very same Epistle he commends them all for taking heed to the words of Prophecy of the Old Testament in which there were some things as hard to be sure as any are in St Paul's Writings and I hope St. Peter was as wise a Man in this point as any that have come after him And now I beseech you let us not say That we are Believers already and therefore we need not trouble our selves with constant reading of the Bible Were not they so to whom St. Peter wrote Nay the Apostles were then alive to instruct them by Word as well as by Writing and moreover daily Miracles were wrought for confirmation of the Faith yet they did well in taking diligent heed to the Scriptures and shall not we do so too who can find Apostles and Miracles no where but there We believe already but have we all of us that stedfast Faith which the Gospel requires which is not grounded meerly upon Education and the Custom of our Country but upon the demonstration of the Spirit and of Power Have we that Faith which will bear examination and encounter opposition If we have a very little Exhortation will serve the turn to make us persevere in reading God's Book whereby we shall be yet more strongly built up in our most holy Faith But if not our want of Faith will not be admitted at the last Day for an excuse of the badness of our Lives when we had the Scriptures laid before us the Holy Scriptures I say which if they had been diligently and honestly read by us would have furnished us with such an immovable ground of our Christian Belief as would have supported us in the Day of Temptation Nay if our Faith was grown never so strong yet the reading of the Scriptures would be necessary for us to make the Precepts and Rules of the Christian Life and the Motives and Reasons of practising them daily present in our Minds For the Temptations to sin are always present the Snares of Hell are still round about us we are ever in some danger and therefore we ought always to be strong in the Lord by having a constant sense of those Divine Truths upon our Minds which are our great defence and security And I see not how this can be if we neglect to have recourse unto that ever necessary Treasure of Divine Truth the Holy Word of God St. Chrysistom therefore doubted not to say and I wish we may all well consider that earnest saying of so wise and holy a Man as he was It cannot be says he It cannot possibly be that a Man should attain Salvation unless he be diligently conversant in Spiritual Reading Himself was so excellent and constant a Preacher that if any one Man not extraordinarily inspired could have made it needless for his Hearers to read the Scriptures at home he I should reckon was the Man and yet I observe he often complains to them that the reason why most of them gained little profit by what he said either as to improvement of Knowledge or good Practice was because they did not read the Scriptures he explained to them either before or after his Sermons And says he it is the neglect of this Reading that causeth all Heresie and corrupt Life Now I beseech you how much time do we spend in other things of little concern to us either as to our Health or Wealth or our wordly Callings And what a shame and a sin is it for us to find so little time as generally we do to furnish our selves with the knowledge of God's Truth and with pious Affections towards the doing of his Will out of God's Holy Book What a great matter were it if we borrowed some time for this purpose from our Recreations or even from our ordinary Business For what is this Life to Life Everlasting What is the Wealth and Pleasure of this World to our Salvation in the World to come And therefore the forementioned excellent Person argued with his Hearers in this manner Perhaps some may say That they are otherwise employed in their worldly Callings and others that they have not Money to spare to buy the Scriptures but says he what a ridiculous thing would it be for a Man of a Secular Employment to neglect it upon pretence that he has not time for it or that he has not wherewithal to purchase the necessary Tools of his Calling These things are seldom or never pleaded but by idle Persons And do you not all know that you are professed Christians and called to the hope of Eternal Life and that diligent reading and hearing the Holy Scriptures is as necessary to your Christian Calling as any thing can be to the successful management of your Secular Professions I shall add this one thing That besides that improvement in Knowledge and Vertue which is naturally consequent upon much conversing with God's Book they that do so have a peculiar Title to GOD's supernatural Blessing who is wont to reward a Pious and Reverend Use of Holy Things with greater Measures of his Grace In one word by other studies we may grow wise for this World but if we add this to the rest we shall yet grow wiser for this World by taking heed to those incomparable Instructions that the Holy Bible abounds with and which is something more we shall grow wise unto Salvation The Tenth Sermon 1 COR. XII 13. For by one Spirit are we all baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one spirit AFter the descent of the Holy Ghost upon the Apostles there was a continual Communication of Supernatural and extraordinary Gifts to other Believers for a long time To one was given by the Spirit the Word of Wisdom To another the Word of Knowledge by the same Spirit To another Faith by the same Spirit To another the gifts of healing by the same Spirit To another working of Miracles To another Discerning of Spirits To another Divers kinds of Tongues To another the Interpretation of Tongues But all these worketh that one and the self-same Spirit dividing to every man severally as he will And this manifestation of the Spirit was given to every man to profit withal i. e. to profit the whole Body whereof himself was a Member For though that one Spirit which distributed his wonderful gifts amongst the Faithful could have given them all to the same Man so as that one and the same Person should have had the Word of Wisdom and the Gifts of Healing and the working of Miracles and a Prophetick Power and discerning of Spirits and divers kinds of Tongues yet to maintain a mutual dependance and a charitable serviceableness of the Members one amongst another he gave to one one Gift to another another dividing severally to every Man for by this means one would stand in need of another and each Member would be obliged to take care of the rest
knowing that he also wanted the supply of that assistance which the rest were able to give him whereas if one Man had all Gifts he would not be under so sensible an obligation of consulting for the common good wanting no assistance from any others But God ordered the State of the Church like that of the Natural Body to which the Apostle elegantly compares the Body of Christ The eye cannot say unto the hand I have no need of thee nor again the head to the feet I have no need of you v. 21. Now it being the Apostles design in this Chapter to press the Christians to Charity and Unity and mutual serviceableness one to another as Members of the same Body he assures them in the Words of the Text which I have chosen That they were indeed Members of one Body and he tells them what it was that made them so For by one spirit says he we are all baptized into one body whether we be Jews or Gentiles and have been made to drink into one spirit that is by being baptized they were made Members of the Body of Christ and united one to another under him the Head and this whether they were Jews or Gentiles bond or free i. e. whatever worldly circumstances made any distinction between them yet they were one in Christ who professed his Faith and were by Baptism admitted into his Church And this Union of one to another under Christ was testified and declared by their Communion in the Table of the Lord. And whereas he says that by one spirit they were baptized into this one body and were all made to drink into one spirit the meaning is that the Grace of the Holy Spirit was given in Baptism and in the Lord's Supper to all the Faithful who do not receive unprofitable signs but one as well as another receives the quickning Grace of God to make them living Members of that one Body So that although there was a diversity and an inequality in the Spiritual Gifts that were distributed among the Faithful in those days yet they were all equally Members of the same Body of Christ in as much as they were all baptized into his Body and were all equally partakers of his Table And thus I have explained the meaning of the Text with the relation it hath to the design of the Apostle in this Chapter That which remains is to speak to the particular design of the Text which is to shew that Christians are one Body or Society of Men and wherein the Vnity of the Church consists and what our part is to maintain it and how we may in this divided state of Christianity be satisfied that we are within that Unity Before I enter upon which I may well make Two Observations upon the Text in behalf of the Doctrine and Practice of this our Church of England 1. That St. Paul thought the observation of the two Institutions of our Saviour viz. Baptism and the Communion of the Holy Table was a sufficient proof that Believers were one Body And we have reason to believe that if he had known there were other Sacraments or outward badges of Christian profession instituted by Christ for the Church which is his Body he would not have omitted the mention of them here where he proves the Unity of the Church by Baptism and Communion of the Body and Blood of Christ We know that the Evangelists mention no other outward Signs and visible Tokens of our Profession and God's Grace but Baptism and the Lord's Supper And it is something to our purpose that St. Paul owns no more than these where he industriously proves that Christians are one body by these 2. I observe that the Communion of the Lord's Table is described by drinking into one Spirit i. e. by one part of the Sacrament as sometimes it is by the other of breaking of bread But then nothing can be more plain from such expressions than that one part or kind is as necessary as the other because sometimes one sometimes the other is put for both which had been against all Rules of speaking if it had been allowable to separate the one from the other But as to that of drinking the Cup it is most evident that it belonged to all for says St. Paul We have all been made to drink into one Spirit All who All the Priests of the Christian Church only No all that belong to the Body of Christ whether Jews or Gentiles bond or free But now if St. Paul had known that it was not necessary for the Christian People to drink of the Cup in the Communion but that it was sufficient for them to have received the Bread only Can we think that he would have described their receiving the Sacrament by receiving a part of it which did not necessarily belong to them and not rather by that which did I do not make this Observation to prove only that the People did at first universally receive the Cup for that is not denied by any but by those who have disputed themselves out of all Modesty and even these may be convinced beyond all doubt by this very place that all the Faithful in St. Paul's days received the Cup for otherwise how could he with truth have said that they had been all made to drink into one Spirit But that which I chiefly observe is this That though the faithful did in those days drink as well as eat at the Lord's Table yet if the Apostle had known and surely he knew it if it was true that however it was the practice then yet it might without injury be altered in after times he would not have us'd an argument to satisfie the Faithful of his time that they all bolonged to the Body of Christ which might afterwise be quite out of doors viz. when the Church should please to alter the Institution of our Saviour in this matter but he would rather have insisted upon receiving in that kind which could not be justly taken away from them and have said that all had been baptized into the Body of Christ or made Members of his Church by Baptism and all that are of his Body may claim to eat of that one Bread This by the bye I now address my self to the main business I propounded which is to state the notion of the unity of the Church to shew what is meant by it and to make some Inferences from it for our further Instruction And in the first place it is evident that St. Paul here speaks not of any one particular Church but of the Society of all Christians whatsoever that are baptized and have a right to the Holy Communion whether they be Jews or Gentiles And it is concerning the Unity of this Church that we are to enquire or what that is which makes it one Body as the Apostle here calls it To which purpose we are to consider distinctly what are the several Grounds or Notions of Unity which are laid
down in the New Testament or what those things are that belong in common to all Christians as their Duty or their Priviledge and in respect of their joynt-performance of the former of which and their enjoyment of the latter they may be said to be One. 1. Therefore all Christians do unite in their Profession to submit to one Head who is our Lord Jesus Christ which is so necessary a Duty incumbent on all that he who makes not this Profession is in no respect within the Unity of the Church this being the Ground of all other Reasons of Unity whatsoever and therefore the Apostle makes this to be one principal Foundation of the Unity of the Church that it professes subjection to one Lord Eph. 4.5 And in the third Verse of this Chapter he lays down this mark of distinction between the impulse of the Spirit of God and the impulse of an evil Spirit That whosoever is led by the former doth say that Jesus is the Lord. They are also One in professing the common Faith that was at first delivered to the Saints which began to be preached when the Holy Ghost descended upon the Apostles and hath ever since been contained in the Holy Scriptures and summarily expressed in the ancient Creeds And therefore to one Lord the Apostle doth in the forementioned place add one Faith Thus we find in Rom. 6.17 That one Form of Doctrine was delivered to Christians and that they are to stand fast in one Spirit and with one mind striving together for the Faith of the Gospel Phil. 1.27 Thus St. Paul charged Timothy That if any man taught otherwise and consented not to wholsome words the words of our Lord Jesus Christ and to the doctrine which is according to godliness he should from such withdraw himself 1 Tim. 6.3 Not looking upon them any longer as Christians or as such conversing with them which together with many other like Passages manifestly shews that he who in any point departed from the common Faith of Christians that was received from the Apostles was broken off from the Unity of the Church which is One by a common profession of certain Points of grand importance taught at first by the Holy Spirit For which reason St. Cyprian doubted not to say He cannot seem a Christian who doth not persist in the Vnity of Christ's Gospel and Faith 3. There is an Unity of Sacraments in the Christian Church One Baptism by which we are all admitted into the same state of Duties and Priviledges undertaking the Conditions of the New Covenant and gaining a Right to the Promises thereof and therefore the Apostle adds also one Baptism And here in the Text he expresly affirms that by one Spirit we are baptized into one Body into one Body of People professing one common Faith and claiming the Priviledges belonging to such a Profession The like Unity is inferred from the other Sacrament since we are all made to drink into one Spirit And in the 10th Chapter of this Epipistle v. 16 17. he saith The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all partakers of that one Bread 4. There is also an Unity of Obedience to the same Laws and Institutions For to all Christians it equally belongeth to govern themselves effectually by the will of their Lord Jesus Christ to observe his Ordinances and Commands by the doing of which they declare themselves to be of his Flock in that they hear his Voice and of his Kingdom in that they live by his Laws and that as there is one and the same Obligation so there is one and the same Correspondent Practice one and the same Spirit of Obedience that runs through all 5. There is also an Unity of Affection or mutual Charity prescribed to the Church Thus saith our Saviour By this shall all Men know that ye are my disciples if ye love one another Thus saith the Apostle in this Chapter The Members should have the same care one for another and whether one Member suffer all the Members suffer with it or one Member be honoured all the Members rejoyce with it which kind of Unity appeared most visibly after the Church was begun on the day of Pentecost for it is observed presently that the multitude of them that believed were of one Heart and of one Soul Acts 4.32 6. There is also an Unity of Communion in the Service and Worship of God in joyning together in the same Acts of Piety and Devotion according to the Rules of the Gospel in Prayers and in Sacraments and in glorifying God with one mouth moreover in the common defence of the same Truth and in the joint opposition of every dangerous Error in propagating and promoting the same Faith of the Gospel and striving together for the Interest of it 7. There is also an Unity of Discipline or Government which is to be maintained by every Member's keeping in his Place and order in the Church the People of Christ receiving the Mysteries of Christianity from their Pastors and these confederating one with another for the maintenance of common Christianity without invading each others Liberty and Jurisdiction and accomodating as near as may be all Rites of Discipline and Worship to one another and assisting each other by Advice and Correspondence and giving no occasion to breach of Charity and Christian Communion by abusing a lawful or by claiming an undue Authority Other more particular Instances might be mentioned but I shall content my self with these believing that upon these Grounds of Unity which I have noted it will not be difficult to satisfie those Scruples which have been thrown into some Mens Minds concerning the necessity of being of that one Church which is the Body of Christ and they are chiefly two 1. That there must be one Church which is the only Church of Christ exclusively to all the rest that are not in Communion with her 2. That where there is most Unity there of necessity must be the true Church 1. That there is one-Society or Communion which is the Body of Christ exclusively to all other Communions whatsoever For thus they argue The Apostle here and the New Testament elsewhere affirms That the Disciples of Christ are one Body If therefore there be as there are several Bodies of Christians in this divided State of Christendom that are not united in Communion in Worship in Government no nor in Doctrine neither these cannot all be the Body of Christ which is but one and therefore there must be but one of them which is that Body of Christ or the true Church And from hence they proceed farther since we grant that they are a Church we do in effect grant that we are not so much as a part of the true Church our selves because we are not in Communion
the Holy Spirit in Answer to Dr. O. 1677. Octavo A Second Part. 1680. A Reply to a Pamphlet called The Mischief of Impositions Writ by Mr. A. against the Dean of St. Pauls 1681. Quarto An Answer to the Dissenters Objections against the Common-Prayer 1683. Quarto The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 1683. Quarto A Discourse concerning the Invocation of the B. Virgin and the Saints 1686. Quarto A Paraphrase with Notes on the Sixth Chapter of St. John against Transubstantiation 1686. Quarto A Discourse concerning the pretended Sacrament of Extream Unction With a Letter to the Vindicator of the Bishop of Condom 1687. Quarto A Second Lettet to the Vindicator of the Bishop of Condom 1687. Quarto A View of the whole Controversy between the Representer and the Answerer in which are laid open some of the Methods by which Protestants are Misrepresented by Papists 1687. Quarto An Answer to the Representer's Reflections upon the state and view of the Controversy c. Shewing that the Vindicator has utterly ruined the new Design of Expounding and Representing Popery 1688. Quarto Queries concerning the English Reformation answered 1688. Quarto The School of the Eucharist a Translation the Preface writ by Dr. Clagett Of the Humanity and Charity of Christians A Sermon preached at the Suffolk Feast in St. Michael Cornhil London Nov. 30. 1686. Card. Bellarmine 's Seventh Note of the Union of the Members among themselves and with the Head His Twelfth Note of the Light of Prophesy Examined and Confuted Both by Dr. Clagett Published since Dr. Clagett 's Death Two Volumes of Sermons with his Paraphrase on the 1st 2d 3d. 4th 5th 7th and 8th Chapters of St. John in Octavo J. S. The CONTENTS SERMON I. Rev. II. 12 13 14 15 16. AND to the Angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges I know thy works and where thou dwellest even where Satan's seat is and thou holdest fast my Name and hast not denied my faith even in those days wherein Antipas was my faithful martyr who was slain amongst you where Satan dwelleth But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling block before the Children of Israel to eat things sacrificed to Idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth SERMON II and III. Matth. XVIII 7. Wo unto the world because of offences for it must needs be that offences come but wo unto that man by whom the offence cometh SERMON IV. Matth. XXVI 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak SERMON V. Matth. IV. 10. Thou shalt worship the Lord thy God and him only shalt thou serve SERMON VI. Gen. XXII 12. Now I know that thou fearest God seeing thou hast not with-held thy son thine only son from me SERMON VII Matth. XV. 1 2 3. Then came to Jesus Scribes and Pharisees which were at Jerusalem saying Why do thy Disciples transgress the tradition of the Elders for they wash not their hands when they eat bread But he answered and said unto them Why do ye also transgress the commandment of God by your tradition SERMON VIII 1 Cor. XI 19. For there must be Heresies also amongst you that they which are approved may be made manifest among you SERMON IX 2 Pet. I. 19. We have also a more sure word of Prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts SERMON X. 1 Cor. XII 13. For by one spirit we are all baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one spirit SERMON XI Gen. XV. 16. But in the fourth generation they shall come hither again for the iniquities of the Amorites is not yet full SERMON XII Luke XIII 5. I tell you Nay but except you repent you shall all likewise perish SERMON XIII Luke XVIII 8. Nevertheless when the Son of Man cometh shall he find faith on the earth The XIV An Assize-Sermon preached at St. Mores in Bury 1678. Levit. XIX 12. Ye shall not swear by my Name falsly The XV. Sermon preached at Windsor before the Princess of Denmark Gen. V. 24. And Enoch walked with God and he was not for God took him SERMON XVI Job XI 10. Shall we receive good at the hand of God and shall we not receive evil SERMON XVII Rom. VIII part of 33. and 34. ver It is God that justifieth who is he that condemneth The Sum of a Conference on Feb. 21st 1686. between Dr. Clagett and Father Gooden about the Point of Transubstantiation Imprimatur Hen. Maurice Rmo in Christo P. D. Wil. Archiepis Cant. Ã Sacris February 9. 1688. The First Sermon REVEL II. 12 13 14 15 16. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges I know thy works and where thou dwellest even where Satan's seat is and thou holdest fast my name and hast not denied my faith even in those days wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth THAT the Seven Churches of the Proconsular Asia to which our Lord sent these several Messages by St. John were then in being when he saw this Vision and heard these Words is a matter I think beyond question and therefore there is little reason to question whether in these Messages the then present state of those Churches were described And whether the design of our Lord was likewise to describe the state of the Church from the Days of the Apostles to the end of the world in several intervals thereof as some men think I dare not take upon me to deny Sure I am that in these Epistles to the Seven Churches there are Instructions no less useful for all Ages of the Church than if they were as truly Prophetical as they are Historical and that they were designed not only for the Information of the then present Churches of the Proconsular Asia but for
promise of Eternal Life and the warning of a day of Judgment to come It is in this that the great power of the Gospel to mend the Tempers of men consists But when all is done in this kind that can be done men may chuse their Portion in this World because they will not hearken and consider And it well became Divine Providence to permit those to resist the Holy Spirit and the means of Salvation who would not be reclaimed by any reasonable means and that for these three Reasons 1. That there might be a clear difference made between the good and honest heart on the one side and the insincere and incorrigible on the other Which had been impossible if God had by his Omnipotence equally overborn all men into the Faith and Obedience of Christ But as the Case stands the Gospel is a Touchstone that distinguisheth between the humble and sincere and the unteachable and dishonest part of mankind And the Offences which are given by those that do not receive the Truth in the love of it are a farther trial of the sincerity and ingenuity of men as St. Paul said of one kind of Offences There must be heresies among you that they which are approved may be made manifest And therefore notwithstanding Offences that remains true which our Saviour said All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out John 6.37 i. e. All sincere and humble Persons who are committed to the special care of Christ to train them up to eternal Life will be sufficiently armed against Temptations and the Offences that are laid in their way shall but clear their sincerity and wisdom more to the world and turn to the increase of their Reward 2. As the sincerity of the Righteous so neither had the proper advantages and power of Truth been seen had God interposed his irresistible Power to prevent all Offences and Endeavours against the Truth And therefore he was pleased to suffer Error and Folly to appear upon the Stage of the World even after the Heavenly Wisdom of the Gospel was made known to mankind that by its own strength it might struggle with all kind of opposition and prevail and be justified of her Children 3. By this way the Wisdom of Divine Providence and the Truth of God's Word and his Care over the Church is seen more illustriously than if Offences had never been suffered That Promise That the Gates of Hell should never prevail against the Church of Christ nor the Faith lost from the Earth had lain in the Gospel unobserved we should have had no occasion for recourse to it no means of trial whether we put our Trust in it Had the Truth been never opposed never corrupted we had wanted one notable reason to praise God That while the Offences are so rise in this world this Church gives no Offence in matter of Doctrine or in matter of Worship And that God may count us worthy to enjoy so inestimable a Blessing let us pray that we may give no Offence by our Examples let us adorn our Profession by our Conversations and shew the Purity of our Faith by the Purity of our Actions Thus much for the necessity of Offences that thus would arise It must needs be that offences come The Third Sermon MATTH XVIII 7. Wo unto the world because of offences for it must needs be that offences come But wo to that Man by whom the Offence cometh I Come now to the Second Point viz. That Offences would do great mischief in the world Wo unto the world because of offences In speaking to which I shall consider I. What Mischief is done by Offences II. Whence it comes that they are of so pernicious a consequence I. What Mischief is done by them And in this Question I need not be large because the Answer to it has in some part been already given under those several Heads of Scandal which I mentioned before it being impossible to shew where the Scandal of any Practice or Opinion lies without touching upon the Mischief it is apt to do But to what has been said something may be added 1. The general Mischief of Offences or Scandals is this That they are a prevailing Temptation upon many in the world to forsake the way of Truth and Piety For as good Examples and Encouragements good Counsels and Instructions are proper means of making others better so ill Examples and the Arts of seducing must needs have a contrary influence God has put us into a kind of dependance upon one another and has thereby given us opportunities of the greatest Charity and the best kinds of doing good viz. of leading and confirming one another in the way of Truth and Virtue But there is no help for it but the Society we have with one another may be abused into a means of doing one another mischief And therefore as where Truth is sincerely represented where Virtue is encouraged where Authority protects them where Wit and Learning are engaged to recommend them there abundance of good will be done upon those who are framed to learn and not to teach to follow but not to lead the way So on the other hand it is not to be expected but the abuse of all those Advantages will create Prejudices against Truth and Goodness and mislead multitudes And this is too evident from the experience of the world in all Ages No Opinions how foolish and absurd soever how pernicious soever to the common Interest of mankind if they have been set off with plausible Colours or supported by Authority or have been accommodated to the Interests of wicked men but they have had Abettors and Followers and have very often taken such deep Root in the Affections of men that 't is one of the hardest things in the world to convert them into the way of Truth But more particularly in the Second place 2. The scandal of advancing Doctrines that give liberty to the Lusts of men and ease to their Minds without effectual Reformation This Scandal I say has this pernicious effect that for the most part it fears the Consciences of men and hardens their hearts against all Reproof Although it be a terrible aggravation of sin for a man to venture upon the doing of that which his Conscience pulls him back from and for which he knows he must give a sad Account at the Last Day if it be not prevented by Sorrow and Reformation yet such a man is in a better condition than one that is well satisfied with himself and believes his Condition to be good enough while he goes on in his Sins without Reformation because he has another way to escape the Damnation of Hell For so long as a man believes the Promises and Threatnings of the Gospel as they are and knows the terms upon which they are made it may be hoped that he will at length lay these things seriously to heart and that
Constancy which they might infer from the Holy Doctrine he had taught them they were now to consider the value of their Souls the vanity of the World the promise of Everlasting Life and whatever they had learnt from Jesus which was proper to confirm them in that good mind they were in at present he would have them to resolve well and to fix their Resolution not upon a sudden heat only not merely upon the general disposition of an honest Mind but upon a deliberate Judgment what they must lose and what they should get by doing as became them Finally he would have them to maintain a constant sense of these things upon their minds that they might not be at a loss and be found unprovided on the sudden All this is implied in watching a Work which the Disciples were bidden more strictly to attend because the Lord had told them that the hour was at hand when a terrible Trial would befal them and therefore upon their neglect to do accordingly he justly upbraided them afterward What could ye not watch with me one hour And all this was to be drawn into consequence for the Instruction of all his Disciples to the end of the World not only upon extraordinary Occasions but in the ordinary course of their Lives that is that we should be possessed with a sense of God and our Duty of the danger we are in by the Temptations of the World the Flesh and the Devil of the fearful consequence of yielding to these Temptations and that we should maintain a lively sense of these things upon our minds by being conversant in the Word of God and by making the main Principles of Religion present to our Minds by a frequent consideration of them This I say is incumbent upon us all since our Saviour thought it needful for all for says he What I say unto you I say to all Watch Mark 13.37 But to Watchfulness our Lord commands us to add Prayer Watch and Pray And Prayer implies these two things 1. A just sense of our own insufficiency That if God be absent from us our Purposes are uncertain our Resolutions wavering and inconstant and our Wills and Affections alterable by every blast of Temptation though we may be provided with very good Reasons of Constancy in doing well God hath not left us merely to depend upon the strength of Arguments and Motives though they are necessary but hath promised moreover the supernatural help of his Grace and we are not to depend merely upon the former but knowing that we need farther assistance we should daily apply our selves to him by Prayer for it 2. It implies not only a consciousness of our inability to do the thing that God requires but moreover a steady belief of and trust in the Grace of God which he hath promised that it is sufficient for us and that he will give the Holy Spirit to them that ask him that he who is good to all will be ready to help them especially that call upon him in sincerity and will not suffer them to be tempted above what they are able Such is the meaning of that part of the Exhortation which concerns the Means Watch and Pray Now 2. The end of Watchfulness and Prayer is That we may not enter into temptation The meaning of which Phrase is plainly this That we may not fall by Temptation not as the words at first hearing seem to import that no Temptation may befal us for as to that Temptation which required the Vigilance and Devotion of our Lord's Disciples at this time he plainly told them it would happen and therefore by entring into Temptation must be meant falling into that sin to which the Temptation is an inducement and so the Exhortation runs as if our Saviour had said You are very confident that you shall do as you ought as if it were one of the easiest things in the world but I tell you beforehand that this Confidence of yours is a dangerous Presumption and you will find your selves deceived when it comes to the Trial if you take no more care than you are now disposed to take I advise you therefore to consider what will happen better than you have done and to call together all those Instructions you have heard from me and make them present to your minds and be so affected with them as to betake your selves to Prayer that being thus armed not with an hasty but a prudent Resolution and with dependance upon God you may overcome the Temptation when it happens This seems to be the natural meaning of the Exhortation Watch and pray that ye enter not into temptation I proceed next to explain the Reason which our Saviour adds to enforce the Exhortation The spirit indeed is willing but the flesh is week And now I doubt when we hear or read these words we are too apt to interpret them as if Jesus had meant to excuse the sluggishness of his Disciples and had indeed spoken to them in this manner It were well if you would Watch and Pray that you may not fall by Temptation but the truth is though you are willing so to do yet you are not very much to be blamed but in some part to be excused if you do not and that because of the frailty and weakness of Human Nature But I beseech you not to be so fond of this way of expounding these words for it is by no means true nor in the least worthy of our Saviour's Wisdom nor agreeable to the Scope of his Doctrine Let us not think so meanly of our Lord as if he gave his Disciples necessary directions and in the same breath excused them whether they fulfilled his directions or not These words I say do not contain an excuse of their neglect to Watch and Pray but a Reason why they should do both and such a Reason too as left them without all excuse if they failed in either For thus they may be supposed to run Watch and Pray that ye enter not into Temptation for though the Spirit is willing yet the Flesh is weak and so it is absolutely necessary that ye Watch and Pray Which Interpretation as it holds forth a worthy and excellent meaning of it self so it is clearly warranted by the circumstances and scope of the place and by the condition of those persons at present to whom these words were used and by what befel them afterwards And this will be very evident if we examine the meaning of the words by these Rules For then you will see 1. That by a willing spirit we are not to understand a forwardness to Watch and Pray but a present Resolution to overcome Temptations and that a sincere Resolution too such a Resolution as is accompanied with a strong persuasion that we shall do so and that was the case of the Disciples For if we look back in this Chapter we shall find that upon their Master's forewarning them what occasion of Offence they would
place until the day dawn and the day-star arise in your hearts IN these words St. Peter commendeth Believers for taking heed or carefully attending to the Scriptures and moreover expresseth a weighty reason why in doing so they did well because they were the word of prophecy and a light shining in a dark place till the day dawned and the day-star arose in their hearts I shall first endeavour to explain this reason for the diligent reading of the Scriptures and shall try to remove those Prejudices and Objections which some Men have thought fit to produce against it and lastly recommend it to your Care and Conscience by earnest Exhortation First As to the Reason it self We may observe that the Apostle had in the foregoing Verses mentioned that Testimony which had been given to Jesus by a Voice from Heaven But says he we have also a more sure word of Prophecy i. e. We have yet a more convincing Testimony of God that Jesus is the Christ viz. The Word of Prophecy Again it is said in the following Verses That no Prophecy of the Scripture is of private Interpretation or rather of the Prophets own skill and motion for so the Original will bear and the following words require For Prophecy came not of old time by the Will of Man but Holy Men spake as they were moved by the Holy Ghost From hence it is plain that the Apostle speaks of that Testimony which the Prophecies of the Old Testament give to Jesus by having foretold those things concerning the Messias which were fulfilled in Jesus and in him only So that St. Peter commends the Disciples of Christ for their diligent study of Moses and the Prophets because their Writings did abound with those Predictions concerning Christ which had raised an Expectation of him in the World before he came which would clearly demonstrate him to the World when he should come and which now were a most convincing Testimony that he was come and that Jesus in whom all those Predictions were fulfilled was he And that this is the sum of the Apostle's Argument will appear by considering these Particulars of the Text. I. That the Old Testament is said to be the word of Prophecy II. A light shining in a dark place till the day dawned and the day-star arose in their hearts III. A sure Word IV. A more sure word of Prophecy 1. That the Old Testament is said to be the Word of Prophecy The Writings of Moses and the Prophets do indeed contain other Matters and particularly Histories of Things past as well as Predictions of Things that were to come and yet they are called the Word of Prophecy This implieth that the main design and business of those Holy Books was to foretel Christ by those Characters of his Person and Circumstances of his Appearance that should demonstrate him afterwards And though upon other Accounts the Prophets had their several Arguments of Writing yet in this they all conspired as St. Peter told Cornelius and his Company To him give all the Prophets witness that whosoever believeth in him should receive remission of sins Acts 8.43 And this might in great part be made good by producing the clearest Prophecies of all concerning Christ those which speak directly of him and of nothing else but those Circumstances by which he should be known of this sort was that Prediction of Jacob that he should come before the final Subversion of the Jewish State The Scepter shall not depart from Judah till Shiloh come And that of Daniel's Seventy Weeks which punctually fixeth the time of his Manifestation and Sufferings from the Persian King's Decree for the Rebuilding the Walls of Jerusalem But besides such Prophecies as these there is a great abundance of another sort such namely as are mixed with some things which the Prophets spake of themselves or others of which kind that seems to be one instance which St. Peter with good success alledged to the Jews Acts 2.25 David speaketh concerning him The Lord is on my right hand that I should not be moved therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Now the former Expressions and indeed the rest of the Psalm might well be applied to David himself but the latter were too magnificent to be true of him in any good sense and therefore St. Peter argued from hence in this manner Men and Brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his Sepulchre is with us unto this day therefore being a Prophet and knowing that God had sworn with an Oath unto him That of the Fruit of his Loins according to the flesh he would raise up Christ to sit upon his Throne He seeing this before spake of the Resurrection of Christ that his Soul was not left in hell neither did his flesh see corruption Now it is no disparagement to these Prophecies that some passages they are joined with were meant of other Persons as well as of Christ since it seemeth to me an Argument of the Care of Divine Providence to fill the Holy Books with Predictions concerning Christ that are not only divers Prophecies which speak entirely of him and of him only but upon all fit occasions the Spirit of Prophecy broke out into those things which concerned him and though other matters were begun with yet if there was any congruity in the subject it perpetually diverted into this Hereunto we may add those passages which in their first meaning signified some things past or present and yet were designed to presignify Christ too such as these Out of Egypt have I called my Son and a Bone of him shall not be broken the former being first meant of the Children of Israel the latter of the Paschal Lamb both afterwards fulfilled in Christ again the true Son of God the true Paschal Lamb. Nay the Omission of Melchisedeck's Descent Birth and Death did at length appear to hint this signification that Christ whose Type he was had neither beginning of days nor end of life So truly is the Old Testament the word of Prophecy that the very omission of this thing was Prophetical To conclude this point The most Illustrious Persons of the Old Testament as Moses and Aaron and Joshua and David and Solomon were designed by Divine Providence to represent before-hand by lively resemblances what the Messias should be and what he should do afterwards and the most memorable passages of the History of the Israelites together with the presence of God in the Tabernacle and in the Temple and the whole Frame of the Levitical Service were clear and natural Types of the Messias and of a more perfect state of things under him foretelling in Things as other Prophecies did in Words The sum of all is this That there is a vast plenty of
Predictions in the Old Testament concerning Christ and if we will take the pains to examine the Truth of these General Heads by more particular Enquiries we shall find that the Affairs of the Jewish Nation and the Writing of the Holy Books were so over-ruled by the Divine Spirit that when we come to look into them we cannot lightly turn our selves any way but we shall be encountred with some or other Prophetick passages concerning Christ All which was designed of God for the Confirmation of our Faith that when he should come in whom not only the plainest and most unquestionable Prophecies but all other Types and the more obscure Prefigurations of the Messias would be fulfilled we might without the least doubt believe and follow him 2. This word of Prophecy is said to be a light shining in a dark place the reason of which Expression is plain enough if we consider that the Prophecies were nothing so easy to be understood by themselves as they were afterwards made by the events which they foretold and therefore till the events made all plain the World was very much in the dark about the meaning of them as to most particulars but yet some of them were so express and full that they had raised an Expectation not only in the Jews but amongst the Gentiles also of that extraordinary Person whom God would send into the World for their relief And therefore they might very well be compared to a light shining in a dark place For such a Light though it doth not make a particular discovery of those things that lie round about it is yet apt to draw the Eyes of all towards it that are within distance and the Predictions concerning Christ were so remarkable that they awakened the Gentiles themselves to take notice of them and were therefore a light shining in a dark place to Jews and Gentiles not indeed clearly revealing the Truth to them at present but preparing them to receive it when it should be clearly revealed in the accomplishment of all that had been foretold And whereas this Light was said to shine till the day dawned and the day-star arose in their hearts The plain meaning seems to be that from the beginning of the World to the appearance of Christ the Prophecies concerning him grew still more express clear and particular as the time drew on that they were to be accomplished The whole Word of Prophecy was a light shining in a dark place but the latter Prophecies such as in Isaiah Daniel and Malachi were like the dawning of the day before the Sun of Righteousness himself appeared By such degrees did God prepare Mankind for the belief of the Gospel every Age contributing something before-hand to undermine the Prejudices of the Natural Man against it That God should send his Son into the World to be a Sacrifice for Sin was a Mystery so far above the reach of worldly Wisdom and natural Reason that considering our weakness it would hardly have born being revealed all at once and therefore God chose to let Mankind into the knowledge of it by degrees and by the growing-Light of Types and Prophecies to prepare them for that stronger Light of the plain and clear Truth which in due time was to be revealed And by this way God also provided a sure Foundation for their Faith who should afterwards believe only we must do what St. Peter commends the Christians of his time for doing we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must give heed unto and bend our Minds to consider the Word of Prophecy and we must attend to it as to a light shining in a dark place till the day dawns that is we must not content our selves to try any one single Prediction only to compare it with the History of Jesus and then if that doth not give full satisfaction to try no more But as God by every new Prediction added more Light to the Word of Prophecy so we should consider what Evidence is given to the Gospel by the Prophecies of the Old Testament taken all together from the first to the last And this was the Method which our Saviour took to instruct the two Disciples going to Emmaus They were not unacquainted with the Prophecies of the Old Testament and yet they were mightily staggered at the shameful Death of their Master We trusted say they that this had been he which should have redeemed Israel but now they know not what to think of it Then said Jesus unto them O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and to enter into his Glory But what course did he take to convince them did he take some one notable Prediction by it self and lay all the stress upon that No but beginning at Moses and all the Prophets he expounded to them in all the Scriptures the things concerning himself It was this that made the day-star arise in their hearts it was this that cleared all their doubts and enlightened their Understandings so perfectly that they afterwards said one to another Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures Luke 24. 3. The Word of Prophecy is said to be sure that is 't is a plain Testimony of God to make us sure that Jesus is the Christ For 1. It is absurd to ascribe the Prediction of these Events to any Cause less than Divine Omniscience for as St. Peter saith Prophecy came not by the will of man but holy men spake as they were moved by the Holy Ghost and no Prophecy of the Scripture is of private interpretation i. e. Not as some would make us believe no Prophecy of Scripture is to be meditated upon and read by private Men but the Prophets did not utter their Predictions by the private Spirit but by the Spirit of God therefore if at vast distances of time from the Event it was foretold in several Ages that one in whom all the Nations of the Earth should be blessed would come into the World of such a Nation of such a Family at such a Time and Place with several publick and notorious Characters by which he should be known Then certainly he in whom all these Predictions have been fulfilled is by the Testimony of God's Omniscience declared to be that great Prophet who was to come into the World Or shall we say that these things were the effects of Policy or Combination or Chance Could the most politick Statesman foresee the rise of Empires not yet begun how much less could they fix their periods as the Prophets did in their Predictions concerning Christ and his Kingdom And can we think that they could at the distance of many Ages with their utmost Skill foresee so many particular Events as were foretold by the Prophets and accomplished in Christ Jesus Or shall we say that there was a confederacy between Moses and Jesus
of the Jewish State and Religion which was to be accompanied with manifest Tokens of God's Favour to the Christians and of his indignation at their Enemies And thus we are to understand that passage in St. Peter The end of all things is at hand be ye therefore sober and watch unto prayer 1 Pet. 4.7 Not that this was in a strict and proper sense the Coming of Christ because he did not come in Person as he will do at the last day but in some sense it might be so called because he appeared by his Power and Providence to do the same work in part which will with incomparably greater perfection be done at the last i.e. to take Vengeance of the ungodly and to save his own People for the Incorrigibleness of the Jewish Nation and their incurable hatred of the Truth and obstinate Persecution of it was dreadfully punished in the destruction of Jerusalem and the Christians had not only all escaped out of it before the Roman Army came against it but by the destruction of it they gained also a very considerable rest from Persecution for some time after And now the reason why this wonderful Providence was called the Coming of Christ seems plainly to be this That after his Ascension into Heaven he set down at the right hand of God and had all Power put into his hands and therefore because it is he that governs the World as well as the Church such remarkable Revolutions as that was for the destruction of his enemies and the saving of his Servants are called the coming of Christ God hath given him to be head over all things to the Church and therefore such Passages as that was are called his coming to signifie that they are the effects of his Providence and Government for the good of his Church no less than if he had come in Person to order them as he will do at the end of the World to order all things then And for this reason then though in the proper sense of his coming he will come but once at the end of the World yet in this improper sense of it his appearance to destroy his Enemies and to save his People that trust in him nothing hinders but that he may be said to come often before the end of the World i. e. as often as his Providence doth signally and remarkably appear for this purpose And thus we are to understand the coming of the Lord in 2 Thes 2.8 where it is said of the Man of sin that wicked one That the Lord shall consume him with the spirit of his mouth and destroy him with the brightness of his coming which being to be done before the personal coming of Christ to Judgment the meaning must be that his destruction shall be so remarkably the Work of a Divine Providence that all shall confess it was not the effect of worldly Policy but no less the doing of the Lord than if himself had come in Person to destroy him And whenever the Kingdoms of the World become the Kingdoms of the Lord when the knowledge of God covers the earth as the waters cover the sea When those magnificent Predictions are fulfilled concerning the universal prevalence of Truth and Goodness amongst Men with which the Old and New Testament are plentifully furnished and which are to be fulfilled before the coming of Christ to the last Judgment then also is it true that the Lord comes i.e. by the Power of his Spirit and Providence to renew and reform a degenerate World that was running headlong into perdition And thus much concerning the sense of these Words when the son of man cometh which I have shewn do principally signifie that great and amazing revolution when he shall come by coming in his own Person at the last day to judge the World but in a secondary sense do also signifie the remarkable Works of his Providence in punishing some and saving others even in this Life Now 2. How are we to understand that other clause will he find Faith upon the Eartb The meaning of the Question is plainly this That he will not find Faith on the Earth or very little in comparison But what is here meant by Faith I answer that is easily discerned by the Parable and the Application of it that went before The design of both which was to infer the conclusion in the foregoing verse And shall not God avenge his own Elect which cry day and night unto him though he bear long with them I tell you he will avenge them speedily That is to say God would hear the Prayers of righteous Men and in a little time take their cause into his own hand and then says our Saviour Nevertheless when the son of man cometh shall he find faith on the earth i. e. notwithstanding the Promises of God to hear the Prayers of good Men and to interpose for them that depend upon him there will be but little Faith in these Promises found up-upon the Earth even when the Son of Man comes to fulfil them The greatest part will not be found to believe any thing at all of them and so will be surprized with that day without any preparation for it or expectation of it Many will yield to the Temptations of this present World and throwing off their dependance upon God will think to secure themselves by Flattery and Hypocrisie from the Violence of wicked Men others will despair of any better state of things and very few will lay to heart the promises which God hath made to hear the Prayers of his Servants and to save them Few will strengthen themselves in God by crying to him day and night and by putting their whole trust and confidence in him and this notwithstanding the clear and strong reasons they have from his Word so to do Nevertheless when the Son of Man cometh shall he find faith on the earth And thus we may from other places of Scripture observe that immediately before the Day of Judgment there will be a great falling away from Christian Piety and Charity nay and the World should begin once more to depart from the Purity of Faith many false Prophets shall arise and shall deceive many and because Iniquity shall abound the love of many shall wax cold But says our Saviour he that endures to the end shall be saved thereby intimating that it would be some matter of difficulty to endure to the end Thus also St. Peter tells us that there shall come in the last days scoffers walking after their own lusts and saying Where is the promise of his coming which is plainly meant of the Day of Judgment before which according to the Revelation of St. John Satan was to be loosed for a little time and to go out and to deceive the nations and to gather them together against the City of God And therefore it will be remarkably true at the day of Judgment that when the Son of Man cometh he will find but
either to correct what is bad or to perfect that which is good in us the best reason of our rejoicing concinues still which is that God still exercises a Paternal care over us as a Father corrects the Faults of his Child because he loves him and would have him do better for the time to come We are therefore to take all in good part the evil as well as good that comes from God's Hand because 't is all meant in good part to us Especially if we consider 5. That he is not and cannot be mistaken in judging what kind of Evil or what degree of Evil is expedient for our good Let that which happens be of what kind it will and how great soever it be in the kind yet from his infinite Wisdom we ought to conclude against all Objections That all things considered it is the best for us We perhaps no not see how it should be so but we have not the less reason to believe it God's thoughts are above ours and his ways above our ways and we are not to argue as if we understood our selves as well as God understands us Our business is to submit to him patiently and to depend upon him intirely and to thank him from our Hearts for his continual Providence over us acknowledging that we are not fit to be humoured in all our Desires neither to enjoy Pleasure longer than he sees 't is for our good nor to say with what pain we should be chastised or with what Trouble we should be exercised we are not wise enough to be our own Chusers and we cannot be better than by being in God's Hands 6. We should take Evil at God's Hand in good part because he is not wanting to supply us with strength to bear it and to support us with comforts of a better kind than those he takes away If he makes us more conformable to his Will we get a better Conscience than we had before and that will of it self enable us to go through many and great Troubles of this Life If he lessens our Love of this World and increases our Faith and Hope of a better Life and fixes our thoughts upon Heaven more than they were wont to be if he inspires us with a greater sense of his Love and gives us more and more of his Holy Spirit then although here are worldly Evils to be born yet there are also such spiritual Consolatives to support us under them that we have more reason to be thankful than to complain God will not suffer us to be tempted above what we are able but will with the Temptation c. So the Apostle assured the Christians and were themselves Examples of it none ever went through greater Troubles and Persecutions than they but they do not speak of themselves as Objects of Pity He says they were strengthned with all might according to God's glorious Power unto all Patience and Long-suffering with joyfulness Col. 1.11 They were indeed troubled on every side yet not distressed perplexed but not in despair persecuted but not forsaken cast down but not destroyed sorrowful yet always rejoycing 1 Cor. iv 8. vi 10. 7. We are to consider that the Troubles of this Life are not always Punishments but sometimes Trials In which case they admit of great Comforts and therefore St. James says My Brethren count it joy when ye fall into divers temptations James 1.2 where by temptations he understands those Troubles that from time to time befel the Christians for their Profession and proved their Sincerity for so 't is explained in the following Words knowing this that the tryal of your Faith worketh patience Such were the Afflictions of Job as we see by the circumstances of his Story God had given this Testimony to him That he was a perfect and an upright man one that feared God and eschewed evil But Satan answered Doth Job fear God for nought Hast thou not made an hedge about him and about his House and about all that he hath on every side Thou hast blessed the work of his hands and his substance is increased in the land But put forth thy hand now and touch all that he hath and he will curse thee to thy face Thus the Devil charged Job and in him all Religious Men That his pretence to Piety was meer Flattery not proceeding from a hearty love to God but from the love of worldly Prosperity Now though the Event shewed the falseness of the Devil's Suggestion yet thus far he was in the right That affliction tries whether a Man be a meer mercenary pretender to Religion or whether he be an upright Man fearing God and eschewing evil For he that pretends Religion pretends to serve God and to depend upon him in all conditions of Life and that God is more to him than all the World besides But the reality of this can never be so well seen as when we do his Will and bless his Name even when he deprives us of the good things and sends us the Afflictions of this Life We should therefore receive evil from God's hand as well as Good though we were as perfect as Job was in fearing God and eschewing Evil because though it does not befal us in such a case as a Punishment yet it comes as a Tryal and there are weighty Reasons for Patience under it For 1. It is exceedingly for the Honour of God and Religion if we acquit our selves well in bearing it This shews the Sincerity and the Power of our Faith and that Religion is a Principle of the truest Fortitude and Fidelity when no worldly loss nor outward pain can hinder us from blessing God and persevering in our Duty the World will see that we are very sure we serve a good Master and one whom we believe nothing ought to deter or discourage us from obeying not Death it self nor Vexations worse than Death Hereby we declare that without all this Worlds good he alone is sufficient for our Reward that there is no evil like losing his Favour no good like keeping it 2. It will make also for our own Comfort for although without this a good Man may have reasonable assurance of his own Integrity i. e. by an equal Care to do his Duty in all respects while God makes an Hedge about him on every side yet it cannot be denied that he must needs have yet a more comfortable assurance of it when he goes on to depend upon God under the hardest pressures of Affliction For this is the highest Point of Religion and therefore proves our Sincerity in all the rest Upon this trial we cannot doubt but that it was for God's sake that we abstained from Drunkenness and Theft and hard dealing and Lust and Uncleanness that in pure Conscience and with pious Affections we offered up our daily Prayers and blessed God for all his Gifts and observed his Laws For no other Principle can make a Man persevere in religious dependance upon him when he