with an Inferiour Degree of Affection and Worldly Things with a Superior but as God is the Supreme Good in himself and the Author of all the Good we Enjoy we must therefore Love him accordingly with the Intensest Degree of Affection that we shall be able so Matth. 22.37 Thou shalt Love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind We must so Love him as chearfully to Renounce and Sacrifice all our Profits and Pleasures when call'd thereto that is We must deny our selves take up our Cross and follow him in Afflictions Distresses and Persecutions whenever the Cross shall be laid upon us Matth. 18.24 Nay and we must so Love him as even to Hate all others the Nearest and Dearest Relations in comparison of him Luk. 14.26 So far must we Renounce our Affections of Love as it is any wise disproportionate to the thing Beloved as it is too violently set upon perishing and worldly Goods and too cold towards God and Heavenly Things 2. And on the contrary we must also Renounce that other Affection of Hatred as it is Disproportionate to the Evil which is to be Hated There may be just occasion of Anger towards a Person and of Hatred of his ways but we must not let those Passions so far exceed their due Bounds as to Degenerate into Wrath and Malice Let all Bitterness and Wrath and Anger and Clamour be put away from you with all Malice And be ye Kind one to another Tender-hearted forgiving one another even as God for Christ's sake hath forgiven you Eph. 4.31 32. 3. The Lusts and Appetites are such Sinful Lusts of the Flesh as are to be Renounc'd 3 The Last of those Powers of our Corrupted Nature which are here to be Renounced are our Lusts and Appetites which in a State of Unregeneracy are indeed most directly and immediately no other than so many Sinful Lusts of the Flesh These were designed by the God of Nature for our Preservation Our Appetites after Meat and Drink were Implanted in our Nature in order to preserve our own selves in Being and Cupidity or Lust for the Propagation and Preservation of a Posterity to succeed us But when either our Appetites or Lusts do desire 1. Vndue Objects Or 2. That which in it self is Lawful and Allowable in Vndue Measures they do then degenerate into Sinful Lusts of the Flesh and must be Renounced by us And 1st 1. As they do desire Vndue Objects As to the Indulgence of a Fleshly Appetite with such Meats and Drinks as are Unlawful in respect of their Quality It does infinitely become Christians utterly to Renounce that Sinful Epicurism which seems to study nothing so much as by new invented Dishes to fair deliciously every Day Christians should relish better things than these and are not therefore thus to make Provision for the Flesh to fulfil the Lusts thereof Rom. 13.14 Nor Secondly 2. As they desire 'em in Immoderate Measures Must we Christians gratifie the Cravings of our Appetites in Eating and Drinking but we must indeed take heed to our selves least at any time our Hearts be overcharged with surfeiting and Drunkenness and so the Day come upon us unawares Luke 21.34 But above all Lastly It behoves Christians to Renounce those which are peculiarly call'd the Lusts of the Flesh whether it be 1. The Lusting after strange Women the Neighing after the Neighbour's Wife as the Prophet expresses it Or 2. Even that Immoderation practis'd by many in the Married State there being a Chastity and Modesty which ought to be preserv'd even in Wedlock it self which the Carnal part of Mankind may perhaps but little think of And indeed this Renouncing of these Fleshly Lusts of Concupiscence is perhaps what the Composers of our Catechism as taking the Form of Renuntiation from the Ancient Baptismal Vow did particularly intend for as the Gentiles did scarcely make any account of Fornication nor think it an Irregularity and Vice so the Scripture and the first Christians did particularly lay it upon all that should take upon 'em the Christian Name and Profession to Renounce those kind of Sinful Lusts But Fornication and all Vncleanness let it not be once named amongst you as becometh Saints for this know you that no Whoremonger nor Vnclean Person hath any Inheritance in the Kingdom of Christ and of God Eph. 5.4 5. And thus I have fully considered these several Faculties and Powers both of Soul and Body as they are so many Sinful Lusts of the Flesh moving downwards from God and Heavenly Things Immoderately towards the Creature II. And now I come to consider some of 'em viz. The Affections Lastly the Inferiour and Bodily Powers viz. The Affections Lusts and Appetites to be Renounc'd as they Rebel against Right Reason Lusts and Appetites as so many Sinful Lusts of the Flesh under another Notion and that is as they do disorderly Rebel against the Superior Faculty of the Vnderstanding and Reason and do carry the Will into Slavery to 'em and to shew how they must be Renounc'd upon that account also What the Frame and Constitution of Humane Nature originally was and how it is now broken I have already shew'd you as also how that instead of the Harmonious Subordination of the Inferiour Faculties to the Superiour that the Affections Lust and Appetites do absolutely Reign and that Reason and Conscience are in the Unregenerate drag'd into miserable Slavery Business â—eligion is â—educe â—s as near â—ossible to 〈◊〉 primitive â—e of Innoâ—e and Inâ—ity And now I am only to shew you that it is the proper Business and Employment of Religion to Reduce Man as far as is possible in this State of Weakness and Infirmity to his Primitive State of Innocence and Integrity to rescue him out of Slavery to restore him to himself to put Right Reason and Religion again into the Throne and to subject his Affections and Passions his Lusts and Appetites and every Inordinate Inclination within him to the Dictates and Laws thereof refusing to Gratifie any of those in any thing that is Sinful and Unlawful This is to wrestle against Flesh and Blood And thus we must wrestle till we overcome and bring it under into an Entire Subjection to Right Reason as ever we expect to be Friends of God or ever hope to be Inheritors of the Kingdom of Heaven There is nothing more plain in Scripture than the utter Inconsistency of a Carnal Temper and Disposition to a State of Grace and Reconciliation with God The Carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be so that to be carnally minded is Death but to be spiritually minded is Life and Peace Rom. 8.6 7. and therefore let me add with the same Apostle Ver. 12 13 14. Brethren we are Debtors not to the Flesh to live after the Flesh for if ye live after the Flesh ye shall die but
imputed to your Condemnation Nor Secondly What you do unwillingly commit through Inconsideration 2d Inconsideration We sometimes do things we do not think nor consider the Evil of 'em when we commit 'em and so their Sinfulness being unseen is also unchosen and these Slips do so steal from us without our Consideration and thinking of 'em Inconsideration excuses 1. When through surprize several ways either first by surprize and a sudden Temptation And thus St. Paul upon an unexpected occasion was surprized into a sudden Anger and into an unadvised Irreverence towards the High Priest Acts 23.1 2 3. And the beginnings of a single Passion whether of Anger or Envy and the unadvised Slips of the Tongue generally enter this way Or secondly we venture upon several Actions without thinking of their sinfulness through our natural Weariness and the length and constancy of a Temptation Thus in times of Affliction or Sickness 2. When through natural weariness and the length and strength of a Temptation by the uneasiness of the Flesh and the hardness of Man's Condition a Person is sometimes tempted to fret and murmur and to be peevish and repining And so we find it was with Job who though a Man patient to a Proverb and one to whom by the Testimony of God Himself there was none Equal in the whole Earth a perfect and an upright Man one who feared God and eschewed Evil Job 1.8 Yet this Man I say of admirable Constancy and Patience was wearied out of his Watchfulness by a tedious trial of Afflictions and in that time of his Unadvisedness uttered many Things impatient with his Lips as appear from his whole History And lastly we sometimes inconsiderately and unadvisedly do an ill Thing by reason of the violent Discomposure and Disturbance of our thinking Powers when our Mind is so disturbed that on a sudden we cannot think what we do Lastly When by the violent discomposure of our Thinking Powers our Minds are so disturbed that we cannot think what we do as upon a sudden Grief Anger or Fear And thus Samuel who was a Person so dear to God that if he could be intreated by any Man he tells us it would be by him or Moses standing to intercede before him did yet in an instance that would have drawn him into the hazard of his Life dispute God's Command when he should have perform'd it and question where in Duty it became him to Obey for when God did bid him go and Anoint David King which Service was sure to draw upon him the implacable Hatred of Saul through the sudden force of that frightful Thought instead of Obeying he answers again saying How can I go for if Saul hear of it he will kill me 1 Sam. 16.1 2. So that as for those Slips which we do unwillingly commit through either of these Causes of Inconsideration they are a matter of God's Mercy and will be graciously born with and forgiven now under the Gospel and Covenant of Grace for all those Persons now mentioned as guilty of the like St. Paul Job and Samuel were in a state of Grace and the dear Children of God I say therefore they will be graciously born with and forgiven Provided first we never be guilty of 'em Ignorance and Inconsideration excuse not these Sins 1. Which we have time to understand and observe nor 2. Crying Sins nor 3. Those we do not endeavour against nor lastly Which we are not sorry for when we have understanding of and time to observe 'em nor secondly in any great and crying Sin as Murder Adultery c. for no Man can pretend he did unwittingly commit such things as a Man's Conscience will presently start at Provided thirdly we do endeavour and strive and watch against 'em And lastly after we find that we have fallen into 'em provided we be sorry and earnestly beg God's pardon for ' em Provided thus such Slips and Infirmities as we do commit unadvisedly and inconsiderately shall not be laid to our charge And thus you see that our unavoidable Infirmities and our unwilling Transgressions which through an unaffected Ignorance and an involuntary Inconsideration we do commit shall not be imputed to our Condemnation now under the Gospel or Covenant of Grace And this is the first great Difference between the First Covenant wherein the least Sin was Unpardonable and this Second Covenant or the Covenant of Grace wherein through the Mediation of CHRIST all our Unwilling Involuntary Infirmities shall be graciously pass'd by The Second great Difference is That even our wilful and more heinous Sins when by our Repentance we bewail and forsake 'em and take better care to avoid 'em for the future they also through the Mediation of Christ according to the Terms he has obtained for us in the Covenant of Grace shall be forgiven us The 2d Difference betwixt Legal and Evangelical Obedience That our wilful and more heinous nous Sins when Repented of through the Mediation of Christ according to the Terms he has obtained for us in the Covenant of Grace shall be forgiven us and not prejudice our being Inheritors of the Kingdom of Heaven Among the Jews according to the strictness of Moses's Law the Punishment took place upon the first wilful breach He that despised Moses 's Law saith the Apostle if it were in an instance where the Law threatned death died without Mercy Heb. 10.28 A Man that had committed Adultery or Murder or any other Crime whereof Death was the establish'd Punishment was to the without Remedy for no Sacrifice would be accepted for him nor would the Law admit of any Favour or Dispensation But when Christ came into the World his Business was to abrogate all the Rigour of Moses's Law as well as that of the First Covenant and to preach an Universal Pardon upon Repentance Now under the Covenant of Grace God doth not cast us off upon the commission of every Sin but as he is heartily desirous that we should repent of it according to that of Ezek. 33.11 As I live saith the Lord I do not delight in the death of a Sinner but rather that he return and live So when we repent he has oblig'd Himself by his Truth and Faithfulness to forgive it according to that of St. John Epist 1.9 If we confess our Sins he is faithful and just to forgive us our Sins This is the great Doctrine of the Gospel which is a Covenant of Remission of Sins upon our Repentance Remission of Sins upon Repentance the great Doctrine of the Gospel and therefore our Saviour when he began himself to preach it he said Repent for the Kingdom of Heaven is at hand Matth. 4.17 And when he left the World he commanded his Disciples that they should declare to the World the Pardon of Sins upon their Repentance for so St. Luke tells us Ch. 24.47 that he gave 'em in charge That Repentance and Remission of Sins should be preach'd in
excellent Sermons and Discourses of his most admirable Example and Life and of his Death and Sufferings to Root out of the Lives of Men whatsoever is Sinful and Wicked and to Implant in its stead all the Parts of Vertue and Goodness But Secondly It is not enough to make a Man a good Christian II. To Act Virtuously upon Christian Principles that he live a strict and unblamable Life but it is moreover necessary to render him such that he act Virtuously upon Christian Principles Both indeed are necessary to the constituting a Man a true Christian The most regular Life that can be except it be Acted upon Christian Principles is but meer Morality at the best as the most Orthodox Belief that is if it be Barren in good Works is but a dead Faith Thus Temperance may be observ'd because of our Health and plain and punctual Dealing by the Men of Trade because of their Interest Men may Fast and Pray out of Hypocrisy and to appear Good to others and may distribute large Alms to gain the Applause of Men as you may see Mat. 6.2 5. And indeed considering that Godliness is profitable for all things having the promise of the Life that now is as well as of that which is to come 1 Tim. 4.8 And since of the Christian Religion it may be said that Her ways are ways of pleasantness and all her paths are peace Men may lead very blameless Lives in all respects because of the Advantage and Tranquility of Mind that arises meerly from a regular and orderly Conversation But all this will be accounted by God to fall far short of the Christian Religion and will entitle the Man to no Reward in Heaven that acts upon no better Reasons nor Motives than these Verily I say unto you they have their reward says our Saviour Mat. 2.6 Nay He that lives an orderly good moral Life upon the Belief only that there is a God that his Providence and Care is extended over us that our Souls shall never Dye but are capable of and shall receive Rewards or Punishments in another world can be only said to be so far Religious as the good Moral Heathens were who Believ'd and Acted upon the Principles of Natural Religion only and who having no other Law did by Nature the things contain'd in the Law Rom. 2.14 But to constitute a Man truly Religious and to denominate his Religion the Christian Religion it is farther necessary that he moreover Act upon Christian Principles such as not the Light of Nature only but the Gospel of our Saviour does reveal unto us for in the day when he shall judge the secrets of men by Jesus Christ it will be St. Paul tells us according to his Gospel Rom. 2.16 And so main a part in his Gospel were the Principles of reveal'd Religion that he told the Corinthians he determined not to know any thing amongst them save Jesus Christ and him Crucified 1 Cor. 2.2 that is the Means and Methods of our Salvation by a Crucified Saviour which can be known only by Revelation he was resolv'd should be so much the Subject of his Preaching amongst them that they might almost conclude he himself knew nothing else and did not much care whether they did also Thus the Christian Religion you see is out of Christian Principles to lead an holy good Life Nor Thirdly III. Dependance upon the Mediation of Christ that our imperfect Righteousness may be accepted also necessary Is it enough to render the Religion of us Christians compleat that by the force of good Christian Principles we lead good Lives but to together therewith we must depend upon the Mediation of Christ with the Father for us that our imperfect Righteousness may be graciously accepted to our Justification For alas the best of us all must consider this that when we have done all that is commanded us we are but unprofitable servants Luk. 17.10 But alas the best of us all do exceedingly fail in doing all that is commanded us for we have all sinned and come short of the glory or Approbation of God Rom. 3.23 And therefore as there is One Mediatour between God and Man the Man Christ Jesus 1 Tim. 2.5 So we are strictly commanded Col. 3.17 that whatsoever we do in word or in deed we should do all in the Name of the Lord Jesus And particularly as to that so considerable part of Religion Prayer it is ordain'd we are told Joh. 15.16 That whatsoever we shall ask of the Father in his Name he will give it us And also as to that other great Duty of Christian Worship Thanksgiving we are solemnly enjoin'd Eph. 5.17.20 As we will shew our selves not to be unwise but understanding what the Will of the Lord is to give thanks always for all things unto God the Father in the Name of our Lord Jesus Christ And In him we have boldness and access with confidence by the Faith of him Eph. 3.12 The Meaning of which and innumerable other places that might be produc'd to this purpose is this That considering our own Vileness and Unworthiness by reason of our Sins we should ground all our Hopes and Expectations of Favour and Acceptance and Reward solely upon Christ That we should offer all our Deeds to God as Sacrifices and Services unworthy of Acceptance in themselves and as proceeding from us but pleasing and acceptable to God only for his sake Such Deâ—ndance the â—istinguishâ—g Character 〈◊〉 a true â—hristian And now this I take to be the grand distinguishing Character of Christianity which ought therefore never to be omitted when we pretend to give a full Account thereof As to a good Moral Life some Pagans did arrive to great degrees in Virtue such as I wish may not rise in Judgment against us Christians now a-days And as for their Acting this upon good Principles I can hardly imagine that those who had such noble and worthy Thoughts of God and of their own Souls and who plac'd their Happiness in Purity and Uprightness were so much wanting in that Ingredient also of Virtue viz. The Acting it upon good Principles as some do think They seem to me only to have wanted the Knowledge and Belief of some more and better Principles which we do enjoy to render their Virtue compleat in that respect also But that the best of our Performances are so imperfect that it was thought requisite in the Divine Wisdome that the Son of God should become a Sacrifice to expiate their Guilt and a Mediatour with his Father to obtain their Acceptance is what the proud Hearts of natural Men never thought of and no Religion but the Christian ever taught But on the contrary when they had done well they did proudly over-value it and did arrogantly challenge the Reward not as of Grace but of Debt Dependance â—â—on Christ â—ecessary to â—ake down â—n Arrogant â—onceit of â—ur own â—ighteousâ—ess a Temâ—er of Mind â—ost displeaâ—â—ng to God And
approach unto thee that he may dwell in thy Courts he shall be sasisfy'd in the goodness of thy house even of thy holy Temple Alas the inestimable Priviledges and Advantages of Divine Ordinances as the Benefit of the Heat and Light and all other common Mercies are never sufficiently valued till most wanted They are seldom sufficiently valued till most wanted In the abundance of 'em we slight 'em but when depriv'd of 'em we see we cannot live the spiritual Life without ' em This is most significantly Express'd Amos 8.11 12. Behold the days come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord. And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not find it You see here that the Famine of Bread is nothing in comparison with the Famine of the Word and Ordinances I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the words of the Lord which is a much sorer Famine for it is a Famine which will starve the Soul And when they are deprived of the Word and Ordinances then shall they wander from Sea to Sea and from the North even to the East thâ—y shall run to and fro to seek the word of the Lord and shall not find it And accordingly we may always observe this Difference in Men's Esteem of those excellent Advantages In the outward Peace and Prosperity of the Church when the Church Doors are always open and Prayers and Sacraments constantly Administred then how many that live near the House of God shall seldom come at it and how will others Profanely pasâ— by it even in time of Divine Service And how do People when it is Plentiful loath this Heavenly Manna But when Persecution at any time arises and the Church Doors are shut up and Divine Ordinances are forbid upon Pain of Death how then shall you see those very same Persons go many Miles and with the utmost hazard of their Lives Assemble themselves together and take the greatest Comfort imaginable in Enjoying ' em This the Experience of all Ages does Confirm And God grant our present Neglect of his Holy Institutions and Ordinances may not provoke him to teach us also how to Value and Esteem the Priviledges and Advantages of 'em by depriving us thereof And thus I have at length shew'd you how that the First Great Priviledge which does peculiarly belong to all the Members of Christ's visible Church as they are the Members of such a Society is a most Reasonable and Excellent Body of Religion and Laws together with most Profitable and Edifying Institutions and Ordinances given and appointed us by Him our supreme Head and Governour to Conduct us to to Heaven And now it is time to proceed and to shew you how that Secondly The Second general Prâ—viledge bein to Members Christ's â—rch is a â—cient meaâ— of divine â—â—ce and â—stance â—ved from 〈◊〉 the Head and Convey'd by his Ordinances to Enable us to Conform our selves to his â—gion and to Obey his Laws We enjoy thereby a great Measure of Divine Grace and Assistance derived down from him our Head and Convey'd by those his Ordinances to Enable us to Conform to his Religion and to Obey his Laws The mystical Body of Christ is often compar'd in Scripture to the natural Body of Man and that as for many others so for this very good Reason that as in the natural Body every Part partakes of Life and Sense and Motion from the Head so do we by being Baptized Members of Christ of Grace and Help from him our Head From whom all the Body by Joints and Bands having Nourishment ministred Increaseth with the Increase of God Col. 2.19 〈◊〉 the same â—ns that â—â—st is Vâ—d to his â—â—bers is â—ce Conâ—d down 〈◊〉 him as â—â—d to â—â—e Memâ—â— Now it is easy to conceive how Christ as a Political Head should give Laws to his Spiritual Kingdom the Church and how as such he should Head and Protect it and every Member thereof against its Enemies But the difficulty with some is to conceive how as from a Mystical Head Divine Grace and Assistance should be Convey'd down from him to us his Members But it is but to consider what those Joints and Bands are which Unite us to Christ as our Head and we may then easily conceive how we shall have Nourishment ministred unto us till we Increase with the Increase of God For whatever are the means of Uniting us to him the same are the means also of Conveying the Influences of his Holy Spirit down upon us 〈◊〉 first Meâ—n of Vâ— betwixt â—ist and Members 〈◊〉 be each â—â—ber's Vâ— to the â—â—olick â—â—ch And the First great means of Uniting cach Member to Christ must be its Union to the Catholick Church the Body of Christ not Cutting himself off from it either by Renouncing his Covenant with God or by causlessly separating from the Communion of that Sound and Orthodox Part of the Church whereof he is an immediate Member and by not giving just Occasion to the Officers of Christ's spiritual Kingdom the Church to Excommunicate or Cut him off for so doing For it is Just with the Mystical Body the Church as it is with the natural Body of Man If a Leg or an Arm should be Cut off from the Body by a Man 's own Hand or by the King's Officers it cannot receive Nourishment from the Head and for lack thereof must soon Die And so in the Church of Christ a Heretick that for denying the Faith and Sacraments and a Schismatick who for breaking the Communion shall be Cut off from the Church cannot ordinarily expect to receive Supplies of Grace from Christ the mystical Head which by Keeping the unity of the Spirit in the bond of Peace he might But it is not sufficient in order to its deriving Life from the Head that a Member be United to the Body only and to any of its Parts but it is moreover particularly necessary that it should be United also to those principal Parts of the Body where the Blood and Spirits are form'd and from whence they are Convey'd to every single Member And therefore II. Vnion to 〈◊〉 Lawful â—ernours 〈◊〉 Teachâ— of the â—â—ch A Second means of Uniting each Member to Christ the Head and so of Conveying spiritual Supplies of Grace down from him to such a Member is its Unity to those Lawful Governours and Teachers which Christ has Appointed in the Church by Joining with 'em in the same Fundamental Doctrines of Christianity and by holding Communion with 'em in the same Holy Worship of God The Lawful Governours and Teachers in the Church of Christ are the principal Parts in the Mystical Body as the Heart the Liver and
the Brain are in the Natural For as in the Natural from these principal Parts are sent forth that Portion of Blood and Spirits which give Life and Strength to every single Member so from Christ's Ministers is Communicated to all the Members of the Mystical Body that Nourishment which maintains the spiritual Life in them All this may be fairly gather'd from Eph. 4.11 12 13. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the Edifying of the Body of Christ till we all come into the unity of the Faith and the knowledge of the Son of God unto a perfect Man unto the measure of the stature of the fulness of Christ In which Words the Ministers of Christ's Church whether Extraordinary as Apostles and Evangelists or Ordinary as Pastors and Teachers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Holding and Knitting together the Church and that from them each Member does immediately receive that Nourishment of sound Doctrine whereby he grows up to be a Perfect Man in the Knowledge and Practice of true Religion And indeed the Graces of the Holy Spirit are Convey'd by those Ordinances which they only have power to Administer which brings me Lastly To shew how III. The use of Christ's Institutions and Ordinances that next to the being United to the Church and its principal Parts the Ministers of Christ therein the great Bonds of Union to the Head and means of Conveying his Grace to the Members are the Sacraments and other Holy Offices and Ordinances appointed for that Purpose and of which the Ministers of Religion are the only Dispensers For just again as in the Body Natural there are Nerves that Branch from the Head through the Body conveying the Animal Spirits to every Member thereof so in the Mystical Body the Church there are the Ordinances of Sacraments Preaching Publick and Common Prayers and such like Holy Offices Administred by Persons set apart for that Purpose to be the Conveyances of those ordinary Supplies of his Holy Spirit which he thinks necessary to preserve that Member in Health and Vigour So that thus at length you see how that in keeping in Union with the mystical Body of Christ his Church and with its Lawful Governours and Teachers and in the use of Sacraments and other Divine Ordinances those Conduits and Conveyances of of his Holy Spirit to us we shall have spiritual Life and Strength and Vigour derived down to us from Christ our spiritual Head in like manner as in the natural Body of Man the Animal Life and Strength and Vigour is derived down to all the parts of the Body from the natural Head And this is a most singular Priviledge if compar'd with that little or nothing of this Nature which others who are not Members of Christ's Church do enjoy and also it will pear to be a most exceeding great Advantage if consider'd in it self And First If we compare our Happiness with Others I. Divine Grace a most singular Priviledge if compared we shall find it the peculiar Advantage of Christianity which no other Law nor Doctrine so much as pretends to that it not only clearly teacheth us and strongly perswadeth us to so excellent a Way of Life but provideth also Divine Help and Assistance to Enable us to Practice it If God would have Ordinarily 〈◊〉 what oâ— enjoy of Nature and in the way of a Constant Dispensation imparted so excellent a Gift to any to be sure it would have been to the Jewish Church but we are told Joh. 1.17 That the Law was given by Moses but that Grace came by Jesus Christ that is the Graces and Gifts of his Holy Spirit as well as other Mercies and Favours so that tho' Moses deliver'd Legal Precepts it is by Jesus Christ we shall have the Assistance whereby we shall be Enabled to attain unto Holiness And as to that Measure of Grace afforded to Holy Men under the Law whatsoever it were it was through him the Promised Messiah and in Vertue of that Covevenant of Grace Confirmed with Abraham before the Law but the more constant Influences of the Holy Spirit and the fuller Measures thereof are derived from him down upon us now under the Gospel And because of that more plentiful Measure of Grace and Spirit Communicated unto us from Christ under the Gospel does the Apostle call the Gospel the Ministration of the Spirit in Opposition to the Law which he styles the Ministration of Death 2 Cor. 3.8 9. And does therefore so assuredly promise himself Success in his Ministry ver 5 6. Such trust have we in Christ to Godward not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God who hath made us able Ministers of the New Testament or Covenant not of the Letter but of the Spirit where the Gospel is styl'd the Spirit as for other Reasons so for this in the Judgment of the Learned Dr. Hammond that Grace which is the Gift of the Spirit is now join'd to the Gospel which was not to the Law In a word and to speak in the Words of a Learned Author Other Laws for want of this are in effect Ministeries of Condemnation Racks of Conscience Parents of Guilt and of Regret Reading hard Lessons but not Asss isting to do after them Imposing heavy Burthens but not Enabling to bear them But our Law of the Gospel is not such it is not a dead Letter but hath a quickning Spirit accompanying it it not only soundeth through the Ear but stampeth it self upon the Heart of him that sincerely doth Embrace it it always carrieth with it a sure Guide to all Good and a safe Guard from all Evil. II. exceedâ—â—dvanâ—â—â—nsiderâ—◠〈◊〉 self And this Advantage as it is proper to our Religion So it is exceeding considerable in it self The Advantage is that every Member in Christ's Body in what Station soever he be shall have sufficient Supplies of Grace derived down from Christ our Head proportionable to his Necessities by those moans of Conveying it which Christ has appointed for that Purpose I say every Member in Christ's Body â—e Memâ—â— Christ Supplies â—tionaâ—â— their â—n in â—hurch in what Station soever he be For As we have many Members in one Body and all Members have not the same Office so we being many are one Body in Christ and every one Members one of another Rom. 12.4 5. that is there are different Members in the Church of Christ some are to be Governours and Teachers of Others and accordingly must be Endow'd with a Spirit of Government and Gift of Teaching and others are of a more private Capacity in the Church of Christ whatever they may in other Respects and their Business is to keep a Conscience void of Offence both towards God and Man and faithfully to discharge their Duties to God
their Neighbour and Themselves And whatever I say those several Duties are which arise from their several Stations in the Church they shall have a competent measure of Divine Grace Enabling them to discharge ' em They shall not have Gifts that are necessary to the Discharge of other's Offices but not of their own that is a private Christian call'd to no Office in the Church is not to expect nor ought to pretend to have received Gifts of Government and Teaching in a publick Ministerial way For God is not the Author of Confusion but of Peace in all the Churches of the Saints 1 Cor. 14.33 But every Member of the mystical Body by keeping himself United to the Head in such ways as has been shew'd shall have such Graces and Assistances derived down to him from Christ who is that Head as are necessary and proper for him And that too in such Measures and Proportions And also in such Measures as according to different Times and Occasions in the Church are wanting as according to the different Times and Occasions in the Church are wanting Thus in the first Plantation of the Gospel when the Work was so Extraordinary that there was need of Miracles to convince the Jews of the Insufficiency of Moses's Law and the Gentiles of the Falshood of the Pagan Superstition then did Christ bestow upon his Apostles divers Extraordinary Gifts viz. Of Miracles Prophecy discerning of Spirits divers kind of Tongues and the Interpretation of Tongues 1 Cor. 12.10 And as to all Christians in general as the Malice of Satan did then most violently rage against the Church Persecuting to the Death those who would not Renounce Christ and his Religion so all the Christians in those Times were very extraordinarily Strengthen'd no doubt to Resist such strong Temptations But now that the Church is Establish'd and the Truth of Christianity already Prov'd and Believ'd God does assist the Ministers of Religion only with the ordinary Graces of his Spirit in the discharge of their Ministry And as to Lay Christians therefore except it be when the Orthodox are call'd out in any Part of the World as sometimes they are to this Day to suffer for the Truth they receive no other than ordinary Assistances But this both Ministers and People are sure to do in the use of those Means that Christ has Appointed in his Church for that Purpose so very considerable on many accounts are the Priviledges that do belong to the Members of Christ's Church THE Seventh Lecture Wherein I was made a Child of God THE Preliminary Questions and Answers of your Church Catechism as I have already told you do give you a general Account of the whole Covenant of Grace And these Words Wherein I was made a Member of Christ being the First of those invaluable Priviledges made over to us in this Covenant on God's Part I have already explain'd and open'd to you what they do Import The next of those Priviledges made over to us in the Covenant of Grace is exprest in these Words Wherein I was made a Child of God in order to make you sensible of the Vastness of which Priviledge also First I will shew you what is meant in Scripture and here in your Catechism by a Child of God Secondly What an inestimable Priviledge accordingly it is to be a Child of God â—hat is â—â—t in the â—chism by â—hild of 〈◊〉 And first let us Enquire What is meant both in Scripture and here in your Catechism by a Child of God To understand which we must Enquire into the several meanings of this Phrase in the Holy Scriptures and then in which of those Sences it is to be understood here in your Catechism when every Catechumen is taught to Answer that In his Baptism he was made a Child of God And as to the several Acceptations of this Phrase in the Holy Scriptures I. 〈◊〉 the Son â—od by an â—nal Geâ—â—ion First In the highest most natural and most proper meaning of the Word there is He who is the Son or Child of God by an Eternal Generation viz. Our Saviour Jesus Christ who being Begotten of God the Father from all Eternity in a peculiar inconceivable and inexpressible manner so as to be Co-equal Co-eternal with the Father himself is call'd the Onely Begotten Son of God Joh. 3.16 But then being he is in so peculiar and high a manner the Son of God as infinitely to exceed that wherein any one else whether Angels or Men can be call'd his Sons he cannot in any measure be meant here by a Child of God which signifies a Priviledge common to many as will be presently shew'd â—ot every â—by Temâ—â— Creaâ—â— which is â—ence too 〈◊〉 Secondly There are those who are the Sons of God by a Temporal Creation and such are Reasonable Creatures both Angels and Men both being call'd the Sons of God as you will see Job 1.6 and Luk. 3.38 And that both upon the account of the manner of their Production which was by the immediate Power of God and because of their Spiritual and Immortal Natures in which both do so immediately resemble God But this is an Acceptation too wide That which is meant here by a Child of God is a Priviledge which all Men in the World do not enjoy but is the Favour which is granted to a selected Body of Men who are separated from the rest of the World Behold what manner of Love the Father hath bestowed upon us that we shoould be called the Sons of God 1 Joh. 3.1 Thirdly III. Nor such only who are Children of God by spiritual Regeneration which is a Sence too narrow There are those who are the Children of God by Spiritual Regeneration by being renew'd in the Spirit of their Minds and by being Created anew in Righteousness and true Holiness And these are such Who have put off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts and who have put on the New Man which after God is created in Righteousness and true Holiness Eph. 4.22 23 24. They are such who are Born not only of Water but also of the Spirit that is who have not only been Baptized into the Christian Church but have been Sanctify'd by the Holy Spirit and have their whole Natures and Dispositions so altered for the Better that from Vicious and Ungodly they are chang'd to Vertuous and Holy Dispositions and Inclinations And such a vast Change wrought in our Natures by the Word and Spirit of God may very justly give those who Enjoy it the Title of the Children of God for if in the way of Natural Generation the Communicating of a Principle of Life and of suitable Operations does found the Relation and Title of a Father there is as good Reason why in Regeneration the deriving such Holy and Heavenly Dispositions and Powers from the Word and the Spirit of God to the Soul as give to a Man a
of Heaven And indeed this Last does necessarily follow from the other For as St. Paul speaks Rom. 8.17 If Children then Heirs Heirs of God and Joint-Heirs with Christ This is the Perfection of all God's Promises and Favours vouchsafed in the Second Covenant It comes last and Crowns all the rest And it will be the certain Reward of all those that persevere to the end of their Lives in well-doing and in sicere Obedience notwithstanding all Temptations to the contrary to God's most Righteous Commands Be faithful unto Death says our Saviour and I will give thee a Crown of Life Rev. 2.10 And that you may throughly understand the vast Greatness of this most extraordinary Priviledge made over to you by Covenant so as to be excited thereby to render your selves worthy to be Partakers thereof according to my usual Method I will Explain to you First What is meant by the Kingdom of Heaven Secondly What it Imports to be an Inheritour of it And then Lastly I will lay out before you the Vastness of our Priviledge in being made Inheritours of the Kingdom of Heaven And First I am to Explain unto you By the Kingdom of Heaven is meant in Scripture either First the Kingdom of Grace in this Life or Secondly the Kingdome of Glory in the Life to come what is meant by the Kingdom of Heaven The Kingdom of Heaven is an Expression we do meet with above Thirty times in the New Testament and I think we may safely say That we are constantly to understand by it either First The Kingdom of Grace in this Life or Secondly The Kingdom of Glory in the Life to come By the Kingdom of Grace in this Life The Kingdom of Grace the Gospel State mean that Happy and Blessed State of us Christians now under the Gospel wherein we Enjoy the Happiness of Living under a Government wholly made up of manifold Graces and Favours having a most Gracious God governing us by most Gracious and Reasonable Laws affording us a plentiful Measure of Divine Grace and Assistance to perform these Laws and proposing to us most Encouraging Rewards in Heaven to stir us up to a diligent Observance of ' em It is this happy State of Things under the Title of the Kingdom of Heaven whose near approach John the Baptist foretold in the Wilderness saying Repent for the Kingdom of Heaven is at hand that is the Kingdom of the Messiah or the State of the Gospel whose Great Fundamental and Gracious Law is this that all Sinners must Repent 'em of all their former Sins and upon their Repentance they shall have most Eminent Mercies bestowed upon ' em And it was this State also concerning the undue Entertainment of which by the Scribes and Pharisees our Saviour complain'd Matth. 11.12 saying that From the days of John the Baptist even till then the Kingdom of Heaven suffered Violence so that the Violent took it by force that is the Publicans and Sinners and Gentiles who were look'd upon by the Jews as those who had no right to the Messiah and so as violent Persons as Invaders and Intruders did croud into the Church at the Preaching of the Gospel whilst the Scribes and Pharisees ungratefully and proudly stood off So again Matth. 13.24 The Kingdom of Heaven is likened unto a Man which sowed good Seed in his Field that is the State of the Gospel or the Success of our Saviour's Preaching in the World is so resembled And so likewise in several other Parables of the like Nature by the Kingdom of Heaven is to be understood the state of the Gospel here on Earth which sure does shew the exceeding great Dignity Worth and Excellency of the Gospel State far beyond any other Dispensation either Patriarchal or Mosaical which the World had ever Receiv'd from Heaven before â—he reason 〈◊〉 the Gosâ— State â—ld be digâ—'d with 〈◊〉 Title of 〈◊〉 Kingdom 〈◊〉 Heaven And indeed upon a near View of the Nature and Design of the Gospel Dispensation we shall see sufficient reason why that State above any other should be so honourably Entitled the Kingdom of Heaven And the reason is not only because the same God governs us and that by the same Laws of Eternal Unalterable Righteousness and Goodness as in Heaven but also because this Blessed Government of God over us by the Laws of the Gospel does directly tend to render us so exactly like the Blessed Saints Because 〈◊〉 directly â—s to renâ— Men so â—tly like 〈◊〉 Blessed â—ts the â—bitants â—he Kingâ— of Heaâ— those Inhabitants of Heaven for where the Gospel of Christ does so far prevail upon Men as through the Grace of God to make them diligent and careful to Obey him according as they have Covenanted with him it does bring in such an excellent State of Things as makes a kind of Heaven here upon Earth for where the Gospel does so far prevail as to be sincerely Obey'd it causes that The Wolf shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lyon and Fatling together and a young Child shall lead them and it causes that they shall not hurt nor destroy in all the holy Mountain for the Earth shall be full of the Knowledge of the Lord as the Waters cover the Sea as was long time since Prophecy'd Isa 11.6 7 8 9. concerning the State of the Gospel that is it files off the roughness and sweetens the cruel and savage Humours of Men so that instead of tearing and tormenting one another like Beasts and Devils it makes Men Gentle and Kind and good Natur'd like Angels like Gods to one another A State certainly which may very well deserve the glorious Title of the Kingdom of Heaven being so contrary to the Kingdom of Darkness and the State of Hell where there is nothing but Malice Rancour and Rage do reign among those unhappy Beings that do inhabit that Place And thus you see that in Scripture by the Kingdom of Heaven is sometimes meant the State of the Gospel the same God governing us therein and by the same everlasting Laws of Goodness as in Heaven and so as to render us of like Tempers and Dispositions with the Saints in Heaven A State so nearly resembling that of Heaven that the Condition of the meanest Christian now under the Gospel is for that reason prefer'd before that of the greatest of Prophets under the Law Verily I say unto you among them who are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven that is the Gospel State is greater than he Matth. 11.11 But tho' this be very frequently the meaning of the Kingdom of Heaven in the New Testament and for that reason This is not the meaning of the Kingdom of Heaven here in the Catechism I have took such particular Notice of it that so you may know how to
grant a Legal Claim and Title thereto by giving his solemn Promise and engaging his Truth for the Performance that he will infallibly bestow upon him the most unspeakable Joys of Heaven provided he swerves not from his Allegiance and Obedience to him but Renouncing all God's Enemies the World the Flesh and the Devil will Believe in him and Obey him truly and faithfully all the days of his Life I do say and pray mark it That God through Christ It is through Christ alone not owing to the Merit of our Obedience that we are Intitled to the Inheritance of the Kingdom of Heaven has vouchsafed to grant us a Legal Claim and Title to this Inheritance for so it is said that we are Heirs through Christ Gal. 4.7 And far be it from any to imagine that there is any thing of Merit or Worth in our imperfect Obedience whereby of it self it should deserve such a precious Inheritance It would be an Arrogance and Presumption in the highest Saint that ever liv'd and such as would render him more liable to be punisht for his Pride than rewarded for his Vertue should he pretend to Claim Heaven meerly upon the Score of his own Sanctity or should he pretend a Claim and Title to the Inheritance of Heaven at all otherwise than through Christ and because God has promis'd it However since God has been pleas'd to Ensure it to us by Covenant we may safely call it a Right which God who is Faithful in all his Promises and Just in all his Dealings will never debar us of except by our Disloyalty and Disobedience to him we forfeit all Right and Title to it Which brings me to my Third Proposal The Vastness of a Christian's Priviledge in being made an Inheritour of the Kingdom of Heaven which was to lay before you the Vastness of our Priviledge in being made Inheritours of the Kingdom of Heaven And if we do but consider it it will soon appear to be both in it self very great and in Comparison of what the rest of the World enjoys a very singular Priviledge this of being made Inheritours of the Kingdom of Heaven I say In it self very Great Indeed what can be greater than to have the invaluable Possessions of Heaven I. It is in it self a very Great Priviledge to have the invaluable Possessions of Heaven so setled and ensur'd as to have a legal Claim and Title thereto made over to One. so setled and ensur'd to us as to have a Legal Claim and Title thereto made over to us in Christ We see as to those Earthly Possessions how an Heir does value his Condition above the rest of the Children not only on the account of a greater share commonly in the Estate than the rest but because of the greater security he has of Enjoying those Earthly Possessions An Inheritance being an Estate for which he does not so precariously depend as has been shew'd upon the meer arbitrary and uncertain Will and Pleasure of another but a Right which without breach of Justice cannot be detain'd from him It is the Priviledge of an Heir that he has all the Security that the Engagements of an Honest Person and the Solemnities of a Covenant can give him to make him a Title but when the Kingdom of Heaven is the Possession and when he who cannot deceive has solemnly setled this Inheritance upon us this is a Priviledge so much beyond what Words can express that it is far easier to be Admir'd than Utter'd II. If compar'd with what oâ—hers enjoy â—t is a singuâ—ar Priviâ—edge An as it is in it self exceeding Great so it is if compar'd with what Others enjoy a very singular Priviledge This of being made Inheritours of the Kingdom of Heaven To be made Inheritours of the Kingdom of Heaven I say is a very singular Priviledge which those who are without Christ and who are Strangers to the Covenants and Promise do not enjoy True it is a few of the more Contemplative and Thinking amongst the Gentile Philosophers did raise to themselves some faint Hopes The best aâ—ongst the Moral Heaâ—hens could have but â—aint Hopes built upon unâ—ertain Conâ—ectures of a â—uture Hapâ—iness and doubtful Expectations of a future Happiness after this Life They consider'd the noble Nature of the Soul of Man to be such that nothing in this Life is of that Excellency as to give it a full Satisfaction and as to the Body they look'd upon it more as the Prison of the Soul than any Advantage to it and therefore they did hope to be deliver'd one Day from its Incumberance that the Soul might be at liberty to Act freely without such a clog of Flesh washing it in all its noble Flights and Operations But then all this was in them but Conjecture what possibly might be not what certainly would be their Happiness And being but a faint Hope And their Hopes being â—aint they could not in the Strength â—hereof overcome great Temptations and uncertain Expectation built upon doubtful Reasonings of their own and more their Wishes and Desires than what they could certainly promise themselves they were not able to support their drooping Spirits under any great Difficulties and to overcome in the Strength of such an Expectation the greater Temptations and Tryals of their Vertue But did generally shrink from their Vertuous Professions when to Act honestly was become dangerous But the Christian's Expectation of an Inheritance in Heaven being founded upon the Express Promises of the God of Truth But the Christian's Hopes are sure and stedfast being founded upon the express Promises and Covenant of the God of Truth and those Promises given in Covenant and so Confirm'd by an Oath as it were For God willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel Confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have a strong Consolation These things being so the Christian has a hope which as an Anchor of the Soul is both sure and stedfast Heb. 6.17 18 19. And his Hope being thus built not upon uncertain Conjectures but upon the express Promises of God who cannot lie there is no Temptation so alluring nor Suffering so great that such a Hope will not be able to overcome And being such there is no Temptation so alluring nor Suffering so great which he may not overcome But he that hath this Hope purifieth himself even as God is pure 1 Joh. 3.3 And may with St. Paul be perswaded That neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate him from the Love of God which is in Christ Rom. 8.38 39. Thus certain are the Christians hopes of Heaven it being Instated upon him as an Inheritance And having his Hopes so well grounded there is no difficulty
this Salvation in the way that Infinite Wisdom has appointed for the attaining of it And what I beseech you can be done more What can be done to call you into a State of Salvation if this will not When God our Heavenly Father when Jesus Christ his Son when his Holy Spirit by his good Inspirations when his Apostles Evangelists and a whole Succession of Pastors and Teachers since do spend so much Care upon this one Work What can be done more to save you Nay What could have been done more to my Vineyard that I have not done in it Will God most justly expostulate with us as he did with the Jewish Church Isai 5.4 which brings me to the Last thing which was to be spoke to in the Explication of these Words I am now upon viz. what infinite reason we have Heartily to Thank Almighty God our Heavenly Father that He hath Called us to this State of Salvation through Jesus Christ our Saviour And indeed it is a matter that infinitely deserves the deepest Sense and utmost Acknowledgements of the Divine Goodness to us whether we consider barely the Advantages of having GOD in Covenant with us or our own singular Happiness of being called into it And First This great matter of Thankfulness whether we consider 1. The extraordinary Advantage of having God in Covenant with us As to the extraordinary Advantage it is to have GOD in Covenant with us which I have frequent occasion in this Argument to mind you off and consequently that it affords great matter of our Praise and Thanksgivings to Him upon that account it is worthy your notice that in this case GOD does condescend even to oblige Himself by Contract and Agreement with us whom he might oblige to Obedience by his mere Authority without any Assurance of Reward that if we will but do our part Repent Believe and Obey he will be even bound in Justice having given his solemn Word and Promise for it to conferr upon us the richest Blessings that Heaven and Earth can bestow viz. Pardon of Sins and Eternal Life and Happiness Alas if we were left to build our Hopes meerly upon the Merit of our own Righteousness and Vertue we could none of us have the least Expectations of obtaining as the Reward thereof such unspeakable Blessings as are now laid up in Heaven for us But GOD condescending by Covenant to engage himself to make 'em good to us we have thereby the fullest Assurance given us that we shall obtain those Blessings and upon that Assurance the strongest Consolations and Comforts also to chear us in going through the Difficulties we shall meet with in performing those Conditions whereby only we shall obtain such unspeakable Blessings By having GOD in Covenant with us I say we have the greatest Assurance possible that we shall obtain his Favours To which purpose those Words of St. Paul are very remarkable Gal. 3.15 16. Brethren says he I speak after the manner of Men tho' it be but a Man's Covenant yet if it be confirmed no Man disannulleth or addeth thereto now to Abraham and his Seed were the Promises that is the Covenant made Which Words do import that the deceitful Man will scarcely fail to perform what he has once obliged himself by Covenant to do it is impossible that the God of Truth should fail to make good to the utmost those Blessings he has ensured to Abraham and his Seed that is to all whom he has vouchsafed to enter into Covenant withal And such Assurance given by GOD does yield also the strongest Consolations and Comfort For why If you 'll compare one Scripture with another you will find that that which Gen. 17.2 GOD does call his Covenant Heb. 6.13 is called his Promise upon Oath And what says the Apostle in that case Why GOD says he vers 17 18 19 20. willing more abundantly to shew unto the Heirs of Promise the Immutability of his Council confirmed it by Oath or by Covenant that by two immutable things in which it was impossible for God to lye we might have strong Consolation who have fled for refuge to lay hold upon the Hope set before us which Hope we have as an Anchor of the Soul sure and stedfast and which entreth into that within the Veil whither the FORE-RVNNER is for us entred even Jesus That is GOD having ascertained to us his Blessings by Promise upon Oath or which is tantamount by Covenant we cannot upon such Assurance but have the greatest Comfort and Hopes of obtaining those Blessings and so of following ere long that Jesus which is gone before us into Heaven to prepare a Place for us that where he is there we may be also John 14.2 3. So that it is an invaluable Privilege this of which the World can never be sufficiently sensible nor thankful to God for that he vouchsafed to ensure his Mercies to 'em by Covenant But Secondly The occasion of your Thankfulness is yet greater if you consider your own singular Happiness Or 2. Our singular Happiness therein above the fallen Angels or the rest of Mankind in being called into this Covenant of Grace and in having all God's Mercies thereby secured to you when so many millions of his Creatures do want this Favour The Words of your Catechism do teach every one of you to consider his own particular Interest in this Covenant as the proper matter of his Thanksgiving to God Every one of you is taught to answer for himself in particular I thank God our Heavenly Father that he hath called me to this state of Salvation through Jesus Christ our Saviour And indeed if we are naturally most affected with and most sensible of those Benefits which we see so many besides our selves to want here is occasion for the deepest Sense and utmost Acknowledgments of GOD's Goodness to you that you have been called into this State of Salvation when so many millions besides both Angels and Men do want the Benefit of it As to the fallen Angels the Covenant of Graces wa a Favour never afforded by God to them for Christ that he might deliver them who all their life-time were subject to Bondage verily took not on him the Nature of Angels but took upon him the Seed of Abraham Heb. 2.15 16 And as to Mens alas there are many Nations now in the World who have not yet enjoyed so infinite a Blessing as this happy Call into a State of Salvation who have not yet heard of a Saviour nor the good Tidings of the Gospel or Covenant of Grace who have had no Apostles no Evangelists no Pastors nor Teachers amongst 'em and who therefore still lie gropling in Darkness and the shadow of Death And perhaps amongst those Nations that are called there are not any that enjoy the Means of Salvation the Worship of GOD the Administration of Sacraments and the Preaching of the Word in that purity and force as we in this Church and Nation do It is