to your self but transmit a Blessing with a plentiful Estate to your hopeful Posterity AND now my most kind and respective Parishioners for whom this small practical Discourse is chiefly intended you are not insensible of the Occasion of my Removal from you and the Inconveniencies which I then suffer'd by it which I am now unwilling to repeat save that I do unfeignedly pardon the unhappy Instrument of it And tho' I hope my Pastoral Care and Affection for you in my Absence did not fall much short of my Obligations yet because I could not personally discharge my Duty I then resolv'd to compose this Treatise chiefly for your Use and do now present it to your candid Acceptance Wherein I 've endeavour'd to remind you of those Truths which I have formerly taught and wherein I hope you are now establish'd Whereunto I have added some Forms of Prayer for the Benefit of private Persons and Families which I heartily beg not only for my Satisfaction but your own that you would sincerely fervently and constantly make use of Morning and Evening both with your Families and in your Closets Yet so that when Opportunitie's present you do not neglect the more solemn and public Service of the Church for the wilful Omission of this important and necessary Duty of Religion as 't is highly dishonourable to God a Scandal to our holy Profession and of very dangerous and damnable Consequence to all but to Masters of Families especially who have the chief and immediate Charge of and Inspection over the rest so if it be sincerely and devoutly perform'd this will intitle you to and qualifie you not only for the Comforts and Blessings of this but a future and better Life Nor have I the least cause to doubt but that my well meant Endeavours herein will meet with a ready and kind Acceptance from you especially And may your hearty Compliance with the Truth and Duties herein recommended bring you by degrees to the perfect Knowledge and Practice of true Wisdom and Holiness and make you abound still more and more in all the Virtues and Graces of the inner-man to the Praise and Glory of our infinite Creator and Redeemer This Discourse I hope will prove so agreeable to the primitive Institution of the Christian Religion that the Excellency and Vsefulness thereof as the Title imports are in a great Measure represented both in its Principles and Practices A Religion which shews the Dignity of Christ's Person the Sufficiency of his Merits and the faithful Administration of his Offices by vertue whereof he is made unto us Wisdom Righteousness Sanctification and Redemption A Religion which above all things teacheth us to be godly and honest pure and peaceable and to abound in all the Fruits of Piety Justice Charity Sobriety Loyalty c. and in all and every one of these without partiality without hypocrisie And herein I have endeavour'd to be serious and practical rather then make use of any vain glorious Digressions of Wit and Eloquence and have not fail'd to beg the Assistances of God's Grace and holy Spirit to direct me in the Composure Besides the private Satisfaction I have experienc'd already and the Benefit which I hope you 'l reap by it will not only compensate all the hard Measures I can meet with but sufficiently countervail all my Pains and Fatigues herein Nor am I concern'd for any more in this World then to discharge the Duties of my Calling with a good Conscience and leave behind me a good Example I have not much troubled my Reader with the Quotation of those Authors I have made use of And the Faults which have escap'd the Press are neither very many nor material yet there are some which I desire he will either candidly censure or correct And now let us all indeavour as we are oblig'd by the many powerful Motives of Duty and Interest to adorn this most excellent Religion of the holy and eternal Jesus by our unshaken Faith in its Principles and hearty Compliance with all its just and reasonable Commands and Constitutions whatsoever So that we may reap in this World Satisfaction and Peace of Mind and in the World to come Life everlasting And if this Discourse now that 't is made public may any way conduce to the magnifying of God's Glory and the Interest of his Church which is the Argument of it I shall return him most hearty and unfeigned Thanks for the Success and my Friends for the Encouragement in the Publication Now to God's merciful Guidance Protection and Blessing I commit you And as the Assistance of your Prayers to enable me the better to discharge my Duty in the Ministerial Office is not the least Part of my Happiness for the Duties of Minister and People are reciprocal so I doubt not but 't will be Comfort and Satisfaction to you to have this Assurance from me that I am in all Sincerity Your truly affectionate Pastor and faithful Servant in Christ S. K. York January 23. 1685 6. THE EXCELLENCY and USEFULNESS Of the Christian Religion c. The INTRODVCTION THe Knowledge of the Christian Religion is justly prefer'd to the knowledge of any other Religion or Institution in the World Not only in respect of the external Evidence which we have of the Truth of it and the Divine Authority of its Doctrine but likewise as to those internal Excellencies which no other Religion can pretend to For all the Principles and Precepts and Duties of the Gospel are not only most excellent and ravishing in themselves but highly advantagious and beneficial to us And so calculated to our Nature on Purpose as to make us wiser and better holy and vertuous here and Eternally Glorious hereafter 'T is too obvious That the whole Race of Mankind by the Fall and defection of our first Parents in violating the first Covenant have not only obscur'd the Light of Reason and Divine Knowledge whereby they might perfectly have understood their Duties both to God and Man but have so deprav'd their Wills and impair'd their strength that such an impotency has seiz'd our Faculties both as to the Knowledge of God's Will and the Power of performing it That we 've now the greatest want imaginable as of a clearer Light to discover our Duties to us with greater certainty whereby we might know what is the good and acceptable will of God So of more powerful Encouragements and Assistances that by the gracious Influences of God's holy Spirit we might be enabl'd to conduct our Lives in a sincere and stedfast Conformity to the Divine Will and Wisdom And to this End God Almighty was pleas'd to institute the Law of Moses as a more perfect Rule and Transcript of our Obedience than that of Nature as now deprav'd and writ it himself in Tables of Stone that it might last the longer Yet this Law in process of Time was so falsified and corrupted by the erroneous and incongruous Interpretations and false Glosses of the Jewish
Ioan. Tract â— is the same for substance with that of the Ancient Jews under the Old Dispensation The Patriarchs and Prophets had the same Faith Religion and Worship common with us Christians Nor did they expect then or do they inherit eternal Happiness now upon any other Terms then by a sincere and stedfast Belief of the purchas'd Redemption by their promis'd Messiah 8 And lastly By many other Arguments summ'd up in this Paragraph To these Topics many others might be added if it were necessary to testifie the Divinity and Excellency of our Saviours Doctrine As the Purity of his Life the Sublimity of his Religion the Perfection of its Laws the Force of its Arguments the Testimony of his holy Spirit in Mens Consciences the Operation of his Grace the Fruits and Comforts of the Christian Devotion c. And in a word the whole Contexture and Design of it can be no other then to glorifie God and to make us Holy and Vertuous here that we may be eternally Glorious hereafter Seing then we have the most convincing Attestations that can be given to confirm us in the Belief of the Christian Religion in General and since there 's nothing in the whole Constitution as will more fully appear in the Sequel of this Discourse but what 's most worthy of God and consentaneous to the rectified Reason and Interest of Mankind We must hence necessarily infer that it derives it's Original from Heaven and can be no less than the Contrivance and Product of an infinite and eternal Wisdom and Goodness Thus much concerning the Truth and Excellency of the Christian Religion in General PAss we on now to Particulars Wherein I shall endeavour to give you the clearest Account I can of God's infinite and Inconceivable Love to Mankind and what admirable Means and Methods the Divine Wisdom Col. 1.20 and Goodness was pleas'd to make use of to reconcile the World unto himself And in treating of this great Mistery of Man's Redemption We shall consider 1st The Partition of the Booâ—â— The several Names and Appellations which are promiscuously ascrib'd to our blessed Saviour in Holy Scripture the explication whereof will give great Light to and make the Doctrine of the Gospel much more intelligible 2dly We shall Discourse distinctly of his Divine and Humane Natures and their Hypostatical Vnion in the Person of Christ And proceed to assign some special Reasons why the Mediator of the New Covenant must be God Why he must be Man and why God and Man in the same Person to constitute him a fit Mediator between both 3dly We shall enquire Particularly into the Nature of Christ's Offices and the Manner of their Administration All which will clearly illustrate the great End and Design of our Blessed Saviour's Incarnation and what great things he has done and suffer'd for us that we should live comfortably here and be happy for ever To Treat of all which we now proceed distinctly and in Order CHAP. I. Of the Names and Titles ascrib'd to our Blessed Saviour in Holy Scripture OF those sundry Names and Appellations ascrib'd to the Eternal Son of God and Saviour of the World in Holy Scripture some have respect to his Person others to his Offices And are variously distinguisht into Proper and Figurative Denominations agreeable thereto As to his Divine Nature in the greatest propriety of Speech He is call'd God â—â—iles relating to Christ's God-head Isa 9.6 The true God 1 John 5.20 The great God Micah 5.4 5. The Son of God Mark 15.39 and Luke 8.28 And the only begotten Son of God John 3.16 And in the same respect he is said to be tho' Figuratively the Word of God John 1.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the invisible God Col. 1.15 or the Character of his Person As to his Humane Nature To his Manhood he is properly term'd the Son of Man Luke 9.56 A Man of Sorrows Isa 53.3 The Son of Abraham the Son of David c. Luke 3.23 24 c. And upon the some account tho' Figuratively he is said to be the Seed of the Woman Acts 13.23 The Seed of Abraham the seed of Isaac the Seed of Jacob c. Gen. 17.19 Mat. 1. the righteous Branch and he shall be called the Lord our Righteousness Jer. 25.5 6. As to his two Natures Hypostatically united in the same Person of the Son of God And to both as united in the same Person of Christ he is call'd Emmanuel Mat. 1.23 The Lord of all things Col. 1.16 17 18 19. The King of Kings and Lord of Lords Rev. 19.16 Again in Relation to his Offices in general Titles relating to his Offices in general he is called Jesus Mat 1.21 which is an Hebrew word and alwayes written in the Syriack Translation of the New Testament signifying to Save and therefore 's a Name most agreeable to his Mediatorship He is also called Christ John 6.69 Which is a Greek word signifying to Anoint From which two Names it may be reasonably conjectur'd that he is the anointed Saviour of the whole Race of Mankind of the Hebrews and Greeks both of the Jew and Gentile To which may be added the Titles of the Messiah the Saviour Acts 5.31 Salvation it self in the Abstract Luke 1.69 and Luke 19.9 The Mediator of the New Covenant Heb. 12.24 The Redeemer of the World Tit. 2.14 The hope and expectation of the Gentiles Mat. 12.21 The Desire and Delight of all Nations Isa 2.2 And properly speaking he is all and every one of these And in the same respect tho in a Figurative Sense He 's intituled the Bridegroom Mat. 9.15 The Head over all things to his Church Eph. 1.22 23. The Foundation of a Building 1 Cor. 10.4 A Lion Rev. 5.5 Bread from Heaven John 6.48.50 The Sun of Righteousness Mal. 4.2 Light it self Joh. 1.4 8 9. The Morning Star Num. 24.17 A Vine John 15.1 The Tree of Life Rev. 22.2 But more Particularly And to his several Offices in particular and with special reference to his Offices As 1st To his Priestly Office To his Priestly Office He is call'd our High Priest Heb. 3.1 The Priest Heb. 7.3 11. Oblation or Sacrifice Heb. 9.26 The Lamb of God Job 1.29 36. The Paschal Lamb Exod. 13.13 Comp. Rev. 13.8 The Passover it self 1 Cor. 5.7 2dly As to his Prophetical Office To his Prophetical Offices he is said to be our Pastor and great Shepherd John 10.14 16. Rabbi Mâ—ster Mark 10.17 John 1.28 Apostle Heb. 3.1 Minâ—ster of the Circumcision Rom. 15.8 c. 3dly As to his Kingly Office To his Kingly Office he bears the Titles of King Luke 23.2 3. Prince Acts 5.31 King of Peace Heb. 7.2 Captain of our Salvation Heb. 2.10 The Ruler of all things Micah 5 2. Phil. 2.10 11. and Judge of all men Acts 10.42 Titles deriv'd from his Types And sometimes his Titles are deriv'd from the Types as the
never thirst if we be naked he will cloath us with the Robes of his Virtue and the Garments of his Righteousness Psal 45.8 Gen 27.27 which smell of Myrh Alloes and Cassia and are like the smell of a pleasant Field which the Lord hath blessed if we be simple or ignorant he 's our Wisdom to instruct us if we be sinful he 's our Righteousness to save us if we desire to be holy he is our Sanctification to bless us Acts 3.26 in turning us away from our Iniquities Tit. 2.14 and purifying to himself a peculiar People zealous of good Works if the Devil tempt and allure us to sin he is the Captain of our Salvation who has not only in a great measure countermanded Satan's Commission but dissolv'd his Authority 1 Joh. 3.8 Now as all sincere Believers are thus abundantly supply'd with all things needful and convenient an hundred fold in this Life and in the World to come Life everlasting Luk. 18 3â— So on the Contrary All the pompous Delights of this visible World tho' they be seemingly never so specious or profitable unless they be sanctified to us by the Grace of Christ's holy Spirit instead of being a Comfort and Blessing they will become our Plague and Punishment In like manner all our Wisdom Righteousness Learning c. which are not deriv'd from this Fountain and purified by the Bloud of Christ are but as a menstruous Cloth or filthy Rags and neither pleasing to God nor beneficial to our Selves as might be instanc'd if 't were needful in many Particulars Those outward Accomplishments may indeed make us appear Great but can never make us Good They may puff us up with Pride and Self-conceit but they seldom or never make men more holy and vertuous John 15.5 Without Christ we can do nothing but by the Assistance of his Grace and Spirit we are enabl'd to do all things 2 Cor. 9.8 Our Sufficiency is of him and we must ascribe all our holy Performances not to any Endeavours of our own but to the Riches of God's Grace in Christ And whatever we do that is Holy or Vertuous 't is no more We but Christ who by the Power and Presence of his Holy Spirit dwelleth and worketh in Us. In a Word We hold all that we have in Capite from him and 't is the best Tenure too We are his by Purchase he has paid a dear Price for us and therefore how dear and precious should he be to us We are Oblig'd to forsake all and follow him Matth. 19.27 1 Cor. 6.19 20. This is the most effectual Plea against Satan's Stratagems that we are not our own for we are bought with a Price and therefore intirely at his not our own Disposal This is that seasonable Expedient which will vanquish this and all other Enemies even our Faith in Jesus Christ God and Man in the same Person 6 And Lastly This Point of Doctrine duly consider'd will remind us of the State and Condition of other Men as well as our Selves Has God set such an inestimable Value upon Mens Souls as to purchase 'em at so dear a Price Could nothing less then the Bloud of the eternal Son of God pay a sufficient Ransom for the Redemption of them How should we then respect honour and indulge Christ's Humane Nature in the poorest and meanest of his Servants And since Good has been pleas'd to think us worthy of so much Care and Indulgence we 've Reason to use all possible Endeavours to keep these precious Jewels pure and unspotted both in our selves and others Have we contracted such an honourable Alliance with and do we stand so nearly related to the holy Trinity and our fellow Christians by the Vnion of our Nature to the Person of Christ How then should our Thoughts Desires Dispositions Words and Actions be conformable to the Nature Laws and Dignitie of such Relations How should we be afraid to submit to any thing that 's base or ignoble lest we reflect Dishonour upon God and that Nature of ours which he has so much dignified by his Incarnation Let us therefore indeavour as we are oblig'd both in Duty and Interest in every Iustance and Circumstance of our Lives to be and to do good to avoid all things evil in themselves and of evil Report That we may thereby glorifie God in our Bodies and in our Spirits which are his This would prove the most certain Expedient to bring this excellent Religion of the Holy and Eternal Jesus into Repute and Credit with those that differ from us and by our hearty Compliances with all its reasonable Constitutions we cannot fail both of the present and future Rewards which spring and flow from it Thus I have treated distinctly on the first Branch of this great Mystery of Man's Redemption and herein Particularly of the Names and Natures of Christ and that wonderful Vnion of 'em both in the same Person I have alleg'd several important Reasons why the Saviour of the World should be God why he should be Man and why God and Man in the same Person of Christ I have consider'd those special Advantages and Priviledges resulting from this heavenly Doctrine with the peculiar Influences which it should have upon the Lives and Practices of all Christians God Almighty give us all Grace so to believe these Truths faithfully and practice them conscientiously That the whole frame and contexture of our Lives may be truly conformable to the Kingdom and Gospel of our Lord Jesus Christ Amen CHAP. IV. Of the Offices of Christ in general BY discoursing of the Offices of Christ and the Manner of their Administration we may understand more particularly the great End and Design of our Saviour's coming into the World And the many great things which he has done and suffer'd for the Redemption and Happiness of lost Mankind The Name of Christ as we noted before is a Title which imports Office and Dignity The Name Christ imports his Offices 'T is a Greek word in the Original and answereth to the Hebrew Messiah both which signifie our Anointed Saviour Historians tell us that 't was an ancient Custom in the Easten part of the World to Anoint their Public Officers Kings and Prophets especially with material Oyl denoting and symbolizing thereby the liberal and plentiful Effusion of extraordinary Endowments such as might qualifie them for and presignifie the hopeful and happy success of their Administrations But our Christ the eternal Son of God coming into the World to manage that great and important Office of Mediatour between God and Man must be sanctified Christ's unction differ'd from all others and set a part in a more peculiar manner than any of the Ancients were For they were only anointed with material Oyl but he was Sanctified and filled with the Holy Ghost they were set apart by Men but he was confirm'd by the Father in this Office they were invested with Authority and Ability
to save for a Time he for Ever Therefore A Concurrence of all the three Offices in Christ that he might be every way sutably qualified for the Charge and Burden which he underwent he became Prophet Priest and King all which Offices were never confer'd on any but on Christ For 't is observ'd that Melchisedec was King and Priest but no Prophet David was King and Prophet but no Priest Samuel was Priest and Prophet but no King But there 's a Concurrence of all these three Offices in Christ and he was furnisht from Heaven with a sufficiency of Power Holiness Wisdom and Goodness to dispense them for the Comfort and Benefit of all that believe in and obey Him And to this End 't was necessary 1 That he should be a Prophet The absolute Necessity of Christs being a Prophet to cure that gross Ignorance which we deriv'd from the Loins of the first Adam to reveal and expound God's Mind and Will to us to teach us how to apply his Merits by the exercise of a true and lively Faith and to direct us how to walk more conformably to God's Will in doing our Duties and avoiding Sin for the future that so the Devil and our Lusts should not have the Rule and Dominion over us 2 It was necessary that he should be our Anointed Priest And Priest Altar and Sacrifice that he might propitiate and make Atonement for all our Offences free us from the Guilt and Punishment of them reconcile us to God's Grace and Favour and translate us from a state of Sin and Death to a State of Righteousness and eternal Life 3 But since this Peace and Happiness could not be obtain'd for us And Xing not applied to us but by an absolute and irresistable Power considering the many Enemies and Impediments we have to conflict with in our Christian Course therefore 't was necessary that he should be a King That having sufficiency of Power and Authority he might enable us to resist and overcome all those Difficulties and Oppositions which might hinder our Return from the Chaos of corrupt Nature to a state of Grace and Glory And to this End God has been pleas'd to raise him far above all Principalities and Powers that he might effectually apply the satisfaction which he made and the Ransom which he paid for the Salvation of Mankind Thus much of Christ's anointing in General by God's holy Spirit to those three great Offices which he receiv'd as the Head and conveyeth to his Members the Church By instructing us as a Prophet satisfying for us as a Priest and protecting and governing us as a King We pass on to Particulars CHAP. V. Of his Prophetical Office THere are several other Titles synonimous to his being a Prophet which are ascrib'd to our blessed Saviour in holy Scripture He is call'd the Pastor the Apostle of our Profession Rabbi Master a Teacher from God a Law-giver the Author and Finisher of our Faith a Minister of the Circumcision a Teacher of the Gentiles that he might be a Light to them as well as the Glory of his People Israel All which several Titles and Appellations do import that he was a Prophet sent from God to instruct his People and to guide them in the Way of Salvation And without all controversie Christ the Prophet this is he whom God the Father promis'd to send into the World whom the Prophet Isaiah tells us should be anointed to Preach the Gospel And being com'd into these lower Regions was confirm'd in this Office by an audible Voice from Heaven three times repeated as before with this peremptory Command annext to his Commission Hear ye him His Mission was also confirm'd by many notable Signs and Wonders by the Testimony of his Harbinger John the Baptist and many other infallible Proofs which would be needless to mention here But besides the Disposition and Temper of his Mind was every way sutable to his Office and Authority For his Wisdom and Discretion Purity and Holiness His Particular Qualifications Courage and Constancy Meekness and Patience Sweetness and Goodness Power and Majesty conspicuous in all his Discourses and Demeanour are so many unanswerable Topics to prove that our Lord Jesus Christ was anointed with the holy Spirit and with Power that he might be every way qualified for the due Administration of this high and extraordinary Office of a Prophet Which Office in the most strict sense denotes that the Person invested with it should be inspir'd with extraordinary Abilities to Prophesie of and foretel things to come And tho' our Anointed Saviour could not be deficient in this since his Wisdom and Knowledge are infinite yet his Prophetical Office is to be understood in a larger Acceptation and does import a Person endu'd with the extraordinary Gifts of Divine Wisdom and Authority to interpret God's Mind and Meaning and to reveal his whole Will to the Sons of Men so far as it may concern his own Glory and their present and eternal Welfare Thus we have seen how Christ our great Prophet is every way sutably dispos'd and qualified for the Management of this weighty Office We shall enquire in the next Place into the manner of its Administration The Admistration of this Office And for the better understanding of this Point We shall consider 1. What it is that God has been pleased to make known and communicate to us by the Spirit of his Son 2. What Returns of Duty and Obedience he expects from us For the 1st What God has been pleas'd to reveal to us by the Spirit of his Son Christ our great Prophet has by his Grace and Spirit reveal'd God's will to Mankind hereby declaring what he will have us believe and do that we may be happy here and for ever And to this end he has been graciously pleas'd to take away the Veil and has fully explain'd those Laws of Nature and Morality which were never understood before Mat. chapters 5.6 7. he has also corrected the Mistakes and supplied the Defects of all former Dispensations Concerning the Law which he was rectified and improv'd and added some excellent Principles and Precepts most conducing to the Interest and Satisfaction of Mankind which do far transcend all former Laws and Institutions whatsoever For in the Doctrine of the Gospel we have anexact Specimen of all those Truths which concern the Salvation of Christians wherein the Terms of our Reconciliation are fully and clearly exprest all the Doctrines Commands Counsels Conditions Covenants Threatnings Promises which respect the present and future Happiness and Misery of our Souls and Bodies are so throughly stated that he who runs may read And the excellent Design of this great Ambassie the Priviledges and Immunities of this Gospel Covenant are not limited to some few Kingdoms and Countries but extended to all Persons in all Ages thro' the most remote and distant Parts of the World The sound thereof is gone into
perplexing Impediments in our way thither For the Captain of our Salvation was not advanc'd to the Crown of Glory at his Father's right hand By the example of himself till he had compleated all his Agonies and receiv'd his Consummatum est upon the Cross By which Means he has made our Ingress into that state of eternal Happiness more feasiable and certain Wherefore it should be matter of the greatest Joy to us when we bear his Cross and suffer Persecution for Righteousness sake especially if we consider that this light Affliction which is but for a Moment Cor. 4.17 shall work for us a far more exceeding and eternal weight of Glory and this wet Seed-time of Sorrow shall be recompenc'd with a Harvest of Joy If we now go on our Way weeping and bear it patiently we shall return with Joy Psal 126.5.6 and bring our Sheaves with us Besides if our innocent Redeemer indured so many Troubles and Tortures not for himself but us how should we willingly and chearfully submit to the Wisdom of divine Providence when we suffer most justly for our manifold Transgressions Was he Meek and Patient under those many Injuries and Affronts which he every where met with in his Life and at his Death 'T was doubtless for this very end and purpose that we should be so 〈◊〉 Did the intolerable Burden of the Cross â—â—â—ce him to Sweat both Water and Blood Joh. 19.34 He has taught us hereby to take up ours which are less burdensom and afflictive and follow him that by Suffering with him we may be also glorified together Rom. 8.17 18. But to convince us throughly of the Practicableness of this Doctrine And the Example of his Followers and to encourage us to be earnest and affectionate zealous and uniform in our active and passive Conformity to the Laws and Example of Christ We have a Cloud of Witnesses as Prophets Apostles Martyrs Confessors and holy Men in all Ages of the Gospel who by their virruous Lives and innocent and patient Sufferings have tract the Way before us Rom. 2.7 Who are now all entred into Bliss and shall eternally inherit the comfortable and saving Fruits of their Christian Patience and Perseverance in Well-doing All which divine and excellent Examples may influence our Spirits with the most powerful Encouragments and Incentives to Goodness For we are most certain that we may be eternally happy upon the same Terms that they are if we Fight this good Fight 2 Tim. 4.7 8. finish our Course and keep the Faith henceforth without all peradventure is laid up for us a Crown of Righteousness We may be certainly happy upon the same Terms c. Let us ride on prosperously then because of this Word of Truth and Righteousness For there 's nothing in our Religion but what 's possible to be perform'd and the greatest Difficulties which attend it may be conquer'd and overcome by Diligence and Endeavour Now it would be of singular Use and Advantage to have the heroic Vertues and pious Examples of those holy Men often in our Thoughts which are gone to Heaven before us For these have commonly a greater and more lasting Influence than their Precepts and Counsels we are not so easily convinc't by Mens Words and Reasonings as their Lives and Actions But when their Conversations are answerable to their Callings 't is beyond dispute they are earnest and the most conclusive Argument to perswade others that their Doctrine is true To conclude this Point Christ has taught us all things which are necessary to be known and practic'd 2 Cor. 4.3 There 's nothing can be more evident then this That Christ our great Prophet has taught us all the Truths which are necessary to be known and practiced with that undeniable Evidence and Satisfaction that if this Doctrine be hid 't is hid to those that are lost Again he has enforc't the Belief and Practice of this excellent Religion so clearly reveal'd to the Sons of Men by his own Example and Authority in all the Instances of his active and passive Obedience and in compliance with all the Laws and Constitutions of the Gospel Whereunto might be added the Experiences and Success of all his faithful Servants in all Ages By all which without any further Enlargement we may in a great measure understand what it is that God has been pleas'd to reveal to us by the Spirit of his Son that we may live comfortably die happily and reign with him eternally Which brings me to the 2d Branch of our Saviour's Prophetical Office Which imports the reciprocal Returns of Love and Duty which he Expects and requires from Vs Our blessed Saviour herein complying with the Frailties of our Nature has reduc'd all the Fundamental Principles The Returns of Duty which Christ expects and requires from us and Duties of Christianity to these two Common Heads of Repentance and Faith Both which are not only the necessary Conditions of our present and future happiness but do eminently comprehend all those Gospel-Graces and Virtues which must qualifie and dispose us for the regular discharge of all the Duties of our Religion in the Rewards consequent to ' em And for the prevention of future Mistakes these may be consider'd either generally or particularly And 1st In general As Repentance By Repentance in general we must understand the Conversion of the whole Man from Darkness unto Light Acts 26.18 and from the Power of Satan unto God Or 't is a passing from Death unto Life 11.18 Rev. 20.6 that we may have part in the first Resurrection over whom the second Death shall have no power But more particularly This Duty of Repentance consists in the Conversion of a Sinner unto God That is when the Penitent is truly humbled by a hearty sense of and a well grounded sorrow for all his Sins he applies himself wholly to the Mercies of God and the Merits of Christ by the exercise of a true and lively Faith for their Pardon and Forgiveness And hereupon he resolves by the assistance of God's Grace to use his utmost Endeavours against all Sin and Temptation for the future and to obey all the Commandments of God in every Action and Circumstance of his Life This Duty of Repentance must be often repeated This Duty must be often repeated not only before but after our Conversion and 't is a necessary Principle and Ingredient in the whole Series of a Christian Conversation since there 's something of Obliquity and Defect in every Work and Duty which we do 2dly Faith which comprehends all other Duties The other Head of Evangelical Doctrine is Faith a most comprehensive Term and often us'd in Scripture for the whole of Christianity But the holy Apostle describes it to be a vital and active Principle of Grace which worketh by love Gal. 5.6 And in this sense all the Duties of Christianity are by our blessed Saviour
of his abundant fulness grace for grace He that is truly prudent in the government of himself will use his utmost endeavour to abstain from all Sins of all sorts and study in every undertaking to make choice of the best Ends and most effectual Way and Means of obtaining them He will be careful not only to improve every Opportunity for the bettering of himself but studiously avoid every Occasion and Temptation of sinning which may interrupt his Progress and Proficiency in Grace and Virtue Now by this discreet Procedure in the prudent Conduct of our Selves we shall in some degree resemble the infinitely wise God who acts and contrives all things according to the Dictates of Wisdom and Prudence and are hereby distinguisht from all sublunary Beings who have no other Light nor Laws to direct 'em but those of natural Instinct Thus in general as Creatures endued with Religion and Reason we are oblig'd that we may proceed to the Acquest of Virtue and perform all the Duties of Christianity cheerfully and vigorously without any considerable Let or Distraction to subject all the Appetites Affections Passions and Inclinations both of the Soul and Body to the Empire of Reason and by the prudent deliberate and conscientious guidance thereof we shall be able to correct and subdue the Extravagancies of corrupt Nature and grow more manly in the Government of our Selves as sober Judgement and God's infallible Word shall direct us Thus when we have reduc'd the superior Faculties of the Soul to this Order and Harmony so that our Understandings dictate aright and our Wills are conformable to those Laws and Rules which are prescrib'd by an unbyass'd and unprejudic'd Understanding when our Affections and Appetites are subject to our Reason and have a direct Tendency to these Objects in the Enjoyment whereof true real and substantial Satisfaction can only be expected then it is that we govern our selves prudently and all is calm and quiet within us Then we act regularly as it becomes Men and Christians who are in the pursuit of generous Ends by rational Means and Methods and make it their chief Business and Delight to live holily and vermously here that they may be glorious and happy for ever And thus much of Christian Prudence which is of general and necessary use for the government of the whole Man in the Ways of Religion We descend to the particular Virtues which spring and flow from it The Souls and Bodies of Men are the constituent Parts of themselves which by the Laws of Nature and Christianity we are most especially oblig'd to love and take care for And this must be done 1 by repelling all Injuries and Inconveniencies which may tend to the Ruine or Prejudice of either And this imports an Abstinence from and a hearty Abhorrence of all Sin 2 By consulting and inforcing all the prudent and rational Means and Methods which may conduce to our comfortable subsistence in this World and will dispose and qualifie us for the Imployment and Happiness of that State which we hope for in a better Now these virtuous and vitious Dispositions are either such as respect the Happiness and Misery of the whole Man as Sobriety and Moderation Or they have a more peculiar respect some to the Souls others to the Bodies of Men distinctly We shall treat of all these severally and in Order And we begin First The Vertue of Sobriety of necessary Us for the Government both of coul and Body With Sobriety or Moderation These twin-Virtues which we shall handle together are of special use and importance for the Government of all the Faculties Affections Desires and Appetites of the whole Man that we may be able to confine them to those due Bounds and Measures which Christian Prudence has assign'd them And if we be truly sober and moderate we shall not be studious to indulge and please those Appetites and Passions which are always ready to comply with every Sin and Temptation to the great disquiet and prejudice of our rational Powers For if we study to please and gratifie our Palates with delicate Meats and Drinks the Touch with Softness and Effeminacy the Eye with fair and gaudy Shows the Ear with harmonious and pleasant Sounds the Smell with fragrant costly Perfumes c. Such Allurements as these do so influence and bewitch the sensual Appetites and Passions that the Reason and Judgement will be forc'd not only to quit their Dominion and Authority but they become subservient to all the base Ends and Designs which these imperious and domineering Usurpers shall desire 'em to comply with And what can be expected in this Discomposure but a fruitless variety of Expectations and Disappointments If then we set a greater value on these Things then they are capable of 't is impossible that we should be satisfied with 'em whenever we enjoy them For 't is most notoriously evident That no man has that gust and pleasure in the Acquest of worldly Delights which he propounded to himself and so eagerly expected whilst he was in pursuit after them Besides 't is considerable that all the things of this World are flitting and transitory and in a few Years perhaps in a few Minutes we shall be stript naked of every thing we possess except the good or bad Qualities and Dispositions of our Souls Now if it should happen when we come to die that our Souls should be hankering after the Pleasures of Sense we should carry our Affections into another World and leave their Objects behind us And judge ye in what a miserable state and Condition those poor Creatures will be in who depart this Life with such Appetites and Affections as these Therefore upon these Considerations how should we proportion our Desires and Inclinations to the value of those things are delighted and pleas'd with And the Enjoyments of this World should only affect us so far as they become subservient to the things of God and the rational and intellectual Pleasures of the Soul and till our Affections be thus cultivated by Grace and Virtue we can have no true Relish of Spiritual and Heavenly Delights For if we devote our selves to the Pleasures of Sense they cannot satisfie the Desires of the Soul but do only comply with and indulge the boundless and extravagant Appetites of the Body Hence then it must needs follow by the Rule of Contraries that the state and condition of wicked and intemperate Men in this World who being inslav'd by their Lusts and Appetites are like a Vessel in the midst of a rugged and tempestuous Sea which is in danger to be shipwrackt by every Wind and Wave by every Lust and Temptation A thousand cross Accidents both within and without do continually perplex and torment 'em which Flesh and Bloud are not able to encounter nor endure and to add to their Misery they are alwayes attended with a succession of new and unexpected Mischiefs This is the worst part of Hell and far
We pass on from this Head of Commutative 2 To Distributive Justice This is peculiar to the Supreme and Subordinate Magistrates in every Nation who are God's Vicegerents and Representatives on Earth and invested with Power and Authority from above to protect and reward the Innocent and to inflict Punishments on Offendors in proportion to the Crimes committed against the Laws of God and the King But tho' the great Majesty of Heaven and Earth has devolv'd his Authority upon them yet they are to exempted from Rule being oblig'd by the Laws of God and their Country in their respective Capacities to be impartial in the Administration of Justice Therefore they should be always ready to hear the Complaints of those that are opprest and injur'd and be severe and terrible in inflicting due and deserved Punishments upon all wilful and open Transgressors And 't is requir'd of 'em that they be impartial and unbiast in their Determinations of Matters of Law or Fact which may concern either the Poor or Rich. Justice knows no Friends no Relatives no Bribes and is equally at Leisure to hear the Complaints of all Persons of all Ranks and Qualities whatsoever It must needs then be heinous Impiety in any man who is intrusted with the Managemenr of the Affairs of Government either in Church or State to take Bribes or out of any by-by-ends or private respect to wrest and corrupt the public Justice of the Nation or to proceed in Judgement contrary to the Merits of the Cause For tho' ill Magistrates may and many times do escape Punishment in this World yet there 's a God above who is higher and greater than they and with whom there 's no respect of Persons that will take a strict and severe account of their Administrations 1 Pet. 1.17 and reward or punish 'em accordingly Rom. 2.6 This exact and impartial Administration of Justice would be a great means to reduce Christianity to its ancient Dignity and Perfection and doubtless those should be most careful and conscientious in doing Justice themselves who are intrusted with Commissions from God and the King to distribute it to others But 't is not my Province to prescribe Rules to my Superiors I have done with that Branch of Justice which concerns the Possessions of our fellow Christians My Method leads me 2dly Justice respecting the Credit and Reputation of others To consider that which relates to their Credit and Reputation And 't is unquestionable that all Men have a natutural Right and Title to a good Reputation in this World unless they shall forfeit it by some gross Miscarriages Whosoever therefore shall go about to attaint an innocent Man's Credit by false Witness public Slanders private Whisperings or any other clandestine and disingenuous Means and Methods is not only guilty of the Sin but shall incur the Penalties of downright Knavery and Injustice Therefore in common Charity and Justice we are oblig'd to be as tender of every Man's Reputation as our own And doubtless upon this Account our blessed Saviour has forbidden all sorts of Lying Backbiting Slandering Railing Detraction Censoriousness virulent and uncharitable Invectives and all other false and politic Devices whereby the Repute and Credit of our Neighbour may be impair'd and injur'd Besides these uncharitable Practices are the spawn and issue of the Devil who is the Father of them and therefore whosoever doth maliciously lye and dissemble for his own Advantage or to the prejudice of others he is of the Devil his Father Joh. 8.44 whom God has threatned to destory Again these Methods of evil Speaking have a double Tendency to do Mischief Either public as Slander or private as Detraction Pievish and passionate Men do make use of the open way to hurt but those who are more politic and reserv'd and yet envious are more close and subtile in managing their Designs of Mischief and Wickedness an tho' the Credit and Reputation of good Men be usually wounded both ways yet private Whisperers are the most dangerous Enemies because the injur'd Person does seldom or never meet with an Opportunity to vindicate himself Now for the Prevention and Cure of this uncharitable and unchristian Humour which God knows is every where too common especially amongst those of the precise Party who esteem themselves considerable Proficients in Christianity give me leave to make these few Remarques And 1 The holy Scripture has denounced a severe Woe against the Haters and Revilers of their Brethren 1 Cor. 6.10 1 Joh. 2.9 esteeming 'em no better than Children of Wrath Prov. 6.16 18 19. Ps 101.5 and Vessels fitted for Destruction In which they nearly resemble our great Adversary the Devil who is a cruel Enemy to and merciless Accuser of God's dearest Saints and Servants 2 Uncharitable Invectives are certain Evidences and Indications of a corrupt and unsanctified Heart and are said by the Ancients to be caninos dentes Diaboli the devouring Teeth of the old Serpent Upon which Saint Bernard expresly Detrahere aut detrahentem audire Bern. Lib. 2. de Conâ—ide ad Eugen. utrum horum damnabilius fit non facile dixerim so vile and mischievous are these uncharitable Practices that those who can hear their Neighbours reproacht with pleasure and satisfaction are as much to blame and must expect to share with the Detractors themselves in their due and deserved Punishments 3 The Slanderer and Detractor add sin to sin and iniquity to iniquity For he always despiseth and hates those whom he so unwarrantably rails against We shall conclude this Point with that remarkable Distich of St. Aug. which he writ over his Table and I wish it were written in legible Characters in the Practices of all Christians Quisquis amat dictis absentem rodere Famam Hanc Mensam vetitam noverit esse sibi For 't is very unmanly and disingenuous as well as unchristian in any one to abuse his Neighbour especially in his Absence And I am confident it would conduce much to the Interest of Religion and the Peace of our Civil Government if such Canibals were interdicted all humane Societie and indeed they are more fit to be herded up with Beasts then have the Priviledge to converse with Men. Thus much of those Duties which relate to the Persons and Possessions of our Christian Neighbourhood We pass forward 3dly Concerning the practice of Peace and Unity amongst Christians To the last Branch of our Duty to Others which imports the public Peace and Quiet of the whole Community of Christians 'T is most observable that before and at our blessed Saviour's coming into the World the Jews and Gentiles were so much at odds that they denied the common Offices of Civility to one another they would have no Intercourse nor Dealings together but did prosecute each other by such barbarous Methods of Cruelty and Injustice that their Inhumanities were scarce ever equal'd but could not be outdone by the most savage Heathens But when our everlasting