Divinity whose Presence was denoted by it had made him his Habitation and Place of constant Abode For though that visible Glory after some Time disappeared and went off from him yet the Thing signified by it viz. the Divine Presence always remained in him for by that outward Glory he was clearly manifested to be the Holy One of God the Tabernacle and Sanctuary in which God was and where he had taken up his Residence for ever that his Humane Nature was that sacred TEmple where the Divinity intended to dwell and from whence for the the future he would deliver all his Oracles and communicate all his Blessings to Mankind So that in this Respect this visible Glory was such as highly became the only begotten Son because it plainly denoted that the Fulness of the God-head dwelt bodily in him and had chosen him for his Habitation for ever and therefore John Baptist tells us that though he knew him not yet this God had revealed to him Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost And I saw and bear Record that it was the Son of God Joh. 1.33 34. where you may observe that though it was revealed to him only that he was the Person that should baptize with the Holy Ghost upon whom the Spirit descended yet he bare Record also that this Person was the Son of God rationally concluding that this visible Glory which was such an infallible Token of the special Presence of the Divinity was never to be communicated to any but the Son of God And it is very observable that at both these Times when our Saviour was arrayed in this glorious Splendor he is declared by a Voice from Heaven to be the Son of God it being the Father's Intention at once to manifest him to be his Son both by Word and Deed and at the same time when he declared him to be his Son to array him in such a Glory as became the Dignity of his Person 2dly The great and stupendous Miracles that he wrought were such as became his only begotten Son 'T is true it cannot be denied but several Miracles have been wrought by meer Men they being authorized by God and assisted by his Almighty Power but so many and so great as our Saviour wrought were never performed by any Mortal For as to the Number of them they were more than ever were wrought by Moses and all the Prophets together for besides those that are recorded which were all performed within the Space of four Years at most St. John tells us that he wrought so many that the World could not contain the Records of them Joh. 21.25 which though it be an Hyperbolical Expression yet denotes thus much at least that the Number of them was so great that they were almost innumerable And as to the GReatness of them they did apparently exceed all that ever were wrought before in the World For he did not only raise the Dead but he raised himself also after he had been barbarously murdered by his Enemies He made the Winds and Sea obey him and with the Word of his Mouth vanquished the Devils and drave them from their Habitations and forc'd them against their Wills and their Interest to acknowledge him to be the Son of God And whereas the Miracles of Moses and the Prophets were most of them noxious they being Acts of Divine Vengeance upon the Wicked and Vngodly and consequently more apt to terrify than to oblige those that beheld them the Miracles of our Saviour were all of them Expressions of his unfeigned Love and Good-Will to the World For among all that vast Number of wondrous Works that he wrought there is not one to be found by which any Man was ever prejudiced unless it was his dismissing the Devils into the Swine of the Gadarens which without all doubt he did in Kindness and Good-will to the Owners who being so cruel to themselves as to prefer their Swine before their Saviour it was great Charity and Mercy to deprive them of that which was so apparent a Hindrance to their Enjoyment of a far greater Good So that all his wondrous Works were nothing but Acts of Kindness and Beneficence for he went about doing Good curing all that were possessed with the Devil and healing all manner of Diseases And whereas none of those that wrought Miracles before him could ever pretend to perform them by any immanent Power of their own but had only a transient Power given them for the present Miracle which they either obtained from God upon their Prayers and Supplications or was given by God for the Execution of his own Will and Command the blessed Jesus had this Power subjected and abiding in him so that he could exert it when and where and as often as he pleased and whether he were absent or present with the Word of his Mouth he could do what he would yea and many times he performed his wondrous Works without any Word or Sign intervening even by a silent Virtue proceeding from that miraculous Power with which he was endued and of all his Miracles there is only one which he performed upon Prayer and Supplication to his Father and that was his raising Lazarus from the Dead the Reason of which he himself gives Joh. 11.42 Because of the People which stand by that they may believe that thou hast sent me Intimating that he did not offer up this Prayer to his Father with design to obtain of him a new Power of working Miracles which he was already endued with in an abundant measure but that hereby I might signify to the People how acceptable I am to thee and let them see that I do all my Works in thy Name And that he had this Power is evident in that he did so plentifully communicate it to his Apostles and Followers which neither Moses or the Prophets were ever able to do For thus Luke 10.19 he expresly tells his Seventy Disciples Behold I give you power to tread on Serpents and Scorpions and so also when he dismissed his Twelve Apostles into Judea Matth. 10.8 he bids them Go heal the Sick cleanse the Lepers raise the Dead cast out Devils for freely ye have received saith he and therefore freely give From all which it is apparent how far the miraculous Works of our Saviour did exceed all those that ever were done before him and being so great and excellent so far transcending all that ever was done by any Mortal they plainly demonstrated him to be the Son of God and very well became the Dignity of his Person For how could he have done all these mighty Things by a Power immanent in himself had he not been the Son of an Omnipotent Father And in what more becoming Way could he have expressed that Omnipotent Power which he derived from his Father than in those astonishing Miracles of Love which he wrought in the World 3dly The
IOHANNES SCOTT S. T. P. Printed for S. Manship at the Ship near the Royal Exchange THE Christian Life Wheren is shew'd I. The Worth and Excellency of the Soul II. The Divinity and Incarnation of our Saviour III. The Authority of the Holy Scripture IV. A Dissuasive from Apostacy VOL. V. and Last By JOHN SCOTT D. D. late Rector of St. Giles's in the Fields The Second Edition LONDON Printed for S. Manship and R. Wilkin and are to be Sold by W. Davis at the Black Bull in Cornhill and I. Bonwick at the Hat and Star in St. Paul's Church-yard 1700. To the Honourable SUSANNA NOEL Mother to the Right Honourable Baptist Earl of Gainsborough THis last Volume of the Works of my Dear Deceased Friend the Reverend Dr. Scott is humbly and gratefully Dedicated by Her Honours Most obliged and most Devoted Servant Humphrey Zouch The CONTENTS Discourse I. Of the Worth and Excellency of the Soul THe Connexion and Explication of the Text p. 1 2. The inestimable price and value of the Soul of Man in respect of its own natural Capacities represented under 4 Heads viz. Its Capacity of Vnderstanding p. 4 5. Of Moral Perfection p. 6 7. Of Pleasure and Delight p. 8 9 10. Of Immortality p. 11 to p. 15. Of what Esteem the Soul is in the Judgment of those who know the best worth of it viz. the whole world of Spirits p. 15. to p. 25. Four Inferences from hence p. 26. to p. 34. What is meant by losing ones Soul explain'd p. 34. The Soul liable to a sevenfold Damage in the other World p. 35. to p. 50. Seven Causes of the Danger we are in of incurring this Damage p. 51. to p. 69. Men may forsake Christ and thereby lose their Souls 4 ways By a total Apostacy p. 70 71. By renouncing the profession of his Doctrine p. 72. By obstinate Heresie p. 73. By a willful Course of Disobedience of which there are three degrees the first proceeds from a willful ignorance of Christs Laws the 2d from a willful Inconsideration of our Obligation to them the 3d. from an Obstinacy in Sin against Knowledge and Consideration p. 74. to 80. Four Reasons why our forsaking of Christ infers this fearful loss of our Souls p. 81. to p. 90. That God if he be so Determin'd may without any injury either to his Justice or Goodness detain lost Souls in the bondage of Hell for ever prov'd in 6 Propositions p. 91. to 101. That God is actually determin'd so to do demonstrated by 3 Arguments p. 102. to p. 108. A Comparison between the gain of the VVorld and the loss of a Mans Soul in 6 Particulars whereby it is shewn of which side the Advantage lies p. 109. to p. 128. Discourse II. Of the Divinity and Incarnation of our Saviour A General Explication of this Term The Word P. 130. A full account of it in 4 Propositions shewing that it was derived from the Theology of the Jews and Gentiles 131. to 135. That we ought to fetch the Sense of it from that ancient Theology p. 136 137. That in that Theology it signifies a vital and divine Subsistence p. 138 to 139. And that our Saviour to whom it is applied in the New Testament is that vital and divine Subsistence p. 140 141 142. To be the Word of God denotes 4 Things to be generated of the Mind of the Father To be the perfect Image of that Mind To be the Interpreter of the Fathers Mind and to be the Executor of it and in these is founded the Reason of our Saviours being call'd The Word p. 143. to 153. VVhat we are to understand by the Words being made Flesh p. 153 154. Five Inferences from this Doctrine p. 155 166. VVhat is meant by the Word 's dwelling among us explain'd p. 167. to 174. His dwelling among us full of Grace explain'd in five particulars p. 175. to 190. His dwelling among us full of Truth explained in general 191. to 198. Four Instances of his dwelling among us full of Truth in Contradistinction to that obscure typical way of his Tabernacling among the Jews p. 199. to p. 229. Four Inferences the first from his dwelling among us p. 229 to 234. The 2d from his dwelling among us full of Grace and that 1. in respect of his own Personal Disposition p. 235. to 238. 2. Of his Laws p. 238. 239. 3. Of the Gracious Pardon which he hath procured for us and promised to us p. 240 241. 4. Of the abundant assistance he is ready to vouchsafe us p. 242 243. And 5 Of the glorious Recompence he hath promised to and prepared for us p. 244 245 The 3d From his dwelling among us full of Truth p. 246. to 249. The 4th From all these laid together He dwelt among us full of Grace and Truth p. 250 to 256. The Glory of the Word which the Apostles beheld consisted in 4 Things 1. A visible splendor and brightness which encompass'd him at his Baptism and Transfiguration p. 258 259. 2. Those great and stupendous Miracles which he wrought p. 260 261 262. 3. The surpassing Excellency and Divinity of his Doctrine p. 263 264. 4. The incomparable Sanctity and Purity of his Life p. 265 266 267. This Expression The Glory as of the Only-begotten Son explain'd p. 268 269 That the Glory of Christ in the Tabernacle of our Natures was such as became the Only-Begotten Son of the Father prov'd in the several particulars wherein it consists P. 270. to 279. Four Inferences from this fourfold glory of the Word which the Apostles saw p. 280. to the end Dis III. Of the Authority of the Holy Scriptures THe fulness of the Scriptures as a Rule of Faith and Manners prov'd in 3 Propositions 1. That the Holy Spirit inspir'd the Writers of them with all that is necessary to eternal Life p. 301. 2 That they preach'd to the World all those necessaries which they were taught p. 302. 3. That all these necessary Truths which they preached are comprehended in the Scriptures p. 303. to p. 316. The clearness of the Scripture prov'd 1 From express Testimony of Scripture p. 317. to p. 321. 2. From the avowed design of writing it p. 322 323. 3. From the frequent Commands God lays upon us to read it p. 324 325. 4. From the Obligation that lies upon us under pain of Damnation to believe and receive all those necessaries to Salvation contained in it p. 326. Four Considerations in answer to those of the Church of Rome who tell us that though all things are not revealed clearly in the Scriptures yet we have sufficient reason to believe them since God has left us to the Conduct of an infallible Church p. 327. to the end Dis IV. Of the Obligation of the People to read the Scriptures THat the People are obliged to search and read the Scriptures prov'd 1. From the Obligation the Jews were under to read and search the Scriptures of the Old Test p. 343
That a Company of dead Atoms which cannot move unless they are moved can ever be capable of framing Syllogisms in Mood and Figure and disputing pro and con whether they are Atoms or no That such inert and sluggish Bodies should by their impetuous jostling together awaken one another out of their sensless Passiveness and make each other hear and feel their mutual Knocking 's and Jostlings and then from this sense into which they have thus awakened one another and which they are as incapable of as a Musical Instrument is of hearing its own Sounds or taking pleasure in the harmonious Aires that are played upon it should proceed and consult together to make wise Laws and contrive the best Models of Government to investigate the Natures of Things and deduce from them the several Systems of Arts and Sciences in a word how is it possible that a Company of fluid Motes and Particles of Matter should ever be so artificially complicated and twisted one with another as to form an Vnderstanding that can lift up its Eyes and look beyond all this sensible World into that of immaterial Beings and conceive abstracted Notions of things which can never be Objects to any material Senses such as a pure Point Equality and Proportion Symmetry and Asymmetry of Magnitudes the Rise and Propagation of Dimensions infinite Divisibilty and the like Notions that never were in Matter nor consequently could ever be extracted out of it That can correct the Errors of all our material Perceptions and demonstrate Things to be vastly different from what they apprehend and report them can prove the Sun for instance to be one hundred and sixty times bigger than the Earth when to our Eye and Imagination it appears no bigger than a Bushel that can lodge within it self all that Mass of sensible Things which taketh up so much Room without it and when it hath piled them up upon one another in vast and most prodigious Numbers is still as capacious of more as when it was altogether empty in a word that can grasp the Vniverse with a Thought and comprehend the whole Latitude of Heaven and Earth within its own indivisible Center how sensless is it to imagine that such Noble Operations as these can be performed by a meer Complex of dead Atoms and sensless Particles of Matter And if they cannot as doubtless they cannot then from hence it will necessarily follow that the Soul of Man is an immaterial Thing Furthermore we see that tho the Soul takes in Objects of all sizes yet when once they are in they are not as Bodies in a material Place in which the Greater take up more Room than the Less For the Thought of a Mile or ten thousand Miles doth no more fill or stretch a Soul than that of a Foot or an Inch or a Mathematical Point and whereas all Matter hath its Parts and those extended one without another into Length and Breadth and Thickness and so is measurable by Inches Yards or solid Measures there is no such Thing as measurable Extension in any thing belonging to the Soul For in Cogitation which is the Essence of a Soul there is neither Length nor Breadth nor Thickness nor is it possible to have any Conceit of Foot of Thought or a Yard of Reason a Pound of Wisdom or a Quart of Virtue And if what belongs to a Soul be immaterial it will necessarily follow that the Soul it self is immaterial too and as such capable of Immortality For immaterial Natures being pure and simple having neither contrary Qualities nor divisible Parts in them as material Things have can have no Principles of Alteration and Corruption in them and being devoid of these they must needs be capable of living and subsisting for ever What Noble Beings therefore are the Souls of Men which together with those vast capacities of Vnderstanding of Moral Perfection of Joy and Pleasure are naturally capable of Immortality and consequently of improving in Knowledge in Goodness and in Joy and Pleasure unto all Eternity And therefore certainly a Soul must needs be a most precious thing that can thus out-live all sublunary Beings and subsist forever in so sublime a state of Glory and Beatitude Having thus shewn you the invaluable Worth of the Soul in Respect of its own natural Capacities I proceed 2. To shew you of what vast Esteem it is in the Judgment of all those who we must needs suppose to best understand the Worth of it and that is the whole World of Spirits For to be sure Spirits must best understand the Excellency of Spirits because they have a clearer In-sight into each others Natures and a more immediate Prospect of the Virtue Power and Excellency of each others Faculties For as for us whilst we are in this imbodied state and do understand by corporeal Organs we generally judge of the Worth and Excellency of Things by the Impression they make upon our Senses and as these are more or less gratified and affected with them we set a higher or lower Value upon them Since therefore Spirits are a sort of Beings that cannot touch or affect our Bodily Senses it is impossible we should be competent Judges of the true Worth and Value of them and therefore in this matter we ought to be guided by the Judgment of Spirits who must needs be supposed to have a more intimate Acquaintance with one anothers Natures And if we will be guided by these we shall find the whole World of Spirits even from the highest to the lowest unanimously rating the Souls of Men at an inestimable Price and Value And to make this appear I shall shew you the vast Price there is set upon them 1. By God the Father 2. By God the Son 3. By God the Holy Ghost 4. By the Holy Angels 5. By the Devils 1. Let us consider the vast Price which God the Father hath set upon Souls For when he intended to form these Noble Beings and transmit them into terrestrial Bodies that so being compounded with a sensitive Nature they might clasp the Spiritual and Animal Worlds together he being sensible of the vast Hazards and infinite Snares they would be exposed too was so deeply concerned for their Preservation that he thought nothing too dear to save and secure them And fore-seeing their Fall from that terrestrial Happiness which he originally designed them notwithstanding the liberal Care he had taken to preserve them in the State of Innocence he designed to remove the Scene of their Happiness from Earth to Heaven being resolved if possible to repair the Loss of a terrestrial with a calestial Paradise For which end instead of the Covenant of Innocence the Blessings whereof by their Sin they had forever forfeited he introduces the Covenant of Repentance that so by the help of this Plank after their general Ship-wrack they might be preserved and to safe to the Shoar of a happy Eternity And that by this Covenant he might the more effectually recover
the Enemies Harbour with his blessed Motions and Importunities and never gives over the Pursuit of them till he hath either actually recovered or left them past all Hopes of Redemption And when he sees that they are utterly lost by their own Madness and Folly and that it is in vain to follow them any farther he casts a sorrowful Look upon them and like a grieved Friend after the utmost strugglings and extream Efforts of his affronted Goodness unwillingly leaves them to their own sad Fate and gives them up as it were with the Tears in his Eyes And can you think this blessed Spirit would be so industrious as he is in his Ministry for Souls that he would take such infinite Pains to save them be so extreamly urgent and solicitous for their Welface if He did not know them to be a sort of Beings of an inestimable Worth and Value O blessed God what are not our Souls worth that are worth all the Pains thy blessed Spirit takes to save and make them happy That not only thou thought'st worth all those vast Thoughts and Counsels which thou hast spent upon them that not only thy Son thought worth all those vast Condescentions he stooped to to put those Thoughts in Execution but thy blessed Spirit also thinks worth all that unwearied Pains and Endeavour all that incessant Care and Importunity which he employs about them to save and rescue them from Sin and Misery Doubtless those Beings must needs be exceeding precious for whose Safety and Welfare all the blessed Trinity are so unspeakably concerned 4. Let us consider the vast Price which the Holy Angels put upon Souls For tho they are the Crown and Top of all the Creation of God and do by their essential Perfections border nearest upon him yet such is their Opinion of the Souls of Men that they think it no Disparagement to converse with and minister to them but from the beginning of the World till now have been always ready to maintain a close Intercourse and intimate Correspondence with them and so far forth as they are permitted by the Laws of their invisible World they are continually attending to stretch forth a helping Hand to them in all their Needs and Necessities Tho they are the most Illustrious Courtiers of Heaven yet they disdain not to be the Life-Guards of Souls to pitch their Tents round about them as the Psalmist expresses it Psal 34.8 And interpose between them and their Danger to prompt them to and assist them in their Duties to strengthen them against or to remove their Temptations to comfort them in their Sorrows and chase away from them those malignant Spirits that are always about them watching all Opportunities to seduce and destroy them Hence Heb. 1.14 They are said to be ministring Spirits sent forth to minister for them who shall be Heirs of Salvation And how much they are concerned for the Safety and Welfare of these precious Beings they are charged with is evident by that Passage Luke 15.16 There is joy in the presence of the Angels of God over one Sinner that repenteth So Considerable are the Lives of Souls to the Angels of God that though they are always entertained with the most ravishing Pleasures yet Heaven it self cannot divert them from being over joyed at the Repentance of a Perishing Soul and celebrating its Recovery with a new Festival And when-ever the happy News is brought them that such a dying Soul is revived they not only attend to it in the midst of all their Joys and Triumphs but upon the hearing of it they shout for Joy and fill the Heavens with a new Acclamation And when-ever such a Penitent Soul hath bidden adieu to the Body those blessed Spirits stand ready to receive and guard it through those Legions of malignant Spirits that do always infest these lower Tracts of Air and to conduct it safe to those happy Abodes where it is to lodge till the Resurrection for it is said of Lazarus's Soul Luke 16.22 That it was carried by Angels into Abraham 's Bosom All which is a clear Demonstration of the vast Esteem which those blessed Angels have of Souls For can it be thought that such noble Beings who have a God and themselves to converse with and have so immediate a Prospect both of his Beauty and their own to exercise their Faculties and employ their Contemplation would be so ready and willing as they are to atttend upon Souls and minister to their Safety and Happyness if they had not a mighty Value and Estimation of them Surely if these immortal Spirits within us were not unspeakably dear and precious those Angelical Beings who have always the most sublime and enravishing Objects before them to employ and entertain their Faculties would never have thought it worth the while to stickle so zealously in their Affairs and concern themselves so much about them And thus our Saviour himself argues Mat. 18.10 Take heed that ye despise not one of these little ones for I say unto you that in Heaven their Angels do behold the Face of my Father which is in Heaven that is do not undervalue any Soul for how mean or little soever some of them may appear to you they are under the Guardianship of those blessed Angels that are the Courtiers of God and do always attend upon his Majestick Presence 5. And Lastly Let us consider the vast Price which the Devils themselves do put upon Souls for ever since those malignant Spirits through their own Pride and Ambition revolted from God and conspired to make War with heaven and revenge their Expulsion thence the constant Drift of all their Designs and Actions hath been to seduce and ruine them being conscious that of all the Beings that are within the reach of their Power there are none so dear to God as these and that by seducing from him these his most precious Creatures they shall do him the greatest spight and most effectually revenge upon him their own Damnation For doubtless were there any Beings below the Moon more dear to God than these they would bend their Force and Malice against them and not make these as they do the only Centers of their mischievous Activity Had they any nobler Game to fly at their ambitious Malice would disdain to stoop to the Quarry of Souls but because of all others These are the noblest and best worth the ruining therefore do these malignant Spirits turn all their Artillery upon them and level all their fiery Darts against them And how ambitious they are of seducing our Souls and training them on to Perdition is evident by the infinite Wiles and Snares and Stratagems they contrive against them by their unwearied Diligence to watch all Opportunities against them to surprize them where they are careless and assault them where they are weakest and cheat them with disguised Suggestions to inspect their Humours and apply themselves to their Interest and nick their Tempers with convenient Temptations And
to plunge our selves into all those endless Miseries which the loss of our Souls implies What then remains but that being seriously affected with the Sense of our Danger we presently awake out of our Security and with the deepest Concern for our immortal Souls cry out with St. Peter's Auditors Men and Brethren what shall we do to be saved Verisly when I reflect upon the strange Unconcernedness of Men about their future Condition I am tempted to think either that they do not believe that they have an immortal Soul in them or that if they do they believe it is impossible it should for ever miscarry For how is it conceivable that Men who in other matters are so solicitous when their Interest is at Stake and exposed to the least Hazard should believe that they have Souls in Danger of perishing for ever and yet take no more Care or Regard of them but like the forgetful Mother who when her House was on Fire to save her Goods forgot her Child lay out all their thoughts upon the little Concerns of this frail and mortal Life and in the mean time forget their precious Souls and leave them perishing in the Flames of Perdition O stupid Creature what art thou made of that canst consider that thou hast an immortal Soul surrounded with so many Dangers of being lost for ever and yet be no more concerned for its Preservation Methinks if thou hadst any Sense in thee having a Prospect of such endless Miseries before thee the remotest Possibility of falling into them should be enough to startle and awake thee but when thou art so near the Brink of those Miseries and hast so many Causes round about thee shoving thee forward and thrusting thee headlong down into them and yet be no more concerned at it is such a Prodigy of sensless Stupidity as Heaven and Earth may justly be astonished at 'T is true if the Danger thou art in were such as is impossible to be evaded it would then be the wisest Course thou couldst take to concern thy self as little as may be about it but rather to live merrily whilst thou mayst and not antedate thy Misery by thinking of the dismal Futurity But God be praised this is not our Case though our Condition be dangerous yet it is far from desperate for if we will use our honest Endeavour and vigorously exert the Faculties of our Nature we not only may but shall escape There are indeed a great many Causes of our Danger a great many Enemies concurring to our Ruin but none of these are able to effect it unless we our selves joyn hands in the fatal Conspiracy If we will be but faithful Friends to our selves and true to our own eternal Interest it will be beyond the power of all those Causes together to do us any material Injury For blessed be the good God those that are for us are far greater and mightier than those that are against us against us we have the World the Flesh and the Devil the weakest of which is I confess a dangerous and puissant Enemy but for us we have God and Angels and our own Reason assisted with the most invincible Motives with vast and glorious Promises that stand beckoning to us with Crowns of Immortality in their Hands to call us off from the Pursuit of our Lusts to the Practice of Virtue and Religion with direful Threatnings that are continually Alarming and warning us of the dreadful Consequents of our Sins and sundry other such mighty I had almost said Almighty Motives as if we would seriously attend to would certainly render our Souls impregnable against all the Temptations of Vice And besides our Reason thus Armed and Accountered we have on our side the Holy Angels of God who are always ready to prompt us to and assist us in our Duty and to second us in all our spiritual Combats against the Enemies of our Souls And besides all these we have with us the Almighty Spirit of God who upon our sincere Desires and honest Endeavours is engaged to aid us and co-operate with us in working out our Salvation whose Grace is abundantly sufficient for us to strengthen us in our Weakness to support us under our greatest Difficulties and carry us on victoriously through the most violent Temptations And being back't with such mighty Auxiliaries how is it possible that we should miscarry unless we are resolved to betray our selves and give fire to the fatal Trains of our Enemies and if we are so bent there is no Remedy for our Obstinacy and it is just and fit we should be left to the dismal and pitiless Effect of our own Folly and Madness For if when we see our sleves in so much danger and it is yet in our Power to escape if we please we will notwithstanding precipitate our selves into Ruin all the World must agree upon an impartial Inquisition for the Blood of our Souls that we murdered our selves that God is just and that his hands are clean from any stain of our Blood and that our own Ruin is wholly owing to our own invincible Obstinacy III. I proceed now to the Third Proposition That our renouncing of Christ and his Religion will most certainly infer the loss of our Souls For as I have shewed you these Words are urged by our Saviour as a Motive to deter his Disciples from forsaking him as is plain from Ver. 24 25. which necessarily supposes that upon their forsaking him this Loss would most certainly and inevitably follow In the Prosecution therefore of this Argument I shall endeavour these two things 1. To shew you what that forsaking of Christ is which infers this Loss 2. Upon what Accounts our thus forsaking him infers it 1. What that forsaking of Christ is which infers this Loss To which I answer there is a Four-Fold Forsaking of Christ which the Scripture takes notice of as capital and damnable to the Souls of Men. 1. When we forsake him by a total Apostacy 2ly When we cowardly renounce the Profession of his Doctrine or any Part of it notwithstanding we still believe and are convinced of the Truth of it 3. When by obstinate Heresy we either add to or subtract from the Faith of Christ 4ly When by any wilful Course of Disobedience we do vertually renounce the Authority of his Laws 1. We lose and forfeit our Souls when we forsake Christ by a total Apostacy from him When after we have been Baptized into his Name and thereby have made a visible Profession of our believing his Doctrines and obeying his Laws we turn Runagadoes and cast off our Belief of the one and disown our Obligation to the other we do most justly incur the Loss and Forfeiture of our Souls For so strong and cogent is the Evidence of Christianity that it is not to be supposed that any professed Christian can be either innocently or excusably seduced into a Disbelief of it For Religion being a Matter of the vastest Moment and Concern
of all things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 De Somn. p. 466. the Vice-roy of God and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 Lib. Cherub p. 100. that is the Instrument of God by whom he made the World As in Christ the Fulness of the Godhead is said to dwell Colos 2.9 so Plotin tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is filled with God 8 Ennead 5. l. 3. c. 12. As Christ is called the great Shepherd of our Souls 1 Pet. 2.25 so Philo tells us that God who is King and Pastor of the World hath appointed the Word his first-begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 De Agricult p. 152. to undertake the Care of his sacred Flock as his own Vice-roy and Substitute and accordingly in the same place he makes The Word to be that Angel whom God had promis'd to send before the Camp of Israel to conduct them through the Wilderness In short as the Angels are said to be subject unto Christ 1 Pet. 3.22 and as Christ is said to be the Angel or Messenger of God Joh. 9.4 so Philo calls the most ancient Word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Quaest Rerum divin haer p. 397. that is the Prince of the Angels and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 De Somn. p. 466. the Angel or Messenger of God And to name no more as Christ is called the Mediator of the new Covenant Heb. 12.24 and the Intercessor between God and Man Heb. 7.25 and the Propitiation and Atonement So saith Philo which is highly worthy of our Observation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3 Quaest Rerum Divin her p. 397. is the Intercessor for Mortals with the immortal God and also the Embassador of that great King to his Subjects which Office saith he he willingly undertook saying I will stand in the middle between the Lord and you as being neither unborn as God nor born as you but being a Medium between those two Extreams I will be a Pledge for both for his Creatures that they shall not utterly apostatize from him for God that he will not be wanting in his Fatherly Care towards them And in another place he tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 De Somniis p. 447. that is the Beginning and the End of God's Good-will to the World which is all one with Propitiation And these Authorities of Philo I have the rather insisted upon because he being a Jew and a Platonick Philosopher must needs understand the Theology of Jews and Gentiles and living about the Time of our Saviour he must be supposed to have written in Terms that were then in use and were very well understood both by Jews and Gentiles And if so then it must necessarily follow that this Phrase The Word so common in that Author was very commonly used both by Jews and Gentiles in our Saviour's Time and consequently that it was derived from them and so appropriated to our Saviour by the inspired Writers of the New Testament And indeed it is not to be imagined how those inspired Writers should ever have so exactly agreed with the Jews and Gentiles in the Titles and Characters of the Eternal Word had not either they themselves or the Spirit of God which dictated to them purposely derived it from them 2. That the New Testament giving no distinct Explication of this Phrase The Word it is most safe and reasonable to fetch the Sense of it from that ancient Theology whence it was derived I do not deny but it is usual with all Writers to use Terms and Phrases by way of Accommodation and to illustrate their Sense by alluding to something that is like it and therefore are not always to be understood in the Sense which those Terms and Phrases do most commonly signify but in a Sense that hath some Proportion with it as the Drift and Connection of their Discourse doth plainly intimate But when Writers use Words in a literal Sense without any Note of Allusion and without explaining themselves into any different Sense either they must mean the same Thing which those Words do commonly signify or else they must mean to deceive and impose upon their Readers And thus stands the Case before us our Saviour is here stiled The Word a Term of Art which was very common both in the Jewish and Gentile Philosophy and neither here nor any where else is there the least Intimation that he is called so only by way of Allusion nor is it in all the New Testament explained into any other Sense than that wherein it was commonly used and therefore the Intent of the Sacred Writers in using it must be either to denote the same thing which it signified before or to deceive and impose upon the World But doubtless if the Holy Spirit which inspired those Writers had meant any thing else by it than what it ordinarily fignifies he would have told us of it and not have given us such an unavoidable Occasion to mistake in so great a Doctrine by clothing its Sense in such a Phrase as generally signifies what he never meant For when he called Christ by the same Name and attributed the same Titles and Characters by which the Jews and Gentiles were wont to describe their ΛΟΓΟΣ he could not but foresee that all inquisitive Persons would be apt to conclude that he meant the same thing and therefore if he had not meant so he would doubtless either not have given him that Name and those Titles or else to prevent our being imposed upon by them he would have explained them into some other meaning which since he hath not done we may safely and rationally conclude that he hath meant the same Thing by this Name and those Titles with those from whom he did derive them and consequently that the most certain way for us to understand what is the Sense of Christ's being The Word is to consider what those Jews and Gentiles meant by it from whose Philosophy it was first borrowed and derived 3. That both the Jewish and Gentile Theology used this Phrase The Word to signify a Vital and Divine Subsistence For as for the Jews it 's plain that by The Word they meant the Messias and therefore Ps 110. which they say contains the Mysteries of the Messias the Chaldee Paraphrase instead of the Lord said unto my Lord read the Lord said unto his Word that is consequently to his Messias And Rab. Arama upon Genesis explaining that Passage in the 107 Ps 20. The Lord sent forth his Word and they were healed expresly tells us that by this Word is meant the Messias And Rab. Simeon the Son of Johni expounding those Words of Job 19.26 Yet in my Flesh shall I see God faith that the Mercy which proceeds from the highest Wisdom of God shall be crowned by The Word and take Flesh of a Woman by which
assumed or taken into The Word both being united into one Person the Natures being preserved entire and distinct without any Mixture or Confusion For as the Fourth General Council hath defined it He was so made Flesh that he ceased not to be the Word never changing that he was but assuming that which he was not And though our Humanity was advanced by it yet his Divinity was not at all diminished and the Mystery of Godliness God manifested in the flesh was no Detriment to the Godhead which is always unchangeably the same And therefore the seeming Harshness of this Expression may be easily molified by comparing it with others of the same import for elsewhere where it is said that he was manifest in the flesh 1 Tim. 3.16 which only denotes that the Divinity was made known and did appear in the World in a Humane Nature Elsewhere it is said that he took on him the Nature of Man Heb. 2.16 which only denotes that the Divinity did assume the Humane Nature to it and was personally united with it So here The Word was made flesh that is The Word was made one with the Flesh by assuming the Humane Nature into a personal Union with it self Having thus explain'd to you the Sense and Meaning of the Words I shall now conclude this Argument with three or four short Inferences from the whole 1. From hence we may infer the Eternal Divinity of our Blessed Saviour even from this great name The Word that is here attributed to him For since it is so apparent that this Phrase is a Term of Art derived from the Schools of the Jews and Gentiles and since by it they did all so generally understand a Divine Person subsisting from all Eternity it must necessarily follow that the Holy Ghost deriving it from them and applying it to our Blessed Saviour must use it to the same Sense for otherwise He were better never to have used it at all because by discoursing in the same Language with them he will give us just occasion to think that he means the same thing namely that Christ whom he calls The Word is a Divine Person subsisting from all Eternity which if he doth not mean by using that Term he will almost necessarily betray us into a false Belief concerning our Saviour As to instance briefly in a Case of another Nature Our Saviour in his Sermons doth frequently press us to Meekness and Patience Humility and Charity all which are Terms frequently used long before in the Moral Philosophy both of the Jews and Gentiles by which they signify fuch and fuch particular Virtues Since therefore our Saviour doth use the same Terms with them we have just Reason to conclude that he mean the same Virtues by them and should he mean any thing else his very using of these Terms would necessarily impose upon us a false Sense of his meaning for how should we understand his Meaning but by his Words and how should we understand his Words but by the common Import and Signification of them And can we imagine that the Spirit of Truth would have ven described our Saviour by a Term that was so generally used to signify a Divine Person subsisting from all Eternity and used it too as he doth without any Restraint or Limitation nay and so seemingly at least to the same Purpose as he doth in the three first Verses of his Chapter where he describes the Divine Nature and Operations of Christ The Word in the same terms in which the Jews and Gentiles were wont to describe the Divinity of their ΛΟΓΟΣ can we imagine I say that the Holy Spirit would have done thus had he known Christ to be nothing but a meer Man that never was before he was born of his Mother Far be it from us to charge that Blessed Spirit with imposing such a Delusion upon Mankind 2. Hence I infer the astonishing Love of our Blesed Saviour in condescending so low as to be made Flesh for us and assume our Nature For what he was before he took our Nature you have heard already He was no less than the Eternal Word of the Father in whose Bosom he enjoyed the supremest Degree of Bliss and Happiness being crowned with Glory and incircled about with the Essential Rays of the Divinity And yet such was his Love to poor Mortals so infinite was his Zeal and Concern for our Happiness that seeing the Misery we were plunged into he could not rest no not in the blessed Arms of his Father but strip himself of all his Majesty and Bliss and comes down among us and assumes our Nature to save and rescue us and invite and lead us to those Heavenly Mansions from whence he descended to us Lord what a Prodigy of Love was here as doth not only puzzle my Conceit but out-reach my Wonder and Admiration For when I seriously consider it though it be a Blessing beyond all my Hopes and such as I could never have had the Impudence to desire yet it fills my Mind with an awful Horror to think that there was a Time when the great God was here upon the Earth in my Form and Nature and conversed familiarly with such mortal Wights as my self and for my sake and such poor Worms as I patiently under-went the common Infirmities of Men and willingly exposed himself to the Contempt and Scorn of a malevolent World and the Malice and Cruelty of those barbarous Men to whom he gave Being and could with the Breath of his Nostrils have scattered into Atoms and all this in meer Compassion to a Company of apostatized Natures who had so highly deserved to be thrown from his Care and Mercy for ever O my Soul how am I astonished at this Miracle of Love Methinks when I consider it I am looking down from a stupendous Precipice whose Height fills me with a trembling Horror and even over-setting Reason 3. From hence I infer what might Obligations we have for ever to love and serve our Blessed Redeemer If our Hearts are capable of being warmed into any degree of Affection sure 't is impossible but we must be affected at such an unheard of Instance of Love For the Son of God to leave his Father's Bosom where he was infinitely more happy then we can express and think of and disguise himself in mortal Flesh and become a Man of Sorrows that the might make me a Man of endless Joys can my Heart hold when I think of this Is it possible I should reflect upon such a prodigious Instance of Affection without being wrapt into an Extasy of Love Blessed Jesus what barbarous Hearts do we carry about with us that will not melt before the Flames of thy Love Flames that are sufficient to kindle Seraphims and to fill all reasonable Breasts with burning Affections towards thee For how is it Possible that any Man I had almost said that any Devil should be so disingenuous and ill-natured as not to be affected with such stupendous
the World that he exacts nothing from us but what he was obliged to do by the infinite Care and Concern he hath for us and that he had been less kind should he have required less and must necessarily have subtracted from us some Degree of our Happiness should he have abated us any Part of our Duty O Blessed Jesus who can complain of thy Service when thy very Commands are Tokens of thy Love when all the Duty thou requirest of us is only to be kind to our selves in doing those things which if thou hadst never commanded our own Interest would have obliged us to had we but understood it as well or regarded it as much as thou dost 3. But then consider again as He is full of Grace to us in his own personal Temper and in those mild and gentle Laws which he hath given us so Thirdly He is full of Grace to us also in respect of that gracious Pardon and Forgiveness which he hath procured for and promised to us if we will heartily repent and amend I confess though his Personal Temper should be never so sweet and his Laws never so gentle yet if he should upon every wilful Offence exclude us from all Hope of Pardon it might justly discourage the Generality of Men from engaging any farther in his Service because more or less we have all finned and fallen short of the Glory of God So that if upon every wilful Act of Rebellion we should stand for ever excluded from his Favour we should generally be left in a desperate Condition and then to what Purpose should we serve him any longer when by all our future Loyalty and Submissions we must never hope to be readmitted into his Grace and Favour To remove this great Discouragement therefore the blessed Jesus hath obtained for us this publick Grant and Charter of Mercy from his Father that if now at last we will repent and amend our Ways notwithstanding all our past Rebellions we shall find Mercy and be as freely received into his Grace and Favour as if we never had offended him and this merciful Grant he hath published to us in the Promises of his Gospel So that now we cannot make the least Doubt of our Pardon and Acceptance with him upon our unfeigned Repentance without calling his Truth and Veracity into Question And now what reasonable Cause of Discouragement have we from returning to the Service of our blessed Master when we are so amply assured that our past Disobediences to him shall upon our Return be forgotten for ever For in the Name of God what can we desire more Is it reasonable that the wise Governour of the World should pardon Offenders whether they repent or no that he should let them take their Swing in Wickedness and never take any Cognizance of their Actions Let us speak plainly would we have him govern us or no If not we are infinitely besotted that for the Sake of a few paltry Lusts that are our Plague and Shame would deprive our selves of all the Blessings and Benefits of his Government But whatsoever we would have it is by no means fit that he should surrender up his just Authority over us because we are Fools and Mad-men and if we think it fit that he should govern us we cannot be so senseless as to think it reasonable that he should pardon our Sins till we repent of them because by so doing he would give up all and leave us absolute Masters of our selves So that if we our selves had been called to the Privy Council of Heaven to give our Vote to those Laws by which we were to be ruled and governed doubtless we could not have had the Confidence to aks either gentler Laws or greater Indulgences than the blessed Jesus hath freely granted us in his Gospel If God should have told us that he would impose nothing on us without our own Consent and bid us ask for our selves any thing that is fit and modest doubtless the utmost that any modest Man could have craved would have been only this Lord if thou will be but so merciful as to give us such Laws as are suited to our Natures and are conducive to our Happiness and so far to consider our Weakness and Instability as not to cast us away from thy Favour for ever upon every Wilful Transgression but to pardon and receive us again upon our unfeigned Repentance this is all the Favour we would ask and for this we would praise and adore they Goodness for ever and ever Since God therefore out of his own Grace and Goodness hath granted this Indulgence to us why should we be discouraged from returning to our Duty though we have never so notoriously violated and neglected it For now we are fully assured that we can never be excluded from all Hope of Pardon till we are past all Possibility of Repentance 4. He is full of Grace to us also in respect of that abundant Assistance which he hath promised and vouchsafed to us I do confess though notwithstanding our former Rebellions he should be never so ready to receive us into Favour again upon our unfeigned Repentance yet unless he will also assist us in our Repentance and enable us to conquer the Difficulties of it we have still very great Reason to be discouraged from his Service For by our own evil Habits we have so disabled our felves from returning to our Duty that without the Concurrence of a supernatural Grace it will be in vain for us to attempt it For he that from a State of habitual Sin enters into a Course of Repentance must strive all along against the Current of his Nature which at first especially and when he is weakest will be so swift and impetuous that by his own single Strength it will be impossible for him to stem or conquer it and unless he be assisted by a greater Strength than his own he will be inevitably born down and carried away with it though he struggle never so vigorously against it so that it is no Encouragement at all to the Service of Christ that he will receive us to Pardon when we heartily repent unless he will also enable us to repent by the Concurrence of his Grace with our honest Endeavours But this Discouragement also he hath removed out of our Way by making us a publick Grant and Promise of his Grace and Assistance for he hath assured us that he will give his holy Spirit to every one that asks it Luke 11.13 that if we will work out our own Salvation he will work in us to will and to do Phil. 2.12 13. and that to him that hath that is improves that Grace which he hath it shall be given more abundantly Mat. 13.12 so that though we cannot do all by our own single Strength yet we can do so much as will oblige our blessed Master to enable us to do all and therefore that we do not do all is as much our Fault as
of the Old Testament and they are they says he which testify of me And to be sure there were no other Scriptures which could testfy of Christ to the unbelieving Jews but only those of Moses and the Prephets these being the only Scriptures whose Testimony they credited But yet the Reason which our Saviour urges to move them to read the Old Testament doth as much oblige us to read the New as well as the Old as it did them to read the Old for in them ye think ye have eternal life that is in them yet think ye have eternal Life promised and all the Necessaries to be believed and done by you in order to your obtaining it proposed to you And indeed as they thought so it was they had eternal Life proposed to them in Hieroglyphicks for that was the Mystery of their Holy of Holies that was the Interpretation of their Land of Canaan and the spiritual Sense of all their general Promises of good Things to come They had all the Articles of Faith and all the Instances of Duty that were necessary to their Attainment of eternal Life exhibited to them in the Writings of their Prophets and the Types and Figures of their Law For it was by this Rule alone that all the Holy Men of the Jewish Nation did live and believe and either this was sufficient to guide and direct them to eternal Life or they were left under a fatal Necessity of falling short of it It was the Law of the Lord that did enlighten their Eyes and rejoyce their Hearts and convert their Souls and it was in keeping it that they found great Reward Ps 19.7 8 11. And therefore either they fell short of the Reward of eternal Life notwithstanding this their Illumination and Conversion or they found it in keeping that Law by which they were illuminated and converted and if in keeping their Law they found eternal Life then it 's certain that in their Law they had it So that these Words of our Saviour for in them ye think ye have eternal life do not imply that they were mistaken in thinking so or at least they only imply that they were mistaken in thinking to obtain eternal Life by adbering to the prime and literal Sense of their Law without pursuing the Mystery and Spiritual Meaning of it which was indeed the Error of the Pharisees with whom our Saviour is here discoursing For the internal Sense and Mystery of their Law was the Gospel all whose Articles of Faith and Precepts of Duty were though darkly and obscurely expressed and represented in the Types and Figures of the Mosaick Institution And hence the Apostle tells that both the Priests and their Oblations did serve unto the example and shadow of heavenly things Heb. 8.5 So that the heavenly Things contained in the Gospel were the substantial Idea's which those Legal Types and Patterns contained and represented and the same Author calls that Law a shadow of good things to come Heb. 10.1 that is it was an obscure Scheme or Prefiguration of the Mercies of the Gospel of which eternal Life is a principal Part. Since therefore the Law was nothing else but only the Gospel in dark and obscure Cyphers if in this we Christians have eternal Life in that the Jews had it also And therefore the Reason which our Saviour here urges to oblige the Jews to search the Scriptures of the Old Testament for in them ye think have eternal life doth at least equally oblige us Christians to search the Scriptures both of the Old and New For if they had just Reason to think they had eternal Life in the Old Testament and were thereupon obliged to search into it we have rather more Reason to think that we have eternal Life in the New since the New Testament is nothing else but only the Old decyphered and unriddled and therefore we must not only have eternal Life in this as they had in that but we must also have it far more expresly than they In the Prosecution of this Argument therefore I shall endeavour these Two Things I. To shew you that in the Holy Scriptures we have eternal Life II. That this is a very forcible Reason to oblige us to search them I. First that in the Holy Scriptures we have eternal Life that is that in them we have eternal Life proposed to us together with all that is necessary to be believed and practised by us in order to our obtaining it or in other words that the Holy Scripture is a sufficient Rule both of Faith and Manners to guide and direct us to eternal Happiness And this is one Article of the Faith of the Church of England which we are required to explain to the People for so in her sixth Article our Church professes that the Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein or may be proved thence is not required of any Man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation Now to make the Scripture a sufficient Rule as to all Things necessary to Salvation there are two Things necessary First That it should be full and Secondly That it should be clear both which the Holy Scripture is in an eminent Degree as containing in it all that is necessary to be believed and done in order to eternal Life And this will evidently appear from these three following Propositions 1. That the Holy Spirit inspired the Writers of the Scripture with all that is necessary to eternal Life 2. That they preached to the World all those Necessaries with which the Holy Spirit inspired them 3. That all those necessary Truths which they preached are comprehended in those Sacred Writings of theirs of which the Holy Scripture consists 1. That the Holy Spirit infpired the Writers of the Scripture with all that is necessary to eternal Life For first our Saviour by whom they were originally instructed declares that as the Father loved him and shewed him all things that himself did Joh. 5.20 so he had made known to them all things that he had heard of his Father Job 17.8 And then when he went from them and ceased to instruct them in his own Person he promised that by his Spirit he would teach them all things and bring all things to their remembrance whatsoever he had said unto them Job 14.26 and that by the same Spirit he would guide them into all Truth Job 16.13 If therefore the Spirit did perform this Promise to them as there is no doubt but he did then we are sure that he did teach them over again whatsoever Christ had taught them before and if Christ had taught them whatsoever he had heard of his Father as he declares he had then it is certain either that he taught them all Things necessary to eternal Life or that he himself had not heard from his Father all Things that are necessary thereunto 2. That as
render'd him a meer Laquey to the Goods and Evils that are without him and whither ever they send him he must go wherever they lead him he must follow let their Vagaries be never so wild or wicked If therefore while his Soul is thus enslaved to the World he should be tempted by him to Apostatize from his Religion what hath he to restrain or secure him For ever since he got loose from his Conscience he is wholly led by his Affections and these being chained and saftned to the World hale him after it which way soever it moves So long as his Religion and his worldly Interest consist and go hand in hand he is very well content to own and follow it but if ever a Storm of Persecution should part them in all Probability he will follow his Interest and like the treacherous Orpha give his Religion a parting Kiss and leave it For his Heart is now so wedded to the World that he esteems nothing so good as its Goods and nothing so evil as its Evils and the one being his Heaven and the other his Hell all other Considerations are overcome by them and to obtain the one and avoid the other he must stick at nothing no not at renouncing his God and his Religion together with all his Hopes of a future Immortality 6. And lastly Living in any known Course of Sin provokes God to give us up to the Power of Delusion For so long as Men submit themselves to the Guidance and Direction of a good Conscience the Spirit of God who is a Spirit of Truth abides with them and not only directs their Wills but also informs their Understandings and enables them to discern the Beauty and Reality of those heavenly Truths which he hath revealed to us in the Holy Scriptures For though since he hath revealed already the whole Will of God to us concerning our eternal Salvation we have no Reason to expect that he will reveal new Truths to us yet seeing so far forth as it is necessary he hath promised and engaged that he will co-operate with us to enable us as well to understand the Will of God as to perform it we have the greatest Reason in the World to depend upon it that so long as we cherish his heavenly Inspirations by yielding to them our free and ready Compliance he will be so far an assisting Genius to our Understandings as to suggest to us those Truths which he hath already revealed and set them before our Eyes in so fair a Light as that we shall not fail more clearly to discern and more distinctly to apprehend them than otherwise we should or could have done For when he writes his Truth upon our Minds it is with such a Victorious Sunbeam as will endure neither Cloud nor Shadow before it Whenever he speaks he speaks not to our Ears but to our Minds and represents Things nakedly and immediately to our Understandings He converses with our Spirits as Spirits do with Spirits without involving his Sense in articulate Sounds or material Representations but objects it to us in its own naked Light and characterizes it immediately on our Understandings And as he proposes the Divine Light to us so he also illuminates our Minds to discern and comprehend it He raises and exalts our Intellectual Powers and as a vital Form to the Light of our Reason invigorates and actuates it and thereby renders its Apprehension of Things more quick and piercing and sagacious Thus doth the Holy Spirit more or less assist us in the true Understanding of Divine Things as he finds us more or less compliant with his heavenly Pleasure and though he stands no more obliged to render our Minds infallible than our Wills impeccable yet so long as by our sincere Obedience to his holy Suggestions we keep our selves under his Conduct and Direction we may depend upon it he will either preserve us from all dangerous Errors or if for just Reasons he should permit us to fall into any such they shall not prove dangerous to us but either we shall be convinced of them while we live or obtain Pity and Pardon for them when we die But whilst we persist in any willful Course of Sin we do not only violate our own Conscience but also repel those good Motions of the Spirit of God whereby he strives to reduce and reclaim us in doing which we continually grieve him and if we do not forbear shall at length provoke him wholly to forsake and abandon us to give us up to our own Hearts Lusts as desperate Wretches with whom he hath hitherto strove and struggled in vain and of whose future Recovery there remains no farther Hope or Prospect And when he hath forsaken us our Mind will not only be left naked and destitute of all those Helps and Advantages for the understanding of Divine Truths which it receives from him but also be exposed to the Cheats and Fallacies of Evil Spirits whose Recreation it is to put Tricks upon our Minds to banter and play upon our easie Faith to cast Mists before our Eyes and therein to juggle away all true Religion from us and foist in the Room of it the most fulsom Errors and Mistakes For so the Apostle tells us of Antichrist the great Deceiver that he should come with all the deceivableness of unrighteousness to them that perish because they received not the love of truth that they might be saved And that for that Cause viz. their not receiving the truth in the love of it God should send them strong delusion that they should believe a lye that is by abandoning them to the Power of cheating and deluding Spirits That they all might be damned who believed not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. And God grant that this at last prove not our Fate that because we have sinned against the clearest Light and gone astray in all Unrighteousness under the best and purest Religion in the World we are not at length given up by God to follow the wile Delusions of Antichrist and to believe all those fulsom Lyes and Impostures which he from Age to Age hath been imposing upon the World But whether it prove thus or no this I am sure of that by persisting in any vicious Course against the Light and Conviction of our Consciences we highly provoke Almighty God to withdraw his Grace from us and give us up to our own Hearts Lusts and when this is done our own Hearts Lusts will soon betray and give up our Faith to false and vicious Principles of Religion And now having shewn at large what strong and prevalent Tendencies there are in a wicked Life to Apostacy from true Religion I shall conclude this Argument with two or three Inferences 1. From hence I infer What a great Malignity there is in Mens being inconstant to and apostatizing from the true Religion in Compliance with their sinful Affections it being as you see the