that men in this age are capable of, is to disbelieve the gospel confirmed by miracles, whereof we are assured by credible relation. For the sin of disbelieving now hath these two aggravations: 1. It is against sufficient light and evidence; and in this it is equal to the sins which are committed against natural light. 2. It is a sin against the greatest mercies and blessing that ever were offered to the world; and in this it exceeds the sins against natural light. Whoever disbelieves the gospel, he rejects the offer of eternal life and happiness. And these two aggravations the apostle puts together, (Heb. ii. 3.) "How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him!" And if this be thus, it highly concerns us to inquire into the nature of this faith; and this brings me to the Seventh observation; That to believe that Jesus is the Christ, the Son of God, is truly and properly Christian faith. But the consideration of this I shall leave to the next opportunity. __________________________________________________________________ [10] See the foregoing Sermons. [11] See the foregoing Sermons. __________________________________________________________________ SERMON CCXXV. OF THE CHRISTIAN FAITH, WHICH SANCTIFIES, JUSTIFIES, AND SAVES. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.--John xx. 31. IN my former discourse upon these words, I proposed eight observations from them, six of which I have already dispatched, designing to discourse of the remaining two more at large. I proceed therefore to the Seventh observation which I laid down, viz. That to believe that Jesus is the Christ, the Son of God, is truly and properly Christian faith. This is the description which is here given of Christian faith. In prosecution of this, I shall do these two things: First, Shew you what is included in "believing that Jesus is the Christ, the Son of God?" Secondly, Prove that this is truly and properly Christian faith. First, What is included in "believing that Jesus is the Christ, the Son of God?" It signifies a firm and effectual persuasion, that Jesus, that is, the person the history of whose life and death is related in the gospel, is the Christ; that is, the true Messias, promised and prophesied of in the Old Testament to be the Saviour of the world; and that he is "the Son of God, (that is,) the only-begotten of the Father," who was sent by him into the world, and took our nature upon him, that he might purchase eternal happiness for us, and instruct us, and go before us in the way to it. So that faith is a firm and effectual persuasion of, or assent to, the whole gospel. Faith signifies Christian religion, which comprehends an assent to the doctrines of the gospel, and a suitable life and conversation. I say, a firm persuasion of this; for in the phrase of the New Testament, none are accounted true believers, or said to have a true faith in Christ, who do not firmly continue in this persuasion; and the owning and profession of it, notwithstanding all the sufferings and persecutions it might expose them to. And an effectual persuasion; for none are said truly to believe in Christ, who do not shew forth the proper and genuine effects of this faith; who do not live as they believe, and conform their lives to that doctrine, to the truth whereof they profess an assent. And hence it is that true Christians, that is, those who did fashion their lives according to the gospel, are called believers, and the sum of all Christianity is usually contained in this word believing, which is the great principle of a Christian life; as in the Old Testament, all religion is expressed by the "faith of God;" so in the New, by "faith in Christ." Now whosoever doth firmly and effectually entertain this truth, that Jesus, whom the gospel declares to us is the true Messias, and Saviour of the world, and the very Son of God, sent by him into the world for this purpose, that he might by his doctrine instruct, and by the example of his life go before us in the way to eternal happiness, and by the merit and satisfaction of his death and sufferings, appease and reconcile God to men, and purchase for them the pardon of their sins and eternal life, upon the conditions of faith and repentance, and sincere obedience; I say, whosoever doth firmly and effectually entertain these truths, will consequently endeavour to obey the precepts of his doctrine, and to imitate the example of his life, and will expect salvation, that is, the pardon of his sins, and eternal life, from no other: because he is verily persuaded he is a teacher, and a Saviour sent from God, that his doctrine is true, and his satisfaction available, and that the rewards which he hath promised to those who believe and obey him, and the punishments which he hath threatened to the unbelievers and disobedient, shall all certainly be fulfilled and accomplished. All this is included in "believing that Jesus is the Christ, the Son of God." So Christian faith, or the faith of the gospel, contains plainly in it these particulars: 1. An assent of the understanding to this truth, that Jesus Christ, the Son of God, was a person commissioned from heaven, and employed by God to bring men to eternal happiness. And this fundamental is necessary to all the subsequent acts of faith, and that upon which they depend. 2. An assent of the understanding to the truth of all those things which this person delivered to the world. So that if he tells us, that his death hath made expiation for the sins of men, upon the conditions of faith and repentance and obedience, and that God by him doth command the world to do such and such things, and in case of obedience will confer such and such rewards upon men, but in case of disobedience will inflict such punishments upon them; we are to believe all this to be true; be cause the person who acquainted us with these things was sent by God, and employed from heaven upon this message. 3. And consequently, a relying and depending upon him, and no other, for the conferring of these benefits, and making good these promises to us. 4. Obedience to all his laws and commands; be cause believing them to be from God we cannot but assent to them as good, and as laying an obligation upon us to yield obedience to them: and if we do not obey them, we are presumed to disbelieve them; for if we did truly and heartily believe them to be the commands of God, we would obey them. Now that obedience of heart and life to the precepts and commands of the gospel, as well as an as sent of the understanding to the truth of the gospel-revelation, and a trusting and relying upon the merits of Christ, is included in the Scripture notion of faith, will evidently appear to any that will consider these texts. (Rom. i. 5.) "By whom we have received grace and apostleship, for obedience to the faith among all nations for his name;" where the belief of the gospel is called "the obedience of faith." (Rom. x. 10.) "But they have not all obeyed the gospel: for Esaias saith, Lord, who hath believed our report?" But if faith do not include obedience, how could he prove that there were some that did not obey the gospel, because Isaiah said, there were some that did not believe it? And so likewise by comparing 1 Tim. iv. 10. where he is said to be "the Saviour of them that believe," with Heb. v. 9. where he is said to be the "author of eternal salvation unto all them that obey him." As also by comparing Gal. v. 6. where it is said, "For in Jesus Christ, neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love," with 1 Cor. vii. 19. "Circumcision is nothing , and uncircumcision is no thing: but the keeping of the commandments of God." And so likewise by those texts, where unbelief and disobedience are equivalently used. I will but mention one, (Heb. iii. 12.) The apostle, from the example of the Israelites, cautions Christians against unbelief: "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." And repeating the same caution in the next chapter, at the 11th verse, he varies the phrase a little, "Lest any man fall after the same example of disobedience;" the word is apeithei'as, which indeed our translators render unbelief; but that confirms that which I bring it for, that disobedience and unbelief are the same. And so likewise we find faith and disobedience opposed frequently in Scripture. (John iii. 36.) "He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life." In the Greek it is, "He that obeyeth not the Son," as you will see in the margin of the Bible. (1 Pet. ii. 7.) "Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner." And this doth likewise appear in all those texts, wherein repentance, and our forgiving of others, and several other acts of obedience, are made the conditions of our justification, or the omission of them, sins, as well as faith. So that we cannot be said to be "justified by faith alone," unless that faith include in it obedience. I have insisted the longer upon this, because the right understanding the Scripture-notion of faith in Christ, doth very much depend upon this: and if this one thing, that the Scripture-notion of faith doth include in it obedience to the precepts of the gospel, were but well understood and considered, it would silence and put an end to those infinite controversies about faith and justification, which have so much troubled the Christian world, to the great prejudice of practical religion, and holiness of life. Secondly, That this is truly and properly Christian faith. Which I shall prove by these two arguments. 1. Because it includes a belief of the whole gospel, or of all the revelation which God hath made to the world by Jesus Christ. And certainly, there cannot be a more proper notion of Christian faith, than to believe the revelation which God hath made by Jesus Christ: but to believe that Jesus is the Christ, the Son of God, doth include this. For who soever believes him to be the Messias, and the Son of God, believes him to have come from God, and to be authorized and commissioned by him to make known his mind to the world, and consequently will believe whatever he delivers. For whoever believes the goodness and veracity of God, as every man does that believes a God, cannot but assent to the truth of every thing which he is satisfied comes from God. 2. That to "believe that Jesus is the Christ, the Son of God," is truly and properly Christian faith, or the faith of the gospel, will appear, by considering how the Scriptures of the New Testament do constantly describe to us the faith of the gospel; and you shall find they do it, either by the very phrase in the text, or other phrases or metaphors equivalent to it, or else by a belief of that which is the great argument and confirmation of Christ's being the Messias, the Son of God. Very often the faith of the gospel is described by the very phrase in the text, "believing that Jesus is the Christ," and that "he is the Son of God." (John iv. 41, 42.) "And many more believed, because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." (John vi. 69.) "And we believe and are sure that thou art the Christ, the Son of the living God." (John xi. 27.) Says Martha to Christ, "Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world." (Acts viii. 37.) "I believe that Jesus Christ is the Son of God." (1 John iii. 23.) "And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment;" that is, that we should believe on him under this name and title of "Jesus Christ the Son of God." (I John v. 1.) "Whosoever believeth that Jesus is the Christ, is born of God." And, (ver. 5.) "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? And, (ver. 10.) "He that believeth on the Son of God;" that is, believeth Jesus to be the Son of God. And, (ver. 13.) "These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." Sometimes the faith of the gospel is described to us by other phrases that are tantamount to these; such as signify that "he came from God," and was sent by him into the world, and was the Messias whom they expected. (John iii. 2.) Nicodemus describes his faith in Christ thus; "I know that thou art a teacher come from God." (John vi. 29.) "This is the work of God, that ye believe on him whom he hath sent;" that is, that ye believe me to be sent from God. (John viii. 24.) "For if ye believe not that I am he, ye shall die in your sins;" that is, if ye believe not that I am the Messias, whom you expect and look for. And so (John xiii. 19.) "That ye may believe that I am he." And, (John xi.