it is made to serve Mens Passions against each other 3. When they seek for no Accommodation of their Differences in a fair and amicable manner The Necessities of some Cases are such That they are fit to be referr'd to such Wise Arbitration as the Law provides but if Men are restless and litigious who love Differences and delight in vexing their Neighbours with Law Suits it is certain they have not the Spirit and Temper of Christians who are to live peaceably with all Men. 2. How this proves so mischievous to Men. 1. It makes such Mens lives very unquiet and troublesome to themselves and others For it is impossible for some to disturb others but they must expect a Retaliation Many Men would have their Passions lie more quiet if they were not rouzed up and awakened by others but when they are they know not how to lay them asleep again And so they exasperate and provoke each other and take away all the Peace and Contentment of one anothers Lives And what Care and Solitude what Vexation and Trouble doth attend those who are thus Righteous overmuch that they will always be endeavouring to right themselves till they bring the greatest mischief upon themselves 2. It provokes God to shorten their days out of pity to the rest of the World For the greatest Blessings of this World are promised to the meek and patient and charitable and merciful Persons and therefore others have no reason to expect any other but a Curse upon them To conclude all by way of Advice as to the general Sense of these words 1. Not to think every thing too much in Religion and Vertue because some are here said to be Righteous overmuch The far greatest Part of Mankind err the other way They care not how little of Religion they have and they desire no more than just to carry them to Heaven Which shews they neither know what Heaven or Religion means for then they would be convinced their Minds could never be too much prepared for it 2. To understand the difference between true Wisdom and Righteousness and that which is not For upon that depends the just Measure of them both We cannot be too Wise in that which is real Wisdom but we may be too easily conceited of our Wisdom and cry up that for Righteousness which is not but a sort of busie Impertinency about little Matters in Religion and making a great noise about them which signifie very little as to true Wisdom 3. Be not too curious in searching nor too hard in censuring the Fâ—ults of others It is a very unpleasant Curiosity to find out the Faults of others like that of some Creatures which delight in Dunghils and those who consider the Frailties of human Nature will not be too severe upon the Miscarriages of others 4. Live as easily with others as you can for that tends much to the sweetning and prolonging Life It is not possible to live without Injuries take as little notice of them as may be and that may be the smartest Revenge If you are forced to right your selves do it with that Gentleness and Fairness that they may see you delight not in it 5. Avoid a needless Scrupulosity of Conscience as a thing which keeps our Minds always uneasie A Scrupulous Man is always in the dark and therefore full of Fears and Melancholy apprehensions he that gives way to Scruples is the greatest Enemy to his own Peace But then let not the fear of Scrupulosity make you afraid of keeping a good Conscience for that is the wisest and best and safest Companion in the World FINIS Books written by the Right Reverend Father in God Edw. L. Bishop of Worcester and sold by H. Mortlock at the Phoenix in St. Paul 's Church-Yard A Rational account of the Grounds of the Protestant Religion being a Vindication of the Lord Archbishop of Canterbury's Relation of a Conference c. from the pretended Answer of T. C. 2d Edit Fol. Origines Britannicae or the Antiquities of the British Churches with a Preface concerning some pretended Antiquities relating to Britain in Vindication of the Bishop of St. Asaph Folio Irenicum A Weapon-Salve for the Churches Wounds Quarto Origines Sacrae Or a Rational account of the Grounds of Christian Faith as to the Truth and Divine Authority of the Script and the matters therein contained 4 to A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Octavo An Answer to several late Treatises occasioned by a Book entituled A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Part I. Octavo A Second Discourse in Vindication of the Protestant Grounds of Faith against the pretence of Infallibility in the Roman Church in Answer to the Guide in Controversie by R. H. Protestancy without Principles and Reason and Religion or the certain Rule of Faith by E. W. with a particular enquiry into the Miracles of the Roman Church Octavo An Answer to Mr. Cressy's Epistle apologetical to a Person of Honour touching his Vindication of Dr Stillingfleet Octavo A Defence of the Discourse concerning the Idolatry practised in the Church of Rome in answer to a Book entituled Catholicks no Idolaters Octavo Several Conferences between a Roman Priest a Fanatick Chaplain and a Divine of the Church of England being a full Answer to the late Dialogues of T. G Octavo The Unreasonableness of Separation or and Impartialaccount of the History Nature and Pleas of the present Separation from the Communion of the Church of England Quarto A â—ourse concerning the Doctrine of Christ's Satisfaction or the true Reasons of his Sufferings with an Answer to the Socinian Objections To which is added a Sermon concerning the Mysteries of the Christian Faith Preached April 7. 1691. With a Preface concerning the true state of the Controversie about Christ's Satisfaction The 2d Edit Octavo Sermons preached upon several Occasions in 3 Volumes Octavo A Discourse in Vindication of the Doctrine of the Trinity with an Answer to the late Socinian Objections against it from Scripture Antiquity and Reason And a Preface concerning the different Explications of the Trinity and the Tendency of the present Socinian Controversie The 2d Edit Octavo An Answer to Mr. Lock 's Letter concerning some Passages relating to his Essay of Humane Understanding mentioned in the late Discourse in Vindication of the Trininity With a Postscript in Answer to some Reflections made on that Treatise in a late Socinian Pamphlet An Answer to Mr. Lock 's Second Letter wherein his Notion of Ideas is proved to be inconsistent with it self and with the Articles of the Christian Faith 8 to Ecclesiastical Cases Relating to the Duties and Rights of the Parochial Clergy stated and resolved according to the Principles of Conscience and Law The Rule of Faith Or an Answer to the Treatise of Mr. J. S. entituled Sure-footing
Apostle calls it an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you Such is the Condition of the World without us here and of the Passions and Infirmities within us that it is a vain thing to expect a true Happiness to be enjoyed in this Life the utmost we can hope for is to be prepared for a better and God knows there is difficulty enough in that We have Hearts so vain and sensual so addicted to the Pleasures and Impertinencies of this World so prepossessed with the Objects of Sense that it is no easie Matter to bring them so much as in earnest to consider of another World But it is yet harder to fix the Thoughts of it upon our Mindâ— so as to make a deep Impression upon them as they must do if we make the Happiness of Heaven our chief End and Design Supposing that Paradise were still upon Earth in its first Glory and to be found by the Description which Moses gives of it a Man may think often concerning it where it lies what the Rivers are by which it is to be discovered but all this amounts but to a mere Speculation But suppose that he takes up a Resolution to go thither what other kind of thoughts hath he then about it as to the Truth and Certainty of the Place and the Way that leads thither and the Difficulties he is like to meet with Which make another kind of Impression than the former dry Speculation did If a Man doth not think Heaven worth all the Pains and Difficulties which lie in our way to it he never yet had one serious and becoming thought concerning it For the Happiness proposed is really so great and invaluable that the more we think of it the more we shall esteem it and the more we shall despise and triumph over the greatest Difficulties in order to it it being no less than the perfect Enjoyment of the most perfect Good in a most perfect State of Life and nothing can be desired by humane Nature greater than this 2. The Difficulties in our Way to Salvation are not such but we may reasonably hope to overcome them i. e. if we set our selves about it otherwise a very mean Difficulty will appear too great for us Therefore we must suppose not only a willing Mind but a firm Resolution to do what lies in us And there are two things to shew that we may hope to overcome them 1. That the most difficult Duties are in themselves reasonable to be performed by us 2. That God offers his gracious Assistance for the performance of them 1. That the most difficult Duties are in themselves reasonable I mean such whose Difficulty doth not arise from accidental outward Circumstances but from a Respect to the present State and Condition of humane Nature Such as 1. True Repentance which is one of the hardest Works of a Man's life when he hath been long engaged in a Course of sinning against Conscience It is not hard for such a one to be made sensible that he hath done amiss for he that acts against his Judgment is as Aristotle observes apt to repent i. e. to find fault with himself for his own Actions and to resolve to amend There is a sort of Displeasure against Sin which is consistent with the Practice of it which is called by the Casuists Attritio Impoenitentium but they say it is without a Purpose of forsaking it if there be such a Purpose that they say is Attritio Poenitentium but if it be an ineffectual Purpose the Scripture no where calls it Repentance For as long as the habitual Practice continues it is certain that Man's love to his Sin exceeds his Hatred of it and what Repentance can that be which is consistent with a prevailing Love of Sin When Persons were first made Christians their Repentance was easily discerned whether true or false because it was a publick and solemn Renunciation of all their former Sins but when Men have accustomed themselves to sin under a Profession to renounce their Sins it is a harder Matter to find out the Sincerity of their Repentance as to those Sins And here a difference must be made as to the Nature and Kind of Sins For there are some Sins which all agree to be Sins yet it is a hard Matter to convince Persons that they are guilty of them such as Hypocrisie Schism and Idolatry which Men will find something to excuse themselves from notwithstanding the clearest Evidence against them Some are such Strangers to themselves that they do not suspect themselves for those Sins which others easily discern in them as is common in the Case of Pride and Envy and Covetousness and Superstition It cannot be supposed that Persons should so particularly repent of such Sins which they are not sensible of but where Self-love blinds it cannot excuse And where such evil Habits prevail Persons must repent and search and examine themselves in order to a particular Repentance There are other Sins which are really perpetual Burthens to a good Mind but it knows not how to get rid of them with the utmost Care such as inward Motions to Sin sudden Heats and Surprises mixt Infirmities Coldness in Devotion Distractions in Prayer and many Omissions of Personal Duties in such Cases as these if we do not allow Sincerity of Repentance without through Amendment we make a general Repentance insignificant and make the Condition of many good Men desperate for none can be saved without true Repentance And if there can be no true Repentance without actual forsaking all such Kinds of Sins there is no such thing as true Repentance to be found But there are other Sins of a more dangerous and malignant Nature which argue a very bad Mind such as Malice and Hatred a rooted Aversion to what is Good and a strong Inclination to Evil. There are some Sins that are gross and notorious of which St. Paul saith The lusts of the Flesh are manifest i. e. such Sins are easily known to be Sins and Men's Consciences condemn them even while they commit them such as Murther Adultery Intemperance Injustice Perjury and such like Of which the Apostle after declares That they who do such things shall never come to Heaven Therefore as to them such a Repentance is necessary as implies not merely a dislike and sorrow for them but a thorough Change of a Man's Mind and the Course of his Life with respect to them And surely it is no easie Matter to new mold the Temper of ones Mind and to turn the Tide of our Actions to break off our beloved Sins and to bring forth Fruits worthy of Repentance This is indeed a hard Work but yet it is a most reasonable Work It is hard but it is like the taking violent Physick in some Diseases where the Humour must be purged out or the Party must die the Uneasiness iâ— not to be considered but the Necessity and in
Magnanimity requires in general 2. Shew the particular Measures of it according to Christianity 3. Consider the Possibility of attaining of it and the Means in order to it 1. As to Magnanimity in general It is not so much any one Vertue as a Result from several put together and especially these 1. Integrity of Mind Which implies these things 1. A Freedom from any mean and sinister Ends in what we do Aristotle who considered the Nature of Moral Vertues as well as any Man saith there can be no Magnanimity without Simplicity and Truth And Cicero saith Men of Courage and Magnanimity are Men of Simplicity and Truth and not given to Tricks It is the Sense of its own Weakness which disposes any living Creature to craft and cunning The Lion knows his own strength and despises it the Fox is sensible he hath not strength enough for his own Security and therefore tries all other ways to compass his End A Spirit of Magnanimity is above all little Arts and Shifts which tend only to some mean and pitifull End not worthy to be regarded Men of Artifice and Design may think it Weakness and Folly but it is really a Greatness of Mind which makes a good and wise Man despise such things as unbecoming that true Greatness which lies in a generous Integrity which cunning Men can no more reach to even when they affect it than an Actor upon a Stage can the true Greatness of a Prince 2. Sincere and unaffected Goodness Which is that which Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes absolutely necessary to Magnanimity The first thing in the Character of a good Man among the Moralists is that he be inwardly so not taking upon him the Appearance and Shew of Vertue for the sake of others but forming his Mind and Temper according to the Principles and Rules of it And when he hath done this the whole Course of his Actions will be agreeable thereto he will not only be just and temperate but kind and obliging ready to do good to all according to his Circumstances and behaving himself under all as becomes a good Man 2. There must not only be Integrity but Courage and Resolution without which in difficult times it is impossible to maintain Integrity I do not by this mean any sudden and violent Heats which rather shew the greatness of the Passions than of the Mind but a calm and sedate Courage which exceeds the other as a Man of true Valour doth one that is rash and fool-hardy The latter may do bolder things than the other but none of the Moralists allow it to be true Fortitude for that must be guided by Reason and Discretion The bold and daring Man never considers what he doth but he is carried on by a sudden and violent Impetus or such an agitation of Spirits that suffer him not to think but on he goes and if he meets with Sâ—ccess it is more owing to his Passion and Heat than to his Wisdom or Courage Violent and furious Heats although under a Pretence of Zeal for Religion are like the furious On-sets of undisciplined Soldiers which do more mischief by their want of Order than they do good by unseasonable Courage True Courage must be a Regular thing it must have not only a good End but a wise Choice of Means and then the Courage lies in the vigorous Pursuit of it not being disheartned by difficulties nor giving over through despondency and disappointments 3. There must be an Indifferency of Mind as to the Event of doing our Duty Not a perfect Indifferency which humane Nature is hardly capable of but such as keeps a Man's mind firm and constant so as not to be moved from the Dictates of a well-satisfied Conscience by the Motives of this World It was a remarkable Saying of Socrates which Antoninus takes notice of That man saith he is of no value who regards any thing so much as doing his Duty It is not whether a Man lives or dies but whether what he doth bejust or unjust whether it becomes a good Man to do it or not which he is to look after If thou canst not find any thing in life saith that excellent Emperour himself better than Justice and Truth a sound Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used and a discreet Courage then make this thy great business and apply thy self to it with all thy heart Let neither popular Applause nor Power nor Riches nor sensual Pleasure draw thee off from it Choose that which is best and pursue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with simplicity of Mind and the free Inclination of thy Will But the Roman Orator goes beyond them when he saith That Nothing argues so mean and narrow a Mind as the Love of Riches nothing savours more of a great Mind than to contemn them and if Men enjoy them to bestow them in Beneficence and Liberality And again To value Justice and Honesty and Kindness and Liberality above Pleasure and Riches and Life it self and the common good above ones private Interest argues a truly great Mind and is most agreeable to humane Nature These things I have mention'd not only to clear the Nature of Magnanimity but to shew what generous Notions these Heathens had concerning the Practise of Vertue and Integrity even when it was accompanied with Losses and Hardships for the sake of it and what a mean Esteem they had in Comparison of that great Idol which the World still worships i. e. Riches 2. I now come to shew the true Measures of Magnanimity according to the Christian Doctrine And that consists in two things 1. In studying to please God above all things 2. In choosing rather to suffer than displease him 1. In studying to please God above all things Aristotle hath observed that Magnanimity hath a particular Respect to Honour The Question then is whether it relates to what gets Esteem and Honour among Men or to that Honour which comes from God It 's â—â—ue the Heathen Moralists knew very little of this although Aristotle once mentions the Kindness which God hath for Persons of the most excellent and vertuous Minds as being nearest of Kindred to the Gods But this was not settled as a Principle among them but it is the Foundation of all true Religion with us that our main Care ought to be to please God and to value other things as they are most pleasing to him The most refined Atheists of this Age confess that the Doctrine of the Prophets and Apostles is very Pious and Vertuous although they look on them as deceived in their Imaginations We take what they grant viz. that the Morals of Christianity are very good but we say that it is a heightning and improving of Moral Vertues to make them Divine Graces and not to practise them meerly as agreeable to Reason but as pleasing to God Those who allow a God who is wise and powerfull do
may build as presumptuous hopes upon Privileges of another kind which may be as ineffectual to our Salvation as these were when Christ said to those very Persons Depart from me all ye workers of iniquity We all bear the Name of Christ and own his Doctrine and partake of his Sacraments and in one of them profess to eat and drink in his Presence and at his Table and renew our solemn Baptismal Vow and Covenant with him as our Lord and Saviour and so we pray to him and profess to depend upon him for our Salvation and therefore we are as deeply concerned in the Scope and Design of these Words as ever the Jews were to whom our Saviour spake them But that I may the better Apply them to the Consciences of all those who hear me this Day and to make my Discourse more usefull and Practical I shall single out some of the most Remarkable Instances of those Duties which Christ hath enjoyned to his Disciples of all Ages and Nations and then shew how just and reasonable it is that all who call Christ Lord Lord should do what he saith about them and yet that the Generality of those who do so do very little Mind or Regard them The main part of those Duties which Chriâ—t requires from all his Disciples may be reduced to these three Heads I. Such as relate to the Government of our Passions II. To the Government of our Speech III. To the Government of our Actions so as that we lead a Sober Righteous and Godly Life I. As to the Government of our Passions And that may be considered three ways 1. As to the things which are apt to Provoke us 2. As to the things which are apt to Tempt us 3. As to the things which Concern us in respect of our Condition in this World 1. As to the things which are apt to Provoke us Such is the frame of human Nature that we are very tender and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates but of any thing we apprehend may do so or that touches upon our Reputation And where the Injury is real yet that which often touches most to the quick is the Contempt which is expressed in it For if the same thing be done by one we are satisfied did it not out of any Unkindness or Ill-will the matter is easily passed over and makes no breach or difference between them But if it be intended for an Affront although it be never so little then the brisker mens Spirits are and the higher Opinion they have of themselves so much deeper Impression is presently made in the Mind and that inflames the Heart and puts the Blood and Spirits into a quicker Motion in order to the returning the Affront on him that gave it But there is a considerable difference in Mens Tempers to be observed some are very quick and hasty others are slower in the beginning but more violent afterwards the Passions of the former are like a Flash of Gun-powder which begins suddenly makes a great Noise and is soon over but the other are like a burning Fever which is lower at first but rises by degrees till the whole Body be in a Flame The one is more troublesome but the other more dangerous the Care of the one must be in the beginning of the other in the Continuance of Passion lest it turn into Hatred Malice and Revenge But what through the Natural Heat of Temper in some the Jealousie and Suspicion in others the crossing each others Designs and Inclinations the misconstruction of Words and Actions the Carelesness of some and the Frowardness and Peevishness of others Mankind are apt to lead very uneasie Lives with respect to one another and must do so unless they look after the Government of themselves as to real or imaginary Provocations There are two Things I shall therefore speak to 1. That it is Reasonable that a Restraint should be laid on Mens violent Passions 2. That Christ hath laid no unreasonable restraint upon them 1. That it is Reasonable that a Restraint should be laid on mens violent Passions And that on a twofold Account 1. With Respect to the common Tranquility of humane Life 2. To the particular Tranquility of our own Minds 1. To the common Tranquility of human Life The great Comfort and Pleasure of it depends on the mutual benefit Men have from Society with one another This cannot be enjoy'd without particular Persons abridging themselves of some natural Rights for a common Benefit If we could suppose no such thing as Government or Society among men we must suppose nothing but Disorder and Confusion every one being his own Judge and Executioner too in case of any apprehended Wrong or Injury done to him Which condition of Life having all imaginable Uneasiness attending it by perpetual Fears and Jealousies and Mistrusts of one anothers Powers there was a Necessity that they must come to some common Terms of Agreement with each other so as to fix their Rights and to establish a just Measure of Proceeding in case of Wrong For every Man's Revenging his own Injury according to his own Judgment was one of those great Inconveniencies which was to be remedied by Society Laws and Government And Mankinds entering into Society for this End doth suppose it possible for them to keep under their violent Passions and to submit their private Injuries to the equal Arbitration of Laws or else they are made to no purpose unless it be to punish men for what they cannot avoid For many of those Crimes which all the Laws of Mankind do punish as wilfull Murder may be committed through the force of a violent Passion and if that be irresistible then the Laws which punish it are not founded on Reason and Justice But if such Laws are very Just and Reasonable as no doubt they are then all Mankind are agreed that mens violent Passions may and ought to be Restrained in some Cases The only Dispute then remaining is whether it may not be as fitting to restrain our Passions in such Cases which the Law takes no notice of For there is a Superiour Law viz. that of Reason whereby we are to be Governed and the Publick Laws do not forbid or punish Offences because they are unreasonable but because they are dangerous and hurtfull to human Society And And if it be allow'd to be fitting and necessary for men to keep their Passions within the Compass of Laws why not within the Conduct of Reason Especially when a great deal of Disorder may happen and disturbance of the Peace and Quiet of human Society by the Violence of Passions which may be out of the Reach of human Laws And every man is bound by virtue of his being in Society to preserve the Tranquility of it as much as he can 2. The Tranquility of our own Minds depends upon it And certainly that is a very reasonable Motive for the
was God And as the Eternal Power and Godhead were understood by the things that were made as St. Paul saith so he adds that all things were made by him and without him was not any thing made that was made Which is as certain an Argument of the Divinity of Christ as there is of the Being of God from the Creation of the World 2. As to the other Point it was indeed a sad and amazing Consideration that the wonderfull Love of God in sending his Son into the World should have so little Effect upon the Generality of those to whom he was sent and his Doctrine preached but the Apostle contents himself with these two Accounts of it 1. That it was far from being God's Intention or Design in sending his Son to make Men's condition worfe and more desperate For God sent not his Son into the World to condemn the World but that the World through him might be saved 2. But it might be presently objected That if this were God's Intention the World would not have receiv'd so little Benefit by it but according to the Terms of Salvation proposed by the Gospel so few will have advantage by it therefore the Evangelist adds that if Men did perish they must thank themselves for it For this is the Condemnation that light is come into the World and Men loved darkness rather than light because their deeds were evil v. 19. So that there are two things which deserve our Consideration I. The wonderfull Condescension and gracious Intention of God in sending his Son into the World II. The true Reason why so many miscarry as to their Salvation notwithstanding viz. their own Wickedness and Folly 1. The former of these is that which upon this Day we have particular Reason to take notice of not in a slight superficial Manner as though an Annual Commemoration of it were all that God expected from us but our Minds and Souls ought to be possessed with a deep and humble Sense of so great so undeserved so astonishing a Condescension of God to Mankind And the more we think and consider of it the more amazing and surprizing it must appear to us For when the Psalmist thought but of God's Providence towards Mankind he could not but break out into that Expression Lord what is Man that thou art mindfull of him and the Son of Man that thou so regardest him What is Man indeed a Mass of Vanity and Disorder weak in his Judgment wilfull in his Passions uncertain in his best Resolutions violent in his worst Inclinations strangely bent upon what tends to his Ruine and hardly brought to understand and pursue his truest Interest What is such a Creature as this that a God infinitely Wise and Powerfull far above our Thoughts as well as our Services should concern himself about the low and trifling Affairs of Mankind But such is the Goodness and Condescension of God that he humbles himself so far as not only to behold but to govern the things that are done upon Earth But what is Man that he should visit him Not with the meer common Demonstrations of his Kindness which he affords to other Creatures but that when Mankind had so far degenerated and fallen off from God by their Sins that they deserved to be for ever cast off and forgotten by him that then God should visit him by sending his Son into the World that the World through him might be saved this is so far above our Imaginations as well as Deserts that it seems to be the most colourable Pretence for Infidelity that it is too great a thing for Mankind to believe But I am sensible that in this sceptical and unbelieving Age there is such a Humour of caviling against Matters of Revelation especially this fundamental Article of it that it would seem as if we were afraid to look their Objections in the Face if we take no notice of them and on the other side to insist too much upon them were to make them appear much more considerable than they are Therefore I shall pass over all the trifling and impertinent Talk of such Men which is not whispered in Corners but I am afraid is become a Matter of too common and publick Discourse and I shall single out that which seems to have the greatest Weight in it viz. Suppose God should have an Intention to offer Terms of Salvation to Mankind yet what need was there that the Son of God should come into the World for that End Had not God easier Methods of doing it than by the Incarnation and Crucifixion of his Son Is it not more credible that God should forgive Sins without any Atonement than that he should send his Son to be a Sacrifice of Propitiation to himself Is it not enough for us to believe all the Principles of Natural Religion to be true for we own a God and Providence and a Life to come and Rewards and Punishments of Mankind according to the Nature of their Actions but why should our Faith be cramp'd by such incredible Mysteries as these concerning the Son of God's coming into the World in such a Manner as the Evangelists describe it This is so far from being a kindness to the World that it makes the Condition of Salvation so much harder if we must believe things which seem so impossible to us and so hard to be reconciled to the Natural Principles of Reason and Religion I shall not dispute it with such Men whether these late Pretenders to Natural Religion have at the bottom any real Kindness for the Principles of it or not I am willing to hope the best and that it is a meer Dissatisfaction in them as to our revealed Religion and that this pretended Zeal for Natural Religion is little more than a meer Sham and Disguise to avoid a more odious Imputation But let it be as great and real as they pretend what I at present undertake is to make it appear That none who do embrace the Principles of Natural Religion can have any Reason to reject the Christian even as to this Article of God's sending his Son into the World which they seem most to stumble at I shall not go about to shew how the Christian Religion not only supposes but improves refines establishes and enforces the most noted and allowed Principles of Natural Religion as to the Being of God and Providence the most agreeable way of Worship the Nature and Kinds of Moral Duties the Rewards and Punishments of another World since no one of common Sense can deny that the Christian Religion is very exact and particular in these things above any other Institution in the World And therefore I cannot but in passing take notice that I do not remember any one Institution in the World with respect to Religion except that which we have by Revelation which hath not some notorious Blunders in it as to the Principles of Natural Religion and Vertue and therefore they have far less
Reason to quarrel with Christianity than any other Religion if their quarrel were not really against all as I fear it is Let them look abroad over the Unchristian World and they will find such foolish Notions such vain Superstitions such incoherent Fables such immoral Practices allowed by their several Religions as would make a considering Man wonder how the Notion of Religion could be so debased among Men. Let them look backward upon the Passages of elder Times and they shall find either they set up false Gods with the true or the false Worship of the true God or a Worship disagreeable to the Divine Nature by mean Representations or uncouth Sacrifices or impure Rites or else there were some horrible Flaws as to the common Principles of Morality as to conjugal Society or the Rights of Property or the due Regard to the Preservation of Mankind or they give such a pitifull Representation of the Rewards and Punishments of another Life as if they had a Mind to have them look'd on as Fables or despised as unworthy our regarding them above the present Pleasures of Life But I dare challenge the most cavilling Sceptick to find any just Fault with the Duties of Christianity for the Worship of God required therein is pure holy spiritual very agreeable to the Divine Nature and the common Reason of Mankind The Moral Precepts of it are clear weighty and comprehensive And those who have delivered them to us neither commend any Vice nor sink the Reputation of any Vertue they never lessen our Duties to God or to one another all the just Complaint is that the Precepts are too strict and severe too good and too hard for Mankind to practise them But is this an Objection against our Religion or against Mankind If they think that let our Religion require what it will the generality of the World will still live and act like Brutes and go against all Reason and Religion how can we help it But we hope the blame is not to be laid on Reason or Religion that so great a part of Mankind are either Fools or Mad-men i. e. either want Sense to understand their Duty or are resolved not to practise it Especially considering that the Rewards and Punishments of another Life are set forth in the Gospel with that Clearness that Force that Authority that if any thing of that Nature would work upon Mankind these must But all these things I pass over and come to that which I proposed as my chief Design which is to prove That none who truly believe the Principles of Natural Religion can have any Reason to reject this fundamental Article of it as to God's sending his Son into the World And that upon two Accounts I. That the Principles of Natural Religion make this Design appear very credible or fit to be believed by Men of Sense and Understanding II. That the Principles on which this fundamental Article of our Revealed Religion stands afford sufficient Evidence to prove it true and therefore that we are bound to believe it As to the former the Grounds or Principles which I go upon are these I. That the great End of Christ's coming into the World viz. the Salvation of Mankind is most agreeable to the infinite Wisdom and Goodness of God No one who believes a God can deny him to be of infinite Wisdom and Goodness for the very same Reasons which move Men to believe a God do convince them that he must be of infinite Wisdom and Goodness seeing the strongest Evidences to prove his Being are from the Instances of them in the World These being then supposed as essential and inseparable Attributes of the Divine Nature we are to consider what End with respect to Mankind is most agreeable to these to carry on and we must suppose Mankind to be made up of Soul and Body which are capable of Pleasures and Satiâ—faction both in this World and another But our Souls are of an immortal Nature that will subsist in Happiness or Misery after this Life otherwise the Rewards and Punishments of another World signifie nothing the Question then is if it can be made a Question Whether it be more agreeable to the infinite Goodness and Wisdom of God to provide for the Well-being of Mankind in such a low and gloomy Region as this Earth is or to advance them into a far better Place and better Company and more Noble and Divine Delights and those not depending on a fading drooping dying Life but on the perpetual Enjoyment of a complete Happiness both of Soul and Body No one that ever dares to think or consider of these things can believe there is any Comparison between them so that the Salvation tendred by the Gospel is the most agreeable End which the Wisdom and Goodness of God could carry on for the Benefit of Mankind But why should Mankind flatter themselves with the Hopes or Expectation of a Happiness so far above what they can pretend to deserve There were some Grounds for such an Objection as this if we supposed the Rewards of another Life to come from any other Fountain than the infinite Goodness of God towards those who sincerely love him and endeavour to please him although with many Failings and Imperfections But this is the only Hypothesis which we maintain to be the Christian Doctrine And what is there in it which is repugnant to the Wisdom and Goodness of God What was it but infinite Goodness which gave a Being to the World at first and hath preserved it ever since and made it so usefull and beneficial to Mankind What is it but infinite Goodness that suffers us to live and enjoy so may Comforts of Life after so many great and continual Provocations If we were to argue from our Deserts it were impossible for us to justifie the wonderfull Patience and Long-suffering of God towards the sinfull Race of Mankind for we are certain that they have long since deserved to be cut off from the Face of the Earth If we consider the Justice and Holiness of God whereby he is daily provoked to punish Offenders and the Power he hath to execute his Justice in a Moment without any opposite Power to controll or resist him we have Reason to be astonished at the wonderfull Patience and Forbearance of God of which we every day see so large Experience But this is not all he doth not only suffer them to live but often makes their Condition easie and prosperous as to this World having Health Riches and Honour and the Hopes of their Posterity enjoying the same things after them Now these to such who do not believe or value another Life are the greatest things God can do to their Satisfaction But if they can allow so much Goodness in God towards those who continually offend him why should they question greater Instances of it towards those that endeavour to please him I do not mean as to this World but as to another which they value
parity of Reason some things are declared and enforced by the Gospel others left to our own Deductions and Inferences some things are made positive Commands for all Ages others are reported by way of Example but that Example understood by the Church to have the force of a Command now in all these and other like Cases we ought to have the greatest regard to plain positive moral and perpetual Commands but withall to have a due regard to consequential and usefull Duties especially where the Church of God hath always so understood them which is the best Interpreter of such doubtfull Cases where the Sense of it is truly delivered to us 3. As to the Obligation we are under and that is three-fold 1. That of Nature which is to act according to Reason and none can question that but those who question whether there be any such Principle as Reason in Mankind and whosoever do so have Reason to begin at home 2. Of Christianity which supposes and enforces that of Nature and superadds many other Duties which we are bound to perform as Christians 3. Of our several Relations and particular Imployments As to the former we are under great Obligations from God and Nature and Christianity to do the Duties which belong to us in them As to the latter they commonly require a stricter Obligation by Oath to do those things which otherwise we are not bound to do But being entered into it by a voluntary Act of our own we cannot omit such Duties without Sin but where the Circumstances of things do supersede the Obligation Thus I have gone through as clearly and distinctly as I could the most usefull Cases relating to Sins of Omission it remains now that I make some Application to our selves When we reflect on our Lives and Actions our Sins of Commission are apt to terrifie our Consciences and make us very apprehensive of the Wrath of God but how few are any ways concerned for their Sins of Omission viz. For not discharging the Duties of their Places for not doing the Good they might and ought to have done for not serving God with Diligence and exemplary Devotion for not having their Minds so fixed and intent upon him as they ought to have on their Creatour and Preserver and Redeemer In a very corrupt Age not to be remarkable for doing Evil is a kind of Saintship but how few are remarkable for doing Good And yet that is one of the best Characters of Saintship How much time is squandred away in Vanity and Folly And yet how is that grudged which is spent in the Worship of God O what a burthen it is to serve God and spend any time in Devotion How many Excuses and Pretences of Business will such make rather than attend upon religious Duties which themselves would judge very frivolous in other Matters And will God and Conscience be satisfied with such unequal Dealing such notorious Partiality Let us deal faithfully and sincerely with our selves Are we as ready to serve God as to serve our Lusts and Pleasures Have we the same regard to his Worship that we have to any thing we really love and esteem If not there must be something very much amiss in the Temper and Disposition of the Mind and we are highly concerned to look into it I do not speak now of casual and accidental Omissions of some particular Duties at some times but of a general Unconcernedness about Matters of Religion as though they were either too high in the Speculation or too mean and low in the Practice of them or at least that it is no great Matter one way or other whether they mind them or not This I am afraid is too much the Temper of the Age we live in which seems to be sinking into a strange Indifferency about Religion It is possible for Persons to have a Zeal against some corrupt Opinions and Practices in Religion and yet to have no true Zeal or Concernment for Religion it self For they may so much hate being imposed upon by false Pretenders that carry on an Interest and Faction under the Shew of Religion as from thence to suspect all Religion to be nothing else which is as unreasonable as for a Man to conclude that all Merchants and Jewellers are Cheats and that there are no such things nor can be as true Diamonds in the World because he hath fallen into the hands of such as would have cheated him with those which were counterfeit And it is common with such who design to deceive that what they want in Sincerity they make up with Confidence This is a good Argument for caution and looking about us but it is none at all for our indifferency about Matters of Religion For it is not here as in Jewels which are fine things to look upon but the Happiness of Life doth not depend upon them But would any one let alone things necessary to the Support of Life because Poison may be put into them We may take care to prevent it but we must have the Necessaries of Life and it would be great Folly to die for want of Sustenance for fear of being poysoned If we have no true Love to God and Religion we must perish for there is no hopes of Salvation without it And if we go on in a careless Indifferency about God and his Service If we do not do our Endeavours for suppressing Wickedness and Vice if we do not mind Religion our selves nor are incouraging it in others it will shew that we have not that Love of God and Religion which we ought to have Therefore if we regard the Honour of God our own Salvation the Duties of our Places the Interest of the Nation and the Satisfaction of all that are wise and good we must shake off all this Coldness and Indifferency about Religion and apply our selves heartily and sincerely to promote the great Ends of it which are to make Persons good in this World and happy in another Which God of his Mercy grant c. SERMON XI Preached at WHITE-HALL Before the Princess of Denmark February the 11th 1686 7 St. Matth. XXVI 41. Watch and pray that ye enter not into Temptation the Spirit indeed is willing but the Flesh is weak THESE words were spoken by our Saviour to his Disciples at a critical time when they were just entring into Temptation but they were very little apprehensive of it and of their Inability to withstand it Like Jonas they were fallen asleep when the Storm was gathering about them and did not imagine they were so near being cast into a rough and tempestuous Sea It was but a little before Ver. 26. that Christ had entertained them at the proper Banquet of the Messias which the Jews speak so much of but not such a one as they fansied made up of the greatest Delicacies and Varieties of Meats and Drinks but at a Supper of his own appointing where ordinary Bread and Wine were made use of to set
otherwise but in a way agreeable to infinite Wisdom and Righteousness If these were not the Perfections of his Nature he could not be God and if they be he can never do any thing repugnant to them And as long as we own him to be God we must allow his Wisdom and Righteousness in all he doth 3. He hath declared That he will give satisfaction to all Mankind concerning the Secrets of his Providence But not in this World and therefore we ought with Patience to wait for the day of the Revelation of the righteous judgment of God It is then great Boldness and Presumption in us to censure his Proceedings before that day comes And so I pass to the second Sense 2. These words may be taken with respect to Religion and here it is necessary to shew in what Sense this is to be understood For those who have no love to Religion think a little too much and are glad to find such Expressions as these to justifie their gross Neglect and Contempt of it But to prevent Mistakes I shall endeavour these things To fhew that if Religion be rightly understood there is no fear of Men's doing too much in it 2. That by reason of Mens Mistakes and false Notions about it they may easily exceed their due Bounds 1. That if Religion be rightly understood there is no Danger of exceeding the Bounds of it That I may speak more distinctly we are to consider Religion in general as comprehending all the Duties we owe to God which are of a different Nature 1. There are some Duties which are fundamental and necessary in our Minds without which we can have no Religion such are the owning God for our Creator and Governour and depending upon him for our Happiness 2. Some are External and Occasional which being positive Duties are capable of different Obligations according to the Circumstances of Persons And according to these we may lay down two Rules 1. None can do too much as to inward and fundamental Duties of Religion 2. None can do too much as to the external and positive Duties while they keep to that Obligation which God hath laid upon them or they have justly laid on themselves 1. As to internal and fundamental Duties as owning God and our Dependence upon him for our Happiness as being the Supreme Good and therefore only capable of making us Happy And there is so great a Necessity of this in order to our Welfare that we cannot exceed in it since we are his Creatures and are utterly unable to make our selves in the least Happy without him And if we take this Dependence upon God in all the parts of it we shall find we cannot go beyond our Duty in it For it implies these things 1. A clear and strong Conviction of our Minds that God alone can make us Happy And this we can never be too much convinced of yea all the Arguments in the World are few enough to settle our Minds about it Which appears by the great Pains the wise Man takes in this Book to convince Mankind that there is nothing but Vanity and Vexation of Spirit to be found here This he delivers upon his own Experience after all the Searches and Pain and Care and Contrivances he had used about it And after that he gives an account of the several Conditions of Life and shews that there is no Satisfaction to be had in any of them and he puts the utmost can be supposed that a Man enjoy a long and prosperous Life yet that is so inconsiderable to the future State that it bears no Proportion and therefore we ought to look above and beyond this State if we would be Happy 2. A due Sense of God upon our Minds which he calls remembring our Creator For although there be sufficient Evidence of his Being yet we are too apt to forget him there being so many other things to put him out of our Minds and therefore at all times we need to be called upon to remember our Creator but especially in the time of Youth when the Vanities and Pleasures and Temptations of the World have the greatest relish with us and when the things of Religion are most apt to be despised yet even then we cannot be too much put in mind of our Duty with respect to God Because an early Sense of God will prevent a deal of Evil and lay a Foundation for the greatest Peace of our Minds and the best Conduct of our Peace 3. A constant regard to God in the Course of our Actions Not meerly that we ought to be concerned for his Honour on whom we depend but we must consider what he hath commanded and what he hath forbidden and upon what Terms For God ought to prescribe to us the Conditions of our Happiness and it is a vain thing to expect it in any other way Therefore we can never be too solicitous about such things which our eternal Happiness depends upon Because a miscarriage herein is the most fatal We cannot be too much concerned about the Sincerity of our Repentance and Faith and Obedience to Christ because these are the plain and necessary Conditions of our Salvation and we cannot watch our selves too much against the Temptations to Sin which is the greatest Enemy to our Happiness and yet we are in continual Danger of falling into it and of continuing it And when the Danger is so great so near so constant we can never exceed in the Watchfulness and Care of our selves 4. Inward Love and Affection to God without which there can be no Happiness in him For that must suppose Union and mutual Satisfaction But how can we possibly exceed in this when God deserves so much more than we can give him And he requires no less from us than our whole Heart and Soul and Strength Which doth not only imply Integrity but Vigour in our Affection towards him And to content our selves with a mean degree of Love is to shew that we neither know nor esteem him as we ought for the more we known him we must love him the more So that in the great and fundamental Duties of Religion we can never do too much 5. Patient Submission to the Will of God under all the Accidents of Life The utmost Care we can use cannot alter the common Methods of Providence and here all things happen alike to all Therefore we cannot too much wean our selves from the uncertain Comforts of this Life nor too much resign our selves up to God's disposal We have always Passions enough within us to keep us in Exercise and Trials enough without us to put us upon subduing those Passions which are too apt upon every Cross and Disappointment to fly out and to grow uneasie Here is therefore work enough for us to do and is like to be so as long as our Bodies and Souls are together in this State And he that thinks he can do too much in this Work
think that God is pleased meerly with the torment we put our selves to What Conceptions must we have of God then I do not deny but reason teaches us to moderate our Appetites and not to indanger our sensual Inclinations to Rest and Ease too much because of ill Consequences But there is a great deal of difference between a moral Government of our selves and making those things a part of Religion and imagining that God is pleased with our meer doing them Which was the Principle which carried the Idolaters of old to Sacrifice their Children to Molochi because God would be best pleased with that which was the most against their natural Inclination to do 3. That God is more pleased with Duties of Worship than with moral Duties From hence they think to make amends for the Miscarriages of their Lives by diligence in Religious Duties This was the Foundation of Pharisaism i. e. of Hypocrisie among the Jews Their Principle was That God valued nothing so much as his own immediate Service and therefore they took great Care about that and what related to it but for Justice and Mercy and Charity they seemed to have very little regard to them and thought God was so pleased with their Zeal for his Service that he would easily pass by other Faults And no doubt one of their great Quarrels against our Saviour was delivering the contrary Doctrine that God preferr'd Mercy before Sacrifice and that Men ought to be reconciled to their Brother before they offer'd their Gift at the Altar But still Men are prone to go on in the same way and to hope that some more than ordinary Devotion will make amends for their Sins and then it is no wonder to see such over devout at some times who are very loose and careless at others 4. That God takes more notice of the Duties we perform than of our manner of doing them As though he rather number'd than weighed them And no wonder if such be more frequent and diligent than others in them they think they can never exceed therein though they neglect some necessary Duties as to themselves or Families the mean time The Service of God ought not to be neglected for that argues a contempt of Religion but neither ought we to neglect the Duties of our Calling for that argues a mis-understanding Religion as though we did not Serve God when we did our Duties therein It is no hard Matter to allot the several proportions of time to both if Men consider their several Obligations For as the Pretence of worldly Business ought not to excuse Men in their neglect of God's Worship so neither ought the Pretence of God's Service to justifie Men in the neglect of their Callings God did not require of the Jews to be constant in his Temple from all parts for then they could never have subsisted but at the solemn Feasts he strictly required it and every Week where-ever they were they were to keep Holy the Sabbath day Persons that were more at leisure and had greater Conveniences spent more time in their Devotion than others Thus Anna departed not from the Temple but served God therein night and day But this was not a Matter of strict Obligation to others although it shewed an excellent Temper of Mind in her But in Case of such frequent returns of Devotion there must be great Care least that abate the Fervency and what was first taken up for Devotion come to be a meer Custom and we flatter our selves that God will accept the bare Duties without the Life and Spirit of them 3. These words may be taken in a Moral Sense for that Righteousness which respects other Men and that is twofold 1. Of Judgment 2. Of Practice 1. Of Judgment concerning the Actions and Designs of others i. e. be not too ready to censure and condemn them why shouldst thou destroy thy self i. e. Why shouldst thou bring the same Severity upon thy self which thou usest towards others according to that of our Saviour Judge not that ye be not judged c. Two things to be spoken to for clearing this Point 1. How Men are too Righteous in this Matter 2. What Mischief this brings upon them 1. How Men are Righteous overmuch in this Matter 1. Not in passing a true Judgment upon the Actions of others For to do otherwise proceeds from want of Judgment and Righteousness Of Judgment if we do not see the difference of Good and Evil Of Righteousness if we will not As far as we are concerned we are not to suffer our Passions to blind our Judgments not to think that to be a Vertue in one which we should account a Vice in another nor to call that an Infirmity in one which we should judge to be Wilfulness and Presumption in another 2. Not in keeping our selves from being deceived by the false Pretences of others It is possible for Men to make use of this very Saying to abuse the Credulity of well meaning Persons and to account the discerning of Spirits as far as it lies within our reach to be assuming too great a Power of Judging But our Saviour thought it not inconsistent with his Precept of not Judging to expose the Hypocrisie of the Scribes and Pharisees but then he certainly knew it to be Hypocrisie in them And as far as we are certain by the Rules which he hath given us we may do the same thing But wherein then lies being Righteous overmuch 1. In not making allowance for the common Infirmities of Mankind which do not only consist in the Imperfections of good Actions but in such Failings which human Nature is subject to in this State notwithstanding our greatest Care to avoid them If Persons will be severe upon others for such things as these are and condemn all Religion as meer Shew and Hypocrisie in them on that account this is being Righteous overmuch For they do not make the same allowance which God doth and without which it were a vain thing to hope for Salvation For if God should be so exact to mark what is done amiss by us who can stand before him And if we expect such an allowance to be made to our selves what reason have we not to make it to others At least so far as not to condemn them for want of Sincerity in the main because of some such Infirmities How can we righteously judge them whom God will not judge We must in judging others make allowance for the Weakness of Judgment and Strength of Passion which we find often accompanied with a real Tenderness of Conscience I confess it is very hard to believe where we see a great appearance of Spiritual Pride a neglect of moral Duties Censoriousness towards others Impatience of Contradiction c. that there is a real Tenderness of Conscience joyned with them But yet some have stronger Convictions of some Duties than they have of others and if they did Act against their Consciences in those Matters they
such a Case the Mind cannot be at ease till it be done So that the very Difficulty of Repentance lays the Foundation for greater Peace of Mind afterwards And who will think much of such a Difficulty which is so necessary to Peace with God and his own Conscience 2. The love of God above all things This is so fundamental a Duty that we cannot place our Happiness in God without it For if we do not love God above all things we must love somewhat else so and whatever we love above all things that we make our Happiness But I am affraid the greatest Part of the World love all things above him For we are to judge of Men's love and esteem by what they court and pursue and desire and delight in it is impossible there should be such a Love of God where the Stream of the Affections and Course of Actions run quite another way I mean to the Vanities of this World of which the Apostle hath said If any Man loves it the love of the Father is not in him But this is a hard Point For some degree of love to this World is allowable else how can we thank God for the Comforts of it And all Persons who know God do grant that his Perfections are far above all the World and therefore they seem to have a Value and Esteem for him above it We must here distinguish a notional Esteem from that which is Practical A notional Esteem implies no more than a mere Conviction that God must exceed all the Excellencies which are scattered in the Creatures but a practical Esteem is when the Acts of our Souls towards him are suitable to the Apprehensions we have in our Minds concerning him When we adore his infinite Perfections and delight in the Meditation of them when we desire to do all things pleasing to him and avoid what we know to offend him when we believe and hope and trust in him and commit our selves to his Conduct in this World in hopes of being happy with him in another This is the Love of God above all things but alas Where is this Love of God to be found It is no very hard Matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions but after all This is the love of God that we keep his Commandments As the true Love of a Prince is not to flatter and admire him and watch for his Smiles but to observe his Directions and obey his Orders and to do what is most for his Service And although such a Love of God be hard to those whose hearts are full of carnal Affections and are taken up with the Follies and Vanities of this World yet we cannot take one true step in the way to Heaven without the Love of God For even those who have most corrupted the Doctrine of Repentance do confess that there can be no true Contrition for Sin which is not founded on the Love of God as the Principle of it and however they have dangerously flattered and deceived those who are so weak to believe them that Attrition with the Sacrament of Penance is sufficient to put Men into the State of Grace yet St. Peter's Keys must have an extraordinary Virtue if they can change Nature into Grace or Fear into Love or mere Horrour of Conscience into true Repentance But although such a Love of God above all things be so hard a thing to Minds prepossessed with the Love of other things yet no one can deny that it is the most reasonable Duty in the World The very Thoughts of God if they are such as we ought to have imply that he is the best the wisest the most perfect Being and therefore the most amiable and desirable Object And whither then should the most Natural Stream of our Affections run but towards him What do we mean to suffer so much Earth and Filthiness to obstruct the free Passage of them in their most proper Course What can we meet with in this deceitfull World that can bear the least Proportion to such infinite Goodness Oh what a difference is there between our Reason and our Love We verily believe that God deserves our Love above all things and yet how small a share hath he in it We love what we profess to despise above all things viz. our Sins and this vain World and we really too much despise what we still profess to love above all things viz. God and our Eternal Happiness O miserable Condition of Humanity Made to be happy and yet fond of Misery loving what 's vain and yet despising Vanity hating what 's good and yet accounts it best and therefore fittest for our Choice and Love The Love of God above all things is so just and reasonable that those who do it least approve it as the most excellent Imployment of our Minds and those that do it most think they fall short of what God deserves from them The more we know of God the more we know that we ought to love and delight in him and all our Difficulty in the Practice of it can never make us think it is unreasonable to love him above all things without whom nothing can make us happy and who alone can do it 3. Universal Holiness of Heart and Life If this were not necessary to Salvation our Apostle would not have pressed it with so much earnestness as he doth As obedient Children not fashioning your selves according to the former lusts in your ignorance but as he which hath called you is holy so be ye holy in all Manner of Conversation because it is written be ye holy for I am holy Again Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly lusts which war against the Soul And again That he no longer should live the rest of his time in the flesh to the lusts of Men but to the Will of God This is a hard saying to Mankind who part with nothing so hardly as with their Sins yet these must be parted with if ever we hope to get to Heaven I do not say that a Perfection in Holiness is required for that were to suppose Happiness in this World since there can be no perfect Holiness without it but there must be a constant uniform and sincere Endeavour after it by avoiding all known and wilfull Sins and doing all our Duties to God in such a Manner as our Conscience cannot charge us with gross Neglect or Insincerity There are some things we cannot say are down-right Sins yet if they lead to them if they indispose our Minds to God and his Service if they tend to Lightness and Vanity and make us more easie to entertain the Devil's Temptations we ought to avoid them as the Snares of the Devil So on the other side there are some things which we cannot say are plain and express and necessary Duties of Religion yet they tend so much
to keep up the Life and Spirit of it that a general Design of Holiness is enough to recommend them As to positive Duties of Religion we cannot exactly fix the Time and Measure and Season of their Performance which must vary according to Circumstances but this we can say that the more Persons set themselves to the Practice of Holiness and the greater Preparation they make for another World the more they will delight in the Performance of God's Service and the more ready to embrace any Opportunities for it Those who would have all Religious Duties determined as to the Circumstances of them are like Men who would have punctual Rules set down how often two Friends should converse with each other and how long time they are to stay together True Friendship will need none of those things but will incline them to embrace the best Opportunities for mutual Conversation lest too long distance beget a Coldness first and then the Friendship dissolves It is no hard matter to pray as far as words go but to pray with Zeal and Devotion to attend upon God with that seriousness of Mind we ought to do will require our utmost Attention And it is no easie matter to keep our Minds composed and fit to converse with God in Prayer and other solemn Duties of Religion But as hard as this appears to us it is most fit and reasonable that we should do it For what an unbecoming thing it is to worship God in a careless trifling perfunctory Manner as though nothing less deserved the imploying the Vigour of our Minds about than the Service of God But how can we love him with all our Hearts if we do not serve him with all our Minds and Strength 4. Resignation of our selves to God This the Apostle calls casting all our Care upon him This is a very wise Duty if we can attain to it because it eases our Minds of many Fears and Perplexities both as to our selves and others But it is no easie thing to set our Minds free from solicitous thoughts about possible Evils We cannot mend our Condition nor prevent what is determined by our most anxious Care but we may enjoy our selves with far greater Peace and Tranquillity if we can be content to commit our selves to the best Conduct and that is of him that governs the World And whatever strugglings we may find within our selves about it yet the more we search and weigh and consider things the more we shall be satisfied that the Resignation of our selves to God as to all our Concernments in this World is the best means to calm our Passions and to abate our Fears to prevent our Impatience and so to attain to that Ornament of a meek and quiet Spirit which is with God of great Price But if all these Duties be so necessary to our being saved and we lie under such Difficulties as to the Performance of them their appearing to be reasonable makes our Condition so much worse For to find it so hard to do what we are convinced is most reasonable to be done is one of the worst Circumstances of our Condition It 's true we do not want Faculties of Understanding and Will but what then if our Moral Indispositions make these useless to our Spiritual Advantage A Man that is like to be stifled in a large Vessel full of Downy Feathers cannoâ— complain of the hardness of what he lies upon for all things feel soft and easie about him yet he may be stifled with them our evil Habits and corrupt Inclinations have nothing that feels hard or troublesome to us but if we cannot overcome them they will certainly ruine and destroy us There is therefore a Necessity of a higher Principle of Divine Grace to enable us to break through all these Difficulties Which Grace is so abundantly promised by the Gospel to those who seek it that it comes at last to be our own fault if we be not saved II. And this helps us to reconcile the Difficulty of Salvation with the Easiness of the Terms of the Gospel For that which is not only hard but impossible to us in our own strength may by the mighty Power of Divine Grace become not only possible but easie to us And withall those things are accounted easie which bring ease and that is a light Burthen which rids one of a far harder And thus the Commands of Christ however hard in themselves to us yet being considered with the Grace of the Gospel and the blessed Effect of inward Peace which follows sincere Obedience even his Yoke which keeps us most in may be said to be easie and his Burthen which sits hardest upon us may be said to be light III. And from hence we see what Encouragement there is still for us to hope to be saved if we be righteous There is none for the Ungodly and Sinner i. e. for the profane Contemner of God and Religion or for the wicked Liver For however they may flatter themselves with vain and presumptuous hopes there is no more ground to think that the Righteous shall be saved than that the Ungodly and Sinner shall not For both are alike made known by the same Word of God But what Comfort is it may some say to hear that the Righteous are scarcely saved when we are so conscious to our selves of our own Unrighteousness If we could think our selves righteous before God there were some hopes but we are Sinners and if we should deny or excuse it we should be so much more so what hope can there be then for us To this I shall answer and conclude 1. The Righteous here spoken of were once great Sinners for St. Peter mentions their former lusts and working the Will of the Gentiles in lasciviousness lusts excess of Wine Revellings Banquetings and abominable Idolatries Yet these are said to be redeemed from their vain Conversation by the precious Blood of Christ and to be begotten again to a lively hope of an inheritance incorruptible c. There is therefore not merely a Possibility of being saved but a just and grounded Hope if we renounce our former Sins and become righteous according to the Terms of the Gospel i. e. If we sincerely repent of our Sins and turn from them and live the rest of our time not to the Lusts of Men but to the Will of God But if God had declared that he expected from Mankind an entire and perfect Righteousness without any Sin it were all one as to publish a general and irreversible Decree of Damnation to all for all have sinned and come short of the glory of God From whence the Apostle well argues that Men cannot save themselves But God of his infinite Pity and Mercy towards the deplorable Condition of Mankind hath found out a way to save them by the Redemption which is in Christ Jesus whom he hath made a propitiation for their sins Although therefore as to our selves we