Private Thoughts
UPON A
Christian Life;
Or, Necessary
DIRECTIONS
FOR ITS
Beginning and Progress
UPON
EARTH,
In Order to its
FINAL PERFECTION
IN THE
Beatifick VISION.
PART II.
By the Right Reverend Father in God,
William Beveridge, D. D.
Late Lord Bishop of St. Asaph.
Written by him in his Riper Years, and Printed
from his Original Manuscripts.
LONDON, Printed for R. Smith, in
Exeter-
Exchange in the Strand. MDCCXII.
With Her Majesty’s Royal Privilege.
ANNE R.
WHEREAS Our Trusty and Well-beloved Richard Smith, of Our City
of London, Bookseller, has humbly represented unto Us, that he has, with great
Labour and Expense, prepared for the Press, a new Edition of the Sermons, and
other Works, written in English by the Right Reverend Father in God, Dr. William Beveridge,
Bishop of St. Asaph, Deceased; and has therefore humbly besought Us to
grant him Our Royal Privilege and License, for the sole Printing and Publishing
thereof, for the Term of Fourteen Years: We being willing to give all due
Encouragement to Works of this Nature, tending to the Advancement of Piety and
Learning, are graciously pleas’d to condescend to his Request: And do therefore,
by these Presents, grant to him the said Richard Smith, his Executors,
Administrators, and Assigns, Our Royal License for the sole Printing and
Publishing the English Works of the said late Bishop of St. Asaph, for
the Term of Fourteen Years, from the date hereof; strictly forbidding all our
Subjects, within Our Kingdoms and Dominions to reprint the same, either in whose
or in part; or to import, buy, vend, utter, or distribute any Copies thereof
re-printed beyond Seas, during the aforesaid Term of Fourteen Years, without the
Consent and Approbation of the said Richard Smith, his Heirs, Executors,
and Assigns, under his or their Hands and Seals first had and obtained, as they
will answer the contrary at their Perils. Whereof the Master, Wardens, and
company of
Stationers are to take notice, that the same may be entered in their
Register, and that due Obedience be rendered thereunto. Given at our Court
at Kensington, the 5th day of June, 1708, in the Seventh Year of Our
Reign.
By Her Majesty’s Command,
SUNDERLAND.
THE
PREFACE
THE kind Reception which has been given to all the other Works of this incomparable
Author, particularly to his Private Thoughts, written in his younger Years;
has encouraged the Publishing of another Volume of his Thoughts, upon
Subjects of the most importance to the Christian Life, in all the chief Scenes of
it; and those compos’d when Age and Experience in the Course of his Parochial Ministry
had taught him, what Directions were most necessary for the Conduct
of every Disciple of Christ, through all the Stages of that Race that
is set before us, that he
so run that he may obtain. Accordingly the Reader is here
furnish’d, not
only with such Instructions, as are most proper for the Entrance upon this Race,
and the early Discipline of those who are new listed under Christ’s Banner; but
also with such other Points both of Faith and Practice, as are most fit to
be afterwards inculcated and press’d upon them, for their successful carrying on
of this Holy Warfare, and finishing their Course, so as at last to
attain the Crown of Righteousness, laid up for all those that continue
Christ’s faithful Soldiers and Servants to their lives end.
AS in, his Private Thoughts and Resolutions, this Excellent
Bishop seems to have chiefly aim’d at settling his own Principles, and regulating his
Practice, as became a Follower of the Holy Jesus, and a Minister of his
Gospel: So in These which are more Publick, he carries on the same pious
Design with respect to others, and Executes that Sacred Office, for which Those were to prepare him.
Indeed, great and indefatigable as his Labours were (for
few ever labour’d more) the End of them was always the Salvation
of Souls. And as that Spirit of Piety which runs through all his Writings,
together with his plain, unaffected, familiar, and yet most solid way
of Argument and Perswasion, are both admirably adapted to this great End: (to
say nothing of all his other daily and unwearied pains in the Ministry while living)
so, through God’s great Blessing upon his Endeavours, they were then, and have
been since crowned with great Success; and it is the Hopes and Prayers of all
good Men, that they may continue so to be, to the End of the World, and daily add to our Holiness,
and his Happiness.
AMONG many Instances that might be given of this happy Success,
I have now one before me in a Relation of the Behaviour of one of this vigilant
Pastor’s Flock, in his last Sickness, as it is Attested by Eye-witness of it,
I will not trouble the Reader with the Particulars; the sum is, That this pious
Gentleman, with his last Breath, expressed so much Resignation to God’s Will, and
so little fear of Death, such Comfort in reflecting upon the better part of
his Life, especially his Charity to the Poor; and so much Zeal in recommending
that Duty to those about him; and above all, such an Anticipation of those Extasies
of Joy and Happiness which he was going to in another World, and so uncommon and
enlarg’d an
Understanding
of the great Mysteries of Religion; that if, in the midst of these Holy Raptures, he had not
own’d his great Obligations to Dr.
Beveridge, for these Spiritual Blessings, yet we might have easily judged that
so
great a Proficient in the School of Religion, could be indebted, under God, to
the Care and Instruction of no less a Master for such extraordinary Acquirements.
AND, with respect that Good, which it is piously hoped
this great Prelate’s Works have done since his Death, and may continue to
do daily; it has been observ’d by some devout Persons, that since the Publication
of them, our Churches have been generally fuller than they us’d to be; to which,
as nothing would contribute more, than that Spirit of Devotion and true Piety, which in all his practical Writings this Holy
Man both expresses himself, and labours to create in others: So, if after
all these Pious Endeavours to Cultivate and Promote it in the World, we are sensible
of the least growth of it, I know not why we may not ascribe so good an effect to
the Blessing of God upon so probable a Cause.
HOWEVER, if the Piety of some among us, which we hope increaseth,
be not a sufficient Argument of a probable increase of true Religion, to be expected
from the Influence of this great Man’s Works, yet I am sorry to say, that the
Wickedness of others does abundantly make up that Defect; I mean the restless Endeavours of all the Enemies of God and Religion, to Discredit and
Defame them; if by
any means they could be able to ward such a Blow to the Kingdom of Darkness,
as they seem to apprehend from his pious Labours. And what wonder if those who
mock God, and would bring Religion itself into Contempt, use their utmost
Endeavours to blast the Reputation of an Author, whose Writings are so eminently
serviceable to Religion, and tend so much to advance the Glory of God? All their
Attempts of this Nature, are so many Arguments of the Excellency of what they would
decry; they are the Testimonies even of Enemies, in behalf of those
admirable Books which they pretend to Ridicule: And all the Scorn and Contempt
they express upon this Occasion, reflects more Honour upon Bishop Beveridge and his Works;
I had almost said, even than the Approbation and Esteem of all his and Religion’s Friends. So,
much Good does God in his Infinite Wisdom and Mercy produce out of the greatest Evil, by turning all the Wit and Malice
of these Reprobates against themselves, and making them, even against their
own Wills, Instruments of sounding forth the Praises of this Excellent Writer, at the
same Time, and by the very same
Means, that they vainly attempt to Dishonour and Reproach him. As the Devils themselves were
forc’d to own our
Blessed Saviour, though they knew he came on purpose to destroy them. It were
only to be wished, that in this, as
in most other Instances, those Children of this Word were not in their
Generation, so much wiser than the Children of Light. ’Tis true, we
may as well fear, that Dogs should bark out the Moon, as that the utmost Malice
of these Enemies to Truth, shall ever be able to sully a
Reputation, that has long shin’d, with so much brightness, among all Learned and
Good Men, both at home and abroad: Insomuch, that when this Illustrious Prelate
was dying, one of the Chief of his Order, deservedly said of him, There goes
one of the greatest, and of the best Men that ever England bred. No, we have
seen that all their Attempts against him, do but add lustre to his Fame:
However, it cannot be less the Interest of Religion to promote the
Works of so able a Divine, than it is that of Atheism and Irreligion to oppose
them; and if all good Men would shew as much Zeal in the
defence of them and their great Author, and be as industrious to recommend both his
Writings and Example, as Atheists and Libertines are to Obstruct the Influence
of both, this would still be another Addition to the Glory of so great a Name; and the
good Effects we might hope or, on the Lives of Men, from such Excellent Books,
dispersed into many Hands, would be, at once, the best Attestation that could be given to the wondrous
Benefit and Usefulness of them, and also the most effectual Means to stop the Mouths
of Gainsayers, by lessening the number of them daily, and bringing them over from
Infidelity, and Atheism; to the Cause of God and Religion.
AND, I cannot close this Preface better, than with earnest
Prayers to God, that this, and all the other Works of Bishop Beveridge may have
that Blessed effect; and that in return to all the Malice of those, who seem to
Envy us the great Good we may hope for from such Pious and Instructive
Discourses, they may, by degrees, instill even
into their Breasts, some of that Spirit of Piety, diffus’d through every Page; and
of Atheists and Libertines, make them sober Men, and Christians.
ERRATA.,
Pag. 51. l. 2. for Pretends, r. I pretend. Line 9. r.
and read.
THE
CONTENTS.
On Education of a Christian.
THE advantage of being well grounded in the Christian Religion.
page 1
The want of this
is the occasion of so little true Religion among us.
3
The direction of the Church in this behalf, and of God himself.
8
The Obligation on Parents to observe it.
9
The Church Catechism most easy, and yet most full and
comprehensive.
ibid.
The Necessity of being made Christians by Baptism.
10
And that for Children as well as adult Persons.
11
The Promise made at Baptism implies the Necessity of Christian
Instruction.
13
The several Parts of that Promise, lead to the Knowledge of all
the rest of the Catechism, viz. of the Creed, Ten Commandments, Lord’s
Prayer, and Doctrine of the Sacraments.
14
Directions for instructing Children in this Catechism.
16
They must begin with them betimes.
17
Employ others to teach them,
if they cannot do it themselves.
19
When taught the Catechism, send them, for further Instruction,
to the Minister.
21
The great Obligation upon Parents, to instruct their Children.
23
Abraham’s Care, in this respect, rewarded, and
Eli’s Neglect punished.
25
The Advantage of it to themselves, and to their Children.
27
An Exhortation to it.
29
On the Knowledge of God
Tho’ all Men agree about Religion in general, yet they differ
about nothing mare than the particular Exercise of it.
31
Our Form of Worship incomparably the best.
33
To serve God
aright, it it necessary to know that God whom we are to serve.
35
To know that he is.
36
And what he is both in himself.
ibid.
And to us.
37
To know all his Attributes.
38
All his Works.
ibid.
To know that in the one Godhead there are Three Persons.
40
Our Knowledge of God must be also practical and experimental.
41
That all this Knowledge is necessary towards serving God
aright.
43
The Error of the Church of Rome in this particular.
45
Arguments to induce us to seek after
this Knowledge.
46
How we ought to serve God.
49
What it is to serve him.
51
Mistakes about this.
52
We must serve him with all
we are.
ibid.
And with all we have.
53
say him sincere and universal
Obedience.
55
We must serve him with a perfect Heart, and with a willing Mind.
59
For what Reason we
ought thus to serve God.
61
An Exhortation to it.
65
On the Mystery of the Trinity.
It is impossible to be truly religious without knowing God.
69
Which we cannot do truly but by the light of Revelation.
70
Which alone discovers to us the Mystery
of the Trinity.
71
Into which our Saviour commands all Nations to be baptiz’d.
72
Where we must consider the Work be sends his Apostles about.
74
What is meant by teaching.
75
The Mistake of which occasion’d the Sect
of the Anabaptists.
76
Our Saviour speaks not of teaching before Baptism, but after it.
ibid
So that Infant Baptism is commanded in those very words, which
are pretended to forbid it.
77
The large extent of the Commission here given.
79
Not understood by the Apostles themselves, till interpreted from Heaven.
80
The manner of admitting
oil Nations into Christ’s Church.
81
The Church always baptized in the Name of the Three Persons.
83
The Trinity of Persons prov’d
from the Scriptures, both of the Old Testament.
85
And especially of the New.
87
The Godhead of each Person.
89
Particularly of the Son.
90
(Who otherwise could not be our Savi.)
92
And of the Holy Ghost.
ibid.
The Order of the Three Persons..
96
Why the Father is the First.
98
Why the Son is the Second.
100
Why the Holy Ghost is the Third. =
102
His Procession from the Son.
103
Inferences from the whole.
105
The Conclusion.
108
Worldly Riches.
Sect. 1.
Why Christians, notwithstanding the excellency of their Religion, led as bad
lives as other Men.
113
This cannot be owing to any defect in
the Gospel.
114
But proceeds from being too much concern’d for the things
of this World.
117
The love of Money is the Root of all Evil.
118
Where,
by Money, the Apostle means the Things of this World.
119
In what the love of these things
consists.
120
How it is the root of all Evil.
122
Of all the Evil of which we are guilty, viz. of Sins of Omission.
ibid.
And Commission.
127
Of all the Evil which we suffer in this life.
130
And fear in the next.
132
Directions for taking off our Affections from the things of this World.
135
On Worldly Riches. Sect. 2.
Timothy first Bp. of the Province of Ephesus.
140
He and all Ministers enjoyn’d to preach with Authority.
141
To charge, not only the Poor but the rich.
147
Whom the Apostle means by them that are rich.
148
Why they are to be charg’d not to be high-minded.
149
Why, not to trust in uncertain riches.
151
What good they are enjoyn’d to do.
153
Works of Piety towards God.
154
Works of Charity towards the Poor.
157
And to be rich in good Works.
158
Which are our principal Riches.
160
Ready to distribute.
161
Willing to Communicate.
162
The Reward promised to this Duty.
163
On Self-denyal.
The Introduction.
168
Mistaken Notions about Christianity.
170
How to know what it is to be a true Christian.
171
It is not so easy to be, as some imagine.
174
They that will
be such, must deny themselves.
ibid.
Deny their Reason in Matters of Divine Revelation, which are above it.
176
Their Wills in submission to God’s.
178
And their Affections.
180
And the Enjoyment of their Estates, when they come in competition with their Duty.
182
They must deny themselves in those Sins and Lusts they are
us’d
to indulge.
183
And must renounce their own Righteousness.
184
Which
will not justify, but rather condemn.
185
Why we must thus deny our selves.
189
We must also take up the Cross.
192
Which they only do, who suffer for
Conscience.
195
The reasonableness of this Duty.
196
An Exhortation to it.
197
On striving to
enter at the streght
Gate.
All must expect e’re long to be in another World.
200
Either of endless Happiness.
201.
Or of Eternal Misery.
202
Our Saviour’s Direction in this case.
204
The Way to Misery is broad and easy.
ibid.
That to Happiness narrow and difficult.
207
It implies the forsaking of all Sin.
210
The performance of many hard Duties.
212
Yet it is worth striving to obtain it.
217
For, tho’ hard, yet ’tis possible.
218
We are invited
to it by God himself.
220
Who affords us all necessary means to obtain it.
221
The Difficulties will soon be over.
222
Heaven will make amends for all.
223
In order hereto we must resolve,
225
And then set upon a new Life.
226
Depending intirely on the Merits of Christ.
227
Praying for the assistance of his Grace,
228
And waiting his Answer to our Prayers.
229
On the Imitation of Christ.
Christ came into the World to save Sinners.
231
saying, by his Death, the Debts we ow’d to God.
233
Giving us a Pattern of holiness in his life.
233
More perfect than
any before or since.
235
Which we are bound to follow.
236
But we must not
presume to follow Christ in what he did as God.
237
Nor in what he did as God-man.
239
But only in what he did as
meer Man.
ibid.
Both in his behaviour towards Men.
241
In his Duty
to his Parents.
ibid.
And to his Governours.
242
In his Meekness towards all Men.
244
In his Bounty and Goodness to all,
even to his Enemies.
ibid.
And in his Piety towards God.
246
Increasing in Wisdom
as in Stature.
247
Tho’ as Man, his Knowledge was finite, yet that implies no Imperfection or Sin.
243
Such Ignorance is no
Sin.
249
But only the Ignorance of what we ought to know.
ibid.
At least we should thus increase in godly Wisdom, when grown
up.
250
Teach our Children after Xt’s Example.
251
Who, as he grew in godly Wisdom when a Child, also us’d
that Wisdom when grown up, and devoted himself
wholly to the service of God.
ibid.
His resignation to God’s Will, love of him, Zeal for
him, trust in him, were also most exemplary.
253
So were also his external Acts
of Devotion, frequently retiring to pray.
254
The meaning of Προσευχῇ.
ibid.
Frequenting the Synagog. on the Sab.
256
An Exhortation to follow Christ.
259
On our Call and Election.
Many call’d but few chosen, a hard saying.
262
The Jews rejecting Christ’s invitation, the Gentiles are
call’d.
263
What is meant by bring called.
267
We are called from Darkness to Light.
ibid.
From
Superst. and Idolat. to the true worship.
268
From Sin unto Holiness.
269
From Temporal things to Eternal.
270
From Misery to Happiness.
272
God hath call’d some by
immediate revelations.
271
He calls all by his Works and Providences.
ibid.
But our Saviour means his Call by the Ministry of his Word.
274
That many have been, and are thus called.
277
But few chosen.
279
Not absolutely, but comparatively few.
280
Only such as do God’s Will.
283
No Atheistical Persons.
285
None that are ignorant of the Pr. of Religion.
286
On the appearance of Ch. the Sun of Right.
Why
the Scripture represents Spiritual Things by sensible Objects.
315
As Xt’s coming by the rising of the Sun of
Right.
ib.
To burn up the Wicked.
316
But what healing in his Wings to such
at fear God, that is to all true Believers.
318
This Sun is the Object only of our Faith.
329
He gave some light before his rising.
320
Christ is often foretold under this Emblem.
321
Is properly styled the Sun with respect
both to what he is in himself.
324
And to what he is to us, the Fountain
of our Light and of our Life.
ibid.
(Who by Nature are dead in Sins.
331
And of all our Joy and Comfort.
333
Of our fruitfulness in good Works.
ibid
Which receive all
their lustre from the reflection of his Righteousness, as colours owe their being
to the Reflection of the Sun.
335
This Sun of Righteousness thus displayed,
ibid.
By a lively Faith,
337
Would have great influence on the Holiness and Happiness of our lives.
339
THOUGHTS
UPON
Christian Education.
IF the Principles of the Christian Religion were well rooted in the Hearts of all Mankind, what excellent Fruit would they produce! The
Earth would put on another Face, bearing some resemblance of Heaven it self: Idolatry,
with all sorts of Wickedness and Vice; would be every where discountenanced and
suppressed for all would worship the one living and true God, and him only: There
would be no more Wars, nor rumors of Wars; Kingdom would not rise
against Kingdom, nor Nation against Nation, but all Princes would be at Peace with their
Neighbours, and their Subjects at Unity among themselves, striving
about nothing but which should serve God best, and do most good in the World. Then
Piety, and Justice and Charity, would revive and flourish again all the World over, and
particularly in the Church and Kingdom to which we belong. Then the Prayers would
be read twice a Day in every Parish, as the Law requires, and all People would
heartily joyn together in offering them up to the Almighty Creator of the World.
Then all that are of riper Years would, at least every Lord’s-Day, celebrate
the Memory of the Death of Christ, by which their Sins are expiated,, and the
Most
High God reconciled to them, and become their God and Father: And as all sorts of
People would thus continually worship God in his own house, so wheresoever they are,
they would do all they could to serve and honour him; Whether they eat or drink,
or whatsoever they do, they would do all to his glory. And as for their
Fellow-servants, they would all love as Brethren, and every one seek another’s
good as well as their own: Whatsoever they would that men should do to them, they would do
the same to all other Men. In
short, all would then deny Ungodliness and worldly Lusts; and live soberly,
righteously
and godlily in this present world, and so walk Hand in Hand together in the narrow
way that leads to everlasting Life. This would be the happy
state of all Mankind,
if they were but well grounded in that Religion which the Eternal Son of God
hath
planted upon Earth.
But not to speak of other People, we of this Nation
rarely find any such effect of this Religion among our selves, though it be as generally
professed, and as clearly taught among us, as ever it was in any Nation, there are
but few that are ever the better for it; the most being here also as bad
both in their Principles, and Practices, as they which live in the darkest Corners
of the Earth, where the light of the Gospel never yet shined: Tho’ the Kingdoms in
general be Christian, there are many Heathens in it, People that were never
Christened
many that were once Christened, and are now turned Heathens again, living
as without God in the world: Many that would still be thought Christians, and yet have apostatized
so far as to lay aside both the Sacraments
which Christ ordained, and every thing else that can shew them to be so: Many that privily bring
in damnable Heresies, even denying the Lord that bought them, and so bring upon
themselves swift Destruction: Many that follow their pernicious
Ways, by reason of whom the way of Truth is evil spoken of, and
through Covetousness wish feigned works, make merchandise of men,, as St. Peter
foretold, 2 Pet. 2. 1, 2, 3. Many who
will not endure sound doctrine, but after their own lusts, heap to themselves Teachers,
having itching ears, and so fulfil the Prophecy, of St. Paul; 2 Tim.
4. 3. And of those who still continue in the Communion of the Church, and in the outward
profession of the true Christian Faith, There are many who
although they profess to know God, yet in works they deny him, being abominable
and disobedient, and unto every good Work reprobate, Tit. 1. 16. Many,
did I say? I wish I could not say almost all: But alas! it is too plain to be denyed.
For, of that vast Company of People that are called Christians
in this Kingdom, how few are there that live as becometh the Gospel of
Christ?
that finish the Work which God hath given them to do, even glorifie him in the
World? How many that refuse or neglect to worship and serve him upon his
own Day? how few that do it upon any other Day, when they have any thing else to
do? How many that never received the Sacrament of the Lord’s Supper in their
whole lives? How few that receive it above two or three times in the Year, how often
soever they are invited to it? How many are the Proud, the Passionate, the Covetous; the
Intemperate, the Incontinent, the Unjust, the Prophane and Impious, in
comparison
of the Humble and Meek, and Liberal, and Sober, and Modest, and Righteous, and
Holy among us? The disproportion is so vastly great, that none but God.
himself
can make the Comparison: So little of Christianity is now to be found amongst
Christians
themselves; to our shame be it spoken.
It is indeed smatter of so much Shame as well as Grief,
to all that have any regard for the Honour of Christ their Saviour, that
they cannot but be very solicitous to know how it comes to pass, that his
Doctrine
and Precepts are so generally slighted and neglected as they are in our Days? and
how they may be observed better for the future than now they are? Both which
Questions maybe easily resolved; for we cannot wonder, that of the many which
profess
the Christian Religion, there are so few that live up to it, when we consider how
few are duly instructed in the first Principles of it.
The Religion which Christ hath revealed to the World,
is by his Grace and Blessing settled and established among us, so as to be made
the Religion of the Kingdom in general: And therefore all that are Born in it,
are, or ought to be, according to his Order or Institution, soon after baptized,
and so made his Disciples, or Christians by Profession, And the Church takes
Security of those who thus bring a Child to be baptized, that when it comes to
be capable of it, it shall be instructed in the Catechism, which she for that
purpose hath set forth, containing all the Principles of that Religion into
which it was baptized. But notwithstanding this hath been neglected for many
Years, whereby it is come to pass that the far greatest part of the People in
this Kingdom, know little or nothing of the Religion they profess, but only to
profess it as the Religion of the Country where they live; they may perhaps be
very zealous for it, as all People are for the Religion in which they are born
and bred, but take no care to frame their Lives according to it, because they
were never rightly informed about it; or, at least, not soon enough, before
Error or Sin hath got possession of them, which one or other of them commonly
doth before they are aware of it; for they
are always as Children tossed to and fro, and carried about with every wind of Doctrine,
by the sleight of men, and cunning craftiness, whereby they lie in wait
to deceive, Eph. 4. 14. And whatsoever Sin gets dominion over them, there
it reigns and domineers in their mortal Bodies, so that they obey it in the Lusts
thereof, in spight of all that can be said to them out of God’s own Word; for
they are no way edified by any thing they hear, in that the Foundation is not first
laid upon which they should build up themselves, in that most holy Faith that is
preached to them. The Word they hear is as Seed that falls by the way side,
or upon a rock, or else among thorns,, and so never comes to
perfection; their Hearts not being prepared before-hand, and rightly disposed for
it, by having the Principles of the Doctrine of Christ first infused into them.
This therefore being the great cause of that shameful Decay of
the Christian Religion that is so visible among us, we can never expect to see it repaired, unless the great Duty of Catechising
be revived, and the
Laws that are made about it, be strictly observed all the Kingdom over; as most certainly they ought to be, not only as they
are the Laws both of the Church and State, under which we live, but likewise for
that they are grounded upon the Word of God himself, who expresly commands the
same
thing by his Apostle, saying, Fathers provoke not your Children to wrath,
but bring them up in the nurture and admonition of the Lord.
For here, by nurture, we are to understand, as the Greek
Word παιδεία signifies, that Discipline which Parents ought to
exercise over their Children,
to prevent their falling into, or continuing in any wicked course. And by the Admonition
of the Lord, is meant the Catechising, or putting them in mind of the Lord Jesus
Christ, and of what he would have them believe and do, that they may be
saved. For
the Original Word νουθεσία, which we translate Admonition, properly
signifies Catechising.
(Κατηκίζειν νουθετεῖνHesych.) And therefore to chatechise or instruct Children in the
Knowledge of God and our Lord Jesus Christ, is a Duty here laid upon all
Parents by Almighty God himself; and all that neglect to educate or bring up their
Children in the Admonition of the Lord, by catechising or teaching them the Principles of his Religion, they all live in the breach
of a plain Law, a Law made by the supreme Law giver of the World, and must
accordingly answer for it at the Last-day.
Wherefore all that are sensible of the
great Account which they must give of
all their Actions, at that time, to the
Judge of the whole World, cannot but
make as much Conscience of this as of
any Duty whatsoever, so as to use the utmost of their Care and Diligence, that
their Children may grow in Grace, and in the Knowledge of Our Lord and Saviour
Jesus Christ, and so be wise unto
Salvation. Neither is this any hard matter for those to do, who live in the
Communion of our Church, having such
a Catechism or Summary of the Christian Religion drawn up to their Hands,
which is easie both for Parents to teach,
and for Children to learn: And yet
full and comprehensive, that it contains
all things necessary for any Man to know
in order to his being saved. As you
may clearly see if you do but cast your
Eye upon the Method and Contents of
it; which may be all reduced to these
five Heads, The Baptismal Vow, the Apostles Creed, the Ten Commandments, the
Lord’s Prayer, and the Doctrine of the
Sacraments, ordained by our Lord Christ.
It begins where a Child begins to be
a Christian, and therefore hath a Christian Name given him, even at his Baptism, wherein
he was made a Member of
Christ, a Child of God, and an Inheritor
of the Kingdom of Heaven: Which great
Privileges belong to all that are baptized, and to none else. None else being in the number of
Christ’s Disciples;
for our Lord Christ, a little before his
Ascension into Heaven, left Orders with
his Apostles, and in them, with all that
should succeed in the Ministry of the
Church to the End of the World, to
make all Nations his Disciples, by baptizing them in the Name of the Father,
Son, and Holy Ghost, as the Original
Words plainly import, Mat. 28. 19.
And therefore as People of all Nations are capable of being made his Disciples, so
none now are, nor ever can be made so
any other way, than by being baptized
according to his Order. But they who
are not thus made his Disciples by being baptized unto him, are not the Members
of Christ; and if they be not the Members of Christ, they cannot be the Children of God, nor have any right to the
Kingdom of Heaven, that being promised onlyto such as believe and are
baptized, Mark 16. 16. And our Saviour himself
elsewhere also saith, That except a man be born
again of water, and of the Spirit he cannot enter into the Kingdom of God, John
3. 5. Whereby we may perceive the great Necessity of this Sacrament, where it may
be had, as our Church observes in her Office for the Ministration of it, to such
as are of riper Years.
It is to be further observed, that when
our Saviour ordained Baptism to be the
Way or Means of admitting Persons into
his Church, or the Congregation of his
Disciples, lest we should think, as some
have done, that he meant it only of
those who are of riper Years, he used
the most general Terms that could be
invented, requiring that all Nations should be so baptized, and if all Nations, then Children also, which are
a great, if not the greatest part of every
Nation. And accordingly his Church
hath always baptized Children as well as
adult Persons: When any who were
come to Years of Discretion, were willing and desirous to become Christ’s Disciples, that they might learn of
him the Way to Heaven, they were made so by being baptized; and if they had Children, they were
also baptized at the same
time with their Parents And so were the Children which were afterwards born to them; they also
were baptized soon after they were born: And that it is our Saviour’s pleasure that
Children also should be brought into his Church, appears likewise in that when
his Disciples rebuked those who brought Children to him, he was much displeased,
and said unto them, Suffer the little Children, to come unto me, and forbid them not, for of
such is the Kingdom of Heaven, Mark 10. 14.
But seeing they who are thus baptized according to the
Institution of
Christ, are thereby made his Disciples, and in him the Children of God, it is necessary they should then promise to believe, and live from that time
forward according as he hath commanded; which Promise therefore all that are
grown up, always used to make everyone in his own Person, and for that purpose
were, and ought to be catechized before hand, and put in mind of what they were
to promise when they were baptized; and therefore were called Catechumens. But Children not being capable of making any such
Promise themselves, in
their own Persons, they were always admitted, and required to do it by their
Guardians, that is, by their Godfathers and Godmothers, which brought and offer’d
them to be baptized; and are therefore obliged to take care that they be afterwards
catechised, or instructed in the Principles of that Religion into which they
were admitted, and put in mind of the Promise which they then made of framing
their Jives according to it.
This Promise therefore which Children make at their Baptism by their Sureties, and which is
implied in the very nature of the Sacrament, whether they have any
Sureties or no, it consists of Three general Heads.
First, That they will renounce the Devil and all his Works,
the Pomps and Vanities of this wicked World, and all the sinful Lusts of the
Flesh.
Secondly, That they will believe all the Articles of the Christian
Faith.
Thirdly, That they will keep God’s holy Will and Commandments, and
walk in the same all the days of their life.
Which Three Things, under which
the whole substance of the Christian Religion is contained, being all promised by
Children when they are baptized into it, it is absolutely necessary that they be
afterwards put in mind so soon as they are capable of the Promise which they then made, and of the Obligation which lies upon them to perform
it: For otherwise it can never be expected, that they should either do, or so much
as know it; whereas the instructing them in this the first Part of the Catechism will prepare and
dispose them for the understanding all the rest.
Particularly the Apostles Creed, which is next taught them, containing
all those Articles of the Christian faith, which they promised to believe, and
nothing else; nothing but what is grounded upon plain Texts of Scripture, and
hath
been always believed by the whole Catholick Church, in all Ages and Places all the
World over: Here are none of those private Opinions and controverted Points which
have so long disturbed the Church, and serve only to perplex Mens Minds, and take them off
from the more substantial and necessary Duties of Religion, as we have found by
woful Experience, which our Church hath taken all possible care to prevent, by inserting
no other Articles of Faith into the Chatechism which her Members are to learn,
than what are contained in this Creed, received and approved of by the whole
Christian
World; and then acquainting them what they chiefly learn in it, even to
believe in God the Father, God the Son, and God the Holy Ghost,
in whose Name they were Christened, and therefore must continue in this Faith,
or cease to be Christians.
The other thing which they who are baptized promise; is,
That they will keep God’s Commandments, which therefore are next taught in the
Catechism, without any mixture of Humane Inventions or Constitutions: Those Ten
Commandments which the supreme Lawgiver himself proclaimed upon Mount Sinai,
and afterwards wrote with his own Finger upon two Tables of Stone. These they
all are bound to learn, because they are bound to keep them all, as they will
answer it at the Last-day, when all Mankind shall be judged by them.
But no Man can keep these Commandments without God’s
special
Grace, which we have no ground to expect, without praying to him for it. And therefore
Children are in the next place taught how to pray according to that Form which
Christ himself composed, and commanded us to say, whensoever we pray,
Luke 11. 2. And as he who believes all that is in the Apostles Creed, believes
all that he need believe; and that keeps all the Ten Commandments,
doth all that he need to do; so he that prays this Prayer
aright, prays for all things which he can have need of: So that in this short
Catechism,
which Children of five Years old may learn, they are taught all that is needful
for them, either to believe or do, or pray for.
The last Part of the Catechism, in concerning the two Sacraments
which Christ hath ordained in his Church, as generally necessary to Salvation; that is to say, Baptism and the Lord’s Supper: Both which our Church
hath there explain’d with such extraordinary Prudence and Caution, as
to take in all that is necessary to be known of either of them, without touching
upon any of the Disputes that have been raised about them, to the great prejudice
of the Christian Religion.
Seeing therefore this Catechism is so
full, that it contains all that any Man
needs to know, and yet so short, that a
Child may learn it: I do not see how
Parents can bring up their Children in
the Nurture and Admonition of the Lord,
better than by instructing them in it.
I do not say, by teaching them only to
say it by rote, but by instructing them
in it, so that they may understand, as soon and as far as they are capable, the true Sense and Meaning
of all the Words and Phrases in every Part of it; for which purpose it will be
necessary to observe these Rules.
First, You must begin betime, before your Children have got any
ill Habits, which may be easily prevented, but are not so easily cured. When Children
are baptized, being born again of Water and of the Spirit, as the Guilt of
their Original Sin is washed away in the laver of Regeneration, so that it will
never be imputed to them, unless it break forth afterwards into actual
Transgressions; so they receive also the Spirit of God to prevent all such Eruptions,
by enabling them to resist the Temptations of the World, the Flesh and the Devil, to believe and
serve God according as they then promised; so far at least, that
sin shall not have dominion over them, that they should obey it in the lusts thereof,
seeing now they are not under the Law, but under the Grace of Christ, Rom. 6.
12, 14. But that the Seeds of Grace which
were then sown in their Hearts, may not be lost, or stifled, butt grow up to perfection.
Great care must be taken that they may be taught, so soon as they are capable
to discern between Good and Evil, to avoid the Evil and do the Good, and
to believe and live as they promised, when they were endued with Grace to do it.
Hast thou Children? saith the Son of Sirach, Instruct them, and bow down their neck from their youth, Eccles.
7. 23. Give thy Son no Liberty in his youth, and wink not at his Follies. Bow
down his neck while he is young, and beat him on the sides while he is a child,
lest he wax stubborn and be disobedient unto thee, and so bring sorrow to thine
heart, cap. 30. 11, 12. Whereas
he that gathereth Instruction from
his youth, shall find Wisdom till his old age. c. 6. 18. According to that
of the Wise Man: Train up a child in the way that he should go, and when he is old,
he will not depart from it,
Prov. 22. 6. As Timothy from a Child had known the holy Scriptures,
2 Tim. 3. 15. And that was the
reason that he was so expect in them
when he became a Man: Which therefore that your Children may also be, the
first thing they learn, must be their Catechism, where they are taught all
the great Truths and Duties that are revealed in the Holy Scripture; as
necessary
to Salvation.
But how can such Parents do this, that cannot read, nor say
the Catechism themselves? This, I fear, is the case of too many among us: There
are many who having not been taught to read when they were young, neglect
or think scorn to learn it afterwards, and so lose all the Benefit and Comfort
which they might receive by reading of the Holy Scriptures: But this, I confess,
is not so necessary, especially in our Church, where the Holy Scriptures
are so constantly read in publick; that if People would as constantly come and hearken
to them, they might be wise unto Salvation, although they cannot read; as
few heretofore could, at least in the Primitive times, when notwithstanding they
attained to the Knowledge of God, and of their Duty to him, as well as if they had
been the greatest Scholars in the World. But then considering that they could not
read, they supplied that Defect by attending more diligently to what they heard out
of God’s Holy Word, and laying it up in their Hearts, so that they understood all
the Principles of the Christian Religion, and were able to instruct their Children
in the same, as well as if they could read. But this is not our case; for now there
are many who can neither read, nor so much as say the Catechism, having never learned it themselves, and therefore cannot
possibly
teach it their Children. Such as the Apostle speaks of, who when, for the time,
they ought to be Teachers, they have need that one teach them again, which
be the first Principles of the Oracles of
God, and are became flesh as have need of Milk, and not of strong meat,
Heb. 5. 12. And what must
such do? They certainly, as they tender their own good, must be doubly diligent in the
use of all means that may tend to their
Edification and Instruction: And as they desire the good of their Children, they
must send them to School, or provide some other Person to teach them; which if the
Parents neglect to do, the Godfathers and Godmothers of every Child, should put them
in mind of it, and see that the Child be taught so soon as he is able to learn,
what a solemn Vow, Promise and Profession he made by them at his Baptism. And that he may know these things the better, they must call upon
him to hear Sermons; and chiefly they must provide that he may learn the Creed,
the Lord’s Prayer, and the Ten Commandments in the vulgar Tongue, and all other
things which a Christian ought to know and believe to his Soul’s health, as they
are contained in the Church Catechism, and then to bring him to the
Bishop to be Confirmed by him.
But for that purpose, when Children have been taught the
Catechism, they must be sent to the Minister or Curate of the Parish where they live,
that he may examin and instruct them in it: Examin whether they can say it, and
instruct
them so as to make them understand it. For though the Words be all as plain
at they can be well made, yet the things signified by those Words, are many of
them so high, that it cannot be expected that Children should reach and apprehend them
without help: Which therefore they must go to their Minister for, whose Duty and
Office it is to acquaint them with the full Sense and Meaning of every Word,
what is signified by it, and what ground they have to believe it in God’s Holy Word. But to do this to any
purpose, requires more time than is
commonly allowed for it its our Days: And that is one great Reason there are so
few among us that are built up, as they ought to be, in their most
holy
Faith. Many refuse or neglect to send their Children to be Catechized at all;
and they who send them, send them so little, and for so little a time, that it is morally
impossible they should be much the better for it:
As many have found by Experience; who, although in their Childhood they were taught
the Catechism, and could say it readily, yet having not been sufficiently instructed
in it, they afterwards forgot it again, and knew no more than as if they had never
learnt it. I wish this be not the Case of too many Parents; Wherefore that this
great Work may be done effectually, so as to answer its End, as Children should begin
as soon as ever they are able to learn the Catechism, and go on by degrees till
they can say it perfectly by heart, so when they can do that, they are still to continue
to be instructed in it all along, till they understand it all so well, as to be
fit to receive the Sacrament of the Lord’s Supper, which usually may be about
16 or 17 Years of Age, more or less, according to their several Capacities. By
this means, as they grow in Years, they would grow also in Grace,
and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18.
This likewise would be a great Encouragement to the Minister to take pains with
them, when they are such as can understand what he saith to them, and will
continue
under his Care and Conduct ’till they are settled and grounded in the Faith, and
have their Senses exercised to discern between Good and Evil; and so shall
be every way qualify’d to serve God, and do their Duty to him in that state of
life, to which he shall be pleased afterwards to call them, upon Earth,
and then to go to Heaven.
If this could once be brought about throughout the Kingdom, that
all Children that are born and bred up in it, were thus fully instructed in the
Knowledge of Christ, and of that Religion which he hath revealed to the World,
till they are fit for the Holy Communion, and ready to engage in the Affairs of
the World, the next Generation would be much better than this, and Christianity
would then begin to flourish again, and appear in its native Beauty and Lustre.
And verily, whatsoever some may think, such especially as were never catechized themselves, this is as great and necessary a Duty as any that is required
in all the Bible. For God himself by his Apostle, expresly commands all Parents
to bring up their Children in the Nurture and Admonition of the Lord; that
is, as I have shewed, to catechize or instruct them in the Principles of the
Doctrine of our Lord Christ. And therefore they who do it not, live in the breach of a known Law, yea, of many
Laws. There being many Places in God’s Holy Word, where the same thing is commanded
in other Terms by Almighty God himself, saying, These Words which I command
thee this Day, shall be in thy Heart, and thou shalt teach then diligently thy Children,
Deut. 6. 7. And again, Therefore
shall ye lay up these Words in your Heart,
and in your Soul, and bind them for a Sign upon your Hand, that they may be as
Frontlets between your Eyes, and ye shall teach them your Children, ch. 11. 18,
19. So also ch. 4. 10. This is that which he commands also by the wise Man, Train
up a child in the way he should go, and when he is old he will not depart from
it, Prov. 22. 6. The Word in the Original which we translate, train
up, signifies also to dedicate or devote a Child to the
service of God, by instructing him how to do it, and exercising him continually
in it; and therefore in the Margin of our Bibles, it is translated Catechize
a Child: So that we have here both the Necessity and Usefulness of this Duty: The Necessity, in that it is commanded to train up, or catechize
a Child in the Ways of God: And the Usefulness, in that what a Child is thus taught, will remain with
him all his Life long.
Seeing therefore that God hath laid so strict a Command upon all
Parents; to bring up their Children in the Knowledge of himself, and of their Duty
to him, they can expect no other, but that he should take particular notice whether they do it or not; and
reward or punish them accordingly. As we see in Abraham, what a special Kindness had God for him upon this account? Shall
I hide from him, said the Lord,
that thing which I do? Seeing that Abraham shall surely become a great and
mighty Nation, and all the Nations upon Earth shall be blessed in him. But
why had he such an extraordinary Favour for Abraham above all other Men?
God himself gives us the Reason of it, saying: For I know that he will command
his Children and his Household after him, and they shall keep the way of the Lord,
Gen. 18. 19. This was the
Reason that Abraham was so much in his favour,
that he was called the Friend of God, Jam 2. 23.
And how much God is displeased with Parents neglecting to bring
up their Children in his true Faith and Fear, and suffering them to grow up and
go on in a course of Vice and Prophaneness, appears sufficiently from
that severe Judgment which he inflicted upon Eli and his whole House for
it, saying to Samuel, For I have told him, even Eli, that I will judge
his House for ever, for the Iniquity which he knoweth, because his Sons made
themselves
vile, and he restrained them not. And therefore I have sworn to the House
of Eli, That the Iniquity of Eli’s House shall not be purged with Sacrifice
nor Offering for ever, 1 Sa. 3. 13, 14. The Execution or which dreadful Judgment is left upon Record in the Holy Scriptures, as a
standing Monument and Caution
to all Parents, to take heed how they educate their Children.
Be sure the Saints of God in all Ages have taken as much care
to bring up their Children well, as to live well themselves; making as much
Conscience
of this, as of any Duty whatsoever which they owe to God: That the Children which
he hath given them, may answer his End in giving them; that they may not be insignificant
Cyphers in the World, or as fruitless Trees that serve only to cumber
the ground, but that they may serve and glorify God whilst they are upon Earth,
so as to be meet to be Partakers of the Inheritance of the Saints in Light.
And verily all Parents would make
this their continual care and study, if
they minded either their own or their Childrens good, Many complain, not
without cause, that their Children are
Disobedient and Undutiful to them; but
the cause is chiefly in themselves. When
they have neglected their Duty to their
Children, how can they expect their
Children should perform their Duty to
them? They were never taught it, how
then can they do it? If therefore they
prove stubborn and obstinate, if they give
themselves up to all manner of Vice and
Wickedness, if instead of a Comfort they
be a Grief and Trouble to their Parents,
their Parents must blame themselves for
it: And when they come to reflect upon
it, their Sin in neglecting their Duty to
God and their Children in their Education, will be a greater trouble to them,
than any their Children can give them.
Whereas when Parents bring up their
Children in the Nurture and Admonition of the Lord, if their Children notwithstanding happen to miscarry afterwards, they have this to comfort them,
that they did their Duty, and have nothing to answer for upon that account.
But what a mighty Advantage would it be to the Children themselves, to
be
thus continually
put in mind of their Baptismal Vow, the Articles of our Faith, the Duties of Religion, and what else is contained in
the Catechism, from their Childhood all along till they come to be Men or Women? Their Minds would be then filled with such Divine Truths, and with so great a
sense of their Duty, that there would be no room left for Heresy or Sin to enter,
at least not so as to get possession, and exercise any dominion there. The first Impressions
that are made upon us, are not soon worn out; but usually remain as long as we
live. As the Wise Man observes, Train up a child in the way he should go, and when
he is old, he will not depart from it, Prov. 22. 6. When one hath been
all along from his Childhood brought up in the Knowledge of God and his holy Will,
it will stick by him so as to be a constant check upon him, to keep him within the
compass of his Duty in all ordinary cases; and if any thing extraordinary happen
to draw him aside it will make him restless and uneasy, till he hath recovered himself, and got into the right way again; and so
it will either keep him Innocent, or make
him penitent. In short, by the Blessing
of God attending, as it usually doth, this great Duty, when it is conscienciously
performed, this is the best means that Parents can use, whereby
to breed up their Children for Heaven, to make them Fellow-Citizens with
the Saints, and of the Houshold of God, both in this World, and for ever.
Wherefore, If we have any regard either to our own, or to our
Childrens Eternal Welfare, let us set upon this Duty in good earnest; let us bring
up our Children so long in the Nurture and Admonition of the Lord, till
they fully know him, and all that he would have them believe and do, that they
may be saved: but we must be sure to teach them by our Example as well as Instructions; we must not tell them one thing and do another our
selves; but shew them
how to keep the Faith and the Laws of God, by keeping them our selves before their
Eyes, all the while we live together upon Earth: That when we are all got, one after
another, out of this troublesome and naughty World, we and our Children may at
last meet together in Heaven, and there praise and glorify Almighty God, we for them,
and they for us, and all for his Grace and Truth in Jesus Christ our Lord.
After this general Instruction in the Principles of our
Holy Religion, it will be necessary, as soon as our young Christian is capable of
it, to inform him more particularly in the Nature of God, and the great Mystery
of the Trinity, into which we are all Baptiz’d which therefore shall be my next
Subject.
THOUGHTS
UPON THE
Knowledge of G0D.
THOUGH Religion in general be a thing that all Men naturally agree
in, yet there is nothing, I think, that Men differ so much about, as
about the particular Acts and Exercise of
it: For all Nations in the World have
some Religion; but there is scarce two
amongst them all that have the same;
yea, in one and the same Nation too, there
are divers Modes of Religion professed
and practised. No Nation or Country
in the World but will afford us Instances
of this; and our own, I think, as many
as any other whatsoever: For could we
but cast our Eyes into the several Corners
of this Land, at this very Moment, what
variety might we observe in these Acts
which the several Parties amongst us account to be Religious! Some we should
see sitting silently for a while together,
without either speaking, or hearing of a
Word spoken, until at length up starts a Man or a Woman, or some
such thing, and entertains them with a Discourse made up of Censures and Malice,
Blasphemy and Nonsense; and this is all the Religion they pretend to. Others we
should find crowded together in several Corners, sometimes praying, sometimes
discoursing, as it were, sometimes arguing the Case with Almighty God, and acquainting him
with
what happens in the World, and that with as much Confidence and Malapertness, as if he was their
Fellow-Creature, and then very gravely walk home and please themselves with a
vain conceit that they are more Religious than their Neighbours. Another sort of
People there are amongst us, who are as Superstitious as the former were slovenly
and irreverent in their Devotions: For these having been sprinkled with a little
Holy Water, and performed their Obeisance to a Crucifix or Picture, presently
fall a pattering over Ave Maria’s and Pater Nosters: to themselves, as
fast as they can, whilst the Priest, in the mean while, says something too,
but the People generally know not what it is, nor indeed what themselves say, it
being all in an unknown Tongue. But howsoever, though they know not what they
say,
they think that God doth, and therefore satisfy themselves, that they have said something,
though they know not what, and think that God is well pleased with what they have
done, because themselves are so.
Others there are, and by the Blessing of God, far more than all
the rest, in this Nation, who presenting themselves before the great Creator and
Possessor of the World, in that solemn and reverent manner as the Constitutions of
our Church directs, humbly confessing their manifold Sins against God, begging Mercy
and Pardon from him, imploring his Favour, and praising his Name for all the expressions of his undeserved Love to Mankind: And all this
in our vulgar Tongue, that we all understand, and so perform a reasonable Service
unto God.
And, verily, if we consider the Institution on itself, of that
religious Worship which we thus perform, it is certainly the best that ever was prescribed by any Church, as being most
consonant to the general Rules of Devotion
laid down in Scripture; as also most conformable to the Discipline and Practice
of the Primitive Church. But we must not think that we serve God aright, because
we be present with them that do so. I do not doubt but that there are many
amongst
us, who sincerely endeavour to worship God, whensoever they
present themselves before him in publick. I wish that all of us would do so.
But we must still remember, that we should serve the Lord elsewhere, as well as at Church, and on all other Days as
well as upon the Lord’s Day And that
if we would be truly Religious, our
whole Man must be devoted to the Service of God, yea, and our whole Time
too. We must not think that it is enough
to do something, but we must do all things
that are required of us, which notwithstanding we can never do, unless we
know both that GOD whom we ought to
serve, and that Service which we ought
to perform unto him. And therefore David directs his Son to the right and only
way to true Religion, saying, 1 Chron.
28. 9. And thou Solomon my Son, know
thou the God of thy Father, and serve him
with a perfect Heart, and with a willing
Mind: Which Words, did we apply them
to ourselves, would, by the Blessing of
God, put us upon sincere Endeavours after real and universal Obedience to all
the Commands of God: And perswade
us not to content ourselves with vain
Pretences to, and Professions of Religion,
as most do; but strive to live up unto our
Profession, and carry and behave ourselves so as becometh those who desire to be religious, and to
serve
God in good earnest. Which that we may do, let us observe the Rule and Method which
David here prescribes to his Son: First to know God, and then to
serve him with a perfect Heart and a willing Mind.
I shall not trouble the Reader with any critical division of
the Words, for they naturally divide themselves into two Parts.
First, That we should know, and then that we should
serve
God with a perfect Heart, and with a willing Mind.
I shass begin with the First, not only because it is
first placed, but because it necessarily must precede the Second; is being
impossible
for us to serve God aright unless we know him: For without this, all our
Services will be but like the Altar which the Athenians Dedicated, Τῷ ἀγνώστῳ Θεῷ, To the unknown God. By which, Inscription, they manifested
to the World, that they knew that they ought to serve some God, but that they knew
not that God whom they ought to serve. But that we may so know him as to
serve him aright, I shall first shew what it is a God which we must know, in order
to our serving him aright.
First, Therefore he that would serve God aright, must believe
and know that he is, Heb. 11. 6. that is, That there is such a supreme and
all-glorious Being in, and over the World that we call God, that made, preserves,
governs, and disposes of every Thing in the World, as seemeth best to him: And
that it is not only probable that there is such a One, but that it is the must
certain and necessary Truth in the World; without which, there would be no such
thing as Truth or Certainty. For indeed if God was not, nothing could be; He alone
being the Basis and Foundation of all Being in the World, yea, and of all Motion too,
Acts
17. 28. And therefore every thing that lives, every thing that moves, nay,
every thing that is, argues God to Be, which therefore is the first great Truth,
upon which all the rest depend; without which nothing would be True, much less wou’d
our Services be so: So that the first thing to be done in order to our serving God,
is to know and believe that he is, and that he ought to be served and adored
by us.
Secondly., It is necessary to know his Essence too, as well
as his Existence; what, as well as that he is; what he is in himself, and what
he is to us; that in himself he is what he is, in and of himself, the
source
of all Wisdom, the Abyss of all Power, the Ocean of all Goodness, the Fountain
of all Happiness, the Principle of all Motion, and the Center, yea, Perfection of
all Perfections in the World; whose Nature or Essence is so Pure, so Glorious,
so Immense, so Infinite, so Eternal, so every way Perfect, Transcendent, and Incomprehensible, that the more we think of him, the more
we contemplate upon him; the more we
praise and admire him, the more we may. And the highest Apprehensions that we can
have of him, is still to apprehend him infinitely higher than all our Apprehensions
of him. And therefore that Man best knows God, that knows him to be beyond his Knowledge; and that knows he can never know him enough.
But we
must know too what he is to
us, even the Author and Giver of every good thing we have, and who in himself is whatsoever
we can desire to make us happy: And therefore it is that in the Covenant
of Grace, when he would assure us that we shall have all things that we can enjoy, he only promises to be our God,
Heb. 8. 10. which
is as much as we can desire, and indeed as himself can promise; for in promising
himself, he hath promised whatsoever he is, whatsoever he hath, whatsoever he doth, nay,
whatsoever he can do as God. And thus are we to look upon God as the only Object of
all true Happiness, and the only Centre wherein all the Desires and Inclinations
of our Souls can rest.
Thirdly, It is necessary also to know the several
Attributes and Perfections which he hath revealed of himself in Scripture; that
he is so Wise as to know whatsoever can be known; so Powerful as to do whatsoever
can be done: So Great and Glorious in himself, that we have all just cause to
fear him; so Kind and Gracious in his Son, that it is our Duty also to trust in
him; so True, that whatsoever he says is True because he saith it; so Good, that whatsoever
he doth is good because he doth it; so Just as to punish every Sin that is committed,
and yet so Merciful as to pardon every Sinner that repenteth; that he is Pure without mixture, Infinite without Bounds, Eternal without Beginning, Everlasting without
End, and every way Perfect, without Comparison.
Fourthly, We must know also the Works of God, what he hath
done, wherein he hath manifested himself to us. But what hath God done? or rather, what
hath he not done? It was he that raised this stately
Fabrick of the World we live in, out of the Womb of Nothing, It was he that
extracted Light out of Darkness, Beauty and Perfection out of a confused Chaos.
It was he that bedecked the glorious Canopy of Heaven with those glittering Spangles
the Stars. It was he that commanded the Sun to run his course by Day, and the Moon
to ride her Circuit by Night about the World, to shew the Inhabitants thereof the
Glory of their All-glorious Maker. It was he that hung the Earth upon Nothing,
and spread upon the Surface of it a curious Carpet, embroidered with all manner,
not of painted, but real Flowers, and Plants, and Trees. It was he that at first
produced all Things out of Nothing; and it is he that still preserves all Things
in their Being. It is he that orders the Affairs of Kingdoms, manageth the Intrigues
of State, directeth the Events of Wars, and disposes of every particular Person as
himself sees good. In a word, Whatsoever was ever made in Heaven above, or
on
Earth beneath, it was he that made it; and whatsoever is still done in Heaven
above, or on Earth beneath, it is he that doth it, so that nothing
ever was, or is, or ever will be, or can be done, but what is done by him, as the First
and Universal Cause of all Things.
Fifthly, It is necessary also to know so
as to believe, that though there is but One
God, yet there are Three Persons; all and
every one of which is that One God. I
do not say it is necessary to understand,
or comprehend this Mystery, for that
we cannot do; but we are not therefore the less to believe it, because we cannot understand it: For there are many
other things in Divinity; yea, many
things in Natural Philosophy, and in
Geometry itself, which we cannot understand, and yet for all that, both know
and believe them to be true. But how
much more cause have we to believe this,
which God himself hath asserted of himself! Nay, and besides that, we have the
same Obligations to serve and honour every Person, as we have to serve and honour
any one Person in the Sacred Trinity, our Saviour himself having expresly told us, That all Men
should honour the Son even as they honour the Father, Joh. 5. 23. But that we cannot do,
unless we believe the Son to be God as
well as the Father; and, by consequence,
unless we acknowledge this Fundamental Article of our Christian Faith, into which we were all baptized.
Secondly, We must consider what kind of Knowledge we ought
to have of God, in reference unto our serving him aright.
For we must not think that it is enough to know in general that there is
a God, and that he is Wise and Powerful, Great and Glorious, True and Faithful, Good and Gracious; these things a Man may know in general, so as to be
able to discourse of them, and dispute for
them too, and yet come short of that
Knowledge which is requisite to our true serving of God: Which should be such a
Knowledge as will not only swim in the
Brain, but sink down into the Heart;
whereby a Man is possessed with a due
sense of those things he knows, so that he doth not only know, but in a manner feel them to be so. Thus David,
who, in the Text, calls upon his Son to
know the God of his Fathers, intimates
elsewhere, what Knowledge he means;
saying, Oh taste and see that the Lord is
good, Psal. 34. 8. Where we may
observe,
how he requires our Spiritual Senses to
be employ’d in our Knowledge of God,
so as to see that he is good, yea, and
taste it too; that is, feel and experience
it in our selves; which though it may seem a Paradox to many
of us, yet there is none of us but may find it to be a real Truth, and attain unto
it, if we be but careful and constant in our Meditations upon God, and sincere
in performing our Devotions to him; for, by these means, our Notions of God will
be refined, our Conceptions cleared, and our Affections, by consequence, so moved
towards him, that we shall taste and experience in our selves, as well as know
from others, that he is Good, and that all Perfections are concentred in him.
But this practical and experimental Knowledge of God, doth
necessarily presuppose the other, or the general Knowledge of him, so as to be
acquainted with the several Expressions which God in Scripture hath made use of,
whereby to reveal himself and his Perfections to us; as when he is pleased to call
himself the Almighty God, the All-wise and Infinite, the Just
and Gracious God, and the like; or to say of himself, I am that I am, that is, in and of my
self Eternal. Unless we first know that these and
such like Expressions belong to God, and what is the true meaning and purport of
them, it is impossible for us to arrive at that Knowledge of him, which is necessary to our
serving
him aright. And so I come to the last thing to be consider’d here concerning the
Knowledge of God, even that it is necessary to our serving him; so that none
can serve him that does not first know him, and therefore that the Method as well
as Matter of David’s Advice is here observable, Know thou the God
of thy Fathers, and serve jim; or, first know him, and then serve him with
a perfect Heart, and a willing Mind.
And, verily, one would think that this is a Truth so clear,
so evident of it self, that it needs no Proof or Demonstration; for how
is it possible for us to know how to serve God, unless we first know that God whom
we ought to serve? For all our Services unto god should be both proper to his Nature,
and suitable to his Perfections; and therefore unless I first know his Nature and
Perfections, how can I adjust my Services to them? As for Example, I am to fear
his Greatness and trust on his Mercy, and rejoyce in his Goodness,
and desire his Favour: But how can I do this, unless I know that he is thus
Great and Merciful, Good and Favourable.
Moreover, as a Man cannot serve God. when he hath a Mind
to do it, so neither will he have a Mind or Heart to serve him unless he unless
knows him. For the motions of the Will are always regulated by the ultimate
Dictates of
the practical Understanding, so that a Man chuses or refuses, loves or hates, desires
or abhors, according as he knows any Object that is presented to him to be Good
Or Evil. And therefore how can I chuse God as my chiefest Good, unless I first know
him to be so; or love him as I ought, above all things, unless I first know him to
be better than all things; or perform any true Service to him, unless first know
him to be such a one, as deserves to have true service performed unto him.
Nay, Lasty, Nothing that we do can be accepted as a
Service to God, unless it be both grounded upon, and directed by a right Knowledge
of him. God would not accept of blind Sacrifices under the Law; much less will
he accept of blind Services now under the Gospel and therefore he expects and requires
now, that whatsoever we do, either to or for him, be a λογικὴν λατρεία,.
a reasonable
Service, Rom. 12. 1. That our Souls as well as Bodies, yea, and the Rational as well as Sensitive Part be
employ’d in all the
Services which we perform to him; which certainly can not be, unless we first know him; so that there is an indispensable Connection betwixt our
knowing
and serving God; it being as impossible for any Man to serve him,
that doth not first know him, as it is to know him aright, and not to
serve him.
But howsoever indispensable this Connection be in its own nature, the Church
of Rome can make a shift to dispense
with it; yea, so far as to assert, That
Ignorance is the Mother of Devotion:
But you must excuse them, for they do
not mean by Devotion as we do, the
real serving of God, but only the performing of some outward Services to
him. And such a kind of Devotion, I
confess, Ignorance may be the Mother
of: But a Man must be grosly ignorant that thinks this to be Devotion,
which is but a piece of Pageantry, a
mocking instead of serving God. And,
for my part, I cannot but tremble to
think what a dismal, what a dreadful
Account the Heads of that Church must
hereafter give for daring to keep the
People in so much Ignorance as they do; so as to render them uncapable of serving God, that so they may be the more ready to
serve the
Church; that is, the Interests and Designs of the Court of Rome.
But let them look to that; whilst we, in the mean while, study
to know God before all things else, considering,
First, God therefore made us that we might know him, and that we might know that he made us. And therefore it is that he
hath
made Rational Creatures capable of reflecting upon him that made us so: Neither
did he only make us at first, but he still preserves us; we feed daily at his
Table, and live upon his Bounty. And the very Beasts, that any of us
keep, know those that keep them; and shall we be more brutish than Brutes
themselves, and not know him that keeps and maintains us? O how justly may God then call
Heaven and Earth to witness against us, as he did once against his People
Israel! Isa. 1. 2, 3, 4.
Secondly, There is none of us but
have attained to Knowledge in other
things: Some of us have searched into Arts and Sciences, others are acquainted with several Languages,
none of us but are, or would be expect in the Affairs of this
World, and understand the Mysteries of
our several Trades and Callings; what, and shall he alone, by whom we know other
things, be himself unknown unto us? What is, if this be not, a just Cause,
wherefore God should infatuate and deprive us of all our Knowledge in other things?
seeing we labour more to know them, than him from whom we receive our Knowledge.
Thirdly, Ignorance of God is itself
one of the greatest Sins that we can
be guilty of, and which God is most
angry for, Hos. 4. 4. And there God
himself imputes the Destruction of his
People, to the want of Knowledge, v. 6.
Nay, and it is that Sin too that makes
way for all the rest. For what is the
Reason that many so frequently Blaspheme God’s Name, slight his Service,
transgress his Laws, and incense his
Wrath against them, but meerly because
they do not know him, how Great, how
Glorious, how Terrible a God he is?
For did they but thus rightly know
him, they could not but regard the
Thoughts of doing any thing that is
offensive to him: And therefore the
true Knowledge of God would be the best Security and the most sovereign Antidote
in the World against the Infection of Sin, and the prevalency
of Temptations over us; neither would it only preserve us from Sin, but put us
upon Duty and Service, and direct us also in the performance of it. Insomuch that
the hardest Duty will be easy to one that knows God; the easiest will be hard to
one that knows him not. Hard, did I say? Yea, and impossible too; for although
a Man may know God, and yet not serve him, it is impossible that any Man should
serve God unless he knows him; Knowledge itself being both the first Duty that
we owe to God, and the Foundation of all the rest.
And therefore, to conclude, if any
desire to perform the Vow they made
in their Baptism, to love and fear, to
honour and obey the Eternal God that
made them? If any desire to be Christians indeed, and holy in all manner of
Conversation? If any desire to trust
on the Promises, and observe the Precepts of the Great Creator and Possessor of the World, to live above the
Snares of Death, and to antedate the
Joys of Heaven? If any desire to live
the Life, and to die the Death of the
Righteous, to serve God here, so as to
enjoy him hereafter? Let all such but study the Scriptures, and
frequent the publick Ordinances; be constant and sincere in Prayer and Meditation, neglecting no Opportunity of acquainting themselves with God, but make use of all
means possible, to get their Hearts possessed with a reverential Apprehension of
God’s Greatness and Glory, and with a due sense of his Goodness and Perfections,
and their Work will soon be done; for if they thus know God, they will serve him
too with a perfect Heart, and a willing Mind.
We have seen how we ought to know God; we are now to consider
how we ought to serve him; without which, indeed, our Knowledge of him
will avail us nothing. For, as the Apostle argues, though I speak with Tongues of Men
and Angels, and have not Charity, I am become as sounding Brass, and a tinkling Cymbal,
1 Cor. 13. 12. So here: Though we
should have the highest Notions and Speculations in Divinity, that Men or
Angels ever had; though we should
understand the highest Mysteries in Religion, and dive into the profoundest
Secrets of Christian Philosophy; though
we should excel the greatest School-Men, and the most learned Doctors that
ever lived; and were able to baffle Heresies, dispute Error and
Schism out of the Christian Church, and evince the Truth of the Articles of our
Faith,
by more than Mathematical Demonstrations; Yet, if after all this, our Knowledge
be only Notional, not moving our Affections, nor putting us upon the Practice
of what we know, it is but as sounding Brass, and tinkling Cymbal; it may make
a noise in the World, and get us Applause amongst Men, but it will stand us in no
stead at all before the Eternal God; yea, it will rise up in judgment against
us another Day, and sink us lower into the Abyss of Torments. And therefore,
tho’ Men may, God doth not look upon this as the true Knowledge of
himself.
Neither can any one be properly said to know God that doth not serve him with
a perfect Heart, and a willing Mind. And therefore having discoursed
of that Knowledge which is necessary to our serving God, I shall now endeavour
to shew, how we ought to serve God according to our Knowledge.
In speaking unto which, I must beg
the Reader’s most serious and Christian attention, as to a Matter which concerns
our Lives; yea, our Eternal Lives in
another World: I hope there is none of those that pretends to Instruct, so Brutish and Atheistical, as not to desire to serve God: None so Proud
and Self-conceited, as to think that they serve him well enough already, or at
least
know how to do it. I write only to such as desire to be instructed, read Books of
practical Religion with no other Design but to serve God, and to learn how to
serve
him better. And if this be our only Design, as I hope it is, let us manifest it
to the World, and to our Consciences, by attending to, and fixing what we
read upon our own Hearts. For I may venture to say, that this is the
noblest and most necessary Subject that I can write, or any one can read of; and that
which, if seriously weighed, rightly considered, and truly practised, will most
certainly bring us to the highest Happiness which our Natures are capable of, or
our Persons were at first designed for.
Now, for our clearer proceeding in a Matter of so great Importance,
we will best consider, what it is to serve God? A Question very necessary to
be treated of and resolved, because of the general Mistakes that are in the World
about it: Many People fancying the Service of God to consist in some few particular Acts; as in
saying
their Prayers, reading the Scriptures, going to Church, and giving an Alms now
and then to the Poor, especially if they be but zealous and resolute in the Defence
of the Party or Faction they are of, so as to promote it to the highest of their
Parts, Estates, or Power, then they think they do God good service, and that this
is all he requires of them. Others think they serve God by serving of his Creatures,
as in praying to Saints, bowing to Images, and falling down before the Eucharist,
when it is carried in Procession: Nay, many there are, who think they
serve God when they dishonour him, wresting his Scriptures, corrupting his
Doctrines,
opposing his Vicegerents, seducing his People and Servants into Error, and all
for the promoting of some Temporal Interests, or groundless Opinions. But we might
know that the Service of God is a Thing of an higher Nature, and nobler Stamp than
such silly Mortals would perswade us it is: Consisting in nothing less than,
1. In devoting of our selves, and all we have, or are, or do
unto the Honour of the Eternal God; resigning our Hearts wholly to him, and
subduing all our Passions and Affections
before him. For seeing we were wholly made by him, and wholly depend upon him, if we would serve God at all, we must serve him with all we are; every Faculty of our Souls, and Members of our Bodies employing themselves in those Services
which he hath set them, so as to live as none of our own, but as wholly God’s; his
by Creation, it was he that made us; his by Preservation, it is he that maintains
us; and his by Redemption, it is he that hath purchased us with his own most precious Blood; and therefore being thus bought with
a price,
we should glorify God both in our Souls and Bodies which are his,
1 Cor. 6. 20.
And as we are to serve him with all we
are, so also with all we have, Honour the Lord with thy Substance, and with the
first fruits of all thine increase, Prov. 3. 9. Whatsoever we have, we receive from
his Bounty, and therefore whatsoever we have we should employ for his Glory: Our Parts, our Gifts, our Estates, our Power, our Time; whatsoever we can call
ours, is his in our Hands, and therefore to be improved, not for our selves but
him; as our Saviour shews in the Parable of
the Talents which the Master of the House distributed amongst his Servants,
to some he gave one, to some five, to others ten, that every one might employ
his Proportion to his Master’s use, neither squandering it away, nor yet laying
it up in a Napkin. It is God that to
the grand Master and Possessor of the
World, who parcels it out amongst his
Creatures, as himself sees good; but
wheresoever he entrusteth any thing, he
expects the improvement of it for himself, And so, I suppose, doth every one
of us from such Servants as we keep;
we expect that what we put into their Hands, be laid out, nor for themselves,
but for us; and that they spend their
Time in our service, not their own: And
if they do otherwise, none of us but
will say, they do not serve us, but
themselves. How then can we expect that God should look upon us, as serving him, when we do not do so much
for him, as we expect from our own
Servants, though our Fellow-Creatures?
Or how can we think that we serve
him as we ought, unless we serve him
as much as we can? Or that God should
look upon us as his Servants, unless
we employ and improve whatsoever we have, not for our own Pleasure, Profit or Applause, but
for his Honour and Glory, from whom we did receive it? Let us remember our Saviour’s
Words, Mat. 5. 16. Let your Light so
shine before men, that they may see your
good works, and glorify your Father which is in Heaven.
2. Hence the serving of God consisteth also in the performing
of sincere and universal Obedience to all his Laws and Commands, which is but the
natural consequent of the former: For if our whole Man, both Soul and Body, and whatsoever we have, or are, ought to be devoted to his Glory; it
must needs follow, that whatsoever we do, should be conformable to his Precepts; which also is no more than every one of us expects from our Servants: For
those
whom we have covenanted with to be our Servants, and whom we keep upon that very
account; that they may serve us, we all expect that they should observe all our
Commands, and do whatsoever in Justice, and by our Covenants, we can enjoyn them.
But how much more more then must we ourselves be obliged to obey all the Laws and
Precepts of him that made us, whose Creatures we are, and whose Servants, by consequence, we ought to be.
I say, all his Laws and Precepts, for we must not think to pick
and chuse, to do some things, and leave other things undone: For we should take
it ill if our Servants should serve us so; if when we send them upon several Businesses,
they should mind only one of them, and neglect all the other, we should questionless look upon them as very idle and careless Servants: But let us
consider and bethink
ourselves, whether we have not served our Master, the Eternal God, as bad as our
Servants have, or can serve us. He hath given us several Laws to observe,
and hath set us several Works to do, and we, perhaps, can make a shift to do
something
that is required of us; but never think of the other, and perhaps, the principal
things too that he expects from us.
Just as if when Moses had broke the two Tables
of Stone, whereon the Ten Commandments were written, one Man should have come and
snatched away one piece, a second ran away with another piece, and a third with
another, till at length ten several Persons had gotten several Pieces, wherein
in the Ten Commandments were severally written; and when they had
done so, every one of them should
have striven to keep the Law that
was written in his own Piece, never
minding what was written in the others. Do you think that such Persons as these are, could be reputed the
Servants of God, and to observe his
Laws, when they minded only one
particular Branch or Piece of them.
The Case is our own; we hearing of
several Laws and Commands which
the most high God hath set us, get
some one of them by the end, and
run away with that, as if we were
not concerned in any of the rest. But
let us still remember, that the same Finger that wrote one of the Commands,
wrote all the other too. And therefore he that doth not observe all,
as well as one, cannot properly be said
to observe any at all. Neither indeed
doth he serve God in any thing: For
though he may do something that God
requires, yet it is plain, that he doth
not therefore do it, because God requires it; for if he did so, he would
do all things else too that God requires. And therefore such a Person
doth not serve God at all in what he
doth no, he serves himself rather than God, in that he doth
it not in obedience to God, but with respect unto himself; as to get himself
a Name and Credit amongst Men, or perhaps to satisfy his troublesome Conscience,
which would not let him be at quiet unless he did it.
But now one that would serve God indeed, hath respect to all
his Commandments, Psal. 119. 6. And walks in all the Commandments and Ordinances
of the Lord blameless, as Zacharias and Elizabeth are said to
have done, Luke 1. 6. And thus, Whosoever would
serve the Lord in any thing,
must serve him in all things that be requireth. And this is that which David
means in this Advice to his Son, saying, Know thou the God of thy Fathers
and serve him; that is, observe and do whatsoever he enjoyns, and that too,
with a perfect Heart and a willing Mind.
And so I come to the Second thing to be consider’d here;
that is, The manner how we ought to serve God, even with a perfect heart and with
a willing Mind.
First, With a perfect Heart: That
is, With Integrity and Sincerity of
Heart, not from any By-ends, or sinister Designs but out of pure Obedience to the Laws of God, as
he is the Sovereign of Heaven and Earth, and, in Christ, our Lord and our God.
A thing much to be observed in all our Services, without which, indeed, they
are no Services at all. Insomuch, that should we pray our Tongues to the Stumps,
and fast our Bodies into Skeletons; should we fill the Air with Sighs, and the
Sea
with Tears for Sin; should we spend all our Time in hearing of Sermons, and our
whole Estates in relieving the Poor; should we hazard our Lives, yea, give our Bodies
to be burnt for our Religion, yet nothing of all this would be accepted as
a Service unto God, unless it be performed out of sincere Obedience to his Laws,
and with a single Eye, aiming at nothing but his Glory, which ought to be
the ultimate End of all our Actions, 1 Cor. 10. 31.
Secondly, We must not only serve with a perfect Heart,
but with a willing Mind too; בְנֶפֶשׁ
חֲפֵצָה properly with a willing Soul;
that is, our Will, and all the Affections of our Souls should be carried
after, and exercised in the Service of Almighty God. Our Desires are to be enflamed
towards it, our Love fixed upon it, and our Delight placed in it. Thus the
Israelites are said to have sought the Lord with their whole
desire,
2 Chron. 15. 15. And we are commanded to love the Lord
our God, and so to
serve him with all our Heart, and with all our Soul, Deut. 11. 13. Yea,
we are to delight to do the Will of God, Psal. 40. 8. As our Saviour did,
saying, It is my Meat to do the Will of him that sent me, and to finish
his Work, Joh. 4. 34. Thus are we too to esteem the Service of God above our
necessary Food, pleasing our selves in pleasing him, and so make his Service not only
our Business, but our Recreation too; and whosoever doth not so, whatsoever he
doth for God, he cannot be said to serve him, because he doth it against his Will, and against
the Bent and Inclination of his Soul. And therefore, though, as to the outward Act,
he may do that which God commands, yet inwardly he doth it not; because his Soul
is still averse from it, by which means it ceaseth to be the Service of God; because it is not performed by the Whole Man, even Soul and Body, both which are
necessarily required in our Performance of real Service to him that made them both.
Thirdly, What is the Reason why we ought to serve God so? Because
he searcheth the Hearts, and understandeth all the Imagination of the Thoughts:
that is, He is throughly acquainted with every Thought in our Hearts,
and with every Motion and Inclination of our Souls, infinitely better than our
selves are. And therefore it is in vain for us to think to put him off with outward
and formal, instead of inward and real Service. For he
doth not only see what we do, but knows too what we think, while we are doing of
it; and doth not only observe the Matter of our Actions, but the manner also of
our performing them. It being his great Prerogative to search the heart,
and to try the reins, and to have all things naked and open unto him, Heb. 4.
13. So that he sees what the Soul doth within doors, in the secret Closets of the
Heart, as clearly as what it doth without, in the open Streets of the World; every Affection of the Soul being as manifest unto him, as the Actions of the Body are: And therefore
Hypocrisy is the most foolish and ridiculous Sin imaginable,
making as if we could Cheat and Deceive
God, and hide our Sins from the All-seeing Eyes of Omniscience itself, or
make God believe that we are Holy,
because we appear to be so to Men.
But to bring this home more closely to ourselves. We have been all at
Church, perhaps, performing our Service and Devotions to him that made us; it is
true, as to our outward Appearance, there hath been no great difference betwixt us, we
have been equally present at these Publick Ordinances, and we do not know but one
hath prayed and heard the Word of
God both read and preached as well
as another; so that seemingly our Services are all alike as to us; but are
they so to God too? that I much
question: For he hath taken especial
notice all along, not only of the outward Gestures of our Bodies, but likewise of the inward Behaviour of our
Hearts and Souls before him: And
therefore, as I hope he hath seen many
of us serving him with a perfect heart,
and willing mind; so, I fear, he hath
found too many of us tardy, coming
before him as his People come, and sitting before him as his People sit, while
our Hearts in the mean time have been
about our Covetousness; and hath
plainly seen, that though your Bodies have been at Church, our Souls have been
elsewhere, thinking upon our Relations, or Estates, or something or other, besides what our Thoughts should
have been employ’d about in so solemn
a Duty as the Publick Worship. But know this, Oh vain man, whosoever thou art,
art, that God will not be mocked: And
though thou hast not seen, or perhaps
so much as thought of him, he hath
seen thee and thy Thoughts too; yea,
at this very Moment looks upon thee.
And what wilt thou answer him, the
great Judge of the whole World, when
he shall tell thee to thy Face, and
call his Omniscience to witness, That
he saw thee at this, as at other times,
play the Hypocrite with him, making
as if thou servedst him, when thou
servedst him not; and instead of serving him with a perfect Heart, and a
willing Mind, servedst him neither in
Heart nor Mind. Let us all remember
this when we approach God’s House,
and also bethink ourselves afterwards
whether we have not been guilty of
this Sin? if we have, we may be sure
God knows it, and we shall hear of
it another Day. But to prevent what justly may be our Doom, let us repent of our former neglects in
this kind; and, for the future, whensoever we are serving God, let us still look
upon him as looking upon us, and fix in our Hearts this one thing, That God knows
all things in the World. And therefore let us not think to put God off with
such careless and perfunctory Services as heretofore too many of us have done but
if we desire to serve him at all, let us serve him with a perfect Heart
and a willing Mind.
Thus 1 have endeavoured to shew both
what it is to serve God, and how we ought to do it: Now let us not think
it sufficient that we know how to serve
God, unless we serve him according to
our Knowledge. Let us remember our
Saviour’s Words: If ye know these things, happy are ye if you do them, Joh. 13. 17. Which Happiness, that
all who read this, may attain unto,
let me advise them, in the Name of
the Eternal God that made them, to
renounce and forsake their former Masters, Sin, Satan and the World, whoever may have hitherto been inflaved
to them, and now dedicate themselves
wholly to the Service of him, that
made them for that very purpose, that
they might serve him; yea, and who hath composed our Natures
so, that the highest Happiness that we are capable of, consists in our serving him
And therefore let us not think that he calls upon us to serve him, because he wants
our Service; no, be it known unto all, that he is infinitely happy in the
enjoyment of his own Perfections, and needs not the Services of such poor silly
Mortals as we are, who have nothing but what we receive from him: And therefore
he doth not call upon us to serve him, because he cannot be happy without us,
but because we cannot be happy without him: Not because he wants our Service,
but because we want it; it being impossible for us to be Happy, unless we be Holy; or
to enjoy God, unless we serve him.
Wherefore all ye that desire to go to Heaven, to have him that
made you reconciled unto you, and smile upon you; or that desire to be really and truly Happy, set upon the Work which God sent you into the World about,
put it not off any longer, make no more vain Excuses, but from this Day forward, let the Service
of God be your daily, your continual Employment and Pleasure: Study and contrive each Day how to advance
his Glory and Interest in the World, and how you may walk more strictly, more circumspectly,
more conformably to his Laws than ever. But whatsoever Service you perform unto
him, be sure to do it with a perfect Heart, and with a willing Mind. Think not to put him off with
Fancy instead of Faith, or with outward Performances instead of real Duties: But
remember that he searcheth the Hearts, and tryeth the Reins of the Sons of Men, and
observes the inward Motions of the Soul, as well as the outward Actions
of the Life: And therefore wheresoever you are, whatsoever you bethink your selves, that he that made you,
still looks
upon you; taking notice, not only of the matter of the Actions which you do perform,
but also of the manner of your performing them; and therefore be sure to have a special care in all your Services for, or unto God, that your Hearts be
sincere
before him, and your Minds inclined to him, that so you may serve him
with a perfect Heart and a willing Mind.
But to conclude; Whoever ye are that read this Discourse, I have
here shewn you the things that belong unto your Everlasting Peace, having acquainted
you with the Method and Manner of your serving God in Time, in order to your
Enjoyment of him to Eternity; how you are affected with what you have read, and whether
you be resolved to practice it, yea, or no, ’tis only the Eternal God that knows.
But this I know, that if you will not be perswaded to serve God, yea, and
to serve him too with a perfect Heart, and a willing Mind, you will one Day
wish you had, but then it will be too late. And therefore if you will put
it to the venture, go on still, and with the unprofitable Servant, hide your
Talents in a Napkin, or lavish them out in the Revels of Sin and Vanity; let
thy Belly be still thy God, and the World thy Lord,
serve
thy Self or Satan, instead of the living God: But know that for all this, God
will bring thee into Judgment; after which, expect nothing else but to be overwhelmed
with Horror and Confusion to Eternity.
Whereas on the other side, such amongst you as shall
sincerely
endeavour from henceforth to serve God with a perfect Heart, and with
a willing Mind, I dare, I do assure them, in the Name of God, their Labour
shall not be in vain in the Lord: For God suffers not his Enemies to go unpunish’d,
nor his Servants unrewarded.
And therefore go on with joy and triumph in the Service of so
Great and so Good a Master, and devote your selves wholly to his Service, and employ
your Talents faithfully for his Glory. Remember the time is but short and
Christ himself will receive you into Eternal Glory, saying, Well done,
good and faithful Servant,
THOUGHTS
UPON THE
Mystery of the Trinity.
THOUGH there be many in the World that seem to be Religious,
there are but few that are so: One great Reason whereof is, because there are
so
many Mistakes about Religion, that it is an hard matter to hit upon the true Notion
of it: And therefore desiring nothing in this World, so much as to be an Instrument
in God’s Hand to direct Men unto true Religion, my great Care must, and, by the
Blessing of God, shall be to instil into them right Conceptions of him, that is the
only Object of all Religious Acts, without which, it is impossible to continue, or indeed
to be Religious. The true Nature and Notion of Religion consisting in the right
Carriage and Deportment of our whole Man, both Soul and Body, towards him that made us; whom therefore,
unless we truly know, we can never be truly Religious; and therefore they that begin
their Religion with Zeal and Passion, begin at the wrong end; for indeed they begin
where they shou’d end: Our Zeal for God, and love unto him being the highest
Acts
of Religion, and therefore cannot be the first: But they necessarily presuppose the
true Knowledge of God, without which our Zeal will be blind, and our Love
both groundless and transient.
But as it is impossible to be truly Religious, unless we know
God, so is it very difficult so to know him, as to become truly Religious. It
is true that there is such a Supreme Being in and over the World, as we call God; the the very Light of Nature teaches, and
Reason
itself demonstrates it to be
most certain and undeniable. But what he is, and what Apprehensions we ought to have
of this glorious Being, none but himself is able to describe and manifest unto us,
so that our Conceptions of him are still to be regulated by the Discoveries that
he hath made of himself to us; without which, though we may have some confused Notions of him, yet we can never so know
him; as to serve him faithfully, and, by consequence, be truly Religious.
Hence therefore if we would know God, we mus search the Scriptures
of the Old and New Testament, wherein God hath been pleased most clearly to
manifest
and discover himself unto us: I say, both the Old and New Testament; for
otherwise,
our Knowledge of God may be very Defective and Erroneous, there being
several
things which God, in the New Testament, hath most plainly revealed of himself,
which in the Old Testament are more darkly and obscurely delivered to us. As
for Example, The great Mystery of the Trinity; though it be frequently intimated
in the Old Testament, yet it is an hard matter rightly to
understand
it without the New: Insomuch, that the Jews, tho’ they have had the Law
above three Thousand, and the Prophets above two Thousand Years amongst them, yet,
to this Day, they could never yet make this an Article of Faith; but they, as
well as the Mahometans, still assert, That God is only one in Person
as well as Nature: Whereas nothing can be more plain from the New
Testament, than that there is but
One God, and yet there are Three Persons, every one of which is
that One God: And so that though God be but One in Nature, yet he
is Three in Persons; and so Three Persons, as yet to be but
One
in Nature.
And, verily, although there was no
other Text in all the Scripture, whereon to ground this Fundamental Article
of our Christian Faith; that of Mat.
xxviii. 19. Go ye therefore and teach
all Nations, baptizing them in the name
of the Father, and of the Son, and of
the Holy Ghost, is a sufficient Foundation
for it; there being nothing, I think,
necessary to be believed concerning the
glorious Trinity, but what may easily
and naturally be deduced from these
Words, which were spoken, it is true,
by our Saviour before his Ascension,
but I question whether they were
throughly understood, till after the
Holy Ghost was come down to Earth. It being only by God himself that we
can come to the true Knowledge of him, much less are we able rightly to
apprehend, and firmly to believe Three Persons in the Godhead, without the assistance of one of them, that is, of the
Holy Ghost; by whom the other two are wont to work; he
being the Issue, as I may so say, and Breath of both. Hence it is, that the Wisdom
of the Church, for these many Centuries, hath thought fit to Order, That this great
Mystery be celebrated the next Lord’s Day after the Commemoration of the Holy Spirit’s
coming down upon the Disciples, and in them, upon all true Believers; both
because
all Three Persons have now manifested themselves to Mankind; the Father
in his Creation of them, the Son in his Conversing with them, and the
Holy Ghost by his coming down upon them: And also to shew, that it is only
by the Grace and Assistance of God’s Spirit, that we can rightly believe in this
Glorious and Incomprehensible Mystery, which our Saviour hath so clearly revealed
to us in these Words, Go ye, and teach all Nations, &c.
For the opening of which, we must know that our Saviour in the
foregoing Verse, acquaints his Disciples, that now all Power was given him
in Heaven and in Earth; by vertue whereof, he here issueth forth his Commission
to his Apostles, and, in them, to all that should succeed them, to supply his room,
and be his Vicegerents upon Earth, he being now to reside in his Kingdom of Heaven.
For, saith
he, All Power is given to me in Heaven and Earth; Go ye therefore and
teach all Nations: As he also saith elsewhere to them, As my Father hath
sent me, even so send I you, John xx. 21. as if he
should have said, My Father having committed
to me all Power and Authority both in Heaven and Earth, 1 therefore authorize and
commissionate, yea, and command you to go and teach all Nations, &c.
This therefore is part of the Commission which our Lord and
Master left with his Apostles immediately before he parted from them. Those being the last words which St. Matthew records him to have spoken upon Earth; and therefore they
must needs contain matter of very great Importance to his Church;
and it must needs highly concern us all to understand the true Meaning and Purport
of them. Which that we may the better do, in treating of them, I shall observe the same Method and Order as he did in speaking them.
First, Therefore, here is the Work he sends his Apostles about;
Go ye therefore and teach, Πορευθέντες οῦν μαθητεύσατε, which more properly may be rendred, Go ye therefore and disciple
all Nations, or, make the Persons of all Nations to be my Disciples, that is, Christians. That this is the true meaning of the words, is plain
and clear, from the right notion of the word here used,
μαθητεύω, which coming from
μαθητὴς, a Disciple, it always signifieth either to be, or to make
Disciples,
wheresoever it occurs in all the Scriptures, as μαθητευθεὶς.
Mat. xiii. 52.
which is Instructed, say we, the Syriakc better,
that
is, made a Disciple, a תלמיד that is, not only a
Scholar or Learner, but a Follower or Professor of the Gospel, here called the
Kingdom of Heaven. Ana then place where this Word occurrs is, Matt. xxvii.
57. ἐμαθητεύθη τῷ Ἰησοῦ, where we rightly translate it,
was Jesus Disciple. Another place is, Acts xiv. 21.
καὶ μαθητεύσαντες ἱκανοὺς, which we improperly render,
having taught many, the Syriack and Arabick, more properly, having made many Disciples. And
these are all the places
in the New Testament where this Word is used, except those I am now
considering,
where all the Eastern Languages render it according to its notation,
Disciple. The Persian paraphrastically expounds it, Go
ye and reduce all Nations to my Faith and Religion. So that
whosoever pleads for any other Meaning of these words, do but betray their own Ignorance
in the Original Languages, and, by consequence, in the true Interpretation
of Scripture.
I should not have insisted so long upon this, but that the
false
Exposition of thee words hath occasioned that no less dangerous than numerous
Sect
of Anabaptists in the World; for the old Latin translation having
it, Euntes ergo docete omnes Gentes; hence the German, where Anabaptism
first began; and all the modern Translations render it as we do, Go ye therefore
and teach Nations, baptizing them. From whence it was supposed by some that were not able to dive into
the true Meaning of the Words, that our Saviour here commanded, that none should
be baptized, but such as were first taught the Principles of the Christian Religion,
which is the greatest Mistake imaginable; for our Saviour doth not speak one
word of Teaching before Baptism, but only after, ver. 20. διδάσκοντες. his Meaning being only that bin Apostles should go about the World, and perswade all Nations to
forsake their
former Idolatries and Superstitions, and to turn Christians,
or the Disciples of Jesus Christ; and such as were so should be baptized. And
therefore Infant-Baptism is so far from being forbidden, that it is expresly commanded in these words; for all Disciples are here commanded to be baptized; nay,
they are therefore commanded to be baptized, because Disciples. And seeing all
Disciples
are to be baptized, so are Infants too, the Children of Believing Parents, for they
are Disciples as well as any other, or as well as their Parents themselves: For
all that are in Covenant with God must needs be Disciples: But that Children were
always esteemed in Covenant with God, is plain in that God himself commanded the
Covenant should be sealed to them, as it was all along by Circumcision. But that
Children are Disciples as well as others, our Saviour puts it out of all doubt,
saying of Children, of such is the kingdom of God, Mark x. 14. And
therefore they must needs be Disciples, unless such as are not Disciples can belong
to the Kingdom of God, which a Man must be strangely distemper’d in his Brain before
he can so much as fancy.
And besides, that Children, so long as Children, are looked
upon as part of their Parents; and therefore as their Parents are, so are they:
If the Parents be Heathen, so are the Children; if the Parents be Jews, so are
the Children; if the Parents be Christian, so are the Children too; nay, if either
of the Parents be a Christian or Disciple, the Children of both are denominated
from the better part, and so looked upon as Christians too, as is plain, 1 Cor.
vii. 14. But now are they holy, that is, in a Federal or Covenant-sense
they are in Covenant with God; they are Believers, Christians, or Disciples, because
one of their Parents is so.
Now teeing Children are Disciples as well as others, and our
Saviour here commands all Disciples to be baptized, it necessarily follows, that
Children must be baptized too. So that the Opinion which asserts, That Children
ought not to be baptized, is grounded upon a meer Mistake, and upon gross Ignorance
of the true meaning of the Scripture, and especially of this place, which is
most
ridiculously mistaken for a Prohibition, it being rather a Command for Infant Baptism.
But I must crave the Reader’s Excuse for this Disgression from the
Matter principally intended, tho’ I could not tell how to avoid it; nothing being
more needful than to rescue the words if our blessed Saviour from those false Glosses, and horrible Abuses which these last Ages have put upon them,
especially
it coming so directly in my way as this did.
Secondly,, Here is the extent of their
Commission, which is very large indeed,
not being directed to some few particular Persons, but to Nations; nor to
some particular Nations only, but to all
Nations, Go ye therefore and disciple all
Nations; or, all the World, as it is,
Mark xvi. 15. This was that which
the Prophet Isaiah, or rather God by
him, foretells, Isaiah xlix. 6. which our
Saviour himself items to have respect
unto, Luke xxiv. 46, 47. The
meaning whereof, in brief, is this, That
though the Jews hitherto had been the
only People of God, and none but they
admitted into Covenant with him, now
the Gentiles also are to be brought in,
and made Confederates or Copartners
with them in the Covenant of Grace;
that the Partition-Wall being now broke
down, the Gospel is to be preached to
all other Nations, as well as the Jewish; Christ being now come
to be a light to lighten the Gentiles, as well as the glory of his People Israel.
But though the words of the Commission be
so clear to
this purport, yet the Apostles themselves understood it not, till God had interpreted
it from Heaven to St. Peter, shewing him in a Vision, that he should call
no Man common or unclean, Acts x. 28. From which time forward, he, with the
rest of the Apostles, observed their Commission exactly in preaching to the Gentiles
as well as the Jews. And this was one End wherefore the Holy Ghost came down amongst them, even to enable them to do what their Master had commanded them. For
he had here commanded them to preach unto all Nations, but that they could not do,
unless they could speak all Languages, which therefore the Holy Ghost enabled
them do, Acts ii. 4, 5. which also is clear demonstration of the the true
Meaning and Purport of these words: For there was no necessity that the Spirit
should
teach the Apostles all Languages, but that the Son had first enjoined them to preach
unto all Nations.
Thirdly, Hence is the manner whereby they are to admit
all Nations into the Church of Christ, or into the Christian
Religion, by baptizing them in the Name of the Father, and of the Son, and og the Holy Ghost. For the opening whereof, we must know that
Baptism was a Rite in common use amongst the Jews before our Saviour’s
Time, by which they were wont to admit Proselytes into their Religion, baptizing them
in the Name of the Father, or of God. A little before our Saviour’s
appearance in the World, John Baptist being sent toprepare the way for
him, baptized the Jews themselves; As many as came unto him in
the Name of the Messiah to come, which was called, the Baptism of Repentance.
I indeed Baptize you, says he, with Water, to Repentance; but he that
comes after me, is mightier than I, Mat. iii. 11. But when our Saviour was to
go to Heaven, he left Orders with his Apostles to make Disciples; or, admit all
Nations into the Religion which he had preached, confirmed with Miracles, and
sealed with his own Blood, by baptizing them in the Name of the Father,
Son, and Holy Ghost, which Form of Baptism, questionless, his Apostles
faithfully observed all along, as may be gathered also from Acts xix. 2, 3.
where we may observe, how when they
said, they had not so much as heard of an Holy Ghost; he wondring at
that, asked them, Unto what then were ye baptized? plainly intimating,
that if they had been baptized aright, according to Christ’s Institution, they could not but have heard of the Holy
Ghost, because they had been baptized in the Name of the Father, and of
the Son, and of the Holy Ghost; but v. 5. as also
Acts ii. 38, c.
viii. 16. we read of Baptism administred in the Name of the Lord
Jesus. From whence some have thought, that the Apostles baptized only the
Gentiles, in the Name of the Father, and of the Son, and the Holy Ghost but the
Jews in the Name of the Lord Jesus only; because they
believing in the Father already, if they were but baptized in the Name of
Jesus,
and so testifyed their Belief, that he was the Messiah, they could not but
believe in his Spirit too; but this Expression of baptizing in the Name of the
Lord Jesus, seems to me rather to intimate that Form of Baptism which the Lord
Jesus instituted: for doubtless, the Apostle observed the Precepts of our Lord better than
so, as to do it
one Way, when he had commanded it to be done another; and baptized only in the
Name of Jesus, when he had enjoined them to baptize in the Name of the Father, and
the Son, and the Holy Ghost.
Neither did the Church ever esteem that Baptism valid, which
was not administred exactly according to the Institution, in the Name of all the Three
Persons; which the Primitive Christians were so strict in the observance of,
that it was injoyned, that all Persons to be baptized should be plunged three
times into the Water, first at the name of the Father, and then at the
name of the Son, and lastly, at the name of the holy Ghost; so that
every Person might be distinctly nominated, and so our Saviour’s Institution
exactly observed, in the Administration of this Sacrament.
Hence also it was, That all Persons to be baptized; were
always required, either with their own Mouths, if adult, or if Infants, by their
Sureties, to make a publick Confession of their Faith in the Three Persons,
into whose Names they were to be baptized: For this indeed was always looked
upon as the Sum and Substance of the Christian Religion, to believe in God
the Father, in god the Son, and in god the Holy Ghost, and they who
believed in these Three Persons, were still reputed Christians; and
they who did not, were esteemed Infidels or Hereticks.
Yea, and our Saviour himself hath sufficiently declared how
necessary it is for us to believe this great Mystery; as also how essential it
is to be Christian, seeing that he requires no more in order to our Initiation
into his Church, but only that we be baptized in the Name of the Father, Son,
and Holy Ghost. In which Words we may observe,
First, A Trinity of Persons, into whose
Names we are baptized, the Father, Son, and Holy Ghost: This is that Mystery
of Mysteries which is too
high for Humane Understandings to conceive, but not too great for a divine
Faith to believe, even that although there be but One God, there are Three
Persons, the Father, the Son, and the Holy Ghost, every one of which is that One and
the self-same God; and therefore
it is, that Baptism is here commanded to be administred in the Name of all
three.
Now to confirm our Faith in this great Mystery, whereinto
we were all baptized, I shall endeavour to shew; in few terms, what Grounds we have
in Scripture to believe it. For which end we must know, that though this
Mystery hath received great Light, by the rising of the Son of Righteousness
upon the World, yet it did not lie altogether undiscovered before, yea, from
the very Foundation
of the World, the Church, in all Ages, hath had sufficient ground whereupon to build their
faith on this great and Fundamental Truth: For in the very Creation of the World,
he that created it is called, אלח in the plural Number: And in the Creation of Man, he
said, Let us make Man in our own
Image; from whence, though not a Trinity, yet a Plurality of Persons
is plainly manifest; yea, in the Beginning of the World too, we find both
Father, Son and Spirit concurring in the making of it.
For, First, It is said, that God Created Heaven and
Earth, and then, that the Spirit of God moved upon the face of the Waters, Gen.
i. 2. There are Two Persons, God, and the Spirit of
God. And then we read how God
made the World by his Word: he said let there be light, and there was light.
From which Expression, St. John himself concludes, That all Things were
made by the Son of God, or his Word, Joh. i. 3.
and so does St. Paul, Col. i. 16.
Thus we read afterwards, The
Spirit of the Lord spake by me, and his Word by my Tongue, 2
Samuel xxiii. 2. where we have Jehovah, the Spirit of
Jehovah, and
the Word of Jehovah, plainly and distinctly set down. As also in Psal.
xxxiii. 6. and Isai. xlii. 1. where there is the Lord speaking of his Son, and saying, That
he
will put his Spirit upon him: And this also seems to be the Reason, why the
Holy Angels, when they praise God,. say, Holy, holy, holy Lord of Host, Isaiah
vi. 3. Revelations iv. 8. saying,
Holy thrice, in reference to the Three
Persons
they Adore.
Thus we might discover this Truth in the Old Testament, but
in the New we can scarce look over it: For when Jesus was baptized,
Matth.
iii. 16. had we, who know nothing but by our Senses, been present at this time
with Jesus at Jordan, our very Senses would have conveyed this Truth
to our Understandings, whether we would or no. Here we should have heard
a Voice from Heaven; whose was it, but God the Father? Here
we should have seen one coming out of Jordan; who was that but God the
Son? Here we should have seen something else too, in the Form of a
Dove, who was that but God the Spirit? Thus was God the Father
heard speaking; God the Son was seen ascending out of the Water; and
God the Holy Ghost descending from Heaven upon him. The first was heard in the
sound
of a Voice, the second was seen in the form of a Man, and the third was beheld
in the Shape of a Dove.
Voce Pater, natus Corpore, flamen Ave.
But there are many such Places as this all the New Testament
over, where the Three Persons of the Godhead are distinctly mentioned, as
Luke i. 35. John xiv. 16,
26. Chapter xvi. 7. Galatians
iv. 6. But the Words of Saint Paul are very remarkable
too, 1 Corinthians xiii. 14. And yet that all these Three Persons were
but One God, Gen. xviii. 2, 3. John x. 30. Saint
John expressly asserts, saying, There are Three that bear
Record in Heaven, the Father, and the Word, and the Spirit, and these
Three are One, 1 John v. 7. Which certainly are as plain,
and perspicuous Terms as its possible to espress so great a Mystery in. But I need
not have gone so far to have proved, That there are Three distinct Persons
in the Godhead: The Words I am treating of, being a sufficient Demonstration
of it: For as all the Three Persons met together at our Saviour’s Baptism; to doth
our Saviour here command, That all his Disciples be baptized in the Name
of all Three: And therefore I cannot but admire how any one should dare to
profess himself to be a Christian, and yet deny, or oppose the Sacred Trinity, into which he was baptized when he was made a Christian; For, by this means,
he renouncing his Baptism, blasphemes Christ, unchristians himself, blotting
his own Name out of the Catalogue of those who were made Christians, only
by being baptized, in the Name of the Father, and of the Son, and of the Holy
Ghost.
II. Here is the Godhead of the Trinity, or of every Person in the Trinity,
that one as well as the other is God:
For here we see Divine Worship is to be
performed to them all; and all that
profess the true Religion must be baptized in the Name of the Son and Holy Ghost, as well as of the Father which
certainly would be the greatest Absurdity, yea, the most horrid Impiety imaginable,
was not they God as well as
he. For if they be not God, they are
Creatures; if they be Creatures, Reason as well as Scripture
forbids the same Honour and Worship to be conferred on them, which is given to God
himself, and only due to him; which here, notwithstanding, we see is given to
them, and that by our Lord himself, commanding Baptism to be administred in his
own Name, and in the Name of the Holy Ghost, as well as in the Name of the Father; and
so making himself and the Spirit equal Sharers in the same Honour that is
given to the Father. So that was there no other place in the whole Scripture to
prove it, this alone would be fufficient to convince any Gainsayer, that the Son
and Spirit are God as well as the Father, or rather the same God with him. But that
I may unvail this Mystery, and confirm this Truth more clearly; we will
consider
each Person distinctly, and shew, that one as well as the other is really and truly
God.
That the Father is God, none ever deny’d it, and therefore we
need not prove it. But if the Father be God, the Son must needs be God too;
for the same Names, Properties, Works, and Worship, which, in Scripture, are ascribed to the Father, are
frequently ascribed to the Son also in Scripture: The Father is called
Jehovah
in Scripture, so is the Son, Hos. i. 7.
Jerem. xxiii. 6. The Father is called
God, so is the Son, John i. 1.
In the beginning was the Word, and the Word
was with God, and the Word was God: with God, as to his Person; God as to
his Nature. So also John xx. 28.
Acts xx. 28, &c, Moreover, Is the Father
Alpha and Omega, the first and the last? So is the Son, Rev. i. 8.
Is the Father Eternal so is the Son, Isaiah ix. 6.
Revel. i. 8, Is
the Father Almighty? so is the Son, Heb. i. 3. Is the Father everywhere?
so is the Son, Matt. xviii. 20. Doth the Father know all things? so doth
the Son, John xxi. 17. Chap. ii. 24. Did the Father make all things?
so did the Son, John i. 3. Doth the Father preserve all things? so doth
the Son, hebr. i. 3. Doth the Father forgive
Sins? so doth the Son, Matthew ix. 6. Is
the Father to be worshipped? so is the Son, Hebrews
i. 6. Is the Father to be honoured? so is the Son, John v. 23. No wonder
therefore that Christ being thus in the Form of God, thought it no robbery to
be equal with God, Philippians
ii. 6. He did not rob God of any Glory by saying himself was equal to him. The
greatest Wonder is, How any one can believe the Scriptures to be the Word of
God, and yet deny this great Truth, than which nothing can be more plain from Scripture: Nothing being more frequently and more clearly asserted than this is. And, verily,
it is well for us that it is so; for if Christ was not God, neither could he
be our Saviour. None being able to free us from our Sins; but only he
against whom they were committed. And therefore I cannot imagine how any one
can doubt of Christ’s Divinity, and yet expect Pardon and Salvation from him:
All Our Hopes and Expectations from him depending only upon his assumption of our
Humane Nature into a Divine Person.
And that the Holy Ghost also is God, is frequently asserted in the
Holy Scriptures, which himself lndited. Indeed his very Inditing of the
Scriptures, was a clear Argument of his Deity, as well as the Scriptures indited
by him. What Man, what Angel, what Creature, who but God could compose
such
Articles of Faith, enjoin such Divine Precepts, fortel and fulfil
such Prophesies as in Scripture are contained, who spake unto, or by the
Prophets? Whom did they mean, when they said, Thus saith the Lord of Hosts?
Who was this Lord of Hosts that instructed them what to speak or write? Was it
God the Father, or God the Son? No, but it Was God the Holy Ghost; For the Prophecy came not in old time by the
will of Man, but Holy
Men of God spake as they were moved by the Holy Ghost, 2 Peter i. 21.
Acts xxviii. 25; 21:11. Chapt. xxi. 11. The Holy
Ghost therefore being the Lord of Hosts, he
must needs be God, there being no Person that is or can be called the Lord
of Hosts, but He that is the very and eternal God.
This also may be gathered from 1
Corinth. iii. 16. Know ye not that ye
are the temple of God, and the spirit of
God dwelleth in you; for none can be
the Temple of God, but he in whom
God dwells; for it is God’s dwelling
in a place, that makes that place the Temple of God; and yet we are here said to be the Temple
of God, because the Spirit dwelleth in us. And so elsewhere, Know ye not,
saith
the Apostle, that your Body is the Temple of the Holy Ghost that is in you?
1 Cor. vi. 19. which could not be unless the Holy Ghost was God.
Another express Scripture we have for it in Acts v. 3, 4.
where St. Peter, propounds this Question to Ananias, Why hath Satan filled
thine heart to lye to the Holy Ghost? And then tells him in the next
Verse, Thou hast not lyed to men but to God: And so expresly asserts the
Holy Ghost to be God.
Moreover, That the Holy Ghost is
truly God, coequal to the Father and
Son, is plain, in that the Scriptures
assert him to be, to have, and to do
whatsoever the Father or Son is, hath,
or doth, as God. For, Is the Father
and Son eternal? so is the Spirit. Hebrews ix. 14. Is God the Father
and the Son everywhere? so is the
Spirit, Psalm cxxxix. 7. Is God the
Father, and the Son, a wise, understanding, powerful, and knowing God? so is the Spirit, Isaiah
xi. 2. Are we baptized in the Name of the Father, and the Son so are we baptized
in the Name of the Holy Ghost. May we Sin against the Father and the Son? so may
we Sin too against the Holy Ghost. Nay, the Sin against this Person only is accounted
by our Saviour to be a Sin never to be pardoned, Matthew xii. 31, 32. We
may Sin against God the Father, and our Sin may be pardoned: We may Sin against
God the Son, and our Sin may be pardoned: But if we Sin or Speak against the
Holy Ghost, that shall never be forgiven, neither in this world, nor yet in that
which is to
come. But if the Holy Ghost be not God, how can we Sin against him? or how
comes our Sin against him only to be unpardonable, unless he be God? I know it
is not therefore unpardonable because he is God, for then the Sins against the Father
and the Son would be unpardonable too, seeing they both are God as well as he: Yet though this Sin is not therefore unpardonable,
because he is God, yet it could not be unpardonable unless he was God. For,
supposing him not to be God, but a Creature, and yet the Sin
against him to be unpardonable, then the Sin against a Creature would be unpardonable,
when Sins against God himself are pardoned: Which, to say, would, itself, I think,
come near to the Sin against the Holy Ghost. But seeing our Saviour describes
this unpardonable Sin, by blaspheming or speaking against the Holy Ghost, let them have a care that they be not found guilty of it, who dare deny the Holy
Ghost to be really and truly God, and so blaspheme and speak the worst that
they can against him.
III. We have seen what Ground we have to believe, that
there are Three Persons in the Godhead, and that every one of these
Persons is
God, we are now to consider the Order of those Persons in the Trinity, described
in the Words before us,
First, The Father, and then the Son, and then the Holy Ghost; every one of which is really and truly God; and yet they are All but One
real and true God. A Mystery which we are all bound to believe, but yet must have a great Care how we speak
of it; it being both easy and dangerous to mistake in expressing so mysterious
a Truth as this is. If we think of ii, How hard is it to contemplate upon one numerically
Divine Nature, in more than one and the same Divine Person? or, upon Three
Divine Persons in no more than One and the same Divine Nature? If we speak
of it, How hard is it to find out fit Words to express it? If I say, The Father,
Son, and Holy Ghost be Three, and every One distinctly God, it is true: But
if I say, They be Three, and every one a distinct God, it is false. I may say,
The Divine Persons are distinct in the Divine Nature: But I cannot say, That the
Divine Nature is divided into the Divine Persons. I may say, God the Father is One
God, and the Son is one God, and the Holy Ghost is One God: But I cannot say, That the Father
is One God, and the Son Another God, and the Holy Ghost a Third God. I may say,
The Father begat another who is God; yet I cannot say, That he begat another God.
And from the Father and the Son proceeded another who is God; yet I
cannot say, from the Father and the Son proceedeth another
God. For, all this while, though their Nature be the same, their Persons are distinct; and
though their Persons be distinct, still their Nature is the same. So that though the Father
be the First Person in the Godhead, the Son the Second, and the Holy Ghost
the Third; yet the Father is not the First, the Son a Second, and the Holy Ghost
a Third God. So hard a thing is it to word so great a Mystery aright; or to
fit so high a Truth with Expressions suitable and proper to it, without going one
way or another from it. And therefore I shall not use many words about it, lest
some
should slip from me unbecoming of it: But, in as few Terms as I can, I will endeavour
to shew, upon what account the Father is the First, the Son the Second, and the Holy
Ghost the Third Person in the Trinity.
First, therefore, The Father is placed.
first, and really is the First Person, not
as if he was before the other Two, for
they are all Coeternal; but because the
other Two received their Essence from him: For, the Son was begotten of the
Father, and the Holy Ghost proceedeth both from Father
and Son: And therefore the Father is termed by the Primitive Christians,
ριζα καὶ πηγὴ Θεότητος, the Root and the Fountain of Deity. As in Waters there
is the Fountain or Well Head; then there is the Spring that boils up out of that
Fountain; and then there is the Stream that draws both from the Fountain and the
Spring; and yet all these are but one and the same Water: So here, God
the Father is the Fountain of Deity; the Son, as the Spring that boils
up out of that Fountain; and the Holy Ghost, that flows from both, and yet
all Three is but one and the same God. The same also may be explained by
another familiar Instance: The Sun, you know, begets Beams, and from the Sun and
Beams together, proceed both Light and Heat: So God the Father begets the Son, and
from the Father and Son together, proceeds the Spirit of Knowledge
and Grace: But as the Son is not before the Beams, nor the Beams before the Light
and Heat, but all are together: So neither is the Father before the Son, nor
Father or Son before the Holy Ghost, but only in order and relation to one another: In which only respect, the Father is the
first Person in the Trinity.
Secondly, The Son is the second Person, who is called the
Son, yea, and the only begotten Son of God, because he was begotten of the Father,
not as others are by Spiritual Regeneration, but by Eternal Generation,
as none but himself is: For the opening whereof, we must know, that God that
made all things fruitful, is not himself Steril or Barren, but he that hath given
Power to Animals, to generate and produce others in their own Nature,
is himself much more able to produce
one, not only like himself, but of the
self-same Nature with himself, as he did
in begetting his Son by communicating his own unbegotten Essence and
Nature to him. For the Person of the
Son was most certainly begotten of the
Father, otherwise he would not be his
Son; but his Essence was unbegotten, otherwise he would not be God. And
therefore the highest Apprehensions
that we can frame of this great Mystery, the Eternal Generation of the Son of
God, is only by conceiving the Person of the Father to have communicated his Divine
Essence to the Person of the Son. And so
of himself begetting his other Self the Son, by communicating his own Eternal
and unbegotten Essence to him. I say, by communicating of his Essence, not of his
Person to him, for then they would be both the same Person, as now they are of the
same Essence: The Essence of the Father did not beget the Son by communicating
his Person to him, but the Person of the Father begat the Son by communicating his
Essence to him; so that the Person of the Son is begotten, not communicated; but the Essence of
the Son is communicated not begotten.
This Notion of the Father’s begetting the Son by
communicating his Essence to him, I ground upon the Son’s own Words, who certainly
best knew how himself was begotten; for, as the Father, saith
he, hath life in himself, so hath he given to the Son to have life in himself,
John v. 26. To have Life in himself, is
an Essential Property of the Divine Nature, and therefore wheresoever that is
given, or communicated, the Nature
itself, must needs be given, and communicated too.
Now here we see how God the Father Communicated this his
Essential
Property, and so his Essence to the Son; and, by consequence, though he be a distinct
Person from him, yet he hath the same unbegotten Essence with him: And, therefore,
as the Father hath Life in himself, so hath the Son Life in himself; and so all
other essential Properties of the Divine Nature, only with this Personal
Distinction, that the Father hath this Life in himself, not from the Son,
but from
himself; whereas the Son hath it, not from himself but from the
Father: Or, the Father is God, of himself, not of the Son; the Son is the same
God, but from the Father, not from himself; and, therefore, not the Father, but
the Son is rightly called by the Council of Nice, God of God, Light of Light, yea,
very God of very God.
Thirdly, Having thus spoken of the two
first Persons in the Sacred Trinity, we
now come to the last, the Holy Ghost. The last, I say, not in Nature or Time, but only
in Order:
For, as to their Nature, one is not better or more God than another; neither,
as to Time; is one before another; none of them being measured by Time, but all and every one
of them Eternity itself. But though not in Nature or Time,
yet in Order, one must needs be before another; For the Father is of himself, receiving his
Essence neither from the Son, nor from the Spirit, and therefore is, in Order, before both; the Son
received
his Essence from the Father, not from the Spirit, and therefore, in Order, is before
the Spirit, as well as after the Father; but the Spirit receiving his Essence
both from the Father and the Son, must needs, in Order, be after both.
I confess, the Spirit is no where in Scripture said to proceed
from the Son, and therefore the incerting this into the Nicene Creed, was the occasion of that Schism betwixt the Western and
Eastern Churches,
which hath now continued for many Ages; in which, I think, both Parties are blameworthy;
the Western Churches for incerting this Clause following into the
Nicene Creed, without the Consent
of a General Council and the Eastern for denying so plain a Truth as this
is: For though the Spirit be not said to proceed from the Son, yet he is called
the Spirit of the Son, Galatians iv. 6. Rom. viii. 9. which,
questionless,
he would never have been, did not he proceed from the Son, as well as from the Father.
And, verily, the Father communicating his own individual Essence, and so whatsoever
he is (his Paternal Relation excepted) to the Son, could not but communicate this
to him also, even to have the Spirit proceeding from him, as it doth from
himself. So that as whatsoever the Father hath Originally in himself, that hath
the Son by Communication from the Father: So hath the Son this, the Spirit’s proceeding from him by communication from the Father, as the Father hath it in
himself:
And the Spirit thus proceeding both from the Father and the Son, hence
it is that he is placed after both, not only in, the Words before us, but also
in 1 John v. 7. and so
elsewhere.
From what I have hitherto discoursed concerning this great Mystery, the
Trinity in Unity, and Unity in Trinity,
I shall gather some few Inferences, and so conclude.
1. Is the Son God, yea, the same God with the Father? Hence I
observe what a strange Mystery the Work of Man’s Redemption is, that God himself should become Man. And he that
was begotten of his Father, without a
Mother, from Eternity, should be Born
of his Mother, without a Father, in
Time; that he who was perfect God,
like unto the Father, in every thing,
his Personal Properties only excepted, should also be perfect Man, like unto
us in all things, our personal Infirmities only excepted; that he that made
the World, should be himself made in
it; that Eternity should stoop to Time,
Glory be wrapt in Misery, and the
Son of Righteousness hid under a Clod
of Earth; that Innocence should be
betrayed, Justice condemned, and Life itself should die, and all to redeem
Man from Death to Life. Oh Wonder of Wonders! how justly may we
say with the Apostle, without Controversy, great is the
Mystery of Godliness, 1 Tim. iii. 16.
2. Is the Spirit also GOD? Hence I observe, That it is
God alone that can make us Holy; for seeing the Scripture all along ascribes our
Sanctification unto the Spirit of God, and yet the Spirit of God is
himself
really and truly God, it necessarily followeth, that the special Concurrence and Influence of Almighty
God
himself is necessary to the making us really and truly Holy.
3. Are all Three Persons in the Trinity one and the same God? Hence I inferr, They are to have
one and the same Honour conferred upon them, and one and the same Worship performed
unto them. Or, as our Saviour himself saith, That all Men should honour the
Son, even as they honour the Father, John v. 23. And
ye believe in God,
believe also in me, John xiv. 1. And
as we pray to the Father,
so should we pray to the Son too, as the Apostles did, Luke
xvii. 5. and St. Stephen, Acts vii. 59. and St. Paul to all Three,
2 Cor. xiii. 14.
4. Is Baptism to be Administred in the Name of the Father,
and of the Son, and of the Holy Ghost? Hence I observe, how necessary it is
to believe in these Three Persons, in order to our being real and true
Christians:
For we being made Christians in the Name of all Three, that Man ceaseth
to be a Christian that believes only in One: For Faith in God the Father, God
the Son, and God the Holy Ghost, is necessary to the very Constitution of a Christian; and is the Principal, if not
the only Characteristical Note whereby
to distinguish a Christian from another
Man; yea, from a Turk: For this is
the chief thing that the Turk both in
their Alcoran, and other Writings, upbraid Christians for, even because
they believe a Trinity of Persons in the
Divine Nature. For which Cause
they frequently say they are People
that believe God hath Companions; so
that take away this Article of our Christian Faith, and what depends upon it,
and there would be but a little difference
betwixt a Christian and a Turk: But
by this means, Turks would not turn Christians, but Christians Turks, if this
Fundamental Article of the Christian Religion was once removed:
For he that doth not believe this, is no Christian upon that very account,
because
he doth not believe this by which a Christian is made: And whatsoever
else
Errors a Man may hold, yet if he believes in God the Father, God the Son,
and
God. the Holy Ghost, I cannot, I dare not but acknowledge him
to be a Christian in general, because he holds fast to the Foundation of the
Christian
Religion, though perhaps he may build upon it Hay and Stubble; and so his
Superstructure be infirm and rotten.
I shall conclude with a Word of
Advice to all such as call themselves
by the Name of Christ: I suppose and
believe they are all Christians, from their taking that Name; and therefore I
need not use any Arguments to perswade them to turn Christians, for so they are
already by Profession; But,
seeing that they are Christians, let me
desire them to consider bow they tame
to be so? even by being baptized in the
Name of the Father, and of the Son, and
of the Holy Ghost. And if they desire
to be Christians still, I must advise them to continue stedfast in that Faith whereby they were made
so. Of
all the Errors and Heresies which Satan hath sowed amongst us, let us have
an especial care to avoid such as strike at the very Foundation of our Religion;
I mean the Arrians, Macedonians, Socinians, and all, manner of
Antitrinitarians, such as deny the most Sacred Trinity.
But I hope we have better learned Christ, than to hearken
to such Opinions as these are; and therefore my next Advice in brief is only this, That as we excel others in the Truth of our Profession, so we would excel them also
in the Holiness of our Life and Conversation: Let us manifest our selves
so be Christians indeed, by believing the Assertions, trusting on the Promises, fearing the
Threatnings, and obeying the Precepts of Christ our Master, that both Infidels and
Hereticks may be convinced of their Errors, by seeing us outstripping them in our
Piety towards God, Equity to our Neighbours, Charity to the Poor, Unity amongst
ourselves, and Love to all: For this would be a clear Demonstration, that our Faith is better than theirs is, when our Lives
are holier than theirs are; and for our
Encouragement thereunto, I dare engage,
That if we believe thus, as Christ hath taught us, and live as he hath
commanded us, we shall also obtain what he hath promised, even Eternal Happiness in the World to
come; where we
shall see, enjoy, and praise that God, into whose Name we are baptized, even
Father, Son, and Holy Ghost for evermore. There, with Angels and Arch-Angels, with the Heavens and all the
Powers therein; with Cherubin and Seraphin, and all the blessed Inhabitants
of those everlasting Mansions; with the
glorious Company of the Apostles, the
goodly Fellowship of the Prophets; the noble Army of Martyrs; all the Company of
Heaven, and the Holy Church throughout all the World, we shall Eternally laud and magnify thy Sacred
Name: “O God, the Father of Heaven;
O God, the Son, Redeemer of the World; O God the Holy Ghost, proceding from the Father and the Son;
O Holy, Blessed, and Glorious Trinity, Three Persons and One God,
evermore praising thee, the Father of
an Infinite Majesty; together with
thine Honourable, True and Only Son; thee the King of Glory, O Christ; and thee,
O Holy Ghost, the Comforter; still joyning with the heavenly Choire, and saying,
“Holy, holy, Lord God of Hosts, Heaven and
Earth are full of thy Glory; Glory be to thee, O Lord, most high. We praise
thee, we bless thee, we worship thee, we glorify thee, we give Thanks to thee
for thy great Glory, O Lord God, Heavenly King, God the Father Almighty. O Lord,
the only begotten Son, Jesu Christ; O Lord God, Lamb of God, Son of the Father,
that takest away the Sins of the World, and sittest at the Right-hand of God the
Father, O Blessed, Glorious, and Eternal Spirit; for thou only art Holy, thou
only art the Lord; thou only, O Christ, with the Holy Ghost, art
most high in
the Glory of God the Father; for thine, O Lord, is the Kingdom, and the Power,
and the Glory, for ever and ever. Amen.
Almighty and everlasting God, who hast given unto us thy
Servants, Grace by the confession of a true Faith to
acknowledge the glory of the Eternal Trinity, and in the Power
of the Divine Majesty to worship the Unity; we beseech thee, that thou wouldest
keep us stedfast in this Faith, and evermore defend us from all Adversities,
who livest and reignest one God, World without End. Amen.
And now having led the Christian through this first Stage of
his Course, and instructed him in the Principles of his Religion, and in the great
Mystery of the Trinity, into which he was baptized, it may be fit to bring
him into the World, and shew him how he ought to demean himself in regard to the
Things of it.
Thoughts upon Worldly Riches.
Sect. I.
HE that seriously considers the Constitution of the Christian Religion,
observing the Excellency of its Doctrines,
the Clearness of its Precepts, the Severity
of its Threatnings, together with the Faithfulness of its Promises, and the Certainty
of its Principles to trust to; such a one
may justly be astonished, and admire what should be the reason that they who
profess this not only the most excellent, but only true Religion in the World,
should notwithstanding be generally as wicked, debauched and prophane, as they that never
heard of it. For that they are so, is but
too plain and obvious to every one that observes their Actions, and compares them
with the Practices of Jews, Turks, and
Infidels. For what Sin have they amongst
them which we have not as rise amongst
our selves? Are they intemperate and luxurious? Are they envious and malicious
against one another? Are they uncharitable
and censorious? Are they given to Extortion, Rapine, and Oppression? So are most
of those who are called Christians. Do
they they blaspheme the Name of God, profane his Sabbaths, contemn
his Word, despise his Ordinances, and trample upon the Blood of his only Son? How
many have we amongst ourselves that do these things as much as they?
But how comes this about, that they who are baptized into the
Name of Christ, and profess the Religion which he established in the World, should
be no better than other People, and in some respects far worse? Is it because though
they profess the Gospel yet they do not understand it? Nor know what Sins are forbidden,
nor what Duties are enjoyned in it? That none can plead, especially amongst us
who have the Gospel so clearly revealed, so fully interpreted, so constantly
preach’d to us as we have. Insomuch that if there be any one Person amongst us,
that understands not what is necessary to be known, in order to our everlasting
Happiness, it is because we will not: wilfully shutting our Eyes against the Light.
BUT what then shall we impute this wonder to, that
Christians
are generally as bad as Heathens?Does Chrift in his Gospel dispence with their
Impieties, and give them Indulgences for their Sins, and License to break the moral
Law? It is true, his pretended Vicar at Rome doth so, but far be it from us to father our Sins upon him, who came into the World on
purpose
to save us from them. Indeed if we repent and turn from Sin, he hath both purchased
and promised Pardon and Forgiveness to us, but not till then: But hath expresly
told us the contrary, assuring us that except we repent we must all perish,
Luc. xiii. 3. I confess there have been such
blasphemous Hereticks amongst us, called
Antinomians, who are altogether for Faith without good Works, making as if
Christ
by erecting his Gospel destroy’d the moral Law; but none can entertain such an horrible
Opinion as that is, whose sinful Practices have not so far depraved their Principles,
that they believe it is so only because they would have it to be so, directly contrary
to our Saviour’s own Words, Matth. v. 17.
Think not that I am come to destroy the
Law or the Prophets: I am not come not to destroy, but to fulfil. But I hope there
is none of us but have better learned Christ than to think that he came to patronize
our Sins, who was sent to bless us, by turning away every one of
us from our Iniquities, Act. iii. 26. But how come Christians then to be as
bad and sinful as other Men? Is it because they are as destitute as other Men of
all Means whereby to become better? No, this cannot possibly be the reason: For nothing can be more certain, than that we all have, or at least
may, if we will, have whatsoever can any
ways conduce to the making us either holy
here or happy hereafter. We have the
way that leads thereto revealed to us in the
Word of God, we have that Word frequently expounded and applyed to us; we
have all free Access not only to the Ordinances which God hath appointed for our
Conversion, but even to the very Sacraments themselves, whereby our Faith may
be confirmed, and our Souls nourished to eternal Life. And more than all this
too, we have many gracious and faithful Promises, that if we do but what we can,
God for Christ’s sake will afford us such Assistances of his Grace and Spirit, whereby we
shall be enabled to perform universal Obedience to the moral Law, such as
God for Christ’s sake will accept of, instead of that Perfection which the Law
requires. So that now, if we be not all
as real and true Saints, as good and pious
Christians as ever lived, it is certainly our
own Faults: For we have all things necessary to the making of us such, and if we
were not wanting to our selves, it is impossible we should fail of having all our
Sins subdued under us, and all true Grace
and Vertue implanted in us. Insomuch
that since the Christian Religion was first revealed to the World, there have been certainly Millions of
Souls converted by it, who now are glorify’d Saints in Heaven, which once were as
sinful Creatures upon Earth as we now are. But it seems they found the Gospel an effectual
Means of Conversion and Salvation; and therefore it cannot be imputed
to any Defect in the Gospel, or the Christian Religion, that we are not all
as good Men as ever lived, and by consequence better than the Professors of all
other Religions in the World.
Bur what then shall we say to this wonder of wonders, that Christians
themselves in our Age live such loose and dissolute Lives, as generally they do?
What should be the reason that all manner of Sin and Evil should be both practised
and indulged amongst us, as much as in the darkest Corners of the World, upon
which the Gospel never yet shined? Why when we have searched into all the
reasons
that possibly can be imagined, next to the Degeneracy and Corruption of our Nature,
this must needs be acknowledged as one of the chief and principal, that Men living
upon Earth, and conversing ordinarily with nothing but sensible and material Objects,
they are so much taken up with them, that those divine and spiritual Truths, which
are revealed in the Gospel, make little or no Impression at all upon them, though they hear what the Gospel
saith and teacheth, yet they are no more affected with it, nor concerned about it,
than as if they had never heard of it, their Affections being all bent and enclined
only to the things of this World. And therefore it is no wonder, that they run with
so full a Career into Sin and Wickedness, notwithstanding their Profession of the
Gospel, seeing their natural Propensity and Inclination to the things of this World,
are so strong and prevalent within them, that they will not suffer them to think
seriously upon, much less to concern themselves about any thing else.
THE Apostle, in his Epistle to Timothy, Chap. vi. endeavouring
to persuade Men from the over eager Desire of earthly Enjoyments, presses this Consideration
upon us, that such an inordinate Desire of the things of this World betrays Men
into many and great Temptations, Ver. 8, and 9. And then he gives this as
the reason of it, Ver. 10. For the Love of Money is the Root of all Evil;
that is, in brief, The Love of Riches and temporal Enjoyments is the great
reason
why Men are guilty of such great and atrocious Crimes as generally they are; there
being no Evil but what springs from this, as from its Root and Origine; which is
so plain a Truth, so constantly and universally experienced in all Ages, that the Heathens themselves,
the ancient Poets and Philosophers, could not but take notice of it. For Bion
the Philosopher was wont to say that φιλαργυρίαthe Love
of Money was κακίας μητρόπολις
the Metropolis of Wickedness. And Apollodorus,
ἀλλὰ ηχεδόν τε τὸ καφ̤λαιον τῶν κακῶν ἔιρηκας
εκ φιλαργυρί⎛, γαρ παντ᾽ ἔνι· When thou speakestl of the Love of Money, thou mentionest the Head of all Evils, for they are all contained in that.
To the same purpose is that of the Poet Phocylides,
ἡ δὲ φιλοχρημοσυίη μήτηρ
κακότητος ἀπάσης, The Love of Riches is the Mother of all Wickedness. What these
saw by the Light of Nature, hath here divine Authority stamped upon it; God
himself
asserting the same thing by his Apostle,
ῥίζα γὰρ
πάντων τῶν κακῶν ἐστιν
ἡ φιλαργυρία, The Love of Money is the
Root of all Evils; which, that we may the better
understand, we must consider.
1. WHAT is here meant by Money.
2. WHAT by the Love of Riches.
3. HOW the Love of Money is the Root of all Evils.
As for the first, I need not insist long upon it, all Men knowing
well enough what Money is. But we must remember that by Money is here understood
not only Silver and Gold, but all earthly Comforts, Possessions, and
Enjoyments whatsoever, whether Goods, Lands, Houses, Wares, Wealth, or Riches
of any sort or kind whatsoever.
2. By the Love of Money we are to understand that Sin which the
Scriptures call Covetousness, and the true nature and notion of it consisteth
especially
in three things.
1. IN having a real Esteem and Value for Wealth or Money, as
if it was a thing that could make Men happy, or better than otherwise they would
be; as it is plain all covetous Men have their Desire of Riches proceeding only
from a groundless Fancy, that their Happiness consists in having much, which makes
them set a greater Value upon Riches, preferring them before other things, even
before God himself. Hence the Love of Money is altogether inconsistent with the
Love of God, 1 Joh. ii. 15. If any Man love the World, the love
of the Farber is not in him. It being impossible to love God as we ought, above all
things, and yet to love the World too at the same time.
2. HENCE the Love of Money supposeth also a Delight and
Complacency in the having of it, proceeding from the foresaid Esteem they have for it: For being possessed with a fond Opinion, that the more
they have the better they are, they cannot but be pleased with
the thoughts of their present Enjoyments, as the rich Man was in the Gospel, Luk.
xii. 16, 17, 18, 19. who because his Ground brought forth plentifully, refolv’d
to enlarge his Barns, and lay up Stores for many Years, and bid his Soul take her
Ease. How many such Fools have we amongst us, who please and pride themselves with
the thoughts of their being rich?
3. FROM this Esteem for, and Complacency in Money or Wealth, it
follows that Men are still desirous of having more, placing their Happiness only in
Riches, because they think they can never be happy enough, therefore they think
too they are never rich enough. Hence how much soever they have, they still
desire more, and therefore Covetousness in Scripture is ordinarily expressed by πλεονεξία,
which properly signifies an inordinate Desire of having more, which kind of Desires
can never be satisfyed, because they are able to desire more than all the World,
and to raise themselves as high and as far as the infinite Good itself. Now such
a Love of Money as this is, consisting in having a real Esteem for it, in
taking Pleasure and Delight in it, and in longing and thirsting after it; this is
that which the Apostle here saith is the Root of all Evil; that is, it is
the great and principal Cause of all sorts of Evil that Men are guilty of,
or obnoxious to; which that I may clearly demonstrate to you, we must first know in
general that there are but two sorts of Evil in the World, the Evil of Sin, and
the Evil of Punishment or Misery; and the Love of Money is the Cause of them both.
To begin with the Evil of Sin, which is the only Fountain from
whence all other Evils flow, and itself doth certainly spring from the Love
of Money, as much or more than front any thing else in the whole World. Insomuch that the greatest part of those Sins which any of us are guilty of, proceeds from
this Master Sin, even the Love of Money, as might easily be shewn from a particular
Enumeration of those Sins which Men generally are addicted to. But that I may proceed
more clearly and methodically in demonstrating this, so as to convince Men of the
Danger of this above most other Sins, I desire it may be consider’d that there are
two sorts of Sins that we are all guilty of, Sins of Omission and Sins of Commission,
under which two Heads all Sins whatsoever are comprehended.
FIRST for Sins of Omission. It is plain
that our Love of Money is the chief and
principal Cause that makes us neglect and omit our Duties to
God and Man, as it is manifest we most of us do. In speaking unto which I
must take leave to deal plainly, for it is a matter that concerns our eternal Salvation;
and therefore howsoever some may resent it, I am bound in Duty and Conscience to
mind Men of their Sins, and particularly of this great prevailing Sin of
Covetousness, or inordinate Love of Money, which most Men give but too much
reason
to fear they are guilty of, and therefore I may tell them of it without any breach
of Charity. It is true, I cannot pretend to be a searcher of Hearts, that is only
God’s Prerogative, and therefore I shall not take upon me to judge or censure
any particular Persons; but I shall speak to all in general, and leave every one to
make the particular Application of it to himself. Neither shall I speak of things
at random, but I shall instance only in such Sins which I can assert upon my own Knowledge
that most Men allow themselves, and that upon this account only, because they love
Money.
FOR first, what is the reason that so few, indeed scarce any
of us, are at Prayers at Church upon the Week-Day, to perform our Devotion to him
that made us? Is it because we think it impertinent to pray unto him? No, our Presence there on Sundays contradicts that, and
I have more Charity than to think that any are so atheistical as to imagine it to
be superfluous to pay our Homage to the supreme Governour of the World, and to implore
his Aid and Blessing upon us? But what then should be the reason of it?
in plain Terms it is nothing else but because Men love Money, and therefore are
loth to spare so much time from their Shops or Callings, as to go to Church
to pray to God for what they want, and praise his Name for what they have. Let us
search into our own Hearts, and we shall acknowledge this to be the only reason
of it. But it is a very foolish one, for who can bless us but God?
2. WHAT is the reason that so many neglect the Sacrament of the
Lord’s Supper? Do not we all look upon it as our Duty to receive it? I dare
say
we do; Christ himself having commanded it, Luk. xxii. 19. and it being the
only way whereby to manifest our selves to be Christians, what then can be the
reason
of this Neglect of it, but merely the Love of Money, which makes Men loath to spend
time in preparing and fitting themselves for it.
BUT seeing Men thus excommunicate themselves by not coming
to the Communion, in plain Terms, they deserve to be excommunicated by the
Censures of the Church. And if God should in his Providence deprive them of ever
having an Opportunity of receiving the Sacrament again, they must even thank themselves
for for it. Howsoever this shall be their present Punishment, that they shall
be deprived of it, until they think it worth their while to come unto it.
WHAT is the reason that the Sabbath is so profaned? That so many take their
Recreations upon the Lord’s Day, but because they cannot spare time for it from
getting Money upon other Days? thinking the Day long, because they can get
little in it, as Amos viii. 5. And why do so many profane the Sabbath,
while at Church, by thinking upon the World, but because they love it? Ezek. xxxiii. 31.
3. WHAT is the reason that Charity is so cold, but that the Love
of Money is grown so hot amongst us? For do not we all know it is our Duty
to relieve the Poor? Hath not God expressly commanded it Hath not he threatned
a Curse to them that do it not, and promised a Blessing to them that do it?
what then can be the reason that so many neglect it, but because they love their
Money more than God?
To these might be added many other
Sins, which the Love of Money daily occasions. For what is the reason that many read the. Scriptures so
seldom, and so
cursorily as they do? What is the reason
that they either have none, or commonly
neglect their Family Duties? That every
slight Occasion will make them omit their
private Devotions; that they can find no time to look into their own Hearts, to
consider their Condition, and meditate upon
God and Christ, and the World to come. What is the reason that many know their
Shops better than their Hearts, and are acquainted with the temper of their Body more
than with the constitution of their Souls?
That they are so careful and industrious in
the Prosecution of their worldly Designs,
so negligent and remiss in looking after
Heaven? What is or can be the reason of
these things, but that inordinate Love, and Affection they have for Money, or the
things of this World, which makes them
so eager in the pursuit of them, that they
forget they have any thing else to mind,
and so much taken up with worldly Business, that God, and Christ, and Heaven,
and Soul and all, must give way to it?
Oh, the Folly and Madness of sinful Men!
what a strange corrupt and degenerate thing
is the Heart of Man become! that we
should be so foolish and unwise as to prefer our Bodies before
our Souls, Earth before heaven, Toys and Trifles before the eternal God, the worst
of Evils before the best of Goods, even Sin itself, with all the Miseries that
attend it, before Holiness and that eternal Happiness which is promised to it!
And all for nothing else but the love of a little Pelf and Trash, which hath no
other worth but what our own distracted Fancies put upon it.
AND if the Love of Money be the Root of so many Sins of
Omission,
how many Sins of Commission must needs sprout from it? Indeed they are so many
that it would be an endless thing to reckon them all up, and therefore I shall not
undertake it, but shall mention only such of them as every one upon the first reading
shall acknowledge to be the cursed Offspring of this one fruitful and big-bellyed
Sin of Covetousness, or the Love of Money, of which Cicero observes, that
Nullum est Officium tam sanctum atque solemne, quod non avaritia: comminuere
atque
violare soleat. So we may say on the other side too, That there is no
Sin so great and horrid, but Covetousness will sometime put Men upon it.
Is Idolatry a Sin? yea certainly, one of the greatest that any
Man can he guilty of, and yet nothing can be more plain, than that Coverousness, wheresoever it comes, draws it along
with it; insomuch that every covetous Man is asserted by God himself
to be an Idolater, Eph. v. 5. and Covetousness to be Idolatry
itself, Col. iii. 5. And the reason is plain; for what is Idolatry but to give that
Worship to a Creature which is due only unto God? But what higher Acts of
Worship
can we perform to God, than to love him and to trust on him which it is certain
every covetous Man gives to his Money; and therefore Covetousness is here called
φιλαργυρία, the Love of Money. And we cannot but be all
sensible what Trust
and Confidence Men are wont to repose in their Estates and Incomes. But such will
say, we do not fall down before our Money, nor pray unto it; but they trust on
it, and that is infinitely more than bare praying to it: And though they do not
bow down before it in their Bodies, yet they make all the Faculties of their Souls
to bow and stoop unto it; they love and desire it, they rejoyce and delight in having
of it, they are grieved and troubled for nothing so much as the parting with it,
nor fear any thing so much as the losing of it.
BUT they will say again, we do not
sacrifice to our Bags, nor burn Incense to
our Estates; we never did, nor intend to
offer so much as a Lamb or Calf unto it! It is true, they do
not, but they offer that which is far better, they offer the Poor to it,
suffering them to perish with Hunger, Thirst and Cold, rather than relieve
them with that necessary Maintenance which God hath put into their Hands for them;
they offer their own Bodies to it, exposing them to Heats and Colds, to Dangers
and Hazards both by Sea and Land, and all for Money; yea, they offer their own
Souls to it likewise, as a whole Burnt-Offering, giving them to lie scorching in
Hell Flames to Eternity, and that upon no other Account but to get Money: And tell
me which are the greatest Fools, and the most odious Idolaters, such as offer Beasts
to the. Sun and Flames, or such as offer themselves both Soul and Body to Dirt
and Clay? We cannot but all acknowledge the latter to be far the worse, and by
Consequence the covetous Man to be the greatest Idolater in the World, and that too
only because he is a covetous Man.
MOREOVER, is not Extortion and Oppression a Sin? and yet we
all know that it is the Love of Money that is the only cause of it. Is not Strife
and Contention a Sin? whence comes it but from our lusting after Money, Jac. iv.
1. Is not Perjury a Sin? Is not Corruption of Justice a Sin? Is
not Cheating and Cousenage a Sin? Is not Pride and Haughtiness a Sin? Is not unrighteous dealing betwixt Man and Man a Sin? Is not Theft and Robbery
a Sin? Is nor Treason and Rebellion a Sin? Are not all these Sins,. and great
ones too? But whence spring these poysonous Fruits into the Lives of Men, but from
the bitter Root of Covetousness in their Hearts? It is the Love of Money that makes
these Sins so rise among us: It is this that makes Men forswear themselves, and
couzen others: It is this that oft-times makes Fathers ruin their Children, and
Children to long for the Death of their Fathers: It is this that makes Neighbours
go to Law, and Brethren themselves to be at variance: It is this that makes Men
strive to over-reach each other, and to blind the Eyes of those they deal with:
It is this that hath caused some to murder others, and others to destroy themselves.
What shall I say more? There is no Impiety that can be committed against
God, nor Injury that can be offered unto Men, but the Love of Money hath been
the Cause of it in others, and will be so in us unless it be timely prevented, and
therefore it may well be termed the Root of all Evil of Sin.
AND it being the Root from whence all
the Evil of Sin springs, it must needs be
the Root of the Evil of Punishment and Misery too: Misery and
Punishment being the necessary consequent of Sin. Indeed this Sin carries its
Misery
along with it, as Seneca himself saw by the mere Light of Nature, saying,
Nulla avaritia sine pænâ est, quamvis satis sit ipsa
pænarum, Avarice
is without Punishment, tho’ it be itself Punishment enough. For what a
Torment is it for a Mab to be always thirsty, and never able to quench his thirst? Yet
this is the Misery of every covetous Man, whose thirst after Money can never be
satisfyed, and who is so desirous of having more, that he can never enjoy with Comfort
what he hath; loving Money so well that he grudgeth himself the oft of it. Hence
the foresaid Author observed, That in nullum avarus bonus
est, in se ipsam pessimus, The covetous Man is
good to none, but worst of all to himself. And as this is the natural Consequent
of this Sin in itself, so is it the ordinary Punishment that God inflicts upon Men for
it, not suffering them to take any Pleasure in the use of what they love, Eccles.
vi. 1, 2. And besides that, what Cares and Fears, what Labours and Travels,
what Dangers and Hazards doth the Love of Money put Men upon? How do they rack
their Brains, and break their Rest to get it; and when it is gotten,
what Fears are they always in lest they should lose it again?
What Grief and Trouble do the poor Wretches undergo for every petty Loss
that befals them? So that every covetous Man is not only miserable, but therefore
miserable because covetous.
BUT if their Misery be so great in this Life, how great will
it be in that to come? Concerning which there are two things to be observed:
First,
that the very having of Riches makes it very difficult to get to Heaven, Matth.
xix. 23, 24, 25. Luk. xvi. 19, 22. Hence Agar was afraid of
them, Prov. xxx. 8. Neither do we ever read of any of the Patriarchs, Prophets,
or the Saints recorded in Scripture, to have been guilty of this Sin, unless Baruch, who is reproved for it,
Jer. xlv. 5.
AND as the having of Money makes it difficult to get to Heaven,
so the loving of it makes it impossible to keep out of Hell. For so long as a
Man is covetous, he is liable to every Temptation, ready to catch at every Bait that
the Devil throws before him; so that he is led by him as he pleaseth, till at length
he be utterly destroyed, 1 Tim. vi. 9. And therefore the
same Apostle elsewhere tells
us, that the Covetous have no Inheritance in the Kingdom of God, but the Wrath
of God will most certainly fall upon them, Eph. v. 5, 6. But the Wrath of
God is the greatest Evil of Punishment that it is possible for Men to bear: Indeed
it is that which being once incensed makes Hell-fire: And yet we see that the
heat of our Love to Money will enkindle the flames of God’s Wrath against us, yea
and such flames too as will never be quenched, Mark ix. 44. And
so for the little seeming transient Pleasure they take in getting, or keeping Money now; they
must live in Misery and Contempt, Shame and Torment forevermore.
THUS now we see that the Love
of Money will not only put us upon the Evil of Sin, but it will also bring the
Evil of Punishment upon us; both which the Apostle here, Ver. 9, 10. imputes to
this Sin. And therefore he both well may and must be understood of both there
sorts of Evil, when he saith, that the Love of Money is the root
of all Evil; which, the Premises consider’d, I hope none can deny. And need I then heap
up more Arguments to dissuade Men from this Sin, and to prevail with them to
leave doting upon the World and loving Money? Is not this one Argument of it
self
sufficient? For is it possible for us to indulge our selves in this Sin, now we
know it is the root of all Evil? And that if we still love Money there is
no Sin to great but we may fall into it, and no Misery so heavy but
it will fall upon us. Surely
if this Consideration will not prevail upon us to despise and contemn, rather than
to love and desire this World, for my part I know not what can. Only this I know,
that so long as Men continue in this Sin, all Writing and Preaching will be
in vain to them; and so will their Hearing be, their going to Church, their
reading the Scriptures, their hearing them read and expounded to them, all this
will signify nothing, this root of all Evil is still within us, and it will bring
forth its bitter fruit, do what we can. And therefore as ever we desire to
profit by what we hear, as ever we desire to avoid any one Sin whatsoever, to know
what happiest means to escape either present Torment or eternal Misery, as ever
we desire to be real Saints, and to manifest our selves to be so, to go to Heaven,
and live with God and Christ for ever, let not our Affections be entangled any longer
in the briars and thorns of this lower World, let us beware of loving Money:
If Riches encreafe, let us not set our hearts upon them, Psal lxii. 10.
but scorn and despise them hereafter as much as ever heretofore we have desired
or loved them.
Bur I cannot, I dare not but in Charity believe and hope, that
by this time my Readers are something weaned from their doting
upon this
present
World, and desire to know how they may for the future get off their affections from
it, so as to have this root of all Evil extirpated, and quite plucked up from within
them. I hope this is now the desire of all, or at least of most of them; and therefore
I shall now endeavour to shew them how they may infallibly accomplish and effect
it. In order thereto,
1. LET such Persons often consider with themselves how unsuitable
the things of this World are for Affections and Love, which was design’d only for
the chiefest Good. When God implanted the Affection of Love within us, he did not intend
it should be the root of all Evil, but of all Good unto us; and therefore he did
not give it us to place it fondly upon such low and mean Objects as this World presents
unto us, but that we should love Himself with all our hearts and Souls, Deut.
vi. 5. And surely he infinitely deserves our Love more than such Trash can do.
2. LET them remember that so long as they love Money, they may
pretend what they please, they do not love God, 1 Joh. ii. 14. nor
Christ, Mat. x. 37.
Luk. xiv. 26. and by consequence they have no true Religion at all in
them, Jam. i. 27.
3. LET them often read and study our Saviour’s Sermon upon the Mount, where
he pronounces the meek and low, not the rich and mighty, to be blessed, Mat.
v. 3, 4. and weigh those strong and undeniable Arguments which he brings,
to prevail upon us not to take thought for the World, not trouble our Heads
about the impertinent Concerns of this transient Life, Mat. vi. 24, 25, 26,
27, 28.
4. LET them labour to, confirm and strengthen their Trust and Confidences
on the Promises of God, who hath assured us, that if we love and fear him,
he will take care of us, and provide all things necessary for us, Mat.
vi. 33. This is the great Argument which the Apostle uses, Heb. xiii. 5, 6.
5. LET them remember that they are called to higher things than this World
is able to afford them: The Christian is an high and heavenly Calling; we are
called by it, and invited to a Kingdom and eternal Glory, 1 Thess. 2. 12. and
therefore ought not to spend our time about such low and paultry Trash as Riches
and Wealth.
6. LET them get above the World, let their Conversation be in Heaven,
and then they will soon look down upon all things here below as beneath their
Concern. Vilescunt temporalia, cum
desiderantur æterna, He that seriously thinks upon and desires Heaven, cannot but vilify
and despise Earth. Oh what Fools and Madmen do the blessed Angels, and the glorified
Saints in Heaven, think us poor Mortals upon earth to be, when they see us
busying our selves about getting a little refin’d Dirt, and in the mean while neglecting
those transcendent Glories which themselves enjoy, although they be offer’d to
us!
7. Let them never suffer the Vanity of all things here below to go out of their
minds; but remember still, that get what they can, it is but Vanity and
vexation of Spirit, as Solomon himself asserted upon his own Experience, though
he be sure had more than any of us are ever likely to enjoy. And them not only
often repeat the words, but endeavour to get themselves convinced throughly of
the truth of them, which their own Experiences duly weighed, and rightly applied
will soon do.
8. LET it be their daily Prayer to Almighty God, that he would take
off their Affections from the World and incline them to himself, as David
did, saying, Incline my heart to thy Testimonies, and not to Covetousness,
Psal. cxix. 36.
To all these means, let them add the constant and serious Consideration
of what they have here read, that the Love of Money is the root of all Evil; assuring
themselves that if they will not believe it now, it is not long before they will
all find it but too true by their own sad and woful Experience; when they shall be stripp’d of their present Enjoyments, and so turn Bankrupts in another World, where
they will be cast into Prison without ever having a farthing to relieve
themselves, or so much as a drop of water to cool their enflamed tongues.
By these and such like means none of us
but may suppress the Love of Money in us,
which is the root of all Evil, and so avoid or prevent all the Evil which otherwise
will proceed from it. Whether any of my
Readers will be persuaded to use these
means or no, I know not; howsoever let
me tell them, that if they are loath to
strive to get their Affections deaden’d to
the World, it is an infallible sign that they
are too much in love with it, and that this
root and seed of all manner of Evil remains in them; nor can it be expected they
will be persuaded to any one Duty whatsoever, until they are first prevailed upon
to do this, even to mortify their Lusts and Affections to the things of this World.
For
so long as those are predominant within us, no Grace whatsoever
can be exerted, nor Duty performed, nor any Sin avoided by us.
BUT oh how happy
would it be, if it should please the most high God to set what I have said so home upon any, as to induce them to
set themselves seriously for the future, to the eradicating or rooting up this Love of Money out of their hearts! what a holy,
what a blessed, what a peculiar People should we then be, and how zealous of good
works! Then we should take all opportunities of performing our Devotions to Almighty
God; then we should have as many at the Sacrament,. as at a Sermon; then our
Churches would be filled all the week, as well as on Sundays, and the
eternal Godconstantly worshipped with Reverence and godly Fear; then we would
take delight in cloathing the Naked, feeding the Hungry, and relieving the
Oppressed; Then there would be no such thing as cheating and cousenage, as lying and
perjury, as strife and contention amongstl us. But we should all walk hand
in hand together in the ways of Piety, Justice, and Charity upon Earth, until at
length we shall come to Heaven, where we shall be so far from loving or desiring
Money, that we shall account it as it is, even dross and dirt;
where our Affections shall be wholly taken up with the Contemplation of the chiefest Good, and we
shall solace our selves in the Enjoyment of his Perfections forevermore.
Thoughts upon Worldly-Riches.
SECT. II.
TIMOTHY after his Conversion to the Christian Faith, being
found to be a Man of great Parts, Learning, and Piety,
and so every way qualified for the work of
the Ministry, St. Paul who had planted a
Church at Ephesus the Metropolis or chief
City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests,
and to visit and exercise Jurisdiction over
them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in their Lives and Conversations,
1 Tim. v. 7. and to exercise
Authority over them, in case they be otherwise, 1 Tim. v. 19. And therefore it cannot in reason
but be acknowledged that Timothy was the Bishop, Superintendent, or Visiter of all
the Asian Churches, as he was always asserted to have been
by the Fathers of the Primitive Church, as Eusebius reports, saying,
Τιμόθεος τῇς ἐκ ἐφέσῳ παροικίας
ἱσορεῖται πρῶτω τὴν ἐπισκροπὴν
εἰληχέναι, that Timothy is reported to have been the
first Bishop of the Province
of Ephesus. Be sure he had the oversight of all the Churches that were planted
there, and not only in Ephesus it self, but likewise in all Asia, which
was subject then to his Ecclesiastical Power and Jurisdiction.
AND hence it is that the Apostle St. Paul in his first
Epistle to him, gives him Directions how to manage so great a Work, and to discharge
so great a Trust as was committed to him, both as Bishop and Priest; both how to
ordain and govern others, and likewise how to preach himself the Gospel of
Christ.
And having spent the whole Epistle in Directions of this sort, in the close of it,
as it were at the foot of the Epistle, he subjoins one general Caution to be constantly
observed by him: Charge them that are rich, &c. Which words, though
first directed to Timothy, were in him intended for all succeeding Ministers, and
Preachers of the Gospel; such I mean who are solemnly ordained and set apart
for this work. We are all obliged to observe the Command which is here laid upon us, as without which we are never likely to do
any
good upon them that hear us: For so long as their minds are set altogether
upon Riches, and the things of this World, we may preach our hearts out, before
we can ever persuade them to mind Heaven and eternal Happiness in good earnest.
This St. Paul knew well enough, and therefore hath left this not only as
his Advice and Counsel, but as a strict Command and Duty incumbent upon the Preachers
of the Gospel in all Ages, that they charge them that are rich, &c. where
it may be observ’d in the first place, how we are expressly enjoined to charge them that are rich, &c. a word much to to be
observed. The Apostle
doth
not say, desire, beseech, counsel, or admonish, the Rich; but παράγγελλε τοῖς πλουσίοις, charge and command them that are rich. The word properly signifies
such
a Charge as the Judges at an Assize or Sessions make in the King’s Name, enjoining
his Subjectsto observe the established Laws and Statutes of the Kingdom. And so
the word is always used in Scripture for the strictest way of commanding any thing
to be observed or done, as Acts v. 28.
οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν; Did not
we straitly command you. Luc. v. 14.
παρήγγειλεν αὐτὸ. He charg’d
him to tell no Man. Thus Therefore it is that we are here enjoined to charge the Rich
in the name of the King of Kings, not to be high minded, nor to trust in uncertain
Riches, &c.
And this is the proper notion, and the only true way of preaching the word of God; which therefore in Scripture
is ordinarily expressed by the word κηρύοσειν, which properly signifies to publish or proclaim, as Heralds do,
the Will and Pleasure of the Prince, and in his Name to command the People to
observe
it. Thus we are enjoined to preach the word of God, by publishing his Will and
Pleasure
to Men; charging them in his Name, to obey and practise it. For we come not to them in our own Names, but in his that created and redeemed them; and therefore,
altho’ we neither have, nor pretend to any Power or Authority over
them, from
our selves; yet by vertue of the Commission which we have received from the universal
and supreme Monarch of the World, we not only lawfully may, but are in duty
bound, to charge and enjoin all in his Name, to observe what he hath commanded them.
Insomuch, that although we pretend not to divine Inspiration, or
immediate Revelations from God, such as the Prophets had; yet we, preaching the
same Word which they did, may, and often ought to use the same Authority which they used, saying, as they did, Thus
saith
the Lord of Hosts. For whatsoever is written in the Scriptures, is as certainly
God’s word now, as it was when first inspired or revealed to them. And therefore
it cannot be denied, but that we have as much Power to charge upon all, the Observation of what is there written; as they ever had, we being sent to preach and proclaim
the Will of God unto all, by the same Person as they were. Hence it is that the
Apostle, in the name of God, commands Titus, and in him all succeeding
Ministers
of the Gospel, to speak or preach the Word of God, to exhort and rebuke with all
Authority, Tit. ii. 15. From whence nothing can be more plain, than that it is our Duty to
preach with Authority, as those who have received Power from God, to make known
his Will and Pleasure to all Men; or as the Apostle here expressly words it, to
charge them not to be high minded, and the like.
BUT this I fear may be a very ungrateful Subject to many, and therefore I should
not have insisted so long upon it, but that
there is a kind of necessity for it. For I
verily believe, that the Non-observance of
this, hath been, and still is, the principal
Reason why People receive so little benefit
by hearing of Sermons, as they usually do.
For they look upon Sermons only as popular Discourses, rehears’d
by one of their Fellow-Creatures, which they may censure, approve or reject, as
themselves see good. And we our selves, I fear, have been too faulty, or at
least remiss, in this particular; in that when we preach, we ordinarily make a long Harangue
or Oration concerning some point in polemical, dogmatical, or practical Divinity,
and use only same moral Persuasions to press upon our Auditors, the observance of
what we say, without interposing, or exercising the Authority which is committed
to us, so as to charge them in the Name of the most High God, to observe and practise
what we declare and prove unto them to be his Will, and by consequence their Duty.
But for my own part, did I think that Preaching consisted only in explaining
some
point in Divinity, and using only moral Arguments to persuade Men to perform their
Duty to God and Man, I should not think it worth my while to do it, because I could
not expect to do any good at all by it. For all the moral Arguments in the World,
can never be so strong to draw us from Sin, as our own natural Corruptions are to
drive us into it. And therefore we can never expect to do any good upon Men, either
by our Logick or Rhetorick; but our Arguments must be fetched
from on high, even from the eternal
God himself, or else they are never likely to profit or prevail upon them. We
must
charge and command them in God’s Name, or else we had as good say nothing.
IT is true, did we, who preach God’s
Word, propose nothing else to our selves,
but to tickle Mens ears, and please their
fancies, and so to ingratiate our selves into their love and favour, it would be
easie
to entertain them with Discourses of another nature, stuffed with such fine Words,
quaint Phrases, and high Notions, as would
be very pleasing and acceptable unto them.
But I must take leave to say, that we
dare not do it; for we know, that as our
Auditors must give an account of their hearing, so it is not long before we also must
give an account of our preaching too, for
so God himself hath told us before hand by
his Apostle, Heb. 13. 17. But how shall we
be able to look the eternal God in the face,
yea, or to look our Auditors in the face at
that time, if instead of charging their Duty upon them, in order to their
eternal Salvation, we should put them off with general Discourses, which signifie
nothing, only to please and gratifie them whilst we remain with them; no, we dare not do it, and therefore I wish Men would not expect it
from us; for we must not hazard our own eternal Salvation, to
gain their temporal favour or applause. And therefore, seeing God hath been
pleased
to entrust us so far with Mens Souls, as to direct them in the way to eternal Life,
howsoever they resent it, we are bound in Duty, both to God, to them, and our
selves,
to deal plainly with them, and to use the Authority which he hath here committed
to us, where he hath expressly commanded us in his Name, to charge them that are rich in this world,
&c.
WHERE I desire the Reader to observe in the next place, that
we of the Clergy are not only empower’d to charge the poorer, or meaner
sort of
People, who by reason of their extream poverty and want, may seem inferior to us,
but even rich Men too; Charge them, saith the Apostle, that are rich in
this world. And the reason is, because we come unto them in his Name, who gives
them all the Riches they do enjoy, and can take them away again when he himself pleaseth;
so that he can make the poor rich, and the rich poor, when he pleaseth, and therefore
the poor and rich are all alike to him; his Power and Authority is the same over
both; and therefore we, coming in his Name, are ordered to make no distinction,
but to charge the one as well as the other; yea, here we are particularly commanded to charge
them that are rich.
WHICH is the next thing to be considered in these words,
even whom the Apostle means by them that are rich in this world? Which is a Question that needs a
serious
Resolution. For many Men, not thinking
themselves as yet to be rich enough, will
be apt to conclude from thence, that they
are not to be reckoned amongst those whom
the Apostle here calls rich in this World.
But whatsoever they may think of themselves, I believe there are but few, except
the very poor, who in a Scripture sense
are not rich Men. For whatsoever any have
over and above their necessary maintenance,
that the Scriptures call Riches, as is plain
from Agar’s wish, Give me neither poverty,
nor riches, feed me with food convenient for
me, Prov. xxx. 8. From whence it is
easie
to observe, that as nothing but the want of
convenient Food is Poverty; so whatsoever
a Man hath over and above his convenient
or necessary Food, is properly his Riches;
and so he that hath it, is in a Scripture
sense a rich Man, who is therefore called
here in my Text πλούτος,
quasi πολυούσιος,
one that hath much Substance, or more
than he hath necessary occasion for. And
therefore, although same may be richer
than others, yet I believe the generality
may be justly reckoned in the number of the rich Men here spoken
of, at least all such, as by the Blessing of God, have not only what is necessary
for their present maintenance, but likewise something to spare, and so may all
come under the notion of those whom we are here commanded to charge not to be high
minded, nor trust in uncertain Riches, &c.
HAVING thus considered the Act which we are here commanded
to exert, and the Object, the rich of this World, we are now to consider the
Subject
matter, what that is which we are here commanded to charge upon them, but that
is here expressly set down in several Particulars, all which I shall endeavour to
explain as they lie in order.
1. THAT they be not high minded; a necessary caution
for rich Men. For Riches are very apt to puff Men up with vain and foolish conceits
of themselves, so as to think themselves to be so much better, by how much they
are richer than other People; but this is a grand mistake, which we are here enjoined
to use the utmost of our power and skill to rectifie, by charging them that
are rich not to be high minded; that is, not to think highly and proudly of
themselves, because they are richer or wealthier than other Men, but to be every way as humble in their own eyes, and as lowly minded
in the enjoyment of all temporal Blessings, as if they enjoyed nothing; as
considering,
1. how much soever they have, they are no way really the better for it.
1. NOT in their Souls; they are never the wiser nor holier,
nor more acceptable unto God by their being rich, Eccles. ix. 1.
Job xxxiv. 19 .
2. NOR in their Bodies; they are never the
stronger, nor healthier,
nor freer from pain and trouble, nor yet longer lived than others.
3. NOR, in their Minds; their Consciences are never the quieter,
their Hearts never the freer from cares and fears, neither can they sleep better
than other People, Eccl. v. 12.
4. NOR yet in their Estate and Condition.
1. NOT in this Life. For Riches can never satisfie them, nor
by consequence make them happy; but they may still be as miserable in the enjoyment,
as in the want of all things, Eccl. v. 11.
2. NOR yet in the Life in come; they are never the nearer Heaven,
by being higher upon Earth; their Gold and Silver can never purchase an Inheritance
for them in the Land of Canaan, Jac. ii. 5.
2. THEY are so far from being better, that they are rather much
worse for their having abundance here below.
1. THEY have more Temptations to Sin, to Luxury, to Covetousness,
to the love of this World, to the neglect of their Duty to God, to Pride and Self-conceitedness,
to
Security and Presumption, Luk. xii. 19.
2. IT is harder for them to get to Heaven, than it is for others; and by consequence, the richer they are, the more danger they are in of being
miserable for ever, Mat. xix. 23. Whence our Saviour himself denounceth a Wo upon
them that are rich, Luk. vi. 24. and St.
James bids than weep and
howl for their miseries, Jac. v. 1. And therefore advises us en rejoice
rather at Poverty than Riches, Jac. i. 9, 10. Now these things being considered, as
spoken by God himself, none can deny but that the rich are most certainly in a worse
condition than the poor; and by consequence, that Men have no cause to be proud,
or high minded, nor to glory in their riches, Jer. ix. 23. And therefore
whatsoever outward Blessings God hath bestowed upon us, Let us not be high minded,
but fear, Rom. xi. 20.
2. NOR trust in uncertain Riches, which I confess is a very hard Lesson for a rich Man to
learn, nothing being more difficult than to have Riches, and not to true in them, as our Saviour
himself intimates, in explaining the one by the other, as things very rarely severed,
Mark x. 23, 24. But certainly it is altogether as foolish a thing to trust in Riches,
as it is to be proud of them. For,
1. THEY of themselves can stand us in no stead, they cannot
defend us from any evil, nor procure us any good; they cannot of themselves either
feed us, or cloath us, or refresh us, or be any ways advantageous to us, without God’s
Blessing, Prov. xi. 4. How much less can they be able to
deliver us from wrath
to come. No, we may take it for a certain truth, our Riches may much further
our eternal Misery, but they can never conduce any thing to our future happiness.
2. IF we trust in them, be sure they’ll fail us, and bring us
into Misery and Desolation, for to trust in any thing but God, is certainly one
of the highest Sins we can be guilty of, it is in plain terms Idolatry; and therefore
He that trusteth in riches, is sure to fall, Prov. xi. 28. For this is to
deny God, Job xxxi. 24, 25, 28.
3. THEY are but uncertain Riches, they
make themselves wings and fly away, Prov.
xxiii. 5. They are in continual motion, ebbing and flowing, and never continuing in
one stay. So that you are never sure of keeping them one day; and what
reason then can we have to trust on them? Especially considering,
that they are not only uncertain, but uncertainty it self, as the word here
signifies,
Trust not in the uncertainty of riches.
BUT in the living God; He, he is to be the only Object
of our trust, whether we have, or have not any thing else to trust on; or to
speak
more properly, there is nothing that we can upon good Grounds make our trust and
confidence, but only him, who governs, and disposeth of all things, according to
his own pleasure. So that it is he, and he alone that giveth us all things richly
to enjoy. It is not our Wit or Policy, it is not our Strength or Industry, it
is not our trading or trafficking in the World, it is none but God that giveth
us what we have, Deut. viii. 18. Prov. x. 22. And as it is he that
maketh Men rich, so he can make them poor again, when he himself pleaseth; and
they have cause to fear he will do so too, unless they observe what is here charged
upon them.
THERE are four Duties still behind, which we are here commanded
to charge all those who are rich to observe.
1. THAT they do good. In treating of which I might shew
the several Qualifications required to the making up of an Action good, as that the
matter of it must be good, as commanded, or at least allowed by God, that the manner
of performing it be good, as that it be done obedientially, understandingly, willingly,
chearfully, humbly, and sincerely; and that the end be good too, so as that it be
directed ultimately to the Glory of God. But not to insist upon that now, I shall
only consider what kind of good Works the Rich are here commanded to do, as they
are rich Men. And they are two, Works of Piety, and Works of Charity.
1. THEY are here commanded to do
works of Piety; where by works of Piety;
I mean not their loving and fearing, and
honouring of God, nor yet their praying
to him, their hearing his Word, or praising
his Name, for such works of Piety as these
are, the poorest as well as the richest Persons amongst us are bound to do; whereas the Apostle here
speaks only of such
works as they who are rich are bound to do,
upon that account because they are so. And
therefore by works of Piety here, I understand such works as tend to the Honour
of his Name, to the Performance of Worship and Homage to him, to the Encouragement of his Ministers, the propagating
of his Gospel, and the Conversion of Sinners to him; all which they are bound to do, to the utmost of
their Power, out of the Estates which for these purposes he hath entrusted with
them. For thus they are expresly commanded to honour the Lord With all their Substance,
or Riches, and with the First-Fruits of all their Increase, Prov. iii. 9. And
the reason is, because God is the universal Proprietor, the Head Landlord of all
the World, and we have nothing but what we hold under him; neither are we any more
than Tenants at will to him, who may fine us at his own Pleasure, or throw us out
of Possession whensoever he sees good. Now lest we should forget this, even upon
what Tenure it is that we hold our Estates, God hath enjoyned us to pay him, as it were, a Quit-rent, or Tribute out
of what we possess as an Acknowledgment that it is by his Favour and Blessing alone
that we do possess it. So that whatsoever we do, or are able to offer to him, is
but a due Debt which we owe him, which if we neglect to pay him, we lose our Tenure,
and forfeit what we have to the Lord of the Mannor, the supreme Possessor of the
World. Hence it is, that in all Ages, they who were truly pious, and had a due
sense
of God upon their Hearts, were always very careful to pay this their Homage unto
God; insomuch that many of them never thought they
could give enough to any pious Use,
wherein to testify their Acknowledgment
of God’s Dominion over them, and his
Right and Propriety in what they had. A
notable Instance whereof we have in the
Children of Israel; for when the Tabernacle was to be built for the Service and Worship of God, they were so far from being
backward in contributing towards it, that
they presently brought more than could be
used in the building of it, Exod. xxxvi. 5,
6, 7. So it was too in the building of
the Temple, which David, and the Chiefs
or Nobles of Israel, made great Preparations for, 1 Chron. xxix. 6, 7, 8. And that
they did this, thereby to acknowledge God
to be the Lord and Giver of all, is plain
from the following words, Ver. 11, 12, 13.
The same was also observed in the building of the second Temple, as the raising
the first out of its Rubbish, wherein it had lain for many Years. And as for
Christians, I need not tell you how forward those
who have been truly pious, have always
been in doing such works of Piety, seeing
most of the Churches in Christendom, or
be sure in this Nation, have been erected by particular Persons. And it is very
observable, that the more eminent any Place
or Age hath been for Piety and Devotion,
the more pious works have been always done in it, for the Service
and Worship of Almighty God; which plainly shews, that where such works are wanting,
whatsoever Pretences they may make, there is no such thing as true Piety, and the
Fear of God. And therefore, as ever we desire to manifest our selves to be what
we profess, true Christians indeed, Men fearing God, and hating Covetousness, we
must take all Opportunities to express our Thankfulness unto God for what we have,
by devoting as much as we can of it to his Service and Honour.
2. BESIDES these works of Piety towards God, the Rich are enjoined
also works of Charity towards the Poor, which though they have an immediate reference
to the poor, yet God looks upon them as given to himself, Prov. xiv.
31. Ch. xix. 17. Math. xxv. 40. Hence it is that God accepts of
such
works as these also, for part of the Tribute which we owe him; whereby we
acknowledge the Receipt of what we have from him, and express our Thankfulness unto
him for it, without which we have no ground to expect a
Blessing upon what we
have, nor that it should be really good to us. For, as the Apostle tells
us, every Creature of God is good, if it be received with Thanskgiving, not else,
1 Tim. iv. 4. But no Thanksgiving is acceptable but that which is expressed
by works as well as words. And therefore it is necessary for us to pay this Duty
and Service to God, out of what we have, in order to the cleansing and sanctifying
the Residue of our Estates unto us, without which we have not the lawful use of
what we possess; but every thing we have is polluted and unclean to us, as our
Saviour himself intimates, Luk. xi. 41. A thing much to be considered. For
I verily believe that the great reason why so many Estates are blasted so soon, and
brought to nothing amongst us, is because Men do not render unto God his Duty
and Tribute out of what they have, and therefore it is no wonder that God in his
Providence turns them out of Possession, and gives their Estates to other Persons,
who shall be better Tenants to him, and be careful to pay him the Duties which
he requires of them. And therefore, in order to Mens securing their Estates to
themselves
and Posterity, it is absolutely necessary that they observe the Duty which we are
here recommended to charge upon all that are rich in this World, even to do good
with what they have, and not only so, but
2. To be rich too in good works; that
is, not only to do good, but to do as much
good as they are able with their Riches, so as to proportion
their good works to the Riches which God hath given them wherewith to do them, according
to the Apostle’s Direction, 1 Cor. xvi. 2. Thus in the place before quoted,
Luc. xi. 41. where our Saviour bids the
Pharisees to give Alms of such things as they
have. His words are τὰ ἐνόντα δότε του ἐλεημοσύνην, Give Alms as much as ye are able, for so the
words properly signify. And verily whatsoever we do, unless it be as much as we
can, God will not look upon us as doing
any thing at all: For we must not think
to compound with him. When he hath given us all we have, he expects that we
render all that he requires of us, that is
as much as we are able to pay unto him.
As if a Man owes you Money, you will
not accept of part instead of the whole; so
neither will God from us; we all owe him
as much as we are able to devote to his
Service and Honour, and we must not
think to put him off with part of it: For
he reckons that he receives nothing from
us, unless it be proportionable to what he
hath bestowed upon us. But how little soever it is that we give or offer to him,
if it be but answerable to our Estates, it
will be accepted by him. This our Saviour himself hath assured us of, Mark xii.
43, 44. From whence we may certainly
conclude, that there is not the poorest Person whatsoever but
may be as rich in good works as the richest, because God doth not measure the goodness of our works by their bulk or quantity, but by the proportion which they bear to
our Estates: So that he that gives a penny may do as good a work as he that
gives a pound, yea and a better too, because his may be as much as he is able, whereas
the other’s is not. I with all Men would seriously weigh and consider this, lest
otherwise they go out of the world without ever having done one good work in it: For we may
assure our selves, he that is not thus rich in good works, doth no good
at all with his Riches.
BUT it is farther to be considered here
that this Expression, rich in good works,
implies that good works are indeed our
principal Riches; and that Men must not
compute their Riches so much from what
they have, as from what they give and devote to God. For what we have is not
ours, but God’s in our hands; but what we give is ours in God’s hands, and he acknowledgeth himself our Debtor for it, in
that he tells us that we lend it to him, and
promiseth to pay it us again, Prov. xix. 17.
And therefore they who cast up their Accounts to know how rich they are, ought
not to reckon upon what they have lying by them, nor upon their
Houses and Lands that are made over to them, nor yet upon what is owing to them
by Men; but should reckon only upon what they have given to pious or charitable
Uses, upon what Treasure they have laid up in Heaven. For whatsoever they may think
at present, I dare assure them, that will be found to be their only Riches another
day. And therefore if any one desires to be rich indeed, let him take my Advice,
do what good he can with the Riches he hath, and then he will be rich enough: For
this is the way to be rich in good works. But in order unto that, he must
likewise observe what follows, to be
3. Ready to distribute; that is, ready upon all
occasions to pay his Tribute unto God, whensoever he in his Providence calls for
it; taking all opportunities of doing good, and glad when he can find them, Gal.
vi. 10. Thus therefore whensoever any opportunities present themselves of expressing
our thankfulness unto God, by works either of Piety or Charity, whatsover other
business may be neglected, we must be sure to lay hold on that. For I dare say,
that there is none but will grant me that there is all the reason in the
world that God should be served in the first place, and that he should have the first fruits of all our Encrease,
Prov. iii. 9. Exod. xxiii. 19.
Deut. xxvi. 2. And therefore
we cannot but acknowledge, that works of Piety towards God, and of Charity to the
Poor, or as the Scripture calls them in general good works, are always to be done
in the first place; and whatsoever other works may be omitted, be sure they must
not. But we ought still to be as ready to pay our Duties unto God, as we are to
receive any thing from him, as ready to give as to receive; and by consequence
as Men let no opportunities slip wherein they can encrease their Estates, they are
much less to let any opportunities pass wherein they can any way improve their Estates
for God’s Glory and others Good; but they ought to be ready upon all Occasions to
distribute what they can upon charitable and pious Uses.
4. Willing to communicate; as we must
do it with a ready hand, so we must do it
with a willing Heart too. Thus we are
enjoined to serve God willingly, 1 Chron.
xxviii. 9. and chearfully, 2 Cor. ix. 6, 7.
Indeed God accepts of none but Freewill
Offerings. If we be not as willing to do
good works as we are to have wherewith
to do them, we may be confident God will
never accept of them. And therefore in
plain Terms, if any would be rich in good works as becometh
Christians, and as it is our interest to be, they must not stay till they be compelled, persuaded, or intreated by others to do them; but they
must set upon them of their
own accord, out of pure obedience unto God, and from a due sense of their constant
dependence upon him, and manifold obligations to him; yea so as to take
pleasure
in nothing in the World so much as in paying their Respects and Service to Almighty
God, 1 Chron. xxix. 14, 15, 17.
Now to encourage the Rich to employ their Estates thus in doing
good, the Apostle adds in the last place, that this is the way to lay up for
themselves a good foundation against the time to come, that they may lay hold on eternal Life. A
strange Expression! yea such a one, that had not St. Paul himself spoke it, some would have been apt to have excepted
against
it for an Error or Mistake. What, good Works the Foundation of eternal Life? No,
that is not the meaning of it; but that good works are the Foundation of that
blessed Sentence which they shall receive who are made Partakers of eternal Life,
as is plain. from our Saviour’s own words, Mat. xxv. 34, 35. 36.
AND verily although there be no such intrinsick value in good
works, whereby they that do them can merit any thing from God by their doing of
them; yet nothing can be more certain, than that God of his infinite Mercy in
Jesus
Christ will so accept of them as to reward us for them in the World to come. For
this our Saviour himself doth clearly intimate to us, in the Place before quoted,
as also, Mat. vi. 20. Luk. xii. 33.
Luk. xvi. 9. that is, distribute and
employ the unrighteous or deceitful Riches you have in this World in such a way
as is most pleasing and acceptable unto God, that so he may be your Friend,
and receive you into everlasting Habitations, when these transient and unstable Riches
fail you. From whence I beg leave to observe, that to do good with what we have
is the only way whereby to improve our Estates for our own good, so as to be the
better for them both in this and also in the World to come. The Rabbins have a good
Saying, that מלח ממון צרקה good works are the Salt of Riches, that which preserves
them from Corruption, and makes them savoury and acceptable unto God, as also
useful
and profitable to the Owners. Unless we do good with our Estates, we forfeit our
Title to them by the Non-payment of the Rent-charge which God hath reserved to himself upon them; and therefore we may
justly expect every moment to be call out of Possession; of howsoever though he
may forbear us a while, yea so long as we are in this World, what good,
what benefit, what comfort shall we have of our Estates in the World to come? Certainly
no more than the rich Man in the Gospel had, when he lay scorching in Hell-fire,
and had not so much as a drop of water to cool his enflamed tongue. Whereas on the
other side, if we do good with our Estates, if we devote them to the Service of
God, and to the Relief of the Poor, by this means we shall not only secure the
Possession
of them to our selves here, but shall also receive comfort and benefit from them
in the World to come; so that our Estates will not die with us, but we shall receive
benefit by them, and have cause to bless God for them unto all Eternity. The
Apostle
himself assuring us. that by this menus we shall lay up for our selves
a good foundation for the time to come, so as to lay hold on eternal Life.
THIS one Argument being duly weighed, I hope I need not use any
more to persuade Men to do good with what they have, and to make the best use of
it they can. For I know I write to Christians, at least to such as profess
themselves
to be so; and therefore to such as believe there is another World besides this
we live in, and by consequence that it concerns them to provide for that, which,
as I have shewn, we may do in a plentiful manner, by the right Improvement of what
God hath entrusted with us in this World. What then do the generality of Men mean
to be so flack and remiss in laying hold on all opportunities of doing good! What,
do they think it possible to lose any thing they do for God! or do they think it
possible to employ their Estates better than for his Service and Honour who gave
them to us! I cannot believe any think so; and therefore must needs advise the
Rich again and again not to lay up their Talent in a Napkin, but to use their
Estates
to the best advantage for God and their own Souls, that so when they go from hence
into the other World, they may be received into eternal Glory, with a Well done
good and faithful Servants, enter you into your Master’s Joy.
BUT fearing lest these moral Persuasions may not prevail so
much upon my Readers as I desire they might, they must give
me leave farther to tell them, that 1 am
here commanded to charge them that are
rich in this World, to be rich also in good works: And therefore seeing, as I have
shewn, there are few but who in a Scripture-sense are rich in this world, in obedience to this Command
which here is laid upon me, in the Name of the most high God, I charge you, and
not I only, but the eternal God himself, he wills and requires all those whom he
hath blessed with Riches in this world, that they be not high-minded, nor
trust in uncertain Riches, but that they put their whole Trust and Confidence only
in the Living God, whose all things are, and who gives us whatsoever we have: That
they do good with what he hath put into their hands, laying it out upon works of
Piety towards him, and of Charity to the Poor, that his Worship may be decently
performed, and the Poor liberally relieved; that they be rich in good works,
striving to excel each other in doing good in their Generation; that they be
ready every moment to distribute, and always willing to communicate
to every good work, wherein they can pay their Homage and express their
Thankfulness to him for what they have,
Thoughts upon Self-denyal.
THE most glorious Sight questionless that was ever to be seen
upon the face of the Earth, was to see the Son of God here, to see the supreme Being and
Governour of the World here; to see the
Creator of all things conversing here with
his own Creatures; to see God himself
with the nature, and in the shape of Man;
walking about upon the surface of the Earth,
and discoursing with silly Mortals here;
and that with so much Majesty and Humility mixed together, that every expression
might seem a demonstration that he was
both God and Man. It is true, we were not
so happy as to see this blessed Sight; howsoever, it is our Happiness that we have
heard of it, and have it so exactly described to us, that we may as clearly apprehend it as if we had
seen it: Yea, our Saviour himself hath pronounced those in a
peculiar manner blessed, who have not seen,
and yet have believed, Joh. xx. 29. that is,
who never saw Christ in the Manger, nor
in the Temple, who never saw him prostrate before his Father in the Garden, nor
fastned by Men unto his Cross; who never saw him preaching the Gospel, nor working Miracles to confirm it; who never saw him before his
Passion,
nor after his Resurrection, and yet do as firmly believe whatsoever is recorded of
him, as if they had seen it with their Eyes. Such Persons our blessed Saviour
himself
asserts to be truly blessed, as having such a Faith as is the Substance of things
hoped for, and the evidence of things not seen, Heb. xi. 1.
HENCE therefore, although we lived not in our Saviour’s time,
and therefore saw him not do as never Man did, nor heard him speak as never
Man spake, we may notwithstanding be as blessed, or rather more blessed than they
that did. If we do but give credit to what is asserted of him, and receive
and believe what is represented to us in his holy Gospels, where by Faith we may
still see him working Miracles, and hear him declaring his Will and Pleasure to his Disciples, as really as if we had then been by him. And therefore whatsoever we
read in the Gospel that he spake, we are to hearken as diligently to it; as if we
heard him speak it with our own Ears, and be as careful in the performance of it,
as if we had received it from his own Mouth: for so we do, though not immediately,
yet by the infallible Pen of them that did so. And seeing he never spake in vain,
or to no purpose, nor sufferedan idle or superfluous word to proceed out of his
sacred
and divine Mouth; whatsoever he asserted, we are to look upon as necessary to be
believed, because he asserted it. And whatsoever be commanded, we are to look upon
as necessary to be observed, because he hath commanded it; for we must not think
that his Assertions are so frivolous, or his Commands so impertinent, that it is
no great matter whether we believe the one and obey the other or no: No, if we
expect to be justified and saved by him, he expects to be believed and obeyed by
us, without which he will not look upon us as his Disciples, nor by consequence
as Christians, but Strangers and Actions to him, whatsoever our Professions
and Pretences are.
It is true, we live in an Age wherein Christianity in the general
notion of it is highly courted, all Sects and Parties amongst us making their Pretences
to it, whatsoever Opinions or Circumstances they differ in, be sure they all agree
in the external Profession of the Christian Religion, and by consequence in the
acknowledgment that they ought to be Christians indeed. But I fear that Men are generally mistaken about the notion of true Christianity,
not thinking it to be so high and
divine a thing as really it is; for if they had true and clear conceptions of it. they would never fancy
themselves to be
Christians,
upon such low and pitiful grounds as usually they do, making as if Christianity
consisted in nothing else, but in the external performance of some few particular
Duties, and in adhering to them that profess it; whereas Christianity is a thing
of a much higher and far more noble nature, than such would have it; insomuch, that
did we but rightly understand it, methinks we could not but be taken with it, so
as to resolve for the future to the utmost of our power to live up to it, to
which could I be an instrument of persuading any, how happy should I think my
self? Howsoever it is my Duty to endeavour it; and for that purpose I shall now clear
up the true notion of Christianity, that we may know, not what it is to be Professors
and Pretenders to Christianity, but what it is to be real Christians, and
true Disciples of Christ Jesus, such as Christ will own for his in another World.
NOW to know whom Christ will accept for his Disciples, our
only way is to consult Christ himself, and to consider what it is that he
requires of those that follow him, in order to be his Disciples; a thing
as easily understood, as it is generally disregarded; for nothing can be more plain, than that Christ requires and enjoins all those that would
be his Disciples, to observe not only some few, but all the Commands that he hath
laid upon us. Ye are my friends, saith he, and therefore my Disciples,
if ye do whatsoever I command you, Joh. xv. 14. So that unless we do
whatsoever he commands, us,
we are so far from being his Disciples, that we are indeed his Enemies. Nay, they
that would be his Disciples, must excel and surpass all others in Vertue and good
Works. Herein, saith he, is my father glorified, that ye bring forth much
fruit, so shall ye be my disciples, Joh. xv. 8. yea and continue in them too,
Joh. viii. 31. He tells us also, that they that would be his Disciples,
must love him above all things, or rather, hate all things in
comparison of him, Luc. xiv. 26. And that they love one another, as he
hath loved
them, Joh. xiii. 35. To name no more; read but St. Mat. xvi. 24. and
there you may see what it is to be a Chritlian indeed, or what it is that
Christ
requires of those who would be his Disciples. If any man will come after me,
let him deny himself, take up his Cross, and follow me. Did we but
understand the true meaning of these words, and order our Conversations
accordingly, we should both know what it is to be true Christians, and really be
so our selves. For I think there is nothing that Christ requires
of those who desire to be his Disciples, but we should perform it, could we but
observe what is here commanded; which that we may all do, I shall endeavour to
give the true meaning of them, and of every particular in them, as they lie in order.
First, saith he, If any man will come after me, that is,
If any Man will be my Disciple; for Masters ye know use to go before, Scholars
and Disciples to follow after. And our Saviour here speaks of himself under the
notion of a Master, that hath Disciples coming after him, and saith, that if any
one would be one of his Disciples, so as to go after him, he must deny himself,
take up his cross and follow him. So that here are three things which our
blessed
Saviour requires of those that would be his Disciples, and by consequence of us
who profess to be so; for I dare say, there is none of us but desires to be a
Christian,
or at least to be thought so; for we all know and believe Jesus Christ to be the
only Saviour of Mankind, that none an save us but he, and that there is none of
us but he can save, and that all those who truly come to him for Pardon and Salvation,
shall must certainly have it: Hence it is that we would all be thought at least so
wise, and to have so much Care of our own Souls as to go after
Christ,
and be his Disciples. I hope there are but few but who really desire to be
so. But I would not have any think that it is so easy a Matter to be a Disciple
of Christ, or a real and true Christian, as the World would make it; no,
we may assure ourselves, that as it is the highest Honour and Happiness we can attain unto, so we
shall find it the hardest matter in the World to attain
unto it; not in its own Nature, but by reason of its Contrariety to our natural Temper
and Inclinations. For here we see what it is that our blessed Saviour requires of
those that would go after him, even nothing less than to deny themselves, take
up their Crosses, and follow him. All which are far greater things than at the
first sight or reading they may seem to be.
FOR first, saith he, If any one will come after me, let
him deny himself; which being the first thing which Christ requires of those
that go after him, it is necessary that we search more narrowly into the Nature
of it. For if we fail in this, we cannot but fail in all the rest. And
therefore, for the opening of this, I shall not trouble the Reader with the various Expositions,
and the divers Opinions of learned Men concerning these words, but only mind him in general, that the Self-denyal here spoken of is properly
opposed to Self-love, or that corrupt and vicious Habit of the Soul, whereby we
are apt to admire and prefer our own Fancies, Wills, Desires, Interests, and the
like, before Christ himself, and what he is pleased either to promise to us or
require of us. And therefore, when he commands us to deny our selves, his Will and
Pleasure in general is this, That we do not indulge, or gratify our selves in any
thing that stands in Opposition against, and comes into Competition with his
Interest
in the world, or ours in him, howsoever near and dear it may be unto us. But to
deny our selves whatsoever is pleasing to our selves, if it be not so to God and
Christ too, so as not to live to our selves, but only unto him that dyed for us,
to live as those who are none of our own, but are bought with a Price, and therefore
should glorify God both in our Souls and in our Bodies, which are his, 1 Cor. vi. 19,
20. But seeing this is not only the first Lesson to be learnt by
Christ’s Disciples, but that which is necessarily required in order to whatsoever else
he commands from us, I shall shew you more particularly what it is in your selves
that you are to deny.
FIRST, you must deny your own Reasons in Matters of divine Revelation,
so as to use them no farther than only to search into the Grounds and Motives that
we have to believe them to be revealed by God. For this being either proved or
supposed,
we are not to suffer our Reasons to be too curious in searching into them, but believe
them upon the Word and Testimony of God himself, who is the supreme Truth, or Verity
itself.
FOR we who by all our Art and Cunning cannot understand the
reasons of the most common and obvious things in Nature, must not think to comprehend
the great Mysteries of the Gospel, which tho’ they be not contrary to our
Reasons,
are infinitely above them. For the natural Man received not the things of the Spirit of God, for they are Foolishness to him, neither can he know
them because they are spiritually discerned, 1 Cor. ii. 14. So that to the
understanding
of the things of the Spirit, or which the Spirit of God hath resealed to us, there
is a great deal more required than what we have by Nature, even the supernatural
Assistance of the Spirit himself that revealed them. And therefore if any Man
amongst us seemeth to be wise in this World, let him become a Fool that he
may be wise, 1 Cor. iii. 18. that is, He that would
be wise unto Salvation, must look upon himself as a Fool, as one incapable by
Nature of understanding the things that belong unto his everlasting
Peace, without both the Revelation and Assistance of God himself, and therefore
must not rely upon his own Judgment, but only upon God’s Testimony in what he
doth believe; not believing what his Reason, but what God’s Word tells him;
looking upon it as reason enough why he should believe it, because God hath said it.
I know this is an hard Doctrine to Flesh and Blood. For
as Job tells us, Vain Man would be wise, though Man be born like a wild
Ass’s Colt, Job xi. 12. Though by
nature we bee never so foolish, vain and ignorant; understanding the great Mysteries of the Gospel no more
than a wild Ass’s Colt doth a mathematical Demonstration, yet howsoever we
would fain be thought very wise Men, yea so wise as to be able to comprehend
Matters of the highest, yea of an infinite Nature, within the narrow compass of
our finite and shallow Capacities. But this is that which we must deny our
selves in, if we desire to be Christ’s Disciples, so as to acquiesce in his Word, and believe
what he asserts, only because he asserts it; without suffering our Reason to interpose,
but looking upon his Word as more than all the Reasons and Arguments in the World
besides.
2. YOU must deny your own Wills. Our
Wills, it is true, at first were made upright and perfect, every way correspondent to
the Will of God himself, so as to will what
he wills, that is what is really Good, and to
nill what he nills, that is what is really
Evil. But being now perverted, and corrupt with Sin, our Wills are naturally inclined
to the Evil which they should he averse from and averse from the Good
which they should be inclined to. So that
instead of chusing the Good and refusing
the Evil, we are generally apt to chuse
the Evil and refuse the Good: Yet for all
that our Wills are thus crooked and pervese, we cannot endure to have them crossed or thwarted in any thing, but would
needs have our own Wills in every thing,
so as neither to do any thing our selves, nor yet have any thing done to us, but just
as our selves will, who Will usually just
contrary to what we should. But now
they that would be Christ’s Disciples, must
not be thus self-willed, but deny themselves the fulfilling of their own Wills,
when it doth not consist with the Will of
God to have them fulfilled. This our
Lord and Master hath taught us by his
Example as well as Precept, saying, Father, if thou be
willing remove this Cup from me, nevertheless not my Will but thine be done,
Luk. xxii. 42. Where we may observe that our blessed, Saviour, as
Man, could not but have a natural Averseness from Death, as all Men by Nature
have, and that without Sin. Yet though Christ’s Will, as Man, was never so pure and
perfect, yet he wholly submits it to the Will of God. he manifested indeed that
it was the Will of that Nature which he had assumed, not to suffer Death, saying, if it is possible
let this Cup pass from me, but he shews
withal that the Will of Man must still be subject to the Will of God; and that Man,
even as Man, must deny his own Will, whensoever it runneth not exactly parallel
with God’s, saying, nevertheless, not my Will but thine be done.
AND if Christ himself denyed his own most pure and perfect Will,
that his Father’s might be accomplished, how much more Cause have we to deny our
Wills, which by nature are always contrary to his Will, yea and to our own Good
too, preferring generally that which is evil and destructive to us, before that
which is truly good and advantageous for us? And verily a great part of true
Christianity
consisteth in thus resigning our Wills to God’s, not minding so much which
way our own Inclinations bend as what his Pleasure and Command is. A notable
Instance whereof we have in old Eli, who questionless could not but be very willing that the Iniquity of his Sons might be
forgiven, and his Family prosper in the World, yet howsoever when God had manifested
his Pleasure to him, that his House should be destroyed, he submitted his own
Will wholly unto God’s, saying, It it the Lord, let him do what seemeth him good,
1 Sam. iii. 18. And whosoever of us would be Christ’s Disciple indeed,
must
be sure thus to deny and renounce his own Will, whensoever it appears to be contrary
unto God’s, so as even to will, that not his own Will but God’s be fulfilled, as
our Lord and Master himself hath taught us each Day to pray, Thy Will done
in Earth as it is in Heaven. And whosoever hath learn’d this Art of making
his own Will bow and stoop to God’s, hath made a very good Progress in the Christian Religion, especially in that part of it which requires us to deny
our selves
AND seeing we must deny our Wills,
we must needs deny our Affections too,
which are indeed nothing else but the several Motions of the Will towards Good and
Evil, but usually they are so disorderly and irregular, as to place themselves upon
Objects directly opposite to what they were designed for; so that we ordinarily love
what we ought to hate, and hate what we ought
to love; desire what we ought to abhor, and abhor what we ought to desire; rejoyce in those things which we ought
to grieve for, and are grieved at such things as we ought to rejoyce in. So that if
we suffer our Affections to move, according to their natural Tendency and corrupt
Inclinations, we shall be so far from going after Christ, that we shall continually
be running from him. And therefore it must be our great Care and Study to bridle
our Affections, deny them their unlawful, and fix them upon their proper Objects;
yea, and to deny our selves too the lawful use of such things as our Affections are
apt to be unlawfully placed upon. As for Example: It is lawful, yea
our Duty to love our Relations, but if our Love to them becomes exorbitant,
so as to love them more than God, our Love to them must be turned into Hatred
in Comparison of our Love to him, Luk. xiv. 26. And whatsoever lawful thing
it is that we take Pleasure in, if once we find that our Pleasure in that extinguisheth,
or but damps that Pleasure which we used, or ought to have in God, we are to deny
our selves such Pleasures as these are, and rather displease our selves
than God.
YEA we must deny our selves moreover
the Use and Enjoyment of our Estates
and earthly Possessions, whensoever they
come into Competition with his Glory. So
that if it comes to that Point, that we
must either leave our Estates to enjoy
Christ, or leave Christ to enjoy our Estates;
we must be willing and ready, without any more ado, to abandon and renounce whatsoever
else we have, rather than our Interest in Christ. For indeed he is not
worthy to be Christ’s Disciple that doth
not prefer him before all things else; neither he that loves the World at all in
Comparison of Christ: For if any Man love the
world, the love of the Father is not in him, 1 Joh. ii. 15. And therefore he that would
be Christ’s Disciple indeed, must fix
his Heart so fast on Christ, that it hang loose and indifferent as to all things
here below, being no more proud of them, no more delighted in them, no more
concerned about them, than as if he had them not. So that though he have all
things besides Christ, he must have nothing but him, or at least in Comparison of
him; yea, be ready to part with all that he may gain Christ. And though many of
us may think this an hard Saying, we may assure our selves, it is no more than
what we must do, if we,
desire to be Christ’s
Disciples;
FURTHERMORE, we must deny our selves those Sins especially, and Lusts
which we have or do still indulge our selves in, for thus the Gospel teacheth you in a particular manner,
to deny ungodliness and worldly lusts, Tit. ii. 12. And therefore
we
in vain pretend to be true Christians, so long as we live in any one known
Sip with any love unto it, or delight in it. I suppose none of my Readers guilty of all Sins, and I fear there are few but live in
some. No Man but may be
naturally averse from some Sins, but it is very rare to find one that is inclined
to none; for ordinarily every Man hath his darling, his beloved Sin, his own Sin,
as David himself once had, though he afterwards, kept himself from it,
Psal. xviii. 23. So I fear none of my Readers but have
some Sin, which he may
in a peculiar manner call his own, as being that which his thoughts run most upon,
and his desires are carried most unto, which he labours most after, and takes
most
pleasure in; which he is most loth, to be reproved for and most easily overcome
by. Now this and whatsoever other Sins any of us are addicted to, we must wholly
leave, and utterly renounce, if ever we desire to be Christ’s Disciples. And therefore,
so long as any of us live in any known Sin, as in Pride
or Prodigality, in Oppression, or Covetousness, in Malice or Uncleanness, in Drunkenness,
Uncharitableness, or any other Sin whatsoever, we must not think our selves
to be Christians indeed, Christ will never own us for his Disciples, for so long
as we live in any known Sin, it is that Sin, not Christ that is our Master, and
therefore if we would list our selves into his Service, we must be sure
to deny our selves whatsoever we know to be offensive to him.
THERE is still another thing behind wherein we must deny our
selves, if we desire to go after Christ, and that is, we must deny and renounce
all our Self-righteousness, and all hopes and confidences from our selves, and
from what we have done, which I look upon as a very great piece of Self-denyal,
for naturally we are all prone to sacrifice to our own Nets, to burn incense to
our own Drags, to boast of our own good Works, and to pride our selves with the
conceit of our own Righteousness. Though we he never so sinful, we would not be thought
to be so, but would very fain be accounted righteous, not only by Men, but
by God himself, for something or other which our selves do, though when all comes to all,
we know not what that should be; but howsoever the pride of our Hearts is such, that
we are loth to go out of our selves to look for Righteousness, or to be beholden
to another for it. And this is the reason that Justification by Faith in Christ
hath had so many Adversaries in the World; Mankind in general being so much
in love with themselves, and doting upon what themselves do, that they cannot
endure to renounce and vilifie then own Obidience and good Works, so much
as to think that they stand in need of any other Righteousness besides their
own; as if their own Righteousness was so perfect, that God himself could find no
fault with it, nor make any Exceptions against it, but must needs acknowledge
them to be just and righteous Persons for it.
WHEREAS, alas! there is not the best Action that ever a mere Mortal did, but if examined by the strict
Rules of Justice, it is far from being good, yea so far, that God himself may
justly pronounce it evil, and by consequence condemn the Person that did it, for
doing of it. And therefore I cannot but wonder what it is that any Man doth or can
do, for which he can in reason expect to be justified before God, our very
Righteousness being as the Prophet tells, but as filthy rags, and our
most
holy Performances fraught With Sin and Imperfection, and therefore so far from
justifying
us, that we may justly be condemned for them; but this Mankind doth not
love to hear of, the pride of our Hearts being such, that by all means we must have
something in our selves whereof to glory before God himself. But wo be to that
Person
who hath no other Righteousness but his own, wherein to appear before the Judge
of the whole World. For howsoever specious his Actions may seem to Men, they will
be adjudged Sins before the eternal God.
He therefore that would come to Christ,
although he must labour after Righteousness to the utmost of his Power, yet when
he hath done all, he must renounce it and look upon himself as an unprofitable
Servant, For Christ came not to call the righteous, but sinners to repentance, Mat. ix. 13.
that is, he came not to call such Persons
as think they have Righteousness enough
of their own to serve their turns, for such
Persons think they have no need of him,
and therefore it would be in vain to call
them; but he calls Sinners, that is, such
as may perhaps be as righteous as the other, but they do not think themselves to
be so, but look upon themselves as undone
for ever, unless they have something else to trust to, than their
own good Works and Obedience to the Moral Law. Such Persons therefore Christ
came to call, and if they come to him, they cannot but find Rest and
Righteousness in him; and if any of us desire to go after Christ, so as to be his
Disciples,
we must be sure to look upon our selves as Sinners, as deserving nothing but Wrath
and Vengeance for whatsoever we have done, we must renounce all our own Righteousness,
and be so far from depending upon it, as to think that we have none to depend
upon, for so really we have not. And when we have laid aside all thoughts of
our own Righteousness, as to the matter of our Justification before God, then, and
not till then, shall we be rightly qualified so embrace anothers, even that Righteousness
which is by Faith in Christ. Thus St. Paul, though he had as much, yea
more reason to trust in the Flesh or in himself than others; for himself saith,
that as touching the righteousness which is of the law, he was blameless. Phil.
iii. 6. Yet saith he, what things were gain to me,
those
I counted loss for Christ. Yea doubtless, and I count all things but loss for
the excellency of the knowledge of Christ Jesus my Lord. For whom I have suffered
the loss of all things, and do count them but dung that I
may win Christ, and be found in him, not having mine own righteousness, which is
of the law, but that which is through the faith of Christ, the righteousness
which is of God by faith, v. 7, 8, 9.
Thus therefore it is
that all those must do, who desire to be as St. Paul was, real Disciples of
Jesus Christ, as we must forsake our Sins, so we must renounce our Righteousness
too. It is true, this is a great and difficult part of Self-denyal, thus to deny our
selves all that Pride, Pleasure and Confidence, which we used to take in the thoughts
of our own Righteousness and Obedience to the Law of God. But we must remember that
the first thing which our Saviour enjoins those that come after him, is to deny
themselves.
THUS I have shewn what it is in our selves that we must deny, and how it is that we
must deny our selves, if we desire to go after Christ; we must deny our selves the curiosity of
searching too much into the Mysteries of the Gospel, by the light of our own clouded Reasons, we must deny
our Self-conceit, our Self-will, our Self-love, Self-interests, Self-confidences, and
whatsoever proceeds from and terminates in our sensual and sinful selves, so as to
have no delight in nor dependence upon our selves; yea, we must so deny our
selves, as to be quite taken off of our former selves, and become other Creatures than what before we
were. Thus St. Ambrose explains these words, saying, Seipsum sibi homo
abneget & totus mutetur, Let a Man deny himself to himself, so as to be wholly
changed from what he was. But then you’ll say, what need is there of all this
trouble, what reason can be given that a Man must deny himself before he can be
a true Christian.
TO that I answer, it is reason enough that Christ hath commanded
us to do it, and surely he best knows whom he will accept of as his Disciples, and
what is necessary to be done in order to our being so. And he hath said in plain
terms, If any man will come after me, let him deny himself, implying,
that he that doth not deny himself, cannot go after him.
BUT before that, there is an impossibility in the thing it self,
that any one should be a true Christian, or go after Christ, and, not deny himself, as
may be easily perceived, if we will but consider what true Christianity
requires of us, and what it is to be a real Christian. A true Christian we know
is one that lives by Faith, and not by Sight, that looks not at the things
which are seen, but at those things which are not seen, that believes
whatsoever Christ hath said, trusteth on whatsoever he hath promised, and obeyeth whatsoever he hath commanded, that receiveth
Christ as his only Priest to make atonement for him, as his only Prophet to instruct,
and as his only Lord and Master to rule and govern him. In a word, a Christian is
one that gives up himself and all he hath to Christ, who gave himself and all he
hath to him; and therefore the very notion of true Christianity implies and supposes
the denyal of our selves, without which it is as impossible for a Man to be a Christian,
as it is for a Subject to be rebellious and loyal to his Prince at the same time;
and therefore it is absolutely necessary that we go out of our selves before
we can go to him, we must strip our selves of our very selves before we can put on Christ, for Christ himself hath told us, that
No man can serve two masters, for either he hate the one and love the other, or else
he will
hold to the one and despise the other, Mat. vi. 24. We
cannot serve both
God and Mammon, Christ and our selves too; so that we must either deny our
selves to go after Christ, or else deny Christ to go
after our selves, so as to mind our own selfish ends and designs in the World.
WHEREFORE I hope I need not use any
other Arguments to persuade any to deny
themselves in the sense already explained;
I dare say there is none amongst us but would willingly be what
we profess, even a real Christian, and so go after Christ here, as to come to him
hereafter. But we have now seen how Christ himself hath told us, that we must
deny our selves, if we desire to serve and enjoy him. And verily it is an hard case it we cannot deny
our selves for him, who so far denied himself for us, as to lay down his own Life to redeem ours. He who
was equal to God himself, yea who himself was the true God, so far denied
himself
as to become Man, yea, A man of sorrows and acquainted with griefs, for
us, and cannot we deny our selves so much as a Fancy, a Conceit, a Sin or Lust for
him? How then can we expect that he should own us for his Friends, his Servants or
Disciples? No, he’ll never do it, neither can we in reason expect that he
should
give himself and all the Merits of his Death and Passion unto us, so long as we think
much to give our selves to him, or to deny our selves for him. And therefore
if we desire to be made Partakers of all those glorious things that he hath purchased
with his own most precious Blood for the Sons of Men; let us begin here,
indulge our Flesh no longer, but deny our selves whatsoever God hath been
pleased
to forbid. And for that end, let us endeavour each Day more and more to live above our selves, above the temper
of our Bodies, and above the allurements of the World, live as those who believe
and profess that they are none of their own, but Christ’s, his by Creation,
it was he that made us, his by Preservation, it is he that maintains us, and his
by Redemption, it is he that hath purchased and redeemed us with his own Blood. And
therefore let us deny our selves for the future to our very selves, whose we are
not, and devote our selves to him whose alone we are; by this we shall manifest our
selves to be Christ’s Disciples indeed, especially if we do not only deny our
selves,
but also take up our Cross and follow him; which brings me to the second thing which
our blessed Saviour here requires of those who would go after him, even to take
up their Cross.
WHERE, by the Cross, we are m understand whatsoever Troubles
or Calamities, inward or outward, we meet with in the performance of our Duty to
God or Man, which they that would go after Christ must take up as they go along,
without any more ado, neither repining at them, nor sinking under them; for we
must not think that Christ invites us into an earthly Paradise of Idleness and outward Pleasures,
as if we had nothing to do or suffer for him. For even as Men, we cannot but find many Crosses in the World,
but as Christians we must expect more, for Christ himself hath told us, that
in the World we shall have Tribulation, John xvi. 33. And therefore whatsoever
we meet with, is no more than what we are to look for; especially if we walk
uprightly in the way that leads to Heaven, we cannot but expect to meet with
many a rub, for God himself hath told us that it is through many tribulation
that we must enter into the kingdom of heaven, Act. xiv. 22. And therefore
we must not think to be carried up to Heaven with the breath of popular Applause,
nor to swim through a deluge of carnal Pleasures into the haven of
everlasting Happiness. No, we must look to be tossed to and fro in this World, as
in a raging and tempestuous Ocean, and never look for perpetual Calmness and
Tranquillity, until we are got above the Clouds, yea even above the Sun and
Stars themselves. This World was always a World of trouble, and ever will be,
its very Friends, and they that have their Portion here, can find no quiet nor satisfaction in it; but the Diciples of Christ they are not of this world, as
Christ himself tells us, John xvii.
4. And therefore no wonder if the World frowns more upon them than others.
The way they walk in is opposite to the World, it is enmity
it self to the Flesh, and therefore no wonder if they meet with so much Enmity and Opposition here; the way wherein
they go after Christ is a cross way, it is
cross to Sin, cross to Satan, cross to the
World, cross to our very selves as we are by
Nature, and by consequence cross to all
Men in the World but Christ’s Disciples,
and therefore it is no wonder they meet
with so many crosses in it. But howsoever, if we desire to go after Christ, he hath told
us before hand what we must expect, as
he hath born the Cross before us, he expects that we now bear it after him; yea we must not only bear it, but take it up
too: Not that we should run our selves into danger, but that we should baulk no
Duty to avoid it, so as to be willing and
ready to undergo the greatest suffering, rather than to commit the least Sin, and to
run the greatest danger rather than neglect the smallest Duty. If whilst we are
walking in the narrow path of Holiness,
there happens to lie a Cross in the way, we
must not go on one side nor on the other
side of it out of the path we walk in, neither must we kick and spurn at it, but we
must patiently take it up and carry it along
with us; if it be a little heavy at first, it
will soon grow lighter, and not at all hinder, but rather further our progress towards Heaven.
BUT here we must have a great care to understand our Saviour’s
meaning, and so our own Duty aright; for we must not think that every trouble we
meet with in the World is the Cross of Christ, for we may suffer for our fancy or
humour, or perhaps for our Sin and Transgression of the Laws of God or Men, and
if so, it is our own Cross, not Christ’s which we take upon us; we may thank our
selves for it, I am sure Christ hath no cause to thank us: For this is
thankworthy, saith the Apostle, if a man for conscience towards God,
endure grief, suffering wrongfully, 1 Pet. ii. 19, 20. And therefore the Duty which
our Saviour here imposeth on us, in few terms is this, that we be ready not only
to do, but to suffer what we can for the glory of God and the furtherance
of the Gospel, and that we omit no Duty, nor commit any Sin for fear of suffering; not to think much of any trouble that befals us for
Christ’s
sake, but rather
to rejoice at it, even as the Apostles rejoiced, that they were accounted worthy
to suffer shame for his name, Act. v. 41. Which was a clear instance of their
performing the Duty here enjoined both them and us, under the name of taking
up our Cross.
AND I hope there is none of us can take it ill that Christ
hath imposed so severe a Duty upon us; for we may assure our selves he requires
no more of us than what himself hath undergone before, so that we can suffer nothing
for him, but what he hath suffered before for us. Have we grief and trouble in our
Hearts? so had he, Mat. xxvi. 38. Have we pains and tortures in our Bodies? so
had he, Mat. xxvii. 29, 30. Are we derided and
scoffed at? so was he, Mat. xxvii.
31. Are we arraigned or condemned, yea do we suffer death it self? it is no more
than what our Lord and Master hath done before. And let us remember what he told
us when he was upon the Earth, The disciple is not above his master, nor the fervent above
his lord, Mat. x. 24. If we be Christ’s Disciples, we cannot expect to fare better in the World than Christ
himself
did, neither indeed can we fare so bad; for it is impossible that we should undergo
so much for him as he hath undergone for us, ours being only the Sufferings of Men,
his the Sufferings of one who was God as well as Man, whereby Sufferings in general
are sanctified to our human nature, it having already undergone them in the
Person
of the Son of God, so that it can be now no disparagement at all to undergo any
trouble, as hatred, reproach, poverty, pain, yea death it self, or any other Calamity
whatsoever in this World, seeing the Son of God himself, he that made the World,
underwent the same while himself was in it. And therefore we need not think it
below us to stoop down and take up the Cross of Christ, as considering that
Christ
having born it before us, hath so blessed and sanctified it unto us; that it is now
become an honourable, an advantageous, yea and a pleasant Cross, to them that bear
it patiently, thankfully and constantly as they ought to do, especially seeing it
is such a Cross as leads unto a Crown; and whatsoever we can do or suffer for Christ here, will be fully
recompenced with Glory hereafter, and therefore
instead of being troubled to take up our Cross, we are rather to rejoice that we
have any to take up.
THUS we see in few words what it is which our Saviour commands
from us when he enjoins us to deny our selves, and take up our Cross, even that
we do not gratifie our selves in any thing that is ungrateful unto him, nor grudge
to take up any Cross, or suffer any trouble we meet with in the World for his
sake, thinking nothing too dear to forsake, nor any thing too heavy to bear
for him, who thought not his own Life too dear, nor the Cross it self too heavy to bear for us; what now
remains, but that knowing our Saviour’s
pleasure, we should all resolve to do it.
There is none of us but hope and desire to
be saved by him, but that we can never be,
unless we observe what he hath prescribed
in order to our Salvation: And amongst other things, we see how he hath commanded us, to deny our selves, and take up our
Cross; as any of us therefore desires to be
Christians indeed, so as to see Christ’s face
with comfort in another World, let us bethink our selves seriously what Sins we
have hitherto indulged our selves in; I fear there are but few, if any amongst us, but
are conscious to themselves, that they have
and do still live, either in the constant neglect of some known Duty, or else in the
frequent commission of same beloved Sin;
what that is, I dare not undertake to tell,
but leave that to God and to Mens own Consciences; only I desire them to deal
faithfully with their own Souls, and not suffer
themselves to be fooled into a fond and
vain persuasion that they have any interest
in Christ, or are truly his Disciples, until
they deny themselves that Sin, whatsoever
it is, which they have hitherto indulged
themselves in. And let us not think that
we shall deny one selves any real pleasure or profit, by renouncing our Sins;
for what pleasure can we have in displeasing God, or profit in losing
our own Souls? No, we shall gratifie our selves more than we can imagine, by denying
our selves as much as we are able, whatsoever is offensive or displeasing unto God;
for we may be sure, he that came into the World on purpose to save us from evil, commands us nothing but for our own good, neither would he ever have oblig’d
us to deny our selves, if we could have been saved without it, and as for the
Cross
that he was so well acquainted with, that he would never have imposed it upon us
to take it up, but that it is indispensably necessary for us. And therefore if we
be what we pretend, real and true Christians, let us manifest it
to the World and to our own Consciences, by denying our selves whatsoever Christ hath
denied us, and by observing whatsoever he hath commanded us, even to the taking up
of any Cross, that he for his own sake shall suffer to be laid upon us, still
remembring,
that Self-denyal, though it be unpleasant, is a most necessary Duty; and the
Cross,
though it be never so heavy, it is but short, and hath nothing less than a Crown
annexed unto it, a glorious and eternal Crown, which all those shall most certainly
obtain, who deny themselves.
Thoughts upon Striving to enter at the strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another
World, either in a World of Happiness, or
else in a World of Misery, or if you will,
either in Heaven or in Hell. For these
are the two only places which all Mankind
from the beginning of the World to the
end of it, must live in for evermore, some in the one, some in the other, according
to their carriage and behaviour here; and
therefore it is worth the while to take a
view and prospect now and then of both these places, and it will not be amiss if
we do it now; for which end, I desire the
Reader in his serious and composed Thoughts
to attend me first into the celestial Mansions, above yonder glorious Sun and the
Stars themselves, where not only the Cherubins and Seraphins, Angels and Archangels,
but many also of our Brethren, the Sons of Men, at this very moment are enjoying the
Presence, and singing forth the
Praises of the most high God. There are
the Spirits of just Men made perfect, perfect in themselves, and perfect in all their
Actions, perfectly free from all both Sin
and and Misery, perfectly full of all true Grace
and Glory, all their Faculties being reduced to that most perfect and excellent frame
and constitution, that their Understandings
are continually taken up with the contemplations of the supreme Truth, and their
wills in the embracement of the chiefest
Good; so that all the Inclinations of
their Souls rest in God as in their proper
Centre, in whom by consequence they enjoy as much at they can desire, yea as much
as they can be made capable of desiring.
For all those infinite Perfections that are
concentred in God himself, are now in
their possession, to solace and delight themselves in the full and perfect enjoyment of
them; by which means they are as happy
as God himself can make them, insomuch that at this very moment methinks we may
all behold them so ravished, so transported
with their celestial Joys, that it may justly strike us into admiration, how ever
Creatures which once were sinful, could
be made so pure, so perfect, and altogether
so happy as they are. And could we but
leave our Bodies for a while below, and
go up to take a turn in the new Jerusalem that is above, we could not but be ravish’d
and transported at the very sight both of the Place and Inhabitants, every one
being far more glorious than the greatest Emperors of this World, with nothing
less
than Crowns of Glory on their Heads, and
Scepters of Righteousness in their Hands,
where they think of nothing but of the
Glory of God, discourse of nothing but praising him, do nothing but adore and
worship him; in a word, whatsoever is agreeable to our Natures, whatsoever is desirable
to our Souls, whatsoever can any way conduce to make Men happy, is fully,
perfectly, eternally enjoyed, by all and every
Person that is in Heaven. Whereas on the
other side, if we bring down our thoughts
from Heaven, and send them as low as
Hell, to consider the most deplorable estate and condition of those who inhabit
the Regions of Darkness, them we shall find as
miserable as the other are happy; not only
in that they are deprived of the Vision and
fruition of the chiefest good, but likewise
in that they are in continual pain and torment, as great as infinite Justice can adjudge them to, and infinite Power inflict
upon them; insomuch, that could we lay
our Ear to the entrance of that bottomless
Pit, what howlings and shriekings should
we hear, what weeping and wailing and
gnashing of teeth in the midst of those infernal Flames, where, as our Saviour himself tells us, The worm dieth not, and the
fire is not quenched, Mar. ix. 44. That is,
where their Consciences are always gnawed and tormented with the remembrance of
their former Sins, and the Fire of God’s
Wrath is continually burning in them, never to be quenched or abated. For certainly as the
smiles and favour of the eternal God, constitute the Joys of Heaven, so
do his frowns and anger make up the
Flames of Hell. To see him that made us
displeased with us, to see Mercy it self to
frown upon us, to see the great and all-glorious Creator of the World, the
chiefest
Good to look angrily upon us, and to mean
himself offended at us, and incensed against us! Methinks the very thoughts of
it are sufficient to make the stoutest Heart
amongst us tremble: But then what shall
we think of those poor Souls that see and
feel it? What shall we think of them? Questionless they are more miserable than
we are able to think them to be. For we
cannot possibly conceive either the greatness of Heavens Glory, or the sharpness of
Hell Torments, only this we know, and
may be certain of, that whatsoever is ungrateful to their Minds, whatsoever is troublesome to their Thoughts, whatsoever is contrary to their Desires, whatsoever is painful to their Bodies, or whatsoever
is or can be destructive and tormenting to
their Souls, that all they who are once in Hell, shall fear
and feel that for ever.
BUT this is too sad and doleful a Subject to insist on long,
neither should I have mentioned it, but for our own Good; and to prepare
us the better, both for the understanding and improving the Advice of out Saviour,
Matth. vii. 13, 14. Enter ye in at the
streight Gate, &c. The meaning
of which Words, in brief, may be reduced to these three Heads.
FIRST, that it is an easy matter to go to Hell, that Place of
Torments we have now been describing, and by Consequence that many go thither;
for the gate is wide and the way is broad that leadeth thither.
SECONDLY, that it is a hard and difficult thing to get to Heaven,
that Place of Joys we before spake of, and by Consequence that but few get thither,
For strait is the gate, and narrow is the way that leadeth to it.
LASTLY, howsoever difficult it is, our Saviour would have us
strive to get to Heaven, so as to press through that strait gate, and walk in that
narrow way that leadeth into life.
AS for the first, that the gate is wide,
and the way broad, that leads to Hell, or that it is an easy matter to go thither, I
need not use many Words to prove it. For though there be but
few that mind it, dare say there is scarce any one but believes it, yea and hath
oftentimes found it too true by Experience, even that it is an easy matter to sin,
and that, we know, is the broad way that leads to Hell; so broad, that they that
walk in it can find no Bounds or Limits in it, wherewithin to contain themselves;
neither are they ever out of their way, but go which way they will, they
are still in the ready way to Ruine and Destruction. And usually it is as plain
as broad, so that Men rarely meet with any Roughness or Trouble in it, but rather
with all the Pleasures and Delights which they desire, who look no higher than
to please the Flesh; yea whatsoever it is that they naturally desire, they still
meet with it in the Road to Hell; and whatsoever is ungrateful irksome to them, they are never troubled with it in the ways of Sin. There
are no Crosses to be taken up, no self to be denyed; but rather indulged and gratifyed;
there are no such tedious and troublesome things as examining our Hearts, and mortifying
our Lusts, as praying or hearing, as fasting or watching: These are only to be found
in the narrow Path that leads to Heaven, the broad way to Hell is altogether unacquainted with them, being
strewed all along with carnal
Pleasures
and sensual Delights, with popular Applause, and earthly Riches, and such fine
things as silly Mortals use to be taken with.
AND hence it is, that as our Saviour tells us, many there be
which find this way, and go in at this wide Gate that leads to Ruin, because they
see not whither it leads, but they see the Baits and Allurements which are in it,
which they cannot but crowd about as Fishes about the Hook, or as Flies about a
Candle, till they be destroyed. Yea, this way to Destruction is so broad, that almost
all the World is continually walking in it; the Gate so wide that thousands at a
time pass through it. And therefore we may well conclude it is an easy thing to
go to that Place of Torments which even now we spake of, or rather that it is an
hard, a difficult matter to keep out of it; the way being so narrow that carries from it that it is a difficult thing to find
it, and the way so broad that leads unto it that none can miss of it that hath but
a mind to walk in it.
BUT I hope none of my Readers have so, God forbid they
should
have a mind to go to Hell; their taking religious Books into their Hands is rather
an Argument that they have a mind to go to Heaven, and read on purpose to learn the way
thither. And we do well
to take all Opportunities of finding out the way to Bliss; for we may assure our
selves it is a very narrow one, it is hard to find it out, but touch more hard to
walk in it; for it is a way very rarely trodden, so that there is scarce
any Path to be seen, most People going either on one side, or else on the other
side of it; some running into the By-paths of Error, Heresy, or Schism, others
into the broad way of Profaneness or Security: Insomuch that there are but very
few that hit upon the right Path that leads directly to the New Hierusalem, the Place of
rest. I
speak not this of my self; no, Christ
himself, that came
from Heaven to Earth, on purpose to shew us the way from Earth to Heaven, saith,
That strait is the gate and narrow is the way that leadeth unto life, and
few there be that find it.
AND let not any think that Christ spoke these Words in vain,
or that it is no great matter whether we believe what he said or no. For questionless,
one great Reason why so few ever come to Heaven, is because most think it so easy
to get thither that they need not take any Care or Pains about it. For even
amongst our selves, to whom the Gospel is so clearly revealed, Men generally think if they do but read
the Scriptures, and hear Sermons, and live
honestly with their Neighbours so as to
harm no body, but pay every one their
own, then they shall as surely come to
Heaven as if they were there already;
nay, many are so simple as to think that their
Separation from the Church Militant on
Earth is the way to bring them to the
Church Triumphant in Heaven; and others so ridiculous as to believe that a
Death-bed Repentance is sufficient to entitle them to eternal Life. But stay a
while: It is not so easy a matter to get to Heaven. Indeed to me it seems one of
the greatest Mysteries in the World, that ever
any Man or Woman should come thither,
that such sinful Worms as we are, who
are born in Sin, and live so long in Sin
and Rebellion against the great Creator of
the World, should ever be received so far
into his Grace and Favour as to enjoy
Life and eternal Happiness in him. And
did we look no farther than our selves,
we might justly despair of ever obtaining
so transcendent Glory which we are so altogether unworthy of. But the Goodness
of God both is and hath been so great to
Mankind, that there is none of us but in
and through the Merits of Christ Jesus, is
in a Capacity of it. But we must not think
that it is so easy a thing to come to Heaven, as the Devil, the
World, and our own base Hearts, would persuade us it is: if we do, we are never
likely to come thither; no, we may assure our selves, as Heaven is the greatest
Good that we can attain, so doth it require our greatest Care and Study imaginable
to attain it.
THIS therefore is that which I shall endeavour to convince Men
of, and account my self happy if I can do it. For, I dare say, there is none of
us but desire to see Christ in Glory, and to be happy with him and in him for ever; but that we can never be, unless we do whatsoever is required of us in
order to it; and if we think it is so easy a matter to do whatsoever is required
of us, I have just Cause to suspect that we never yet made tryal of it, nor set our
selves seriously upon the Performance of those Duties which are enjoyned us here
in Reference to our being happy for ever. For if we have set upon it in good
earnest, we cannot but have found it very hard and difficult, by reason of our
natural averseness from what is Good, and inclinations unto Evil. For we all know, that without
Holiness no Man shall see the Lord, Heb. xii. 14. So that Holiness is the way, the direct and only way that
leads to Heaven neither is there any way imaginable of being happy hereafter but by being holy here. And though it
be an easy thing to profess Holiness, and to perform some external Acts of it;
yet to be truly pious and holy indeed, so as we must be if ever we would
go to Heaven, this is every whit as difficult as the other is easy.
FOR, first, I suppose, all will grant that he is not truly holy
that lives in any known Sin, as the Apostle also intimates, saying, He that is
born of God doth not commit sin, 1 Joh. iii. 9.
And therefore he that still indulgeth himself in the Commission of any known Sin, he is not yet regenerate or
born of God, he is not truly holy. So that to our being so holy here, as that we
may be happy hereafter, it is absolutely and indispensably necessary that we
forsake
and avoid to the utmost of our Power whatsoever is offensive unto God and contrary
to his Laws. But it is as difficult as it is necessary to forsake Sin as we
ought to do. It is an easy matter, I confess, to rail at Sin, to backbite
others, or blame our selves for it. But that is not the Business; but to loath our Sins as much
as ever we loved them, to abhor as much as ever we desired them, and to be as much
averse from them as ever we were inclined to them, to forsake Sin as Sin,
and by consequence all Sin whatsoever, one as well as another; so as to deny our selves all that Pleasure we
were wont to take in any Sin, and all that seeming Profit which we used to receive
by it, and that too, out of love to God and fear of his Displeasure. This is to
forsake Sin indeed, but it is sooner spoken of than done; and it requires a
great deal of time and skill, and pains to get so great a Conquest over our
selves as this is, to cut off our Right Hand, pluck out our Right Eye, and cast
it from us; even renounce and forsake those very beloved and darling Sins, which
the Temper and Constitution of our Bodies, the Corruption of our Hearts, and constant Custom and Practice hath made in a manner natural to us. So that our very Natures
must be changed, before we can ever leave them. And therefore it must needs
be a matter of as great Difficulty as it is of Moment, to master and subdue
those Sins and Lusts that have been long predominant in us, which I dare say many
of us have found by their own sad and woful Experience, having struggled perhaps
many Years against some Corruption, and yet to this Day have not got it under,
nor totally subdued it. And it is such, and such alone, who are competent Judges
in this Case; for they that never strove against their Sins, cannot know how strong
they are, nor how hard it is to conquer them. And therefore it is to those who
have made it their Business to destroy and mortify their Lusts, that I appeal, Whether
it be not hard to do it. I am confident they cannot but have found it, and therefore
must needs acknowledge it to be so; and by Consequence that it is no easy matter
to get to Heaven, seeing it is so hard to keep out of Hell, and to avoid those Sins
which otherwise will certainly bring us thither; every Sin unrepented of having
eternal Punisment entailed upon it.
AND if it be so hard to forsake Sin, how difficult must it needs
be to perform all those Duties, and to exert all those Graces which are necessarily
required, in order to our attaining everlasting Happiness. It is true, praying
and hearing, which are the ordinary means for the obtaining true Grace and Holiness,
are Duties very common and customary amongst us, but they are never the easier
because
they are common, but rather far more difficult. For we being accustomed to a careless and perfunctory performing
these Duties, cannot but find it an hard and difficult
matter to keep our Hearts so close unto them, as to perform them as we ought to do,
and so as that we may be really said to do them. For we must not think that fitting at Church while the word of God is preached, is hearing the word
of God, or that being prefect there whilst Prayers are read, is real praying. No,
no, there is a great deal more required than this to our praying to the great God
aright; insomuch that for mine own part, I really think that Prayer, as it is the
highest, so is it the hardest Duty that we can be engaged in. All the faculties of
our Souls, as well as members of our Bodies, being obliged to put forth
themselves
in their several Capacities, to the due performance of it.
AND as for those several Graces and Virtues which our Souls
must
be adorned withal, before ever they can come to Heaven, though it be easie to talk
of them, it is not so to act them, I shall instance only in some few; as to love
God above all things, and other things only for God’s sake, to hope on nothing but
God’s Promises, and to fear nothing but his Displeasure; to love other Mens Persons,
so as to hate their Vices, and so to hate their Vices as still to love their
Persons;
not to covet Riches when we have them not, nor trust on them when we have them;
to deny our selves that we may please God, and to take up our Cross that we may follow
Christ; to live above the World whilst we are in it, and to despise it while we
use it; to be always upon our watch and guard, strictly observing not only the outward Actions of
our Life, but the inward Motions of our
Hearts; to hate those very Sins which we
used to love, and to love those very Duties which we used to hate; to chuse the
greatest Affliction before the least Sin, and
to neglect the getting of the greatest gain,
rather than the performing of the smallest
Duty; to believe Truths which we cannot comprehend, merely upon the testimony of
one whom we never saw; to submit our
wills to God’s, and delight out selves in obeying him; to be patient under sufferings,
and thankful for all the troubles we meet
with here below; to be ready and willing
to do or suffer any thing we can for him,
who hath done and suffered so much for
us, to cloath the naked, feed the hungry,
relieve the indigent, and rescue the oppressed to the utmost of our power: In a word,
to be every way as pious towards God, as obedient to Christ, as loyal to our Prince,
as faithful to our Friends, as loving to our
Enemies, as charitable to the Poor, as just
in our Dealings, as eminent in all true
Grace and Virtue, as if we were to be saved by it, and yet have no confidence in
it, but still look upon our selves as unprofitable Servants, and depend upon Christ;
and and Christ alone for Pardon and Salvation.
I suppose I need not tell any one that it is hard and
difficult to perform such Duties, and to act such Graces as these are; but this
let me tell the Reader, that how hard, how difficult soever it is, it must be done
if ever we desire to come to Heaven, and by consequence it is no easie matter to
come thither. Seeing therefore the way that leads to Heaven is thus narrow, and
hard, it is no wonder that there are but few that walk in it, or indeed that find it out, as our Saviour
himself assures us; for People generally love to swim with the Stream, to run with the Multitude, though it be into the Gulph
of Sin and Misery. It is very rare to find one walking in the narrow way, and keeping
himself within those bounds and limits wherewith it is enclosed; and this seems
to have been the occasion of these words the Gospel of St. Luke, where one
said unto Christ, Lord, are there few that be saved? and our Saviour answered
in these words, Strive to enter in at the strait Gate. For many I say unto
you will seek to enter in, and shall not be able, Luk. xiii. 23, 24. Intimating not only
that there are but few that shall be saved, but likewise that many
of those that seek to be saved shall not attain it; not as if any of those who really and
cordially made it their business to look
after Heaven, can never miss of it; but
that many of those who presuming upon
their seeming Obedience and good Works,
shall think and seek that way to enter
into the Kingdom of God, shall not be able. For many will say unto me at that
Day, saith he, Lord, Lord, have we not prophesied in thy name, and in thy name
cast out devils, and in thy name done many wonderful works? And then I will profess unto
them, I never knew you, Depart from me ye
that work iniquity, Mat. vii. 22, 23. And
if many of those who are great Professors of
Religion, and make a plausible shew of Piety in the World, than notwithstanding
come short of eternal Happiness, and if of
those many which are called there are but few chosen, Mat. xx. 16. we may well conclude there are but few, but very few indeed that walk in the narrow path that
leads to Life, in comparison of those innumerable multitudes that continually flock
together in the broad way that leads to
Ruin and Destruction. One great reason
whereof is because Men generally, though
they desire to go to Heaven, yet will not
believe it to be so hard a thing as really it
is, to get thither and therefore setting aside the superficial performance of some
few external Duties, they give themselves
no trouble, nor take any pains about it; as if Heaven was so
contemptible a thing, that it is not worth their while to look after it; or howsoever, as if it was so easie a thing to attain it, that they cannot miss of it whether they
look after it or no. Whereas questionless, as Heaven is the greatest Happiness that we are capable of, so is
it the hardest matter in the World for any of us to
attain it.
I say not this to discourage any one, bur rather to excite and
encourage all to a greater care and diligence in the prosecution of eternal Happiness,
than ordinarily Men seem to have. It is my hearty Desire and Prayer that every Soul
among us may live and be happy for ever; but that we can never be, unless we be
serious, earnest and constant in looking after it, more than after all things in the
World besides. And therefore it is that I have endeavoured to convince Men that
it is not so easie a thing as they seem to make it to go to Heaven, the Path being
so exceeding narrow that leads unto it: Which 1 hope by this time we are all persuaded
of, so as to be resolved within our selves to play no longer with Religion, but
to set upon it in good earnest, so as to make it not only our great but our only
business and design in this World, to prepare for another, and to work out our Salvation with fear and trembling, and by
consequence to walk in that narrow way of true Piety and Virtue that leads
to Heaven, without going aside into the Vices on either hand, or howsoever to
use
the utmost of our endeavour to observe the Rules which Christ hath prescribed us,
in order to our living with him for ever. And oh that I knew what Words to take
unto my self, and what Arguments to use, whereby to prevail with every Soul of us,
to make it our business to get to Heaven; and by consequence to walk directly
in the narrow way, and through the strait Gate that leads unto it. What influence
or effect they may have upon the Readers, I know not, howsoever I shall endeavour
to present them with some such Considerations, as I hope by the blessing of God,
and the Assistance of his Grace, may be so forcible and prevalent upon them, if
seriously. weighed, that they should not methinks be able to resist them.
LET us consider therefore in the first
place, that though it be never so hard to
get to Heaven, yet it is possible; and tho’
there be but few that come thither, yet there are some; and why may not you and
I be in the number of those few as well as
others? There are many perfect and most
glorious Saints in Heaven at this moment,
which once were sinful Creatures upon Earth as we now are; but
it seems the way thither was not so narrow but they could walk in it, nor the Gate
so strait but they could pass through it, and why may not we as well as they? We
have the same Natures whereby we are capable of Happiness as they had, we have the
same Scriptures to direct us to it as they had, we have the same Promises of
Assistance
as they had, we have the same Saviour as they had, and why then may not we get to
the same place where they are? Is the Way more narrow, and the Gate more strait to
us than it was to them? No surely, it is every way the same, why then should
we despair of ever attaining everlasting Glory, seeing we are as capable of it as
any one who hath yet attained it: It is true, if no mortal Men had ever got to
Heaven, or God had said none should e’er come thither, then indeed it would be in
vain for us to expect it, or to use any means to attain unto, it; but seeing many
of our Brethren are already there, and many more will follow after them, and we
are as capable of coming to them as any other, the straitness of the Gate, the narrowness of the Way, or the difficulty of getting thither,
should never discourage us from endeavouring after it,
go more than it did them, but rather make
us the more diligent in the prosecution of it: Especially considering
in the next place, that we are not only as yet in a capacity of getting to
Heaven, but we are all invited thither, and that by God himself; for he would have
all Men to be saved, and to come unto the knowledge of the truth, 1 Tim. ii. 4. Yea, he hath
sworn by himself, saying, As I live saith
the Lord, I have no pleasure in the death of the wicked, but rather that the wicked
turn from his way and live; and therefore calls upon us all, Turn ye,
turn ye from your evil ways for why will ye die, O house of Israel? Ezek.
xxxiii. 11. Hence it is that he sent his Prophets to invite us,
Ho every one that thirsteth come ye to the waters, Isa. lv. 1. Yea he
came down in his own Person to Earth, on purpose to invite us to Heaven, and to
direct us the way thither, Come to me, saith he, all ye that labour
and are heavy laden, and I will give you rest, Mat. xi. 29.
For God so loved the world, that he gave his only begotten son, that whosoever believeth in
him should not perish,
but have everlasting life, Joh. iii. 16. Whence we may observe, that there is
no exceptions made against any Person whatsoever, nor by consequence against
any of us. It is the will, yea and command of God too, that we all turn from our
evil ways and live, and that every Soul amongst us walk in that narrow
way that leads unto eternal Bliss; and
therefore if any of us do perish, Our blood
will be upon our own heads, our destruction
is from our selves, Hos. xiii. 9. For it is
nothing but the perverseness of our own
Wills, and the hardness, pride and obstinacy
of our own Hearts, that can keep any Soul
of us out of Heaven, howsoever difficult it
is to come thither. For God hath shewn how
desirous he is to have our Company there,
in that he is still pleased to grant us both the
space and means of Repentance. If he had
no mind to have us saved, he could have
shut us up long ago in Hell; but he is so
far from that, that he doth not only as
yet continue our abode on Earth, and lengthen our Tranquillity here, but he still vouchsafes unto us whatsoever is necessary, yea whatsoever can any ways conduce to
our eternal Happiness; we have his Scriptures, we have his Sabbaths, we have his
Ordinances, we have his Sacraments, we
have his Ministers, we have the promise of
his Spirit, we have the overtures of Christ,
and of all the merits of his Death and Passion made unto us, and what can be
desired more to make Men happy? And yet as
if all this had not been enough, he still
continues calling upon us, exhorting, commanding, yea and beseeching us most affectionately to turn that our Souls may live; for we his
Ministers, are Embassadors to Mankind for Christ, as though God did beseech you by us;
We pray you in Christ’s stead to be reconciled to God, 2 Cor. v. 20. And he hath
sent me unto you that read this in a particular manner at this time, to call you
back out of the broad way that leads to Death, into the narrow way that leads to
Life and Happiness; In his name therefore I exhort, yea and beseech you by the
mercies of God, that you present your bodies a living sacrifice, holy acceptable
unto God, which is your reasonable service, Rom. xii. 1. Strive to enter in at the
strait gate, and never leave until you have got possession of eternal Glory.
NOR let us be discouraged at any difficulties that we meet with
in the way, for they will soon be over howsoever hard and difficult any Duty may
seem at first, by Use and Custom it will soon grow easy. The worst is at first
setting out, when once we have been used a while to walk in this narrow way, we
shall find it to be both easy and pleasant: For as the wise Man tells us, The ways
of Wisdom or true Piety, are ways of pleasantness, and all her paths are peace,
Prov. iii. 17. Though it be rough at
first, by treading it will
soon grow
plain, we shall soon find the words of Christ to be true, that his
yoke is easy, and his burden light, Matt. xi. 39. All is, but to be willing and obedient, and resolved upon it, to
press
through all Duties and Difficulties whatsoever to get to Heaven, and then by the
Merits of Christ’s Passion, and the Assistance of his Grace, we need not fear but
we shall come thither.
AND verily although the way to Heaven should prove not only narrow,
but hedg’d in with Bryars and Thorns, so that we should meet with nothing but
Crosses
and Troubles in our going to it, yet Heaven will make amends for all. For we
may well reckon with the Apostle, that the sufferings of this Life are not worthy to be
compared with the glory that idea be revealed in us, Rom. viii. 18. So that whatsoever Pains we are at, whatsoever Trouble
we suffer in order to our attaining everlasting Happiness, bears no proportion at all to
the Happiness we attain by it; which is so
great, so exceeding great that our Tongues
can neither express, nor our Minds as yet
conceive it, consisting not only in the freedom from all Evil, but also in the enjoyment of whatsoever is really and truly
Good; even whatsoever can any way conduce to the making us perfectly and completely happy: So that no Duty can be
too great to undertake, no Trouble too heavy to undergo for it. Wherefore, that I may use the
words of the Apostle to my Readers, my beloved Brethren, be ye stedfast and immoveable,
always abounding in the work of the Lord, for as much as you know that your Labour
shall not be in vain in the Lord, 1 Cor. xv. 58.
BY this time I hope we are all resolved
within our selves, to follow our Saviour’s
Counsel and Advice, even to strive to enter
in at the strait Gate, and to walk in that narrow way that leads to Life. If we be
not we have just cause to suspect our selves
to be in the Gall of Bitterness and in the
Bond of Iniquity; but if we be resolved
in good earnest, we cannot but be very solicitous to know what we must do in order
to it? or how everyone of us may enter in
at the strait Gate, so as to be happy for ever? A Question of the highest importance
imaginable: So that it is absolutely necessary for every Soul amongst us to be
throughly resolved in it; for it concerns
our Life, our immortal and eternal Life,
and therefore I shall endeavour to resolve
it in as few and perspicuous terms as portably I can, that the meanest Capacity may
understand it. But I must take leave to say beforehand, that our knowing of it
will signify nothing, unless we practice it, neither will you be ever the nearer Heaven
because you know the way to it, unless you also walk in it.
AND therefore the first thing that I shall propound, in order
to our eternal Salvation, is, that we would resolve immediately in the Presence
of Almighty God, that we will for the future make it our great care, study and
business
in this World, to seek the Kingdom of God and the Righteousness thereof
in the first place, according to our Saviour’s advice and command, Matth.. vi.
33. that we would not halt any longer between two Opinions, and think to seek Heaven
and Earth together, things diametrically opposite to one another. If we really think
Earth to be better than Heaven, what need we trouble our selves any farther, than
to heap up the Riches, and to enjoy the Pleasures of this World: But if we really
think Heaven to be better than Earth, as all wise Men must needs do, then let us
mind that, and concern not our selves about this. We know what our Saviour told
us long ago, No Man can serve two Masters, for either he will hate the one and
love the other, or else he will hold with the one and despise the other: you cannot
serve God and Mammon, Matth. vii. 24. that is, in plain English, we cannot mind Heaven and Earth
both together; for we can have but one grand and principal design in the World, and therefore if our principal design
be to get Wealth or any earthly Enjoyment, we deceive our selves, if we think that we mind
Heaven at all. For that we can never properly be said to do, until we mind it before
all things whatsoever in the World besides; and let us not say, or think within
our selves, that this is an hard saying, for we may assure our selves it
is no more than what we shall all find to be really true, and that never a
Soul of us shall ever know what Heaven is, that doth not first prefer it before
all things here below, and by consequence make it his principal, if not only
design to get thither.
SUPPOSING us, therefore to be thus resolved within our selves, my next Advice
is, that we break off our former Sins by
Repentance and shewing Mercy to the Poor,
and that for the future we live not in the
wilful commission of any known Sin, nor
yet in the wilful neglect of any known
Duty. Where it is evident I advise to no
more than what all Men know themselves
to be obliged to do; for I dare say, there
is none of us knows so little, but what if
he would but live up to what he knows,
he could not but be both holy and happy.
Let us but avoid what we our selves know
to be Sin, and do what we know to be our
Duty, and though our knowledge may not
be so great as others, yet our Piety may be greater and our
Condition better. But we must still remember, that one Sin will keep us out of Heaven
as well as twenty; and therefore if we ever desire to come thither, we must not only
do some or many things, but all things whatsoever is required of us, to the best
of our knowledge. I speak not this of my self, but Christ himself hath told us
the same before, even that we must keep the Commandments, all the Commandments,
if we desire to enter into eternal Life, Matth. xix. 16, 17. Not as if it
was indispensably necessary to observe every Punctilio and Circumstance of the Moral
Law, for then no Man could be saved; but that it must be both our stedfast
Resolution,
and our chief Study and Endeavour to avoid whatsoever we know to be forbidden,
and to perform whatsoever we know to be commanded by God.
AND though by this we shall make a fair progress in the narrow
way to Life, yet there is still another step behind, before we can enter in at the
strait Gate, and that is to believe in Jesus Christ, as our Saviour himself hath
taught us, Matth. xix. 21. The
sum of which Duty in brief is this, That when
we have done all we can in obedience to the Moral Law, yet we must still look
upon our selves as unprofitable Servants, and not expect to be
justified or Caved by
vertue of that Obedience, but only by the Merits of Christ’s Death and Passions;
humbly confiding, that in and through him, the defects of our Obedience shall be
remitted, our Persons accepted, our Natures cleansed, and our Souls eternally
saved.
This is not only the principal but the only thing which Paul and Silas
directed the Keeper of the Prison to, in order to his Salvation, as comprehending
all the rest under it, or at least supposing them, Acts xvi. 31.
THUS therefore though Obedience be the
way, Faith is the Gate through which we
must enter into Life. But seeing the Gate
is strait as well as the Way narrow, and it
is as hard to believe in Christ as to observe
the Law, we must not think to do either by
our own strength, but still implore the Aid
and Assistance of Almighty God, and depend upon him for it. For Christ himself
saith, No Man can come to me except the
Father which hath sent me, draw him, John
vi. 44. But we can never expect that he
should draw us, unless we desire it of him.
And therefore it must be our daily Prayer
and Petition at the Throne of Grace, that
God would vouchsafe us his especial Grace
and Assistance, without which I cannot see
how any one that knows his own Heart,
can expect to be saved. But our Comfort is, if we do what we
can God will hear our Prayers, and enable us to do what otherwise we cannot;
for he never yet did, nor ever will fail any Man that sincerely endeavours to
serve
and honour him.
LASTLY, Although we are to trust in God for the answer of our
Prayers in this particular, yet we must not expect that he should do it immediately
from himself, but we must use those means which himself hath appointed whereby to
work Faith, and by consequence all other Graces in us. Now the Scriptures tell us
that Faith comes by hearing, Rom. x. 17. Wherefore if we desire to believe,
so as to be saved, we must wait upon God in his publick Ordinances, and there
expect such influences of his Grace and Spirit, whereby we may be enabled to walk
in the narrow way, and enter in at the strait Gate that leads to life.
THUS I have shewn you in few terms, how to do the great Work
which you came into the World about, even how to get to Heaven. For howsoever
hard it is to come thither, let us but resolve, as we have seen, to mind it
before all things else, fear God and keep his Commands to the utmost of our
Power, believe in Christ for the pardon of our Sins, and the acceptance both of
our Persons and Performances; pray sincerely unto God, and wait diligently upon him for the assistance
of his Grace, to do what he requires from us. Let us do this and we need not fear
but our Souls shall live. If we leave this undone we our selves shall be undone
for ever. And therefore let me advise all to dally no longer in a matter of such
consequence as this is, but now we know the way to Heaven to turn immediately
into it, and walk constantly in it. Though the way be narrow it is not long, and
though the Gate be strait, it opens into eternal Life. And therefore to conclude.
Let us remember we have now been told how to get to Heaven, it is not in my power
to force Men thither whether they will or no, I can only shew them the way. It
is their Interest as well as Duty to walk in it, which if they do I dare
assure
them, in the name of Christ, it is not long but they will be admitted into the Choir
of Heaven, to sing Halleluja’s for evermore.
Thoughts upon the Imitation of Christ.
IF we seriously consider with our selves that Wonder of all
Wonders, that Mystery of all Mysteries, the Incarnation of the Son of God, it may
justly strike us into Astonishment, and an Admiration what should be the reason
and the end of it; why the great and glorious, the almighty and eternal God, should
take our weak and finite Nature into his infinite and incomprehensible
Person;
why the Creator of all things should himself become a Creature; and he that made
the World be himself made into it; why the supreme Being of all Beings, that
gives Essence and Existence to all things in the World, whose Glory the Heaven
of Heavens is not able to contain, should cloath himself with Flesh, and become Man,
of the self same Nature and Substance with us, who live and move and have our Being
in him! Certainly it was not upon any frivolous or ordinary account, that the
most high God manifested himself to the Sons of Men in so wonderful and extraordinary
a manner as this was. But he did it questionless upon some Design that was as
great and glorious as the Act it self. And if we would know what his End and Design in coming into the World was, the Scripture
assures us in general, that it was for the Salvation of Mankind, whose Nature he
assumed: For this is a faithful saying, and worthy of all acceptation, that
Christ Jesus came into the World to save sinners, 1 Tim. i. 15. And he himself tells
us, That God so loved the World, that he sent his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life, John
iii. 16. Now for the accomplishment of this no less glorious than gracious Design,
there are two things which it was necessary he should do for us, whilst he was upon
Earth, even expiate our former Sins, and direct unto Holiness for the future; both
which he hath effected for us: the one by his Death and the other by his Life.
FOR, by his Death he hath paid that
Debt which we owed to God, having made
complete satisfaction to God’s Justice for
those Sins, whereby we have incurred his Displeasure For Death was threatned to
all Mankind in case of Disobedience, and
by consequence all Mankind being disobedient, are obnoxious to it. Neither would
it stand with the Justice of God, to falsify
his Word, nor yet with his Glory, to put
up the Injuries that we have committed
against him, without having satisfaction made unto him for them. But it being impossible that a finite
Creature should satisfy for those Sins which were commited against the infinite God: Hence the infinite God himself was pleased to undertake it for us, even to
satisfy
himself for those Sins which were committed against him; which he did, by undergoing
that Death which he had threaten’d to us in our own Nature, united to the
Person
of his own and only Son, God coequal, coessential, coeternal with himself, who is therefore said
to be a propitiation for our sins,
1 John ii. 2. Neither can there any
reason imaginable
be alledged, why the Son of God himself should suffer Death, unless it was upon
our account, and in our stead, whose Nature he assumed, and in which he suffered
it. But not to insist upon that now. The humane Nature in general; having thus
suffered
that Death in the Person of the Son of God, which all Mankind was otherwise bound
to have undergone in their own Persons; hence it comes to pass, that we are all
in a Capacity of avoiding that Death which we have deserved by our Sins, if we do but
rightly believe in Christ, and apply his Sufferings to our selves.
AND as Christ by his Death and Passions
hath thus satisfied for our Sins, so hath he
by his Life and Actions, given us an exact Pattern of true Piety and Vertue. And although I cannot say
it was the only, yet questionless one great End wherefore he continued so long
on Earth, and conversed so much amongst Men, and that so many of his Actions are
delivered to us with so many Circumstances as they are, was, that we by his
Example, might learn how to carry and behave our selves in this lower World. For
as from that time to this, so from the beginning of the World to that time, there had been never a Man upon the face of the Earth, that had lived so
conformably to
the Law of God, that it was safe or lawful for another to follow him in all things.
For all Flesh was corrupt, and the very best of Men were still but Men, subject
to failures in their Lives as well as to Errors in their Judgments, yea those very
Persons whom the Scriptures record, and God himself attesteth to have been eminent
in their Generations for Piety and Justice, did oftentimes fail in both. Noah
is asserted by God himself, to have been righteous in his Generation, Abraham
to be the Father of the Faithful, Moses to be the meekest Man upon Earth,
David to be a Man after God’s own Heart, Solomon to have been the
wisest Man that ever liv’d, and Job to be a perfect and upright Man, one
that feared God and eschewed Evil: yet none of these most excellent Persons but had their Vices as
well as Virtues: And it is observable, that the more eminent any were in Piety,
the more notorious Sins God hath sometimes suffered them to slip in to, to
keep them humble. So that from the first to the second Adam, there never lived
a Man of whom it could be said, This Man never sinned, never transgressed the Laws
of God, and therefore may in all things be imitated by Men.
BUT now as the First was made, the second Adam continued
all along most pure and perfect, both in Thought, Word and Action: For he did no
sin, neither was guile found in his mouth,, 1 Pet. ii. 22. Never so much as a
vain Thought ever sprang up in his most holy Heart, nor so much as an idle Word
ever proceeded out of his divine Lips, nor so much as an impertinent or frivolous
Action was ever performed by his sacred and most righteous Hands; his whole Life
being nothing else but one continued act of Piety towards God, Justice towards Men,
Love and Charity towards all. And as himself lived, so would he have all his
Disciples
live whilst they are here below; and therefore enjoyns them that go after him, not
only to deny themselves, and take up their Crosses, but also to follow, or imitate
him, unto the utmost of their Power in their Life and Actions. So that he now expects that all
those
who profess themselves to be his Disciples, do first deny themselves whatsoever
is offensive unto him; and then that they take up their Cross so as to be ready
and willing to do or suffer any thing for him, that hath done and suffered so much
as he hath for us. And then lastly, that they write after the Copy that he hath
set them; and walk in the Steps wherein he is gone before them; even that they
follow him through all Duties and Difficulties whatsoever, so as still to do unto
the utmost of their Power as he did, otherwise they in vain pretend to be his
Disciples.
For he that saith be abideth in him, ought himself also to walk even as he walked,
1 John ii. 6. that is, he that professeth to believe in Jesus Christ,
should live as he lived while he was upon Earth. Hence St. Paul, a true
Disciple
of Christ saith, Be ye followers of me, even as I also am of Christ, 1 Cor. xi. 1.
As he followed Christ, he would have others to follow him; but he would have
them follow him no farther than as he followed Christ.
IT is true, we were bound to be holy and righteous in all
our ways, whether we had ever heard of Christ’s being so or no, the Law of God
first obliging us to be so; but howsoever, we have now an additional Obligation upon us to be holy, As
he who hath called us was holy in all manner of conversation, 1 Pet. i. 15.
For the Scripture tells us expressly, that Christ hath left us an example
that we should follow his steps, 1 Pet. ii. 21. And our Saviour himself commands all that come to him
to learn of him, Mat. xi. 29, 30. And therefore we can never expect that
he should own us for his Disciples, unless we own him for our Lord and Master,
so far as to obey and follow him; he having commanded all those that come to him,
to deny themselves, take up their Crosses and follow him. And seeing we all I
hope desire to be Christians indeed, as I have explained the two former of these
Duties, I shall now endeavour to give the true meaning of the latter too, that we
may all so follow Christ here, as to come to him hereafter.
NOW for the opening of this, we must
know that we neither can nor ought to follow Christ in every thing he did when he
was here below; for even whilst he was
here below, he was still the most high and
mighty God, the same that he had been
from Eternity, and often manifested his
Power and Glory to the Sons of Men,
whilst he was conversing with them in
their own Natures, wherein it would be
horrid presumption for us to pretend to follow him. As for example,
He knew the very thoughts of men, Mat. xii. 25. which
I suppose is something
past our skill to do. Hence also he judged and censured others, Wo unto you,
saith he, Scribes and Pharisees, hypocrites, for ye are like unto painted
sepulchres, which indeed appear beautiful outwardly, but are within full of dead
mens bones and of all uncleanness, Mat. xxiii. 27, 28.
But this we could not do though we might, not being able to search into others hearts, neither
may we do it though we could, Christ himself having expresly commanded us the
contrary, saying, Judge not that ye be not judged, Mat. vii. 1. Our
Saviour also as God foretold future events, Luk. xxi. 6.
and wrought Miracles, such as were clear demonstrations of his infinite Power and
Godhead; but in this he is to be believed and admired, not followed or imitated
by us. Thus also when he sent his Disciples to loose another Man’s Colt, and bring
him away, Luk. xix. 30. That he did as Lord and Sovereign of the
World, or as the supreme Possessor and universal Proprietor of all things; as when
he commanded the Israelites to spoil the Egyptians, and carry away
their Jewels and Raiment, for all things being his, he may give them to whom he
pleaseth; and tho’ it would have been a Sin to have taken them away without
his command, yet his command gave them a propriety in them, a Right and Title to
them, and they had sinned unless they had obeyed the command. So here, our
Saviour sent for the Colt, as if it had been his own, for so really it was; as
he is God, which he manifested himself to be at the same time, in that he
inclined the hearts, of the civil Owners thereof to let him go, only upon the
Disciples saying that
the Lord had need of him, Luk. xix. 33, 34. But this he did not for our Example,
but to shew forth his own Power and Glory.
THERE are some things also which our blessed Saviour did as God-man,
or as the Mediator betwixt God and Man, as his making attonement and satisfaction
for the Sins of Mankind, his instituting Offices and Ordinances, and Sacraments
in his Church, and the like; which having
an immediate respect to his Office of Mediator, and being done upon that account,
we neither may nor can imitate him in such things. But the things which he would
have us to follow him in, are such and such only as he did as mere Man, that had
no immediate dependence upon or reference to either his Godhead or Mediatorship.
For he having honoured our Nature so far, as to take it into his own divine Person, so as to become really and
truly Man; as so, he did whatsoever Man is bound to do, both as to God himself,
and likewise as to Men. And being absolutely perfect in all the Faculties
of his Soul, and Members of his Body, he infinitely surpassed all other Men both
in divine Graces, and moral Virtues, so that he never committed any one Sin,
so
neither did he ever neglect any one Duty, which as Man he was bound to perform
either to God Or Men, but still observed every punctilio and Circumstance of the Moral
Law; by which means he hath left us a complete Pattern of true and universal Holiness,
and hath enjoined us all to follow it.
HOPING therefore that all who profess themselves to be the Friends
and Disciples of Jesus Christ, desire to manifest themselves to be so, by following both
his Precepts and Example, I shall give the Reader a Short Narrative of his Life
and Actions, wherein we may all see what true Piety is, and what real Christianity
requires of us; and may not content our selves, as many do, with being, Professors,
and adhering to Parties or Factions amongst us, but strive to be thorow Christians,
and to carry our selves as such, by walking as Christ himself walked; which that we may at
least know how to do, looking upon Christ as
a mere Man, I shall shew how he did, and by Consequence how we ought to carry our
selves both to God and Man, and what Graces and Vertues he exercised all along for
our Example and Imitation.
NOW for our more clear, and methodical proceeding, in a matter
of such Consequence as this is, I shall begin with his Behaviour towards Men,
from his Childhood to his Death.
FIRST therefore, when he was a Child of twelve Years of Age,
it is particularly recorded of him, this he was subject or obedient to his Parents,
his real Mother and reputed Father, Luc. ii. 51. It is true, he knew at
that time that God himself was his Father, for, said he, wist ye not that I
must be about my Father’s Business, ver. 49. And knowing God to be his
Father, he could not but know likewise that he was infinitely above his Mother; yea, that
she could never have born him, had not he himself first made and supported her.
Yet howsoever, though as God he was Father to her, yet as Man she was Mother to
him; and therefore he honoured and obeyed both her and him to whom the was espoused.
Neither did he only respect his Mother whilst he was here, but he took Care of her too when he was going hence. Yea, all the Pains that he
suffered upon the Cross could not make him forget his Duty to her that bore him; but seeing
her standing by the Cross, as himself hung on it, he committed her to the Care of
his beloved Disciple, who took her to his own home, Joh. xix. 27.
Now as our Saviour did, so are we bound to carry our selves to our earthly Parents,
whatsoever their Temper or Condition be in this World. Though God hath blessed
some of us perhaps with greater Estates than ever he blessed them, yet we must
not think our selves above them, nor be at all the less respectful to them. Christ, we see,
was infinitely above his Mother, yet as she was his Mother, he was both
subject and respectful to her. He was not ashamed to own her as she stood by the
Cross, but in the view and hearing of all there present, gave his Disciple a
Charge to take Care of her; leaving us an Example, that such amongst us as have Parents,
provide for them if they need it, as well as for our Children, both while we live
and when we come to die.
AND as he was to his natural, so was he too to his civil Parents,
the Magistrates under which he lived, submissive and faithful; for though as he
was God he was infinitely above them in Heaven, yet as he was Man he was below them on Earth, having committed all Civil
Power into their hands, without reserving any at all for himself. So that though
they received their Commission from him, yet now himself could not act without receiving
a Commission from them. And therefore having no Commission from them to do it,
he would not entrench so much upon their Privilege and Power, as to determine the
Controversy betwixt the two Brethren contending about their Inheritance; Man,
saith he, who made me a judge or a divider over you? Luc. xii. 14. And
to shew his Submission to the Civil Magistrate, as highly as possibly he could,
rather than offend them, he wrought a Miracle to pay the Tax which they had charged
upon him, Matth. xvii. 27. And when the Officers were sent to take him,
though he had more than twelve Legions of Angels at his Service to have fought for
him if he had pleased, yet he would not employ them, nor suffer his own Disciples
to make any Resistance, Matth. xxvi. 52, 53.
And though some of late
Days, who called themselves Christians, have acted quite contrary to our
blessed Saviour in this Particular, I hope better things of my Readers, even
that they will behave themselves more like to Christ, who though he was the
supreme Governor of the World, yet would not resist, but submitted to the
Civil Power, which himself had entrusted Men withal.
MOREOVER, although whilst
he was here he was really not only the best but greatest Man upon Earth, yet he carryed himself to others with that Meekness, Humility, and Respect, as
if he had been the least; as he never admired any Man for his Riches, so neither did
he despise any Man for his Poverty; the poor Man and rich were all alike to him.
He was as lowly and respectful to the lowest as he was to the highest that he conversed
with. He affected no Titles of Honour, nor gaped after popular Air, but submitted
himself to the meanest Services that he could for the Good of others, even to the
washing his own Disciples Feet, and all to teach us that we can never think too
lowly of our selves, nor do any thing that is beneath us; propounding himself as
our Example, especially in this Particular, Learn of me, saith he, for
I am meek and lowly in heart, Matth. xi. 29.
HIS Humility also was the more remarkable, in that his Bounty
and Goodness to others was so great, for he went about, doing good, Acts
x. 38. Wheresoever you read he was, you still read of some good Work or other which
he did there, Whatsoever Company he conversed with, they still went better from him than they came unto him, if they came
out of a good end. By him, as himself said, the Blind received their sight, and
the Lame walked, the Lepers were cleansed, and the Deaf heard, the Dead were raised
up, and the Poor had the Gospel preached unto them, Matth. xi. 5. Yea, it
is observable, that we never read of any Person whatsoever that came unto
him, desiring any real Kindness or Favour of him, but he still received it, and that
whether he was Friend or Foe. For indeed though he had many inveterate and implacable
Enemies in the World, yet he bare no Grudge or Malice against them, but
expressed
as much Love and Favour to them as to his greatest Friends. Insomuch that when they
had gotten him upon the Cross, and fastened his hands and feet unto it, in the midst
of all that Pain and Torment which they put him to, he still prayed for them, Luc.
xxiii. 34.
OH! how happy, how blessed a People should we be, could we but
follow our blessed Saviour in this Particular! How well would it be with us, could
we but be thus good and loving to one another, as Christ was to all, even his
most bitter Enemies! We may assure our selves it is not only our Misery, but
our Sin too, unless we be so. And our Sin will be the greater now we know our Matter’s Pleasure, unless we do it. And
therefore let all such amongst us, as desire to carry our selves as
Christ
himself did, and as becometh his Disciples in the World, begin here.
BE submissive
and obedient both to our Parents and Governors, humble in our own sight, despise
none, but be charitable, loving, and good to all. By this shall all Men know that
we are Christ’s Disciples indeed.
HAVING thus seen our Saviour’s Carriage towards Men, we
shall now consider
his Piety and Devotion towards God, not
as if it was possible for me to express the Excellency and Perfection of those religious
Acts which he performed continually within his Soul to God, every one of his Faculties being as entire in it self, and as perfect in its Acts, as it was first made or designed to be. There was no darkness, nor
so much as gloominess in his Mind, no
error or mistake in his Judgment, no bribery or corruption in his Conscience, no
obstinacy or perverseness in his Will, no
irregularity nor disorder in his Affections,
no spot, no blot, no blemish, not the least
imperfection or infirmity in his whole Soul.
And therefore even whilst his body was
on Earth, his head and heart were still in
Heaven. For he never troubled his head,
nor so much as concerned himself about any thing here below,
any farther than to do all the Good he could, his thoughts being wholly taken up
with considering how to advance God’s Glory and Man’s eternal Happiness. And as
for his heart, that was the Altar on which the sacred fire of divine love was always burning, the flames whereof continually ascended up to Heaven, being accompanyed
with the most ardent and fervent Desires of, and Delight in, the chiefest Good.
BUT it must not be expected that I should give an exact Description of that eminent and most perfect
Holiness which our blessed Saviour was
inwardly adorned with, and continually employed in; which I am as unable to
express,
as desirous to imitate. But howsoever, I shall endeavour to mind the Reader in general
of such Acts of his Piety and Devotion, which are particularly recorded, on
purpose
for our Imitation.
FIRST therefore, it is observed of our Saviour, that from a Child
he increased in Wisdom, as he did in Stature, Luc. ii. 52. Where by
Wisdom
we are to understand the Knowledge of God, and of divine things. For our Saviour
having taken our Nature into his Person, with all its Frailties and Infirmities,
as it is a created Being, he did not in that nature presently know all things which were to be
known. It is true, as God, he then knew all things as well as he had from all Eternity.
But we are now speaking of him, as a Man, like one of us in all things except Sin.
But we continue some considerable time after we are born before we know any
thing, or come to the use of our Reasons; the rational Soul not being able to
exert or manifest itself, until the natural Phlegm and radical Moisture of the
Body, which in Infants is predominant, be so digested, that the Body be rightly qualified,
and its Organs fitted for the Soul to work upon and to make use of. And though our
Saviour questionless came to the use of his Reason, as Man, far sonner than we are
wont to do, yet we must not think that he knew all things as soon as he was born; for that the Nature he
assumed was not capable of; neither could he then be
said,
as he is, to encrease in Wisdom, for where there is Perfection there can be no Encrease.
BUT here before we proceed farther, it will be necessary to
answer an Objection which some may make against this. For if our Saviour as Man
knew not all things, then he was not perfect, nor absolutely free from Sin, Ignorance
it self being a Sin.
TO this I have these things to answer,
first, It is no Sin for a Creature to be ignorant of some things, because it is impossible for a Creature to know all things,
for to be omniscient is God’s Prerogative,
neither is a Creature capable of it, because
he is but finite, whereas the knowledge of
all things, or Omniscience, is it self an infinite Act, and therefore to be performed
only by an infinite Being. Hence it is that
no Creature in the World ever was or ever could be made Omniscient, but there
are many things which Adam in his Integrity, and the very Angels themselves are
ignorant of; as our Saviour speaking of the
Day of Judgment, saith, Of that day and
hour knoweth no Man, no not the Angels which are in heaven, neither the Son, but
the Father, Mark xiii. 32. But the Angels
are never the less perfect because they know
not this. Nay, it is observable, that the
Son himself as Man knew it not, neither
saith he, the Son, but the Father; and if
he knew it not, then much less was it necessary for him to know it when a Child.
SECONDLY, As to be ignorant of some
things is no Sin, so neither is any Ignorance at all sin, but that whereby a Man
is ignorant of what he is bound to know,
For all sin is the transgression of a law. And
therefore if there be no Law obliging me
to know such or such things, I do not sin by being ignorant
of them, for I transgress no Law. Now though all Men are bound by the Law of God
to know him, and their Duty to him, yet Infants, so long as Infants, are not, neither
can be obnoxious or subject to that Law, they being in a natural incapacity, yea impossibility to perform it, but as they become by degrees capable of knowing any
thing, they are obliged questionless to know him first, from whom they receive
their knowledge.
AND thus it was that our blessed Saviour perfectly fulfilled
the Law of God, in that although he might still continue ignorant of many things;
yet howsoever he all along knew all that he was bound to know, and as he
grew by degrees more and more capable of knowing any thing, so did he increase
still more in true Wisdom, or in the knowledge of God; so that by that time he was
twelve years old, he was able to dispute with the great Doctors and learned Rabbies
amongst the Jews; and after that as he grew in Stature, so did he grow in Wisdom
too, and in favour both with God and Man.
AND verily, although we did not follow
our blessed Saviour in this particular when
we were Children, we ought howsoever to
endeavour it now we are Men and Women,
even to grow in Wisdom, and every day add something to our spiritual
stature, so as to let never a day pass over our heads, without being better acquainted with God’s goodness to us, or our Duty to him. And by this example
of our Saviour’s growing in Wisdom when a Child, we should also learn to bring
up
our Children in the nurture and admonition of the Lord, and not strive so much to
make them rich, as to use all means to make them wise and good, that they may do
as their Saviour did, even grow in wisdom and in stature, and in the favour both of God and Man.
AND as our Saviour grew in wisdom when a Child, so did he
use
and manifest it when he came to be a Man, by devoting himself wholly unto the
service of the living God, and to the exercise of all true Grace and Virtue, wherein
his blessed Soul was so much taken up, that he had neither time nor heart to
mind those toys and trifles which silly Mortals upon Earth are so much apt to dote on.
It is true all the World was his, but he had given it all away to others, not reserving
for himself so much as an House to put his head in, Mat. viii. 20. And what
Money he had hoarded up, you may gather from his working a Miracle to pay
his Tribute or Poll Money, which came not to much above a Shilling. Indeed he came into the World and went out again, without ever taking any
notice of any Pleasures, Honours or Riches in it, as if there had been no such
thing here, as really there was not, nor ever will be; all the Pomp and Glory
of this deceitful World having no other Being or Existence, but only in our distempered
Fancies and Imaginations, and therefore our Saviour, whose Fancy was found, and his
Imagination untainted, looked upon all the World and the Glory of it as not worthy
to be looked upon, seeing nothing in it wherefore it should be desired. And
therefore instead of spending his time in the childish pursuit of Clouds and
Shadows, he made the Service of God not only his Business, but his Recreation too, his Food as well as Work. It is
my meat, saith he, to do the will
of him that sent me, and to finish his work, Joh. iv. 34. This was all the Riches,
Honours and Pleasures which he sought for in the World, even to do the will of
him that sent him hither, and to finish the Work which he came about, and so he
did before he went away; Father, I have glorified thee on the earth, I have finished the work
which thou sentest me to do, Joh. xvii. 4. If therefore we would be
Christ’s Disciples, so as to follow him, we see what we must do, and how we must behave and carry our selves whilst we are here below; we must
not spend our rime, nor throw away our precious and short lived Days upon the trifles
and impertinencies of this transient World, as if we came hither for nothing else
but to rake and scrape up a little dust and dirt together, or to wallow our selves
like Swine in the mire of carnal Pleasures and Delights. No we may assure our
selves
we have greater things to do, and far more noble Designs to carry on whilst we continue
in this vale of Tears, even to work out our Salvation with fear and trembling,
and to make our calling and election sure; to serve God here, so as to enjoy
him for ever. This is the work we came about, and which we must not only do, but
do it too with pleasure and delight, and never leave until we have accomplish’d
it; we must make it our only pleasure to please God, account it our only Honour
to honour him, and esteem his love and favour to be the only wealth and riches that we can enjoy; we must think our selves no farther happy, than we find
our
selves to be truly holy, and therefore devote one Lives wholly to him, in whom we
live. This is to live as Christ lived, and by consequence as Christians ought to do.
I might here instance in several other
Acts of Piety and Devotion, which our Saviour was not only eminent for, but continually
exercised himself in, as his humble and perfect Submission and Resignation of his own will to God’s,
his most ardent Love unto him, and zeal for him, as also his firm and stedfast
Trust and Confidence on him; so that nothing could ever disquiet or discompose
his Mind, but still his Heart was fixed, trusting in the Lord. In all which, it is
both our Duty and Interest to follow him, our Happiness as well as Holiness consisting
in our dependence upon God, and Inclinations to him.
BUT we should do well to observe withal, that our Saviour performed
external as well as inward Worship and Devotion unto God; particularly we often
find him praising God and praying unto him, and that with his Eyes lift up
to Heaven in a most humble and reverential Posture, John xvii. i. Luke xxii. 4.
Matth. 26. 39. yea when he was to chuse and ordain
some of his Disciples
to the Work of the Ministry, and to succced him after his departure, under the name
of Apostles, he spent the Night before in Prayer to God, Luke vi. 12. I
confess the words there used ἐν τῇ προσευχῇ τοῦ θεοῦ, will scarce admit of that Interpretation or Exposition,
signifying rather in a strict sense, that he went into a place appointed for Prayer, which was usually called
προσευχὴ, a place of Prayer, which kind of Places were very
frequent in Judæa, and some of them continued till Epiphanius’s time, as
himself asserts; and they were only plots of Ground enclosed with a Wall;
and open above, and were ordinarily, if not always upon Mountains, whither the
Jews used to resort to pray together in great Multitudes. And this seems
to be the proper meaning of these words, where our Saviour is said to go into a Mountain, and to continue all Night,
ὀν τῇ προσευχῇ τοῦ θεοῦ, a place dedicated
to his Service. Yet howsoever we cannot suppose but that he went thither
to do what the place whither he went, was designed for, even to pray. And by
consequence,
that seeing he stayed there all Night, questionless he spent the whole Night in
Prayer and Meditation, in order to so great a Work as the ordaining his Apostles
was.
Here therefore is another Copy which our Master Christ hath
set
us to write after, a Lesson that all must learn and practise that would
be his Disciples. Though we ordinarily converse with nothing but Dirt and Clay,
and with our fellow Worms on Earth, yet as Christ did, so should we often retire
from the Tumults and Bustles of the World, to converse with him that made
us; both to praise him for the Mercies we have received, and to pray unto him for
what we want; only we shall do
well to have a care that we do not perform so solemn a Duty as this is, after a careless and
perfunctory manner, because none
sees us but God; for his seeing us is infinitely more than if all the World
besides should see us, and we must still remember that Prayer
is the greatest Work that a Creature can be engaged in, and therefore to be performed
with the greatest seriousness, reverence, and earnestness that possibly we can
raise up our Spirits to. And besides our daily Devotions which we owe, and ought
to pay to God whensoever we set upon any great and weighty Business, we must be
sure to follow our Saviour’s steps, in setting some time apart, proportionably
to the Business we undertake, wherein to ask God’s Counsel, and desire his
Direction and Blessing in the most serious and solemn manner that possibly we
can. I need ot tell the Reader what benefit we shall receive by this means, none
of us that shall try it but will soon find it by experience.
I shall observe only one thing more concerning our Saviour’s
Devotion, and that is, that although he took all occasions to instruct or
admonish his Disciples and Followers, whether in the Fields or upon the Mountains, or in private Houses, even wheresoever he could
find an opportunity to do it; yet upon the Sabbath-days he always frequented
the publick worship of God; he went into the Synagogues, Places appointed
for publick Prayers, and reading and hearing of the Word, a thing which I fear many
amongst us do not think of, or at least not rightly consider it; for if they did,
they would not dare methinks to walk so directly contrary to our blessed Saviour
in this particular; for St. Luke tells us, that when he came to Nazareth,
where he had been brought up, as his custom was, he went into the Synagogue on
the Sabbath-day, Luc. iv. 16. From whence none of us but may easily observe, that our Saviour did not go into a Synagogue, or Church, by the by to see what
they were doing there; neither did he happen to go in by chance upon the Sabbath-day,
but it was his custom and constant practice to do so, even to go each Sabbath-day to
the publick Ordinance, there to join with the Congregation in performing their publick
Service and Devotions to Almighty God.
AND here I must take leave to say, that was there no other Law,
nor any other Obligations upon us (as there be many) to frequent the publick
Worship
of God, this Practice and Example of our blessed Saviour, doth
sufficiently and effectually oblige us all to a constant
attendance upon the publick Ordinance. For as we are Christians, and profess our
selves to be his Disciples, we are all bound to follow
him; he commands us here and elsewhere to do it; and certainly there is nothing
that we can be obliged to follow him in, more than in the manner of his Worshipping
God. And therefore, whosoever out of any humour, fancy or sloathfulness, shall presume
to neglect the publick worship of God, he doth not only act contrary unto
Christ’s example, but transgresses also his Command, that enjoins him to follow that example.
What they who are guilty of this will have answer for themselves, when they come to
stand before Christ’s Tribunal, I know not. But this I know, that all those who
profess themselves to be Christians, should follow Christ in all things that
they can, and by consequence in this particular,
and that they sin who do not.
BUT in whatsoever other things we may
fail, I know the generality of us do herein
follow our Saviour’s steps, that we are usually present at the publick worship of
God; but then I hope this is not all that
we follow him in, but that as we follow him to the publick Ordinances, so we do
likewise in our private Dcvotions, yea and
in our behaviour both to God and Man. Which that we may
the better do, I have endeavoured to shew wherein especially we ought to follow
Christ, in being obedient to our Parents, subject to our Governours, lowly to the
lowest, loving and charitable unto all; as also, in growing in Wisdom and the Knowledge
of God, in contemning the World, in devoting our selves wholly to the service of
God, in resigning our Wills to his, in loving of him, in trusting on him above
all things else, in daily praying unto God, and frequenting his publick Ordinances; to which I may also add, in denying our
selves, and taking up our Crosses, which
himself hath done before us, as well as required of us.
WHAT now remains, but that seeing the steps wherein our Saviour
walked, we should all resolve to walk together in them. And I hope that I need
not use Arguments to persuade any to it; it is enough one would think, that
Christ himself, whose name we bear, expects and commands it from us. And in that the sum
of all our Religion consisteth in obeying and following Christ, the Circumstances
of whose Life are recorded on purpose that we may imitate him unto the utmost
of our power, not only in the matter but manner of our actions,
even in the circumstances as well as in the substance of them.
BUT this I dare say we all both know and believe, even that it is our duty to follow
Christ; and therefore it is a sad, a dismal thing to consider, that amongst them that
know it, there are so few that do it: But even those that go under the name of Christians themselves, do more generally
follow the Beasts of the Field, or the very Fiends of Hell, rather than Christ
our Saviour. For all covetous Worldlings that look no higher than Earth, and all
luxurious Epicures that labour after no other but sensual Pleasures,
whom do they imitate but the Beasts that perish. And as for the proud and arrogant, the deceitful and
malicious, Seducers of their Brethren, and Oppressors of their
Neighbours, all Backbiters, and False-accusers, all Deriders of Religion,
and Apostates from it, they are all of their Father the Devil, and his works they
do. And if all such Persons should be taken from amongst us, how few would be
left behind that follow Christ? very few indeed! but I hope there
would be some. And oh that all who read this would be in the number of them,
even that they would all from this Day forward resolve to come as near our blessed
Saviour in all their Actions both to God and Man, as possibly they can, which if we once did, what holy, what happy lives
should we then lead? how should we antedate both the work and joys of Heaven! and how
certain should we be to be there e’er long, where Christ that is the pattern of
our Lives here, will be the portion of our Souls for ever,
THUS I have shewn what Christ requires of those who would be
his Disciples, enjoining them to deny themselves, take up their Cross, and follow
him. And now I have done my Duty in explaining these Words, ’tis all my Readers
as well as mine to practise them, which I heartily wish we would all resolve to do; and I
must
say, it highly concerns us all to do so, for we can never be saved
but by Christ, nor by him unless we be his Disciples; neither can we be his
Disciples,
unless we do what here is required of us. And therefore if we care not whether we
be saved or no, we may think no more of these things, nor trouble our heads about
them; but if we really desire to come to Heaven, let us remember he who alone
can bring us thither, hath told us, that we must deny our selves, take up our cross, and follow him.
Thoughts upon Our Call and Election.
MANY are called, saith our Saviour,
Mat. xxii. 14.
but few chosen. Oh dreadful sentence. who is able to hear it without trembling
and astonishment! If he had said, that of all the Men that are born in the World,
there are but few saved, this would not have struck such fear and horror in
us; for we might still hope, that though Turks, Jews, and Heathens, which are far
the greatest part of the World, should all perish, yet we few in comparison of
them, who are baptized into his Name, who profess his Gospel, who enjoy his
Ordinances, who are admitted to his Sacraments, that all who are called to him,
might be chosen and saved by him; but that of those very Persons who are called,
there are but few chosen: What a sharp and terrible Sentence is this! Who can
bear it? Especially considering by whom it was pronounced, even by Christ
himself. If a meer Man had spoken it, we might hope it was but a human Error; if
an Angel had uttered it, we might think it possible he might be mistaken; but
that Christ himself the eternal Son of God, who is Truth, and Infallibility
itself, that he should assert it, that he who laid down his own Life to redeem ours,
that he who came into the World on purpose to call and save us, that he in whom
alone it is possible for us to be chosen to Salvation, that he should say, Many
are called but few chosen. This is a hard saying indeed, which may justly make
our Ears to tingle, and our Hearts to tremble at the hearing of it. And yet we
see our Saviour here expressly saith it, and not only here neither, but again,
Mat. xx. 16. Whence we may gather,
that it is a thing he would have us often think of, and a matter of more than ordinary
importance, in that he did not think it enough to tell us of it once, but he repeated
it in the same words again, that we might be sure to remember it, and take
especial
notice of it, that many are called, but few chosen.
IN which words, that we may understand our Saviour’s meaning
aright, we must first consider the occasion of them in this place, which in brief
was this. Our Saviour, according to the custom that obtained in those days
amongst
the Wise Men of the East, delighting to use Parables, thereby to represent his heavenly
Doctrine more clearly to the understanding of his Hearers, in this Chapter compares
the Kingdom of God to a certain King that made a marriage for his son, and
sent his servants to call them, that were bidden to the wedding,
v. 2, 3. Where, by the King he means the eternal God, the universal
Monarch of the World, who intending to make a Marriage betwixt his Son and
the Church, styled the Spouse of Christ, he first sent to his Guests before bidden,
even the Jews, the Seed of Abraham his Friend, and at that time his
peculiar People. But they not hearkening to the first Invitation, he sends to them
again, v. 4. Yet they still made light of it, having
it seems, as we most have, other business to mind,
and therefore went their way, some to their Farms, others to their Merchandize,
v. 5. By which our Saviour intimates, that one great reason why Men accept not
of the Overtures of Grace made unto them in the Gospel, is because their
Minds are taken up with the Cares of this World, looking upon their Farms, their
Trades, and Merchandize, as things of greater moment than Heaven and eternal Glory.
Yea, some of them took the Servants which were sent to invite them, and treated
them spitefully, and slew them, v. 6. Why, what is the matter? what Injury
have the Servants, the Prophets, the Apostles, or the Ministers of Christ done them?
What do they come to oppress them,
to take their Estates from them? To disgrace, or bring them into bondage?
No, they only come to invite them to a
Marriage Feast, to tender them the highest Comforts and Refreshments
imaginable both for their Souls and Bodies. And is this all the recompence they
give them for their kindness, not only to refuse it, but to abuse them that bring
it? Well might this glorious King be angry and incensed at such an affront offered
him as this was and therefore He sent forth his armies and destroyed those murderers,
and burnt up their city, v. 7. as we all know he did to the murdering Jews, who
soon after this were destroyed, and their royal City Jerusalem burnt.
But now the Feast is prepared, shall there be none to eat it? Yes, for seeing they
who were first bidden were not worthy to partake of his Dainties, he orders his Servants
to go into the high ways and bid as many as they could find to the marriage, v. 6. 9.
The Jews having refused the Gospel, God sends
to invite the Gentiles to it, who hitherto had been reckoned Actions to
the Commonwealth of Israel, strangers to the covenant of promise, having no hope,
and without God in the world, Eph. ii. 12. But now they also are bidden to
the Wedding, they are called to Christ, and invited to partake of all the
Privileges of the Gospel. For the Servants having received the command, went
out into the high ways, even into all the by-places and corners of the World,
and gatherer together all as many as they found, both bad and good, and the wedding
was furnished with guests, ver. 10. But amongst
these too, when the King came
to see his Guests, he saw one that had not on a wedding Garment, ver. 11. Under
which One are represented all of the same kind, who have not on their wedding Garment,
that is, who walk not worthy of the Vocation wherewith they are called, not being
cloathed with Humility, Faith, and other Graces suitable for a Christian. All which,
notwithstanding they were invited, yea and came in too upon their
Invitation, yet they are cast out again into utter Darkness, Matth. xxii.
12, 13. And then he adds, for many are called, but few chosen; as if he should have
said, The Jews were called but would not come, the Gentiles are called they
come, but some of them are cast out again; so that of the many which are called,
there are but few chosen. For many are called, but few chosen.
WHICH short, but pithy Saying, of our blessed Saviour, that
we may rightly understand, we shall first consider the former part of it, Many
are called, and then the latter, but few chosen. That we may apprehend
the full meaning of the first part of this Proposition, Many are called,
there are three things to be considered.
1. WHAT is here meant by being called,
2. HOW Men are called.
3. HOW it appears that many are called.
AS for the first, what we
are here to understand by being called. We must know that this is meant only
of God’s Voice to Mankind, making known his Will and Pleasure to them, calling
upon them to act accordingly; and so inviting them to his Service here, and
to the Enjoyment of his Presence hereafter.
BUT to explain the Nature of it more particularly, we must consider
the terminus a quo, and the terminus ad quad,
what it is God calls us from, and what it is he calls us to; both which we shall
speak to, jointly or together.
1. HE calls us from Darkness to Light, from Error and Ignorance to Truth and
Knowledge: As he made us rational and knowing Creatures at first, so he would
have us to be again, so as to understand and know him that made us, and that gave us
the power of understanding and knowing; and not employ the little Knowledge we
have only about the affairs of our Bodies, our Trades, and Callings in this World,
nor yet in learning Arts and Sciences only, but principally about the concerns of our
immortal Souls, that we may know him that is the true God, and Jesus Christ
whom he hath sent; without which, all our other Knowledge will
avail us nothing. We are still in the dark, and know not whither we are going; out
of which dark, and by consequence uncomfortable as well as dangerous Estate, God
of his infinite Mercy is pleas’d to call us, that we should shew forth the Praises
of him who hath called us out of darkness into his marvellous light, 1 Pet.
ii. 9.
2. GOD calls us from Superstition and
Idolatry, to serve and worship him. For
we are called to turn from Idols, to serve the living and true God, 1
Thess. i. 9. Thus he called Abraham out of Chaldea, and his
Posterity the Israelites out of Egypt, Places of Idolatry, that they might serve and
worship him, and him alone. Thus he
called our Ancestors of this Nation out of
their heathenish Superstitions, to the Knowledge and Worship of himself, and of his Son
Jesus Christ our Lord. And thus he called
upon us to flee from Idolatry, 1 Cor. x. 14. not
only from Heathenish or Popish, but from all
Idolatry whatsoever, and by consequence
from Covetousness, which God himself tells
us in plain Terms is Idolatry, Col. iii. 5. And
so indeed is our allowing our selves in any known Sin whatsoever; for we idolize
it by setting it up in our Hearts and Affections, instead of God; yea, and bow down
to it, and serve it, though not in our Bodies yet in our Souls,
which is the highest kind of Idolatry which God calls as from.
3. HENCE he also
calls us from all manner of Sin and Profaneness to Holiness and Piety, both in our
Affections and Actions. For as the Apostle saith, God hath not called us to uncleanness
but to holiness, 1 Thess. iv. 7. Where by Uncleanness he means all manner of Lusts
and Corruptions which defile the Soul, and make it unclean and impure in the sight
of God. These God doth not call us to, but from. It is Holiness and universal Righteousness
that he calls us to, and commands us to follow. This is the great thing that Christ
in his Gospel calls for, For the grace of God which is in his Gospel,
hath now appeared to all men, teaching us that denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly in this present world, Tit.
ii. 11, 12. He now commandeth, all men every where to repent, and turn to
God, Act. xvii. 30. Hence he is said to have called us with an
holy Calling, 2 Tim. i. 9. And as he who hath called us is holy, so ought we to be holy
in all manner of Conversation, 1 Pet. i. 15. Thus therefore we all are
called to be an holy People, a People zealous of good Works, a People devoted wholly
to the Service of the living God. In brief, we are called to be Saints, a People
consecrated unto God; and therefore, as
every Vessel in the Temple was holy, so
we being called to be the Temples of the
Holy Ghost, every thing in us should be holy; our Thoughts should be holy, our Affections holy, our Words holy, our
Desires holy, every Faculty of our Souls, every Member of our Bodies, and every
Action of our Lives should be holy, every thing within us, every thing about us,
every thing that comes from us should be holy, and all because our Calling is holy;
and we ought to walk worthy of the Vocation wherewith we are called, Eph. iv. 1.
4. GOD calls us from all carnal and temporal things, to mind
Heaven and eternal Glory. He sees and observes how eager we are in prosecuting of this World’s
Vanities, and therefore calls upon us to
leave doting upon such transitory and unsatisfying Trifles, and to mind the things
that belong to our everlasting Peace; not
to be conformed to this World, but transformed by the renewing of our Minds,
that we may prove what is that good, that
acceptable, and perfect will of God, Rom. xii. 2. To set our Affections upon things
above, and not upon things that are upon
earth, Col. iii. 2. To seek the
Kingdom of God, and his Righteousness in the first Place,
Matth. vi. 33. Hence it is stiled an heavenly calling, Heb.
iii. 1. and an high calling, Phil. iii.
14. because we are called by it to look after high and heavenly things. He that
made us hath so much Kindness for us, that it pities him to see us moil and
toil, and spend our Strength and Labour, about such low and pitiful, such impertinent
and unnecessary things, which himself knows can never satisfy us, and therefore
he calls and invites us to himself, and to the Enjoyment of his own Perfections,
which are able to fill and satiate our immortal Souls.
5. HENCE lastly, we are called from
Misery and Danger to a state of Happiness and Felicity. As he called Lot out
of Sodom, when Fire and Brimstone was
ready to fall upon it, so he calls us from
the World and Sin, because otherwise
Wrath and Fury will fall upon our heads.
Or as he called Noah into the Ark, to preserve him from the overflowing Flood, so
he calls us into his Service, and to the
Faith of his Son, that so we may escape
that flood of Misery which will suddenly
drown the impenitent and unbelieving
World. And therefore we must not think
that he calls and invites us to him, because he stands in need of us, or wants our
Service; no, it is not because he cannot
be happy without us, but because we cannot be happy without
him, nor in him neither, unless we come unto him. This is the only reason why he
calls us so earnestly to him, For as I live, saith the Lord, I have no pleasure
in the death of the wicked, but that the wicked turn from his way and live: Turn
ye, turn ye, for why will ye die, O house of Israel! Ezech. xxxiii. 11. Let us not
stand therefore pausing upon it, and considering whether, we shall hearken to God’s
call or no, nor say severally within our selves, How shall I part with my Profits?
How shall I deny my self the Enjoyment of my sensual Pleasures? How shall I
forsake my darling and beloved Sins? But rather say, how shall I abide the Judgment
of the great God? How shall I escape if I neglect so great Salvation as I am
now called and invited to. For we may assure our selves, this is the great
and only end why God calls so pathetically upon us to come unto him, that so we
may be delivered from his Wrath, and enjoy his Love and Favour for ever.
THUS we see what it is that God calls Mankind both from and
to; he calls them from Darkness to Light, from Idolatry to true Religion, from Sin
to Holiness, from Earth to Heaven, and from the deepest Misery to the highest Happiness that they are
capable of. The next thing to be considered is, how God
is pleased to call us, for which we must know that
1. HE hath vouchsafed to call some with his own Mouth, as I
may so speak, even by immediate Revelations from himself. Thus he called Abraham
and Moses, and several of the Patriarchs of the Old Testament. And thus
he called Paul, Christ himself calling from Heaven to him, Saul, Saul,
why. persecutest thou me? Act. ix. 4. And it is observable, that whosoever
were thus called, they always obeyed. But this is not the Calling here spoken of.
2. GOD calls all Mankind by his Works and Providences. All the
Creatures in the World are as so many Tongues declaring the Wisdom, Power, Goodness,
and Glory of God unto us, and so call upon us to praise, honour, and obey him.
And all his Providences have their several and distinct Voices; his Mercies bespeak
our Affections, and his Judgments our Fear. Hear ye, saith he, the rod,
and who hath appointed it, Mich. vi. 9. The Rod, it
seems, hath a Voice, which we are bound to hear. But though many, yea all the World be called this way, yet
neither is this the Calling our Saviour means, when he saith, many are called, but few chosen.
3. LASTLY, therefore God hath called many by the Ministry of his
Word, and of his Servants the Prophets, the Apostles and their Successors
declaring it, and explaining it to them. Thus God spake to our fathers by the
Prophets, rising up early and sending them to call Sinners to Repentance, by
shewing them their
sins, and the dangerous consequents of them. As when he sent his ProphetIsaiah,
he bids him Cry aloud,
spare not, lift up thy Voice as a Trumpet,
and shew my people their Transgressions, and the house of Jacob their Sins,
Isa. lviii. 1. And they being convinced of, and humbled for their
sins, then he
sent
his Prophets to invite them to accept of Grace and Pardon from him, saying in the
Language of the same Prophet, Ho! every one that thirsteth, come ye to the waters,
and he that hath no money, come ye, buy and eat; yea come buy wine and milk without
money and without price, Isai. lv. 1, 2, 3. And God having thus at
sundry tines, and in divers manners
spoken in time-past unto the Fathers by the Prophets, hath in these last days spoken
unto us by his Son, whom he hath appointed heir of all things, by whom also he
made the worlds, Heb. i. 1, 2. who therefore
said with his own Mouth,
that he came not to call the Righteous, but Sinners to Repentance, Matth.
ix. 13. Hence as soon as ever he entered upon his Ministry, he called to Mankind,
saying, Repent, and believe the Gospel, Marc. i. 5. and
Come unto see all ye that labour, and are heavy laden, Matth. xi. 28. And when he was to depart hence he
left order with his Apostles, to go and call all Nations, and teach them what
he had commanded, promising that himself would be with them to the end of the
World, Matth. xxviii. 19, 20. By vertue therefore of this Commission, not only
the Apostles themselves, but all succeeding Ministers in all Ages to the end of
the World, are sent to call Mankind to embrace the Gospel, and to accept of the
Terms propounded in it. So that when we his Ministers preach unto them, or call upon them to repent and turn to God, they
must not think that we come in our own
Name; for as the Apostle tells the Corinthians, We are Ambassadors for Christ, as though God did beseech
you by us; we pray you in Christ’s stead, be ye reconciled to God, 2 Cor. v. 20. Hence in Scripture we are called
also
κήρυκες Heralds, and our Office is
κηρύοσειν to proclaim as Heralds, the Will and
Pleasure of Almighty God unto Mankind, to offer Peace and Pardon
to all that have rebelled against our Lord and Master the King of Heaven, if
they wilt now come in, and submit themselves unto him, if not, in a most
solemn and dreadful manner, to
denounce his Wrath and heavy Displeasure against them. So that as the Angel was
sent to call Lot out of Sodom, when the Lord was going to rain Fire and Brimstone from Heaven upon it; So God being ready every Moment to
shower down his
Fury and Vengeance upon the impenitent and unbelieving World, he sends us to call
Men out of it, to open their Eyes, and to turn them from darkness to light,
from the power of Satan unto God, Act. xxvi. 18. and to invite them to his Court,
to live with him and be happy for ever.
AND that this is the proper meaning of our blessed Saviour, in
this Place, where he saith many are called, is plain from the Parable whereon
there Words are grounded; where the King is said to have sent his Servants to call
the Guests which were bidden to the Marriage Feast, and put Words into their Mouths,
telling them what to say, ver. 4. as he hath given us also Instructions how
to call and invite Mankind in his holy Word. And when of the many which were called,
there would but few come, hence our Saviour uttered this Expression, that
many are called, but few chosen. From whence it is clear and obvious,
that our Saviour means not such as were called immediately from God himself, for they were but few,
nor yet such as are called by the works of Creation and Providence, for so not many
only, but all are called; but he means such as are called by his Word, and by his
Servants and Ministers reading, preaching, and explaining of it.
AND verily that many have been and still are called in this
sense,
which is the next thing I promised to shew, I need not stand long to prove. For our Saviour having commanded his Apostles to go and call all Nations to his Faith,
which is the proper meaning of that place, Mat. xxviii. 19. it cannot
be denied but that the Apostles presently dispersed themselves, and preached the
Gospel to all Nations, which they did so effectually, that in few Years after, even
in St. Paul’s time, The mystery of the Gospel was made known to
all nations for the obedience of faith, Rom. xvi. 26. and in St.
John’s
time, some were redeemed out of every kindred, and tongue, and people, and
nation, Rev. vii. 9. Yea, so mightily grew the word of God and prevailed, that
the Ancients compared it to Lightning, that immediately dispersed it self, and was
seen all the World over. So that in less than two hundred Years,
ab ortu solis
ad occasum lex Christiana suscepta est, The Christian Religion
was received all the world over from East
to West, as Lacantius who then lived asserts.
From which time therefore, how many thousands of millions of Souls have been called
to the Faith of Christ, by the preaching of
his Gospel. And not to speak of other Nations, how son did the Sun of Righteousness arise upon these Western parts of the
World, and particularly upon this Nation,
wherein we dwell, several of Christ’s own
Disciples and Apostles, as Simon Peter, Simon Zelotes, James the Son of Zebedee,
Joseph of Arimathea, Aristobulus, and St.
Paul himself, being all recorded by Ecclesiastical Writers, to have preached the Gospel to this Nation. Be
sure in less than
two hundred Years the Christian Faith was
here received, Tertullian himself saying
expressly, Britannorum inaccessa Romanis loca, Christo subdita,
The Romans could scarcely
come at Britany, but Christ hath conquered
it. And soon after him, Arnobius., saith,
that the Gospel, Nec ipso Indos latuit à
parte orientis, nec ipsos Britannos à parte occidentis, Was not
conceal’d either from the Indians
in the Eastern part of the World,
nor from the Britons themselves in the West. And since the Gospel was
first here planted, how many have been called by it to
the Faith of Christ? Yea through the Mercy of the most high God, how many at this
moment are called all the Nation over? And to come still closer
to our selves, all that read this have I doubt not been often called heretofore,
and now are called again. For in the Name of the most high God, and
of his Son Christ, I pray and beseech you all as strangers and pilgrims, to abstain
from fleshy lusts which war against the soul, 1 Pet. ii. 11. to repent
of your Sins, and believe the Gospel. I call and invite you also to accept the offers
of Grace and Pardon which are made you in Jesus Christ, to sit down with him at his
own Table, and feed by Faith upon his Body and Blood, that so you may partake of
the Merits of his Death and Passion, and so live with him for evermore. Thus you
are all called, but I fear there are but few chosen.
HAVING thus explained and proved the first part of this Proposition,
that many are called, we must now consider the meaning, truth and reasons
of the other part of it, but few are chosen,.
Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί..
For many are called, but few chosen; that is, there are but
few which are so approved of by God, as to be elected and chosen from the other
part of the World, to inherit eternal Life. That this is the main drift and scope
of our blessed Saviour in these words, is plain from the foregoing Parable, which
gave him occasion to pronounce them. For there all that were first called refused to come to the Marriage Feast which they were invited to, and
of them which came some had not on their wedding garment; that is, although
they came in to the outward profession of the Gospel, yet did not walk worthy of
the Vocation wherewith they were called, and therefore they likewise were excluded,
upon which our Saviour adds. these words, For many are called, but few
chosen.
From whence it is easie to observe his meaning in general to be only this, that
although many were called to partake of the Privileges and Graces of his Gospel,
yet seeing of those who were called, many would not come at all, and of those
who come, many do not come so as the Gospel requires of them, with their wedding
garment on; hence of the many who are called, there are but few chosen to partake
of the Marriage Feast, that is, of the glorious Promises made in the Gospel, to
those that come aright unto it. Few, not absolutely in themselves considered, but
few comparatively in respect of the many which are not chosen; or rather few in
comparison of the many which are called. For if we consider them absolutely in themselves,
they are certainly very many, our Saviour himself saith, Many shall come from the East and
West, and shall sit down with Abraham, &c. Mat. viii. 11. And
in the Revelations you read of many thousands that were sealed of every
Tribe, Yea, There was a great multitude which no man could number, of all nations,
and kindred, and people, and tongues, stood before the throne and before the Iamb, cloathed
with white, and palms in their hands, Apoc. vii. 9. Insomuch that
for all the numberless number of fallen or apostatized Angels, St. Austin
was of opinion, that there will be as many Men saved, as there are Angels damned,
or rather more. For, saith he, upon the fall of the Angels and Men, he determined
to gather together by his infinite Grace, so many out of the mortal Progeny,
ut inde suppleat & instauret partem quæ lapsa est Angelorum,
That be might from thence make up and restore that part of Angels which was fallen;
ac sic illa dilecta & superna Civitas non fraudetur suorum numero
civium, quinetiam fortassis & uberiore lætetur. And so that beloved City which is above, may not
be deprived of the number of its Citizens, but
perhaps rejoice in having more, Aug. de Civ.
Dei, l. xxii. c. 1. which notion he grounds
upon those words of our Saviour in this
Chapter, For in the resurrection they neither
marry nor are given in marriage, but are
ἰσάγγελοι,
as the Angels of God in heaven,
Mat. xxii. 30. Or as the words may be
interpreted, they are equal to the Angels,
and equal in number to the fallen, as well
as in quality to the elect Angels, as that
learned and pious Father expounds it. But howsoever that be, this is certain, that the
number of Men chosen and saved, will be
very great, considered absolutely in themselves, and yet notwithstanding; if they be
compared with .the many more which are
called, they are but very few, Christ’s flock
is, as himself stiles it, μικρὸν ποίμνιον, a
very little, little Flock, Luk. xii. 32. that
is, in comparison of the vast multitudes of
Souls that flock after the World and Sin.
As in a Garden there are but few choice
Flowers, in comparison of the Weeds that
grow in it; there are but very few Diamonds and precious Stones, in comparison of Pebbles and Gravel upon the Seashore; in the richest Mines there is far
more dross than Gold and Silver: So is it
in the Church of Christ; there is but little Wheat, in comparison of the Tares that
come up with it; Christ hath a great many
hangers on, but few faithful and obedient
Servants; there are many that speak him
very fair, and make a plausible profession
of the Faith and Religion which he taught,
but where shall find one that praaiseth
it? If there be here one and there another,
two or three in a Parish, or perhaps in a whole City, what is
this to the innumerable company of such as are called by him, and baptized into
his Name, and yet leave him to follow after the World and Vanity: Oh what just ground
had our Saviour to say, Many are called, but few chosen?
BUT to demonstrate the truth of this Proposition still more fully,
and as clearly as possibly I can, I must first lay down one Principle as a
Postulatum, which I
suppose all will acknowledge to be true, and that is this, that whatsoever
profession a Man makes of the Christian Religion, it will avail him nothing without
the practice of it; or if you will take it in our Saviour’s own words,
Not every one, saith he, that saith unto me, Lord, Lord, shall enter into the kingdom of heaven,
but he that doth the will of my Father which is in heaven, Mat. vii. 21.
Or as the Apostle expresseth it, For not the hearers of the law are just before God, but the doers of the law
shall be justified, Rom. ii. 13. That is, it is not our
hearing and knowing our Duty that will
stand us in any stead before God, but our
doing of it; it is not our believing that we
may be saved by believing in Christ, whereby we can be saved without actual believing in him, without
such a Faith whereby we depend upon him, for the pardon
and salvation of our immortal Souls, and
consequently for the assistance of his Grace
and Spirit, whereby we may be enabled to
obey his Gospel, and to perform all such
things as himself hath told us are necessary in order to our everlasting Happiness: And whatsoever Faith we pretend to,
unless it comes to this, that it put us upon universal Obedience to all the Commands
of God, we may conclude it will do us no
good, for it is not such a Faith as Christ
requires, which always works by Love;
conquers the World, subdues Sin, purifies
the Heart, and sanctifies the whole Soul
wheresoever it comes. It is such a Faith as
this which is the wedding Garment, without which no Man is chosen nor admitted
to partake of those celestial Banquets, which
Christ our Saviour hath provided for us.
And therefore no Man can have any ground
at all to believe or hope himself to be defied or chosen to eternal Salvation, that
is not holy in all manner of Conversation;
God himself having told us expressly, that
without holiness no man shall see the Lord, Heb. xii. 14. So that having God’s own
word for it, we may positively and confidently assert, that no Man in the world can
upon just grounds be reputed as chosen by God, that doth not in all things to
the utmost of his power, conform himself, and adjust his Actions to the Laws and Commands of God. So that how many
soever are called, how many
soever
come in to the outward profession of the Christian Religion, yet none of them can
be said to be chosen, but such as are real and true Saints. And how few those are,
is a matter which we have more cause to bewail than to prove. Howsoever,
that we may see that we have but too much reason to believe this Assertion of
our blessed Saviour, that many are called, but few chosen, I desire we may but consider the estate of Christendom in general, and weigh the Lives and
Actions of
all such as profess to believe in Christ, view them well, and examine them by the Gospel Rules, and then we shall
soon conclude that there are but few chosen; or to
bring it home more closely to our selves, who are all called, and take out from amongst
us all such Persons as come not up to the terms of the Gospel, and we shall find
that there are but few behind, but few indeed who can be discerned and judged by
the light either of Reason or Scripture to be chosen by God to eternal Life. For
take out from amongst us,
1. ALL atheistical Persons, who though they are baptized into
the name of Christ, and so are called to the Faith of Christ, yet neither believe
in Christ nor God, such Fools as say in their
Heart there is no God, Psal. xiv. 1. For all will grant, that they are not chosen by God,
who do not so much as believe that there is any God to chuse them. Neither can
it be imagined that the all wise God should chuse such Fools as these to be with
him, who will not so much as acknowledge him to be. And yet how many such Fools
have we amongst us, whose practises have so depraved their Principles, that they
will not believe there is any God, because they wish there was none? And when
these ate taken from amongst the called, I fear the Number of the Chosen amongst
them will be much lessened.
2. TAKE out from amongst us all ignorant Persons, that
understand
not the common Principles of Religion, nor the Fundamental Articles of that Faith
which they are called to: For that these are not chosen, is plain, in that though
they be called by Christ, yet they know not what he would have them do, nor yet
who it is that calls them. And therefore as God would have all Men to be saved,
so for that end he would have them come to the knowledge of the Truth, 1 Tim. ii.
4. that is, he would have them know all such Truths as himself hath revealed to
them in his Gospel, as necessary to be known in order to their eternal Salvation, without which knowledge it is
impossible
for a Man to perform what is required of him; for though a Man may know
his Duty and not do it, no Man can do his Duty unless he first know it. And therefore
gross Ignorance and saving Faith, cannot possibly consist or stand together; for
saving Faith is always joined with, or puts a Man upon sincere Obedience to all
the Commands of God. But how can any Man obey the commands of God, who neither knows
that God whose Commands they are, nor yet what these Commands are which God would
have him to obey? No certainly, a blind Man may as well follow his temporal
Calling, how intricate soever it be, as he that is grossly ignorant, the high Calling
of a Christian; for he is altogether uncapable of it, and so not
only unworthy, but unfit to be chosen to it. Hence God himself hath told us, that
he is so far from chusing such as live and dye in this manner without
understanding,
that he will never shew them any Mercy or Favour. For it is a people, saith
he, of no understanding, therefore he that made them will not have mercy on
them, and he that formed them will shew them no favour, Isa. xxvii. 11. Neither doth he ever blame Mankind for any thing in the World
more than for not knowing, and therefore not considering him that made and feeds
them, Isa. i. 2, 3. Hos iv. 1. And that we may be still farther assured
that he chuseth no such Persons to dwell with him, as do not know him and his Commands,
he hath given it us under his hand, that he rejects them, saying, My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will
also
reject thee, that thou shalt be no priest to me; seeing thou hast forgotten the law
of thy God, I will also forget thy children, Hos. iv. 6.
THAT therefore no Persons that are
grossly ignorant, and live and die in that
Condition, are chosen to eternal Salvation,
I suppose, the Premises considered, all will
acknowledge. But alas! how many such
Persons are there in the World, how many amongst our selves? How many who
are very cunning and expert in the management of any worldly Business, but are
mere Novices or rather Idiots in matters of
true Religion? Or as the Prophet words it,
Who are wise to do evil, but to do good they
have no knowledge, Jer. iv. 22. How many
such ignorant and sottish People are there in every corner of the Land? and in this
City it self! where they do, or may hear
the Word of God read and expounded to
them every day, and yet all them seriously
of the Grounds of the Christian Religion, and the Reason of the
Hope that is in them, and they are no more able to give a satisfactory or rational
answer, than if they had never heard of any such Book as the Bible in the
World, or had been born and bred in the remotest Corners of America, where the
sound
of the Gospel never yet came. But all such, how many soever they be, though they be
called, they must stand aloof off, for so long as they are such we may be confident
they are not chosen. Insomuch that should we take away no other from the number
of the called, but only such as know not what they are called to, it would appear
but too clearly to be true, that of the many which are called, there are but few
chosen.
3. TAKE, out from amongst us all vicious, profane, debauched and impenitent
Persons, all that make a mock of Sin, and
that jear at Holiness, that live as without
God in the World, as if they had neither
God to serve nor Souls to save; as if
there was neither a Hell to avoid nor Heaven to enjoy, and therefore make it their
business to gratifie their Flesh, and to indulge their Appetite with carnal and
sensual Pleasures, looking no higher than to be
fellow sharers with the Brutes that perish
such as in their bewitching Cups stick not
to fly in the face of Heaven it self, and dare challenge God himself to damn them, that make lying their usual Dialect, and
swearing their
pleasing
Rhetorick; and are so far from being troubled for these their Sins, that they take
pleasure and delight in them, so far from being ashamed of them, that they make
them their Pride and Glory, and so make it their Pleasure to displease God, and
their highest Honour to dishonour him that is Honour and Perfection it self. For
that no such Persons as these who live and dye in such notorious Crimes upon Earth,
are chosen to live with God in Heaven, none can deny that believes the Scriptures
to be true, which in plain Terms assure us of the contrary. Know ye not,
saith the Apostle, that the unrighteous shall not inherit the Kingdom of God?
be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God, 1 Cor. vi. 9,
10. And St. John tells us, that only they who do the Commandments enter into
the City of Heaven: but without are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie, Rev. xxii.
14, 15. So that all such Persons without timely Repentance, are most certainly excluded from the number of the
chosen. And how many are there amongst us, who allow themselves in some such Sin
or other; or rather where shall we find a Man that doth not? But to all Persons
that continue in such Sins, I may say, stand you by, you have no ground as yet to
think that you are chosen, but have rather all the reason in the World to believe,
that if you go on in such a sinful course, you will never know what Heaven or Happiness is. But when all such are taken out of the number of the called, what a pityous
scouting will be left behind! In plain terms, we have just cause to fear that
ignorant and dissolute Persons make the greatest part of those who are called
Christians.
4. TAKE out from amongst us all hypocritical and false hearted
Persons, that seem indeed to be honest and good Men, but still retain same secret
Sin or other which will as certainly keep them out of Heaven as the mot notorious
or scandalous Crime that is: such as our Saviour compares to whited Sepulchres,
which outwardly appear very beautiful, but are within full of dead Mens Bones,
and of all uncleanness, Matth. xxiii. 27. Such whose outward Conversation is
altogether unblameable; so that no Man can charge them with Theft, Perjury, Drunkenness, Uncleanness, and the like; but in the
mean while, they are malicious, uncharitable, censorious, proud, self-conceited,
disobedient to Parents or Magistrates, Covetous, Ambitious, and the like. And
so
tho’ they be free from those Sins which others are guilty of, yet they are guilty
of as bad Sins, which the others may be freed from. To which also may be added all
such as make indeed a greater shew of Piety, and seem mighty zealous for the little Circumstances of Religion, but
neglect the weightier Matters of the Law, the Love
of God, Mercy, Justice, and the like. But for all the vain Hopes and high Conceits
that such Persons may have of themselves, they are far from being such as the
Gospel
requires them, and by consequence from the number of the chosen here spoken of.
For the Pharisees were such Persons as these, and yet our Saviour himself
tells us, That except our righteousness exceed the righteousness of the
Scribes and Pharisees, we shall in no wise enter into the Kingdom of
God, Matth. vi. 20. And when he tells us elsewhere,
That except we
repent we must all likewise perish, Luke xiii. 3. his meaning is, not that
we must repent of some, or many, or most, but of all our Sins, and so repent
of them as to turn from them; and so turn from all Sin, as for the future to be holy in all manner of Conversation, otherwise our
Saviour himself assures us, that he will never save us, but we must perish without
remedy.
LET any Man consider this, and then tell me what he thinks of
the Number of the chosen, whether it be not very small indeed, in comparison of the
many which are called. For not to speak of other parts of Christendom, all the People
of this Nation are called to the Faith of Christ; and how many they are I cannot
say we all know, for it is past any Man’s knowledge. But where is the Man amongst
us all, that doth not harbour same secret Lust or other in his Bosom; yea, of the
many Men in this Nation, where is he that can say with David, I have kept my
self from mine Iniquity? Or to use the words of the Prophet, Run ye to
and fro through the streets of this city, and see now and know, and seek if ye can
find a man, if there be any that executeth judgment, that seeketh the truth,
that serveth the Lord with a perfect heart and a willing mind. I do not deny
but there are a great many professors of Religion amongst us, who would fain be
accounted more strict and holy than their Neighbours, so as to be reckoned the Religious;
as the Friers and Nuns are in the Church of Rome; But are they therefore
to be esteemed the elect and chosen of God because they fancy themselves to be so? Or rather is not their Pride and Self-conceitedness an Argument, that they are
not so? Blessed be God for it, I have no Spleen nor Rancour against any of
them, but heartily wish they were as truly good and holy as they would seem to
be. But what? Is not Pride a Sin? Is not Self-conceitedness a Sin? Is not Irreverence
in God’s worship a Sin? Is not Disobedience to Magistrates a Sin? Is not Uncharitableness or
Censoriousness a Sin? Certainly all
these will be found to be Sins another Day.
And therefore whatsoever pretences Men make unto Religion, if they allow
themselves
in such Sins as these, they are as far from being in the Number of the
chosen,
as the most dissolute and scandalous Persons in the World, But when these two
are removed from the Number of the called, how few of them will appear to be
chosen.
5. YET once again. Take out all such as believe not in our
Lord Jesus Christ, but being morally honest and faithful in performing their Duty
to God and Man, trust more in their own good Works than to his Merit and
Mediation. For that all such are to he excluded, is plain from the whole tenour
of the Gospel, which assures us, that there is no Salvation to be had
but only by Jesus Christ; nor by him neither, but only by believing
in him. But if Christ should come this Day to Judgment, would he find Faith upon
Earth? Verily, I fear, he would find but very little if any at all amongst us:
He might I believe; find some pretty strict and circumspect in obeying of his other
Laws, or at least endeavouring to do so. But for a Man to do all that is required
of him, and yet to count himself an unprofitable Servant; for a Man to do all he
can and yet rest upon nothing that he hath done, but to depend wholly upon another,
even upon Jesus Christ for Life and Happiness, this is hard indeed to Flesh and
Blood, and as rare to find as it is to find a Rose amongst the Weeds and Thistles
of a barren Wilderness, or a Diamond amongst the Gravel upon the Sea shoar; here and
there I believe there may be found one, but so rarely, that they can scarce be termed
any, be sure but very few in comparison of the many which are called.
NOW let us put these things together and we shall easily
grant that this saying of our Saviour was but too true, that many are called
but few chosen. And to bring it closer to our selves, we are all called to
repent and believe the Gospel: Now take out from amongst us all ignorant
Persons
that then should be the reason that so many of them should be called and invited
to the chiefest Good, the highest Happiness their Natures are capable of, yet so
few of them should mind or prosecute it,
so as to be chosen or admitted into the Participation of it? What shall we ascribe it
to, the will and pleasure of Almighty God, as if he delighted in the ruin of his Creatures, and therefore although he calls them,
he would not have them come unto him?
No, that cannot be; for in his revealed Will,
which is the only Rule that we are to walk
by, he hath told us the contrary in plain
terms, and hath confirmed it too with an
Oath; saying, As I live, saith the Lord God,
I have no pleasure in the death of the wicked,
but that he should turn from his way and live, Ezek. xxxiii. 11. And elsewhere he assures
us, that he would have all Men to be saved, and to come unto the knowledge of
the truth, 1 Tim. ii. 4. And therefore if we believe
what God saith, nay if we believe what he hath sworn, we must needs acknowledge
that it is his will and pleasure, that as many as are called, should be all chosen, and
saved. And indeed if he had no mind we
should come when we are called to him,
why should he call us all to come? Why
hath he given us his word, his Ministers,
his Ordinances, and all to invite and oblige us to repent and turn to him, if after all he was resolved
not to accept of us, nor would have us come at all? Far be it from us, that we
should have such hard and unworthy thoughts of the great Creator and Governor of
the World; especially considering that he hath told us the contrary, as plainly
as it was possible for him to express his mind unto us. I do not deny, but that
according to the Apostle, Known unto God are all his works from the beginning of the world,
Acts xv. 18. And that there are several passages in
Scripture which intimate unto us God’s eternal Election of all that are truly pious,
to live with him for ever. But it is not for us to be so bold and impudent, as to
pry into the secrets of God, nor so curious as to search into his eternal
and incomprehensible Decrees; but we must still remember the words of Moses,
That secret things belong unto the Lord our God, but these things which are revealed
belong unto us, that we may do all the words of his law, Deut. xxix. 29. Whatsoever
is necessary for us to believe or do, in order to
our eternal Salvation, is clearly revealed
to us in the Holy Scriptures, and therefore what we there read belongs unto us
to know, neither are we to look any farther than to his revealed Will. But God
in the Scriptures doth plainly tell us, not
only in the places before quoted, but elsewhere, that he is not
willing that any should perish, but that all should come to Repentance, 2 Pet. iii. 9.
This is the revealed Will of God, which we are to acquiesce in, and
rest fully satisfied with, so as to act accordingly, without concerning our
selves about things that are too high for us, and no way belong unto us. And therefore
it is not in his secret, but revealed Will, that we are to search for the
reasons of this Proposition, that many are called, but few chosen.
NOW in consulting the word of God, to find out the reasons of
this so strange Assertion, that many are called, but few chosen,
I know no better or fitter place to search for them, than this Parable, which
gave our blessed Saviour the occasion of asserting it; in which it is very
observable, that he meddles not at all with any reasons a priori, deduced from the eternal
Decrees of his Father, but he only suggests to us the reasons
a posteriori, drawn from the
disposition and carriage of Men, why so many of them
are called, and yet so few chosen.
FOR the opening whereof we must know, that the end and intent of this Parable, was
only to shew the entertainment which his
Gospel had then, and should still meet with in the World; many refusing to embrace it at all, and of
those who embrace it, many still walking unworthy of it. So that the Issue and Consequence
of it will be, that though many be called to it, there are but few chosen. And he
hath so worded the Parable, that we need not look any farther for the reasons of
this his conclusion from it, they being almost clearly couched in the Parable
it self, which that we may the better understand, I shall open and explain them particularly,
so as to make them intelligible, I hope, to the meanest Capacity.
THE first reason therefore why so many
are called, but so few chosen, is because
they who are called to Christ, will not
come unto him; for this is the first reason
which our Saviour himself in the Parable
assigns for it; The King, saith he, sent his servants to call them
that were bidden to the marriage, and they, would not come, Mat. xxii. 3. And they would not come, so that
that the great fault is still in the wills of Men, which are generally so
depraved and corrupt, that though they be called never so oft, and cannot but in
reason acknowledge that it is their interest to come, yet they have so strange
an averseness to the Holiness and Purity of the
Gospel which they are called to, that they
will not come unto it only because they will not; for here, they
who were first bidden, give no reason of their refusal, only it is said, they would
not come. And good cause why, for when we have searched into all the reasons imaginable,
why Men do not fully submit themselves to the Obedience of the Gospel, they will
all resolve and empty themselves into this, that they will not because they will
not. Let Ministers say what they can, let the Scripture say what it will, let God
himself say what he pleases, yet Sinners Men are, and Sinners they will be, in
spite
of them all, as the Prophet rebuking the People for their Sins, said, But
thou saidst, there is no hope; No, for I have loved strangers, and after them will
I go, Jer. ii. 25. And so it is to this day, we tell them of their Sins, and
the dangerous consequences of them; we tell them that they must not love the World,
but seek the Kingdom of God and his Righteousness in the first place; we tell them
from Christ’s own Mouth, that except they repent and forsake their Sins,
they must perish; but they say in effect, that we had as good hold our tongues; for they
have loved the World, and after it they will go, they have found pleasure in the
commission of their Sins, and therefore they will commit them; Christ calls them to come unto him, and they know no
reason
why they should not, but howsoever they will not come. If we were but once willing,
the work was done; for what our Wills are really inclined to, we cannot but use
the utmost of our endeavour to attain. But the mischief is, Men read the Gospel,
they hear Christ calling upon them to believe and obey it, but their Wills are
still
averse from it, there is a kind of antipathy and contrariety within them,
against
such exact and real Holiness as the Gospel requires from them. So that if
they perish, they must blame themselves for it, it is their own choice, they chuse
and prefer their Sins with all the Miseries which attend them, before the
Gospel of Christ, with all the Glory and Happiness which is offered in it;
and therefore as God said to his People, Turn ye, turn ye, for why will ye
die; O house of Israel? Ezek. xxxiii. 11. So say
I to these Men, repent and believe the Gospel, for why will ye die, why will ye perish eternally? Have you any reason
for it? none in the world but your own Wills. Christ hath told you in plain terms,
Him that cometh to me, I will in no wise cast out, Joh. vi. 35. But if
you will not come unto him, who can help that? Are not your selves only in the fault? Will not your blood be upon your own heads? What could Christ have done more
for you than he hath done? What could he have suffered more for you than he hath
suffered? How could he call you to him more plainly or pathetically than he doth?
But if after all this, you will not come unto him, you must even thank
your selves for all the Torments you must e’er long suffer and undergo. And this
is indeed the case of the greatest part of Mankind, that though they be called and
invited to partake of all the Merits of Christ’s Death and Passion, yet they will
not come unto him. And this is the first and great reason why so many are called,
and yet so few chosen, Joh. v. 40.
2. The second reason is because Men do
not really believe that they are invited to
such glorious things as indeed they are, as
our Saviour himself intimates in the Parable. For when they who were bidden,
would not come upon the furst Invitation,
as not believing the Message which these
Servants brought them, the King sent forth
other Servants, saying, Tell them which
are bidden, behold I have prepared my dinner, my oxen, and my fatlings are killed, and
all things are ready, come unto the marriage,
Mat. xxii. 4. When the first Servants
were not believed, he sent others with fuller Instructions, giving them orders to acquaint the Guests, that all
things were now ready, and to assure them that it was to a Marriage-Feast they were
invited. But it seems, whatsoever the first or second Servants could say,
it was to no purpose, they would not believe them, and therefore sent them away
as they came; whereby our Saviour exactly discovers to us the entertainment that
his Gospel always did, and still would meet with in the World. Before his own coming
into the World, he sent his Prophets to invite Mankind to accept of the terms propounded
in it, and to call upon them to repent and turn to God, that their Sins might be
blotted out, and their Souls admitted into the grace and favour of Almighty God,
and so partake of eternal Glory, which the Prophets called Men to, under the notion
of a Feast, A feast of fat things, a feast of wines on the lees, of fat things
full of marrow, of wines on the lees well refined, Isa. xxv. 6. which they
called all Men to, saying, Ho, every one that thirsteth come ye to the waters, Isa.
lv. 1. But how their Message was received, the same Prophet declares, saying,
Who hath believed our report, and to whom is the arm of the Lord revealed, Isa.
liii. 1. and so it is since. For when the Prophets could not be
credited, God afterwards sent his Apostles, and still to this Day is
sending Servant after
Servant to invite Men to Grace and Pardon, to Heaven and eternal Happiness. But
we his Ministers may still say with the Prophet, Who hath believed our report?
We tell Men, that unless they repent and turn to God, Iniquity will be their
ruin; we tell them also, that if they believe in the Lord Jesus they shall be
saved, and if they be holy here, they shall be happy hereafter. But what
signifies
our telling them of these things, if they believe not what we say? And yet who
doth? Men give us the hearing, censure what they have heard, and that is all the
use they make of it, never really or firmly believing any one truth that we make
known or expound unto them; and this being the case not only of some few, but of
the greatest part of Mankind, hence it comes to pass that so many are called and
so few are chosen, even because they who are called do not believe it, and so it
is all one with them whether they be called or no. Be sure God chuseth none but
such as believe the word he sends unto them; for as the Apostle saith, God
hath chosen the poor of this world rich in faith, Jac. ii. 5. If they be not rich
in faith, they are not for his purpose; and seeing there are but few that are so; hence of the many which are called, there are
but few chosen.
3. ANOTHER reason why of the many,
which are called there are so few chosen, is
because they have no real esteem or value
for the things they are called to; as it is
in the Parable, when the Servants were
sent to call upon them to make haste to the
Feast because all things were ready, it is
said that they made light of it, v.5. They
did not think it worth their while to go,
though it was to a Feast, to a Marriage
Feast, yea to the Marriage Feast of so great
a Person as a King’s Son; no, not though
they were invited by the King himself unto it. Thus it was in ancient times, and
thus it is still; the King of Heaven sends
to invite Men to his Court, to lay aide
their filthy Garments, and to put on the
Robes that he hath prepared for them, that
they may be holy as he is holy, and so
live with him and be happy for ever. But
they make light of such things as these,
they can see no such Beauty in Christ, why
they should desire him, no such excellency in God himself, why they should be in
love with him; and as for Heaven, they
never were there yet, and therefore care
not whether they ever come there or no;
though they be called, they matter not
whether they be chosen to it or no; and
hence likewise it is that of the many which are called, there
are so few chosen.
4. ANOTHER reason is, because they who are called are generally
addicted to the things of this Life, they have the Serpent’s Curse upon them, to
feed upon. the Dust of the Earth, and therefore slight all the Overtures that are
made them of Heaven and eternal Happiness. As our Saviour himself intimates in this
Parable, saying, that when they were invited they made light of it, and went
their way, one to his Farm, another to his Merchandise ver. 5. Thus we read
of the Pharisees, that they being covetous, when they heard the Words of Christ,
they derided him, Luc. xvi. 14. And thus it is to this Day, though Men be
called to Christ, they are so much taken up with worldly Businesses, that they can
find no time to come unto him; but away they go again, one to his Trade, another
to his Merchandise. These are the things that most Mens Minds are wholly bent upon,
and therefore they will not be persuaded to leave them to go to Christ. It is true,
if he called them to great Estates, if he called them to a good Bargain, if he called
them to Crowns and Scepters in this World, theta they would all arise which
should
be chosen first. But the things that he calls us to are quite of another nature; he
calls us to repent of our sins, to believe in him, to contemn the World, to have
our Conversations in Heaven. But these are things which Men do not love to hear
of; as being contrary to their earthly temper and inclinations; and therefore we
who are God’s Ministers may call our hearts out before they will set themselves in good earnest to mind
them. Or to bring it home closer to us, how often have we all been invited to that spiritual Feast, the Sacrament of the Lord’s Supper, but how few are there that
come unto it, when the whole Congregation is called to partake of it? Scarce one
in twenty think it worth their while to stay, to have their share in it. What can
be the reason of this, but that our Minds are taken up with other things, which
we fancy to be of far greater Concernment to us than all the Merits of Christ’s
Death and Passion. And therefore it is no wonder that so many of us are called,
and so few chosen, seeing we our selves chuse the Toys and Trifles of this transient
World, before all these real Joys which in the Gospel we are called and invited
to.
5. IN the next Place, many of them which are called, have so
strange an antipathy to God and Goodness, that they do not only neglect and
slight their heavenly, in companion of their
earthly Calling, but they hate and abuse such as are sent to call them,
as our Saviour himself intimates, ver. 6.
O barbarous Cruelty! What hurt,
what injury is done unto them? They are invited to a Feast, and for this they
are angry, and kill the Messengers which are sent to invite them. Thus it hath been
in all Ages. This was the Entertainment, this the Requital that most of the Prophets
received for the divine Message they brought to Mankind, Mat. xxiii. 37.
Yea Christ
himself, the Son and Heir of God, was put to death for inviting Men to Life and
Happiness, and so were his Apostles too: And so it is to this Day. There is still
a secret malice and hatred in Mens hearts against such as sincerely endeavour to
preach the Gospel clearly and fully unto them. We tell them of their Sins, we acquaint
them with the Danger they are in, we call upon them to forsake and avoid them, we
invite them to Christ, and so to Heaven and eternal Happiness; and for this many
of them are angry with us and incensed against us. They may forgive us this wrong,
I can assure them we intend them no Evil, but all the Good we do or can desire to
our own Souls; and whatsoever the Success be, it is still our Duty to call upon them, to advise
them of their Duty, and if possible reclaim them from their Sins, and if they be
angry with us for that, as many are, they cannot wonder at our Saviour’s saying,
that many are called,
but few chosen.
6.THE last reason which our Saviour gives in this Parable, why
many are called, but few chosen, is because of those who are called, and come
too at their Call, many come not aright, which he signifies by the Man that came
without his Wedding garment, ver. 11, 12, 13. where although he mentions but one
Man, yet under that one is comprehended all of the same kind, even all such
Persons
as have the Gospel preached to them, and so are called and Invited to all the
Graces and Privileges proposed in it, all such as profess to believe in Christ, and to expect Happiness and Salvation from him, yet will not come up
to the Terms
which he propounds in his Gospel to them, even to walk worthy of the Vocation
wherewith they are called, Eph. iv. 1. And indeed this is the great
reason
of all why of so many which are called there are so few chosen, because there are
so few which do all things which the Gospel requires of them. Many like Herod
will do many things, Marc. vi. 20. and are almost persuaded to be
Christians,
as Agrippa was, Act. xxvi. 28. How zealous are
some for, how violent
are others against, the little Ceremonies and Circumstances of Religion, and in
the mean while neglect and let slip the Power and Substance of it? How demure are
same in their Carriage towards Men, but irreverent and slovenly in the Worship of
Almighty God? How devout would others seem towards God, but are still careless
and negligent of their Duty towards Men? Some are all for the Duties of the
first
Table without the second, others for the second without the first. Some are altogether
for Obedience and good Works, without Faith in Christ; others are as much for Faith
in Christ without Obedience and good Works. Some would do all themselves, as if
Christ had done nothing for them; others fancy that Christ hath so done all things
for them, that there is nothing left for themselves to do: And so betwixt both
their sorts of People, which are the far greater part of those who are called, either
the Merits or else the Laws of Christ are slighted and contemned. But is this the
way to be saved? No, surely: If I know any thing of the Gospel, it requires both
Repentance and Faith in Christ, that we perform sincere Obedience to all his Laws,
and yet trust in him, and him done, for Pardon, Acceptance, and Salvation. And whosoever comes short of this,
though he be called, we may be sure he is not chosen; though he come to the Marriage
Feast with those that are invited, yet wanting his Wedding Garment, he will be
cast out again with Shame and Confusion of Face. So that it is not our doing some,
or many, or most of the things which the Gospel requires, that will do our
Business, unless we do all to the utmost of our Skill and Power. But where shall we find the
Man that doth so? What ground have we to acknowledge that our Saviour had but
too much cause to say, Many are called, but few chosen; which I fear is but
too true, not only of others, but our selves too.
I say not this to discourage any one:
No, it is my hearty Desire and Prayer to
the eternal God, that every Soul of us
might be chosen and saved. But my great
Fear is, that many think it so easy a matter to go to Heaven, that if they do but
say their Prayers, and hear Sermons now
and then, they cannot miss of it, and therefore need not trouble themselves any farther about it. But they must give me
leave to tell them, that this will not serve
their turn; if it would, most of those
which are called would be chosen too.
Whereas our Saviour himself tells us, in plain terms, the contrary.
And yet this should be so far front discouraging of us, that it should rather excite
us to greater Diligence about it than heretofore we may have used, as our Saviour
himself intimates in his Answer to this Question, Luc. xiii. 23, 24. And
verily, what greater Encouragement can we have than to consider, that though there
be but few chosen, yet there are some? For why may not you and I be in the number
of those few as well as others? Are not we all called to Christ? Are not we all
invited, yea commanded to believe in his Name, and obey his Gospel, that so we may
partake of everlasting Glory? Let us then all set upon that Work in good earnest which
we are called to. Let us but fear God, and keep his Commandments, and believe in
his Son for his Acceptance of us, and then we need not fear but though of the many
others which are called there are but few chosen, yet we few who are all called
shall be all chosen; chosen to live with God himself, and Jesus Christ, and to
sing
forth his Praises for evermore.
Thoughts upon the Appearance of Christ the Sun of Righteousness,
or the Beatifick Vision.
SO long as we are in the Body, we are
apt to be governed wholly by its senses, seldom or never minding any thing
but what comes to us through one or other
of them. Though we are all able to abstract
our Thoughts when we please from matter,
and fix them upon things that are purely
spiritual; there are but few that ever do
it. But few, even among those also that
have such things revealed to them by God himself, and so have infinitely
more and firmer ground to believe them, than any one, or all their senses put
together can afford. Such are the great Truths of the Gospel, for which we
have the infallible Word and Testimony of the supreme Truth; yet seeing they
are not the Objects of sense, but only of our Faith, though we profess to believe
them, yet we take but little notice of them, and are usually no more affected with them, than as if there were no
such things in being. Hence it hath pleased God, in great Compassion to our Infirmity, not only to reveal and make known
such spiritual things to us, in plain and easy terms, but
likewise
to bring them as near as possible to our senses, by representing them to us under
the Names and Characters of such sensible Objects as bear the greatest Resemblance
to them; that we who are led so much by our senses, may by them also be directed
how to apprehend those spiritual Objects which he hath told us of, on purpose that
we may believe them upon his word.
THUS he often useth the words, Hand, Eye, and the like, to
signify
his own divine Perfections to us. And thus it was that our Saviour preached the Gospel to the People, by Parables, and Similitudes of things commonly
seen and done
among themselves. The Prophets also frequently took the same course, as
might be shewn by many Instances; but one of the most remarkable is that in Mat.
iv. 2. where the Prophet in the Name of God speaking of Christ’s coining
into the World, expresseth it by the rising of the Sun, saying, To you that fear
my name shall the Sun of Righteousness arise, with healing in his wings.
FOR that Jesus Christ is that Sun of Righteousness here spoken
of, is so plain from the Context, and whole Design of the Prophet, that I need not
insist upon the proving it; but shall only observe, that this being the last of all the Prophets in the Old Testament,
he shuts up his own, and all the other Prophesies, with a clear Prediction of
Christ,
and his Fore-runner John the Baptist, whom he calls Elijah or
Elias, and concludes his Prophecy with these words concerning him, Behold
I will send you Elijah the Prophet, before the coming of the great and dreadful
day of the Lord. And he shall turn the heart of the fathers to the children, and
the heart of the children to the fathers, lest I some and smite the Earth
(or rather the Land) with a Curse, Mal. iv. 5, 6. For that by
Elijah is here meant John the Baptist, we are assured by Christ
himself, Matth. xi. 14. And it is very observable, that as this Prophet ends the
old Testament with a Prediction of Elias, so St. Luke begins the
New with a relation how John the Baptist was born, and so came into
the World a little before Christ, as the Morning Star that appeared before the rising of the Sun of Righteousness.
BUT of the Day which shall come at the rising of that glorious
Sun, the Prophet saith, that it shall burn as an Oven, and all the proud, yea
and all that do wickedly, shall be stubble, and the day that cometh shall burn them
up, saith the Lord of hosts, that it shall leave them neither root nor branch,
ver. 1. It will be a terrible Day to those that
shall obstinately refuse to walk in the light of it; they shall be all consumed,
as we read the unbelieving Jews were at the Destruction of Hierusalem, that happened
soon after that Sun was up. But then turning
himself, as it were, to his own People, Almighty God here by his Prophet chears and comforts them,
saying to them, But unto you that fear my Name shall the Sun of Righteousness
arise, with healing in his wings, &c. He shall arise to all, but to the other with such
a scorching Heat as shall burn them up, to these with healing in his Wings,
or Rays, so as not to hurt but heal them of all their Maladies.
NOW that which I chiefly design by
God’s Assistance, to shew from these words,
is, what Thoughts they suggest to us concerning our blessed Saviour, by calling him
the Sun of Righteousness. But to make the
way as plain as I can, we must first consider, to whom he is here said to arise with
healing in his wings, even to those that fear
the Name of God; i.e. to those who firmly believing in God, and being fully persuaded of his infinite Power,
Justice and Mercy, and also of the Truth of all his Threats and Promises, stand continually
in awe of him; not daring to do any thing
willingly that may offend him, nor leave any thing undone that
he would have them do. Such, and such only, can be truly said to fear God. And
therefore the Fear of God in the Scriptures, especially of the Old Testament, is
all along put for the whole Duty of Man. There being no Duty that a Man owes, either
to God or his Neighbour, but if he really fears God, he will endeavour all he can
to do it. But this necessarily supposeth his Belief in God, and his holy Word, or
rather proceeds originally from it. For he that cometh unto God, so as to
fear and obey him, must believe that he is, and that he is a rewarder of them
who diligently seek him, Heb. xi. 6. So that as no Man can believe in God, but he
must needs fear him; so no Man can fear God, unless he first believes in him. From
whence it necessarily follows, that by those who are here said to fear the Name
of God, we can understand no other but only such as are possessed with a firm Belief
in him, and with a full Persuasion of the Truth and Certainty of those divine Revelations
that he hath made of himself, and of his Will to Mankind, and therefore live accordingly.
OF these, and these only, it is here said,
that to them shall the Sun of Righteousness arise with healing in his wings. Not to
any other; no other being able to see his light, nor capable
of those healing Influences that proceed from him. For though he be a Sun, he is
not not such a Sun as we see with our bodily Eyes in the Firmament, but
the Sun of Righteousness, shining in the highest Heavens, beyond the
reach of our senses, visible only to the Eye of the Faith, the Evidence of things
not seen. Insomuch that although he he risen, and darts down his Beams to this lower
World continually, yet they who have not Faith, can neither see him, nor enjoy any more Benefit by him than as if he was not risen, or did not
shine at all.
As if a Man be born stark blind, though the Sun shines never so clear about him,
he sees no more than he did before, but lives in the dark at Noonday as much as
at Midnight, neither can ye ever make him understand what Light or Colours are; for having not that
sense, by which alone such things can be perceived, he can
never understand what you mean by such things, so as to form any true Notion of them
in his mind. So it is in our present Case; though the Sun of Righteousness be risen,
and shines most gloriously in the World; yet being the Object only of our Faith,
without that a Man can discern nothing of him. He may perhaps talk
of him as a blind Man may talk of Light, but all the while he knows not what he means by
the Words which he useth about him. For he useth them only as Words in course, taken up from those he talks with, without having any
Effect or Operation at all upon
his mind; whereas they who really believe God’s Word, and what is there revealed
concerning the Sun of Righteousness; they see his Light, they feel his Heat, they
experience the Power and Efficacy of his Influences; and therefore, although they
who have not Faith (as few have) can be no way profited by what they shall hear
or read of him, yet they who have, and act it upon what they hear or read out of
God’s holy Word concerning him, they will find their Thoughts or Apprehensions of
him cleared up, and their Affections enflamed to him; so as to love and honour
him for the future, as the Fountain of all that spiritual Life and Light, and Joy
they have. For to them he will arise with healing its his wings.
HE did not only arise once, but he continually ariseth to those who believe in
God, and fear him. For thus saith the
Lord, to you that fear my Name shall the
Sun of Righteousness arise, with healing in
his wings. It is true, he speaks more especially of his Incarnation, or visible Appearance in the World, but by this manner
of speaking; he intimates
withal that this Sun of Righteousness is always shining upon his faithful People,
more or less, in all Ages from the beginning to the end of the World. For in that
it is said he shall arise, it is plainly supposed that he was the Sun
of Righteousness before, and gave Light unto the World, though not so clearly as
when he was actually risen. As we see and enjoy the light of the Sun, long before
be riseth, from the first dawning of the Day, though it grows clearer and
clearer, all along as he comes nearer and nearer to his rising; so the Sun of Righteousness
began to enlighten the World as soon as it was darkened by Sin; the Day then began
to break, and it grew lighter and lighter in every Age. Adam himself saw
something of this Light, Abraham more; Abraham rejoyced to see my Day,
saith this glorious Sun, he saw it, and was glad, Joh. viii. 56: David
and the Prophets after him saw it most clearly;
especially this, the last of the Prophets: He saw this Sun in a manner rising, so
that he could tell the People that it would suddenly get above their Horizon,
The Lord whom ye seek, saith he, shall suddenly come to his Temple,
Mal. iii. 1. and acquaints them also with
the happy Influences it would have upon them, saying, in the Name of
God, Unto you that fear my name
shall the sun of righteousness arise with healing in his wings.
The Sun of Righteousness; that is, as I observed before,
Jesus Christ the righteous, who is often foretold and spoke of under the name and notion
of the Sun or Star that giveth light unto the World.
There shall come a star out of Jacob, said Balaam, Num. xxiv. 17. And
he shall be as the light of the morning when the sun riseth, saith David, 2 Sam.
xxiii. 4. And the Prophet Isaiah speaking of his coming, saith, The people that
walked in darkness have seen a great light, and they that dwell in the land
of the shadow of death, upon them hath the light shined; Isa. ix. 2. For that this was spoken of
Christ,
we have the authority of the Evangelist, Mat. iv. 16. To the
same purpose
is that of the same Prophet, Arise, shine, for thy light is come, and the glory
of the Lord is risen upon thee. For behold the darkness shall cover the
earth, and gross darkness the people, but the Lord shall arise upon thee, and his glory
shall be seen upon thee, Isa. lx. 1, 2. The
sun shall be no more thy light by day, neither
for brightness shall the moon give light unto thee. But the Lord shall be unto thee
an everlasting light, and thy God thy glory, v. 19, 20. To which we may add
the many places where Christ is called צמח which we translate the Branch. As, I will
bring forth my servant the Branch, Zech. iii. 8. Behold the man, whose name
is the Branch, c. vi. 8. I will
raise up to David, a righteous Branch, Jer. xxiii. 5. And a Branch of righteousness, c. xxxiii.
15. In all which places the original word signifies also the rising
of the Sun, and is accordingly rendred by the LXX, Ἀνατολὴ,
Oriens, not that part of
Heaven where the Sun riseth, but the Sun it self as rising there. And so it is translated
also both in the Syriack and Arabick Versions. And where it is
said,
In that day shall the Branch of the Lord be beautiful, Isa. iv. 2. In the
LXX it is ἐπιλάμψει ὁ Θεὸς,
God shall shine forth. In the Syriack
The rising of the Lord
shall be for glory. In Arabick,
The Lord shall
rise as the sun. And that this is the true
sense of the word in all these places, appears from the Prophecy of Zacharias the Father
of John the Baptist; for speaking of Christ’s coming, he expresseth it according
to our Translation, by saying, The day spring from on high hath visited us, Luk.
i. 78. But in the original it is the
same word that the LXX use in all
the aforefaid places, Ἀνατολὴ,
Oriens, the rising Sun. And it is much to
be observed, that all the said places of the Prophets, are interpreted of
the Messiah or Christ; by the Targem or Chaldee
Paraphrase, made
by the ancient Jews themselves; for צמח the rising Sun, is there
translated משיחא the Christ, as if it was only another name for
Messiah, the Saviour of the World. From all which it appears, that when the Prophet here
calls our Saviour Christ the sun of righteousness, he speaks according to
the common sense and practice of the Church at that time.
AND verily he may well be called the Sun, both in respect of
what he is in himself, and in respect of what he is to us. As there is but one
Sun in the Firmament, it is the chief of all Creatures that we see in the World.
There is nothing upon Earth, but what is vastly inferior, the very Stars of
Heaven seem no way comparable to it; it is the top, the head, the glory of all visible
Objects: In like manner, as there is but one Saviour in the World, he is exalted
far above all things in it, not only above the Sun it self, but above all Principality,
and Power, and Might, and Dominion, and every Name that is named, not only in this
World, but also in that which is to come. All things are put under his feet, and he is given
to be head over all things to the Church, Eph. i. 21, 22. The very Angels, Authorities
and Powers of Heaven, \are all made subject to him, 1 Pet.
iii. 22. And that is the reason that he is said to be at the right hand of God, because he is preferred
before, and set over the whole Creation, next to the Almighty Creator himself, where
he now reigns, and doth whatsoever he pleaseth in Heaven and Earth.
AND as the Sun is in itself also the most glorious, as well as
the most excellent Creature we see, of such transcendent Beauty, Splendor and Glory,
that we cannot look stedfastly upon it, but our eyes are presently dazled, so is
Christ; the Sun of righteousness, When he was transfigured, his face did
shine as the sun, Mat. xvii. 2. When St.
John had a glimpse of him, he saw his countenance as the sun that shineth in his
strength, Rev. i. 16.
When he appeared to St. Paul going to Damascus at mid day, there
was a light above the brightness of the sun shining round about
him, and them that journied with him, Acts xxvi. 13. And it
is no wonder, For
he is the brightness of the Father’s glory, and the express image of his person,
Heb. i. 3. And therefore must needs shine more
gloriously than it is possible for any
mere Creature to do; his very Body, by reason of its Union to the divine Person,
is a glorious body. Phil. iii. 21. The most glorious doubtless of
all the Bodies in the World, as far exceeding the Sun, as that doth a clod of Earth; insomuch, that
could we look upon our Lord as he now shines forth in all his Glory in the highest Heavens, how would
our eyes be dazled? Our whole Souls amazed and confounded at his excellent Glory? The Sun would appear to us no otherwise than as the Moon and Stars do, when the
Sun is up. And he that so far excels the Sun in that very property, wherein the
Sun excels all other things, may well be called the Sun: The Sun by way of præeminence,
the most glorious Sun in the World, in comparison whereof nothing else deserves
to be called by that Name. Neither may our blessed Saviour be justly called by
this glorious Name, only from what he is in himself, but likewise for what
He doth for us, as may be easily demonstrated from all the benefits that we receive
from the Sun, I shall instance in some of the most plain and obvious.
FIRST therefore, the Sun we know is the Fountain of all the Light
that we have upon Earth, without which we could see nothing, not so much as the
way that is before us, but should be always groping and stumbling in the dark, whereas
by it we can discern every thing that is about us, or at any
distance from us, as far as our sight can reach. In which respect our blessed Lord is the Sun indeed; The light of the world,
Joh. viii. 12. The true light; that lighteneth every one that cometh into
the world, c. i. 9. A light to lighten the Gentiles, and the glory of
his people Israel, Luk. ii. 32. A
marvellous light, 1 Pet. ii. 9.
Whereby we can see things that are not visible to the eye, as plainly as we do those
that are. For this day spring from on high, this Sun of Righteousness
hath visited us, to give light to them that sit in darkness and in the shadow
of death, and to guide our feet into the way of peace, Luc. i. 78,
79. To shew us the invisible things of God, and direct us to all things belonging
to our everlasting Peace and Happiness. He hath made them all clear and manifest
to us in his Gospel. But whatsoever maketh manifest is light, Eph. v. 13. Wherefore he is said to
have brought life and immortality to light through the Gospel, 2 Tim. i.
10. Because he hath there so clearly revealed them to us, that by the light of
his holy Gospel we may see all things necessary to be known, believed, or
done, in order to eternal Life, as plainly as we can see the most visible Objects
at Noon day.
BY this Light we can see as much of the Glory of God himself,
as our mortal Nature can bear. For No man hath seen God at any time, the only begotten
Son which is in the bosom of the Father, he hath declared him,
Joh. i. 18.
Neither knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him. Mat. xi. 27. So that no Man ever had or
can have any right knowledge of the true God, but only by his Son our Saviour Christ. But by
his means, they that lived before might see him as by twilight, we who live after
this Sun is risen, may see him by the clearest Light that can be given of
him, for he hath fully revealed and declared him to us in the Gospel.
BY this glorious Light we can see into
the Mystery of the eternal Trinity in Unity, so as to believe that God the Father, Son
and Holy Ghost are one, one Jehovah, one God. That God the Father made all things
at the first by his Word, and still upholds and orders all filings according to his Will.
That God the Son was made flesh, became Man, and as such died upon the Cross, and so offered up himself as a Sacrifice for the
sins of the whole World; that he rose again, went up to Heaven, and is now there
at the right hand of God; that upon our Repentance and Faith in him our sins are all
pardoned, and he that made us is reconciled to us by the Merits of his said Death;
that by the Power of his Intercession which he now makes in Heaven for us, we are
justified or accounted righteous in him, before his, and in him
our Almighty Father; that God the Holy Ghost abide! continually with his Church,
moving upon, actuating and influencing the means of Grace that are there administred; that he
sanctifies all that believe in Christ, leads them into all Truth, comforts
them in all their Troubles, and of assists them in doing whatsoever is required
of them. These and many such great and necessary Truths as lay in a great measure
hid before, are now by the Light of the Sun of Righteousness shinning in his
Gospel,
made so plain and evident, that all may see them, except they wilfully shut their
Eyes, or turn their Backs upon then.
AND though the Sun in the Firmament
enlightens only the Air, to make it a fit medium through which to see; this glorious Light that comes from the Sun of
Righteousness, enlightens Mens Minds too,
and opens their Eyes, to beheld the wondrous
things that are revealed in the law of God, Psal. cxix. 18. And that too so effectually
in some, that they likewise are able to enlighten others, to open their Eyes, and
turn them from Darkness to Light, Acts xxvi. 18. Insomuch that they also are the
Light of the World, Mat. v. 14. not originally in themselves, but by communication from him, as the Moon is
first enlightened by the Sun, and then reflects its light to the Earth.
MOREOVER, the Sun is the first Cause under God, not only
of Light, but also of all the Life that is in any Creature upon Earth, without which
nothing could live, no, not so much as a Vegetable, much less an Animal Life; for
that which we call Life, wherewith such Creatures as have Organs fitted for
it, are actuated and quickned, so as to be said properly to live, at all depends
upon the heat and influences of the Sun; should the Sun once cease to be, or to
influence the World, all living Creatures would immediately expire and die.
So is Christ the Sun of Righteousness, the Fountain of all spiritual Life.
In thee, saith David, is the fountain of life, in thy light we shall
see light, Psal. xxxvi. 9. Where we see that Light, and Life in this sense also
go together; they both proceed from the same Fountain, the Sun of righteousness, who therefore
saith, I am the light of the world, he that followeth me
shall not walk in darkmess, but shall have the light of life, Joh. viii.
12. that Light which hath Life always proceeding from it, and accompanying it;
so that he is both Light and Life it self.. I am, saith he, the way,
the truth, and the life, Joh. xiv. 6. And
our Life, as the Apostle calls him, Col. iii. 4.
even the life of all that believe in him. The life that I now live in the flesh, saith the same
Apostle, I live by the faith of the Son of God, Gal. ii. 20. And therefore
he who believeth, and so hath the son, he hath life, and he that hath not
the son, hath not life, 1 Joh. v. 12.
FROM all which it appears, that All
men by nature are dead in trespasses and sins, Eph. ii. 1. But when any
arise from the dead by faith, it is Christ that gives them life, c. v. 14. Who
cane into the world on purpose that they might have life, and that they might
have it more abundantly, Joh. x. 10. more abundantly, that is, in the highest
and most excellent manner that it is possible for Men to live. For this Life
which the Sun of Righteousness raiseth Believers to, is the Life of Righteousness,
an holy, an heavenly, a spiritual, divine Life; it is the Life of Faith,
whereby they live to other purposes, and in a quite different manner from other
Men; they live to God, and not unto the World, they live in a constant
dependence upon him, and submission to him, they live with a firm belief of his
Word, and sincere obedience to his Laws; they live altogether in his Service,
so that whether they eat, or drink, or whatsoever they do, they still do it to
the glory of God, 1 Cor. x. 31. In
short, they strive all they can to do the Will of God upon Earth, as the holy Angels do it
in Heaven, and so have their Conversation there, where their Saviour and their Treasure is.
BUT this Life is infused into them, only by the Rays of the
Sun of Righteousness, by that Holy Spirit which proceedeth from Christ, whereby they being born again, and made the Children of Light, thus walk in
newness of Life; and so it is nourished also, preserved and strengthned only by
him, who therefore calls himself the bread of life, Joh. vi. 35, 48. And the Bread of God,
which cometh from heaven, and giveth life unto the world, v. 33, the living
bread, of which if any man eat, he shall live for ever, v. 51. And this
Bread which he gives is his flesh, which he gave for the life of the world, ibid. For
his flesh is meat indeed, and his blood is drink indeed;
so that whoso eateth his flesh and drinketh his blood hath eternal Life, and he
will raise him up at the last day, that he may live for ever. v. 54, 55, 58.
Foe Christ is the resurrection and the life, whosoever believeth in him, though he were dead, yet
shall he live, and whosoever liveth and believeth in him shall never die, c. xi. 25,
26. Though his Body may die, yet not his Soul. And his Body also at the last Day
shall be raised again to Life, by the power of this glorious Son. For as in Adam all die, even
so in Christ shall all be made alive, 1 Cor. xv. 22.
SEEING therefore that Jesus Christ is the Fountain of the Life
of Righteousness, the Author of that spiritual and eternal Life which the righteous
live; as the Sun is of our natural, he also may most properly be called the Sun,
and the Sun of Righteousness, as he is in the words before us. And so he may be
likewise from his chearing and refreshing our Spirits in the inward Man, as the
Sun doth in the outward. The light of the eyes, saith the Wise Man, rejoiceth
the heart, Prov. xv. 30. And truly the
light is sweet, and a pleasant thing
it is for the eye to behold the sun, Eccles. xi. 7. This we all find by daily
experience, and so we do too, that the light and heat of the Sun agitate or move
our animal Spirits in so benign and delicate a manner, that we are always more chearful
and pleasant when the Sun shines clearly, than we are in a dark Night or cloudy Day.
But in this the Sun of Righteousness infinitely exceeds the other, for he is the
Fountain not only of some, but of all the true Joy and Comfort that his faithful
People have or ever can have in the World. It all proceeds from him, whom having not
seen they love, in whom, though now they see him not, yet believing they
rejoice with joy unspeakable, and full of glory, 1 Pet. i. 8. For upon their believing
in him, as having been delivered for their Offences, and raised again for their
Justification, he manifesteth himself, and his special love and favour to them,
in the pardon of their Sins, and their Reconciliation to Almighty God, whereby their
Souls are filled, not only with unspeakable, but glorious Joy, of the same nature
with that which the glorified Saints in Heaven are continually transported
with. This is that which is called the lifting up the light of God’s countenance,
and his causing his Face to shine upon them, Psal. iv. 6.
Psal. lxvii.
1. Psal. lxxx. 3.
Num. vi. 25. When the Sun of Righteousness thus shineth
upon them, refreshing and comforting their hearts, by the sweet influences of that
Holy Spirit that proceedeth from him.
BUT the Sun doth not only refresh the
Earth, but makes it fruitful; it is by his
means under God, that Plants grow and
bring forth Fruit, and that Animals do the
respective Works which God hath set them.
So is Christ the Cause or Author of all the
good and righteous Works that are done
in the World; he himself saith, without me ye can do nothing, Joh. xv. 5. And his
Apostle could say upon his own experience, I can do all things through Christ which
strengtheneth me, Phil. iv. 13. And that the
Fruits, all the Fruits of Righteousness, and
by Jesus Christ, or come from him, Chap. i. 11. who therefore in this
respect also may well be termed the Sun of Righteousness.
TO which we may likewise add, that as the Works which God hath
made upon Earth by his Power, although they have no light in themselves whereby
they can be seen, yet they appear in all their Beauty and Colours by the Sun reflecting
his light upon them; so the Works which his Servants do, by his Assistance and Grace,
although they have no real worth, nor are exactly righteous in themselves, yet by
the Sun of Righteousness reflecting his Righteousness upon them, they seem or are
accounted righteous in the sight of God, or as St. Peter speaks, they
are acceptable to God by Jesus Christ, 1 Pet. ii. 5. without whom therefore there
could be no such thing as Righteousness seen upon Earth, no more than there could
be Colours without light. But as by one man’s disobedience many were made Sinners,
so by the Obedience of one many are made righteous, Rom.
v. 19. both sincerely righteous in themselves, and accepted of as righteous before
God, by his Righteousness imputed to them. So that all Righteousness,
both as it is performed by Men, and as it is approved of by God, comes only from Jesus Christ. And this
seems to be the great reason wherefore he is here called in a peculiar manner the Sun
of Righteousness, and promised to arise to his faithful People with healing
in his wings, that they may grow up as Calves in the stalls; to shew
that it is by him only that they are healed of their Infirmities, and restored to
a sound mind, so as to grow in Grace, and bring forth the Fruits of Righteousness,
such Righteousness as by him is acceptable to God, from whom they shall therefore
at the last Day receive the Crown of Righteousness, that Crown which this Sun of
Righteousness hath procured for them.
UPON these, among many other accounts, Jesus Christ the Saviour of Mankind
may truly be called the Sun of Righteousness, as he is here by the Spirit of
Truth itself, for our Admonition and Comfort. For hereby we are put in mind how
to think of our blessed Saviour, and to exercise our Faith in him, so as to love and
honour him with all our Hearts, and to
put our whole Trust and Confidence in
him for all things necessary to our eternal
Salvation. Forasmuch as we are by this
means given to understand, that what the Sun is to this lower
World, the same is Christ to his Church. But the Sun, as we have heard, is the
most
excellent, and most glorious thing that we see in the World. It is the next Cause,
under God, of all the Light that is in the Air, and of all the Life that any Creatures
live upon the Earth. It is that which refresheth the Earth, and makes it fruitful.
It is that also which gives a lustre to all things that are about us, so as to make
them pleasing and delightful to the Eye.
AND accordingly, whensoever I think of my blessed Saviour, the
Sun of Righteousness I apprehend, or rather by the Eye of Faith I behold him in
the highest Heavens, there shining in Glory and Splendor infinitely greater than
any mortal Eye can bear, invested with supreme Majesty, Honour and Authority over
the whole Creation. I behold him there surrounded with an innumerable Company
of holy Angels, as so many fixed Stars, and of glorified Saints as Planets enlightened
by him; all his Satellites or Servants waiting upon him; ready upon all
occasions
to reflect and convey his benign Influences or Favours to his People upon Earth.
I see him yonder, by his own Light; I behold him displaying his bright Beams, and diffusing his Light round about, over his whole Church, both that which
is triumphant in Heaven, and that which is militant here on Earth, that all
the Members of it may see all things belonging to their Peace. I behold him continually
sending down his quickening Spirit upon those who are baptized into, and believe
in his holy Name, to regenerate them, to be a standing Principle of a new and divine
Life in them. I behold him there manifesting himself, and causing his Face
to shine upon those who look up to him, so as to refresh and cheer their Spirits,
to make them brisk and lively, and able to run with Patience the race that is
set before them. I behold him there continually issuing forth his Holy Spirit,
to actuate and influence the Administration of his Word and Sacraments; that all
who duly receive them may thereby grow in Grace, and be fruitful in every good Word
and Work. I behold this Sun of Righteousness shining with so much Power and Efficacy
upon his Church, that all the good Works which are done in it, though imperfect in
themselves, do notwithstanding appear through him as good and righteous in the
sight of God himself, and are accordingly rewarded by him. In short, as the Sun
was made to rule and govern the Day, so I behold this Sun of Righteousness as governing
his Church, and ordering all things both within it and without it, so as to make
them work together for the good of those who love God, till he hath brought them
all to himself, to live with him in the highest Heavens, where they also shall by his means,
shine
forth as the sun in the kingdom of their Father for ever, Mat. xiii. 43.
COULD we keep these and such like thoughts of our blessed Saviour
always fresh in our Minds, could we be always thus looking upon him, as the Sun
of Righteousness shining continually upon us and his whole Church, what holy,
what heavenly, what comfortable Lives should we then lead? We should then despise the Pomps and Vanities of this wicked World, as nothing, as less than nothing in
comparison
of this most glorious Sun and his Righteousness. We should then with St. Paul,
count all things but loss for the excellency of the knowledge of Jesus Christ
our Lord, and should count them but dung that we may win
Christ, and be found in him,
not having our own righteousness which is of the law, but that which is through
the faith of Christ, the righteousness which is of God by faith, Phil. iii.
8, 9. We should then leave gazing upon the trifles of this lower World, and
should be always looking up to this Sun of Righteousness, so as to be enlightened
by him, Psal. xxxiv. 5. with such a Light as will discover to
us the Glories of the other World, together with the way that leads to it.
WE should then abhor and detest the works of Darkness, and walk
as the Children of Light, and accordingly shine as Lights in the World. And then
we should have the Light of God’s Countenance shining continually upon us, enlightening,
enlivening, and refreshing our whole Souls, and pacifying both our Hearts and Lives
so, as to make us meet to be Partakers of the Inheritance of the Saints in Light; in that everlasting Light which comes from the Sun of Righteousness, who
liveth and reigneth, and shineth with the Father and the Holy Ghost, one God,
blessed for ever.
FINIS.
Indexes
Index of Scripture References
Index of Greek Words and Phrases
- μαθητεύω:
1
- ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία:
1
- Πορευθέντες οῦν μαθητεύσατε:
1
- ἀλλὰ ηχεδόν τε τὸ καφ̤λαιον τῶν κακῶν ἔιρηκας εκ φιλαργυρί⎛, γαρ παντ᾽ ἔνι· :
1
- Ἀνατολὴ:
1
2
- ἐμαθητεύθη τῷ Ἰησοῦ:
1
- ἐν τῇ προσευχῇ τοῦ θεοῦ:
1
- ἐπιλάμψει ὁ Θεὸς:
1
- ἡ δὲ φιλοχρημοσυίη μήτηρ κακότητος ἀπάσης:
1
- ἰσάγγελοι:
1
- ὀν τῇ προσευχῇ τοῦ θεοῦ:
1
- Κατηκίζειν νουθετεῖν:
1
- Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί.:
1
- Προσευχῇ:
1
- Τῷ ἀγνώστῳ Θεῷ:
1
- Τιμόθεος τῇς ἐκ ἐφέσῳ παροικίας ἱσορεῖται πρῶτω τὴν ἐπισκροπὴν εἰληχέναι:
1
- διδάσκοντες:
1
- κήρυκες :
1
- καὶ μαθητεύσαντες ἱκανοὺς:
1
- κακίας μητρόπολις :
1
- κηρύοσειν:
1
- κηρύοσειν :
1
- λογικὴν λατρεία:
1
- μαθητὴς:
1
- μαθητευθεὶς:
1
- μικρὸν ποίμνιον:
1
- νουθεσία:
1
- οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν:
1
- παιδεία :
1
- παράγγελλε τοῖς πλουσίοις:
1
- παρήγγειλεν αὐτὸ:
1
- πλεονεξία:
1
- πλούτος:
1
- πολυούσιος:
1
- προσευχὴ:
1
- ριζα καὶ πηγὴ Θεότητος:
1
- τὰ ἐνόντα δότε του ἐλεημοσύνην:
1
- φιλαργυρία:
1
2
Index of Hebrew Words and Phrases
- אלח:
1
- בְנֶפֶשׁ חֲפֵצָה:
1
- מלח ממון צרקה:
1
- משיחא :
1
- צמח:
1
- צמח :
1
- תלמיד:
1
Index of Latin Words and Phrases
- Britannorum inaccessa Romanis loca, Christo subdita:
1
- Euntes ergo docete omnes Gentes:
1
- Nec ipso Indos latuit à parte orientis, nec ipsos Britannos à parte occidentis:
1
- Nulla avaritia sine pænâ est, quamvis satis sit ipsa pænarum:
1
- Nullum est Officium tam sanctum atque solemne, quod non avaritia: comminuere atque violare soleat:
1
- Oriens:
1
2
- Postulatum:
1
- Seipsum sibi homo abneget & totus mutetur:
1
- Vilescunt :
1
- Voce Pater, natus Corpore, flamen Ave.:
1
- a posteriori:
1
- a priori:
1
- ab ortu solis ad occasum lex Christiana suscepta est:
1
- ac sic illa dilecta & superna Civitas non fraudetur suorum numero civium, quinetiam fortassis & uberiore lætetur:
1
- in nullum avarus bonus est, in se ipsam pessimus:
1
- terminus a quo:
1
- terminus ad quad:
1
- ut inde suppleat & instauret partem quæ lapsa est Angelorum:
1
Index of Pages of the Print Edition