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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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