The credibility of the Christian revelation, from it's intrinsick evidence in eight sermons, preach'd in the Cathedral Church of St. Paul : being the lecture for the year 1699, founded by the Honourable Robert Boyle, Esq. : with a ninth sermon, as an appendix, in reply to an objection / by Samuel Bradford ...

THE CREDIBILITY OF THE Christian Revelation , FROM It 's Intrinsick Evidence ; IN Eight Sermons , Preach'd in the Cathedral Church of St. Paul , being the Lecture for the Year 1699. Founded by the Honourable ROBERT BOYLE Esq ;

With a Ninth Sermon , as an Appendix , in Reply to an Objection .

By Samuel Bradford , Rector of St. Mary le Bow , and Chaplain in Ordinary to his Majesty .

LONDON : Printed for Tho . Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chapel , 1700.

The Qualifications requisite , towards the Receiving a Divine Revelation .

A SERMON Preach'd in the Cathedral Church of St. PAUL ; January the 2nd . 1698 / 9.

Being the First , for this Year , of the Lecture , Founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , M. A. Rector of St. Mary le Bow .

LONDON , Printed for Tho . Parkhurst , at the Three Crowns and Bible in Cheapside , near Mer●●rs Chappel , 16●● .

〈…〉 the Christian Revelation , that it may appear by it 's own Light , and by that means , as far as may be , to prevent Objections , before they are rais'd . And because I am fully perswaded , that the true Cause of Infidelity , where the Gospel is publish'd , is some vitious Indisposition in the Minds of men , I thought it expedient to begin with laying down the Qualifications , which are necessary for such Persons , as shall concern themselves about this Subject .

I am very sensible of my want of Ability , proportionable to this Undertaking : but I humbly befeech that God and Saviour , in whose Cause I am engag'd , to enable me in some measure to promote the pious and generous Design of our Honourable Founder , a Person who convinc'd the World , that Christianity is consistent with excellent natural Parts , and great Learning ; as well as with noble Birth , and good Breeding . After this I have nothing farther to do , but to rely upon that Goodness which so freely employ'd me , favourably to interpret the Endeavours of ,

Most Reverend and Honoured , Your most obliged and humble Servant , Samuel Bradford .

JOHN vj . 45.

It is written in the Prophets , And they shall be all taught of God . Every man therefore that hath heardy and hath learned of the Father , cometh unto me .

THE Honourable Founder of these Lectures having appointed them for proving the Christian Religion against notorious Infidels , viz. Atheists , Deists , Pagans , Jews , and Mahometans , my design is , by God's Assistance , to direct my following Discourses principally against the second sort of these Adversaries to our Profession , the Deists I mean , properly so call'd , those who are not sunk so much below humane Nature , as to call into question the Author of their Beings , or to deny that Providence by which the World is govern'd , and themselves and all things in it preserv'd and taken care of : but yet pretend to disbelieve , or at least doubt concerning the Christian Revelation .

It must needs seem strange to those who are throughly convinc'd of the Trutho of Christianity , and discern very plain and strong Evidence for the confirmation of their Faith in all the parts of it , that there should be any , who being educated where this Religion is profess'd , should either remain or become Infidels ; especially if at the same time they seriously own the Principles of natural Religion , to which those of reveal'd are so very agreeable .

How far such men are in good earnest , is best known to God , and to their own Consciences : but if there be any such , 't is certainly worth the while to convince them ; and I should hope it would be no great difficulty to do it , provided they may be prevail'd upon to do what is absolutely necessary , and highly reasonable on their part , in order to their receiving and owning such conviction .

For which reason I have chosen to begin with these Words , wherein we are inform'd by our Lord himself , what sort of Persons those are , who are qualified for receiving him and his Doctrine , viz. such as are taught of God , such as have heard and learn'd of the Father .

The occasion of the Words was this . Our blessed Saviour had been saying , ●er . 38 , that He came down from Heaven ; at this some of the Jews murmur'd , saying , 41 , Is not this Jesus the son of Joseph , whose Father and Mother we know ? 42 , How is it then that he saith , I came down from Heaven ? To which our Lord reply'd , not by proposing at that time any Arguments to convince them , that he really did come down from Heaven ; but by hinting to them the true cause of their unbelief , and letting them understand , that considering their temper , which he very well knew , Ver . 43 , 44. he was not at all surpris'd at their rejecting him . Murmur not , saith he , among your selves . No man can come to me , except the Father , which hath sent me , draw him . But may not the Father draw men , and they not follow him ? Yes certainly , Ezek . 24.13 . as well as he might be said to have purged Israel , and yet that Israel was not purged ; and therefore it follows in the next Words , It is written in the Prophets , And they shall be all taught of God . Every man therefore that hath heard , and hath learned of the Father , cometh unto me .

It is written in the Prophets , that is , this is a Prediction you may find in divers places in the Books of the Prophets , in the Old Testament ; They shall be all taught of God , that is , in the days of the Messiah , the World shall be blest with more plentiful Instruction from Heaven , there shall be a greater measure of Divine Knowledge imparted by God to Mankind , together with a larger Effusion of the Divine Spirit upon the Members of God's Church , whereby they shall be taught the Will of God more plainly and fully , than in times past . Particularly the Prophet Isaiah , foretelling the state of the Church in the days of the Messiah , hath these very words which our Lord citeth , All thy children shall be taught of the Lord . Isa . 54.13 .

Every man therefore that hath heard , and hath learn'd of the Father , cometh unto me ; as if he had said , Whosoever therefore will come unto me , that is , receive me for the Messiah , and acknowledge my Doctrine to be of God , must be taught of God , according to the prediction of the Prophets ; and on his part he must both hear and learn of the Father , he must attend , that is , to his Instructions , and comply with them . For if he shall refuse to hear the Father , he can never acknowledge me , who came from him : but if he will hear and learn of him , and consequently be taught by him , he will readily come to me also .

So that the Words contain , as I have already observ'd , the Character of those Persons , who are qualified and dispos'd to receive the Christian Doctrine , when it is publish'd to them .

And this I judge a proper Argument to begin with . For should I be able to produce never so convincing proofs of the Truth of Christianity ; yet if those who hear me should be utterly indispos'd to consider and receive them , all my discourse must be necessarily lost upon such men . And therefore 't is remarkable , that our Saviour , in divers other places as well as this , doth ascribe the Infidelity of his Hearers to the Indisposition of their Minds , as the true cause of it ; and that too an Indisposition proceeding from some fault either in their Tempers or Practices : as on the contrary he declareth who were in a fair way to become his Disciples , namely , such as were of a Temper capable of considering and receiving Truth , when it should be propos'd to them . Thus , Joh . 8.47 . He that is of God , heareth God's words : ye therefore hear them not , because ye are not of God . And again , To this end was I born , Joh . 18.37 . and for this cause came I into world , that I might bear witness to the Truth . Every one that is of the Truth heareth my Voice .

Neither is this asserted by our Lord , without evident Reason , as will appear to any one , who considers this matter fairly .

Christianity lays it 's claim to a Divine Original . Both our Lord himself , and all who call themselves his Disciples , affirm that it is a Revelation from God . The Adversaries of this Reliligion say on the contrary , that it is the Product of Superstition or Design , and consequently that both its Original and Progress are wholy owing to humane Weakness , or Policy , that is , Wickedness ; ( for such would a Policy to invent and propagate a false Religion , and thereby to impose upon the Understandings and Consciences of men , be justly reputed . ) How then must this Controversie be decided ? Why by such Evidence as a matter of this nature is capable of ; by such Proofs as are fit to be alleged for the truth of a Divine Revelation , and proper to convince the judgment of a reasonable Creature . But who shall Judge of this Evidence ? Why every man must be allow'd to judge for himself , and every man to whom such Evidence is propos'd , is without question oblig'd , at his utmost peril , to judge impartially . But the Man that is ignorant of Almighty God , or estranged from him , especially whosoever is an Enemy to God , as being of a disposition and temper opposite to that of the Divine Nature , must necessarily be unfit to judge of this kind of Evidence . If this Religion should prove to be divinely reveal'd , as it pretends , such a man would probably think it his Interest , to be sure it would be his Inclination , to make all the Objections , and to raise all the Cavils , that he could possibly invent , to invalidate the Proofs of it . At least he would not easily , nor clearly discern the force of the Arguments alleged for it .

Whereas on the other hand , Whosoever hath been taught of God , whosoever hath heard , and learn'd of the Father , whosoever hath attain'd to right conceptions of him , and is reconcil'd in his Mind to him , such a Man is well prepar'd to attend to whatsoever it shall please God farther to make known to him , he will easily and clearly discern the force of any good Evidence which shall be produc'd for a Revelation which is truly Divine , and will be naturally ready and forward to embrace it .

But to come to the Words themselves , in treating of which , it will be proper to consider these three particulars .

In what way and manner God may be said to teach Men , in order to their receiving any new Revelation from him .

Who they are , that may be said to have heard , and learn'd of the Father , in order to the same end .

What Qualifications are requisite both to the hearing and learning of the Father , and coming to the Son .

Let us consider in what way and manner God may be said to teach Men , in order to their receiving any new Revelation from him . It is written in the Prophets , They shall be all taught of God .

The teaching of God which the Prophets , and particularly Isaiah , in the place before-cited , refers to , seems , as I have already hinted , to be that more plain and plentiful Instruction , which was to be communicated to Men , in the days of the Messiah . But our Saviour , in applying this Prophecy , seems also to take in all that previous Teaching of God , whereby he had prepar'd Men for the receiving him , when he should come . For the same God , who by his Providence had reserv'd so large a communication of Divine Knowledge , for the times of the Messiah , had from one Generation to another , been disposing the World for such farther communications as he should think proper for it ; not having in any age or place , left men without witness of himself . It may be reasonable therefore upon this occasion , to consider the several ways , in which men might be said to be taught of God , in order to their receiving any farther Revelation from him . And I shall name these four .

Men were taught of God , in order to this end , by the Works of Creation and Providence .

By the Suggestions and Dictates of their own Consciences .

By some extraordinary , Persons raised up by Providence , and qualified to teach others .

By the secret Motions and Influences of the Divine Spirit upon the Minds of Men .

I shall only take a short view of each of these .

Men may be said to have been taught of God , by the Works of Creation and Providence .

From that vast number of Beings , which have been form'd by God , their Variety , Excellency , Beauty , and Order , together with the constant care he taketh of all that he hath form'd , and the abundant Provision he hath made for every Being , suitable to it 's Nature there are plain Intimations and Instructions given by the Deity , to those Creatures whom he hath made capable of observing and contemplating his Works . And this I may take for granted , without any farther proof , will be allow'd by those , for whose use I principally design my following Discourses , such I mean as seriously own the Being and the Providence of the Almighty . And I need not labor to express my self farther upon this head , than in the Words of the Psalmist , which a Deist will subscribe to as true , though not as spoken by an inspired Author . Psal . 10.1 , The Heavens declare the Glory of God : and the Firmament sheweth his handy work . 2. Day unto day uttereth speech ; and night unto night sheweth knowledge . And this is a way in which God hath taught all Mankind at once ; for as it there follows , Ver . 3 , There is no speech nor language , where their voice is not heard . 4. Their line is gone out through all the earth , and their words to the end of the World . And therefore the Apostle justly pronounces them inexcusable , who have not by this way of instruction attain'd to the knowledge of God . That which may be known of God , Rom. 1.19 . saith he , is manifest among them , that is , among the Heathens ; for God hath shewed it unto them . 20. For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal Power and Godhead ; so that they are without excuse ; those namely who do not by this instruction from the visible World , discern the invisible things of God .

God hath taught men also by the Suggestions and Dictates of their own Minds .

Nor will this be denied by any , who seriously own a God and a Providence ; viz. that there is in man a power of Understanding and Reasoning , which he hath receiv'd from God in the very frame of his Nature , whereby he is inabled to discern the Being , and in some measure to know the Will of his Maker ; as also a Conscience , whereby he reflects upon his own behaviour , and is either pleas'd or displeas'd with himself , and fill'd with Hopes or Fears , according as he acts agreeably or disagreeably to the judgment of his own Mind .

Whether there are innate Ideas in the Souls of Men ; or whether only we are capacitated in the use of our Faculties to form such conceptions as these , and so framed that we naturally do it , is not material , as to the subject I am now upon . It is enough , if this be any way the result of our Frame and Constitution ; for then it must be one of the ways in which God , who is the Author of our Beings , hath given us Instruction . And this again cannot be exprest better , than in the words of St. ●om . 2.14 , Paul ; When the Gentiles , sayes he , which have not the Law , do by nature the things contain'd in the Law , these having not the Law are a Law unto themselves , Ver . 15. which shew the work ( or matter ) of the Law written in their hearts , their Conscience also bearing Witness , and their thoughts between themselves accusing or else excusing one another .

God may be said farther to have taught men , by some extraordinary Persons rais'd up by Providence , and qualified to instruct others .

Such we Christians believe the Patriarchs , together with Moses and the Prophets to have been , namely Persons raised up on purpose , and some of them sent with a special Commission from God , to teach men . But because in these Discourses we are to take no more for granted , than those we have to do with will allow , I shall assert no more under this head , than what will be acknowledg'd by every serious Deist , viz. that there have been in all ages Persons of more enlarg'd and improv'd Understandings , and more refin'd Morals than the Vulgar , who have both by their discourses , and writings , and practices instructed other men with respect to Divine and Spiritual Matters . Such particularly we know there were , not inconsiderable for their Number , and of very great Reputation , both among the Greeks and Romans , some of which have by their Writings transmitted to us their conceptions concerning God and Providence , and the difference between Moral Good and Evil , as also the spirituality and immortality of the humane Soul , and at least the high probability of a future state of retribution , of all which they have discourst admirably well .

And of this rank we may at least reckon the Patriarchs mention'd in the Old Testament , who practis'd , and taught the Worship of the One true God , the Maker of Heaven and Earth , and gave an Example of Virtuous Lives and Conversations ; as also Moses , the great Law giver among the Jews , who particularly inculcated this prime Doctrine of Religion , that there is but one God , the Creator and Governor of all , and gave abundance of Excellent Moral Precepts , besides the Ceremonial , to that People ; as likewise the Prophets which appear'd in that Nation , and made it their business to preach up the Doctrines of Piety , and Virtue . Whoever owns a Providence , and allows the difference between Moral Good and Evil , must and will grant that such men as these , wherever they were to be found , were the Instruments of Providence , for instructing and improving their fellowcreatures , and consequently that this was another way of God's teaching men .

God may also be said to have taught men , by the secret Motions and Influences of his Holy Spirit upon their Minds .

This I am well satisfied the Holy Scriptures do assert throughout , and 't is , in part at least , this kind of teaching , which those passages in the Books of the Prophets , referr'd to by our Saviour in the Text , seem to mean ; neither is it any more than what I think those whom we have to do with in this Controversie will allow .

There is indeed nothing more reasonable to be believ'd of God , even without a Revelation , than that he who form'd our Spirits , which are finite , and intirely dependent upon their Maker , should be at all times ready to influence them in a way proper to their make , conversing himself intimately with them , enlightning those understandings which he hath given us , by rays darted from himself , the Fountain of Light , secretly admonishing and assisting our Souls , according as they apply themselves to him , and become capable of receiving Influences from him .

This is well exprest by Elihu in Job , who being suppos'd not to have been of the race of Israel , may be reckon'd to have spoken in the person of a Deist ; Job 32.8 . There is , says he , a spirit in man , and the Inspiration of the Almighty giveth them understanding . But we need not search nicely for a Proof , that this has been the sense of those , who have been only under the dispensation of meer Nature , and nor enlighten'd by Revelation . 't is well known to all that are acquainted with the Writings of the Philosophers , that this is frequently acknowledg'd by them . Cic . de nat. Deor . l. 2. Nemo vir magnus sine aliquo afflatû divino unquam fuit , is a famous saying of Cicero's , There was never yet any great Man , but who had something of divine Inspiration , in which he deliver'd not his own sense only , but that of Mankind . Socrates 〈◇〉 likewise famous for his pretending to a constant , at least very frequent direction and influence from the Deity , who I think , if any other among the Pagan Philosophers , may be fairly allow'd such a pretence .

And it is no Objection against this way of God's teaching , that we cannot tell in what manner he influenceth our Spirits , any more than it is against his having made us , that we are wholly ignorant how we were formed by him .

This may suffice to be spoken to the first particular I propos'd , I proceed to the next , viz. to consider ,

Who they are , that may be said to have heard and learn'd of the Father , in order to their receiving any new Revelation from him . Every man therefore that hath heard and learn'd , &c.

To this I answer in the General , Those men have heard and learn'd of the Eather , in order to this end , who have attended to the Instructions given them by God , in any of the four ways above-mentioned , and have improv'd them to the benefit of their Spirits . But more particularly they may be reduced to these two following sorts .

Those who have attain'd to worthy apprehensions concerning God and natural Religion .

Those who have together with these apprehensions fixt in their Minds an honest purpose and resolution to act agreeably to them .

By taking a short view of these two particulars , we shall easily perceive , both that these are the results of God's teaching men , and that they are each of them preparatory to the receiving farther communications from him .

Such men have heard and learn'd of the Father , who have attain'd to worthy apprehensions concerning God and Natural Religion .

By worthy apprehensions of God , I mean , that they should conceive of him , as a Being infinite in all Perfection , and particularly in those we call the Moral Perfections of the Divine Nature , commonly exprest by the general term of Holiness● comprehending the Truth , the Justice , and the Goodness of God ; that they should think of him , as the Original of all Being , the great Maker and Preserver of the World , and the Supreme Lord and Governour of it ; that they should look upon him as the great Parent of the intellectual part of the Universe , who hath a tender care of and concern for this his Off-spring ; that they should apprehend him to be a Being infinitely good to all his Works , and especially propitious to those his Creatures , who have always retain'd , or are willing to return to the temper of dutiful and obedient children ; who , as on the one hand he will not suffer his Laws to be violated , and his Authority contemn'd , without making the Transgressors sensible and afraid of his displeasure ; so on the other hand also he will be ready to compassionate in all compassionable cases , and to make all such allowances as are proper to be made by a Creator to his Creatures .

By worthy apprehensions of natural Religion , I mean , that they should see and acknowledge the eternal and immutable difference between moral good and evil , together with the necessary and indispensable Obligation a reasonable creature is under to chuse the one , and refuse the other ; that they should discern the fitness of yielding Reverence , and Love , Worship , and Obedience to our Maker ; of exercising Justice and Charity one towards another ; of subjecting our Flesh to our Spirits ; and reducing our Appetites and Passions under the direction and government of Understanding and Reason ; of improving our Min●s , as our principal part , and using our several Faculties according to the nature and design of each of them . These I take to be worthy apprehensions of God and natural Religion , and such as will be entertain'd by all those , who are taught of God , and have not only heard , but learn'd of the Father .

And whosoever hath these Apprehensions well settled in his Mind , will be always ready to embrace a Doctrine which comes from God , and approves it self to be worthy of him ; he will be apt to entertain a Revelation as Divine , which renders all the Attributes of God conspicuous and illustrious ; he will diligently listen to , and easily believe a fair account of the Goodness of God to the apostate children of men , reconcil'd with his Wisdom and Justice in governing the World ; and he will heartily approve an Institution , which ●●ghly explains and heightens the Obligations which reasonable Creatures are under to all that is truly good and praise-worthy ; that is , he will be well dispos'd to become a Christian , these being ( as I hope hereafter to shew ) the just Characters of Christianity .

Upon this ground it was , that our Lord gave his approbation to the Judgment of the Scribe , upon his saying there was one God , Mark 12.32 , 33 , 34. and that for a Man to love this God with all his heart , and to love his Neighbour as himself , was more than all whole burnt-offerings and sacrifices . The Text says , that when Jesus saw that he answer'd discreetly , i.e. when he discover'd so just apprehensions of God , and the nature of Religion in general , he said unto him , Thou art not far from the Kingdom of God ; as far as his Judgment went at least , he was almost a Disciple of Christ , being well dispos'd to entertain the Doctrine which he taught . But then ,

There must be added to this , that those who have heard and learn'd of the Father , have together with these Apprehensions fixt in their Minds an honest purpose and resolution to act agreeably to them .

The perfection of a reasonable creature consists in the regularity of his Will and Affections , as much at least , if not more than in the improvement of his Understanding . Nay the very use of any information given to the Understanding is , that it may direct and influence the Will and Affections of the Man ; and consequently the great design of all God's teaching , which is without question intended to perfect our Natures , is to improve the temper and disposition of our Souls ; so that no man can be said to have heard and learn'd of the Father , till he have form'd his temper by the knowledge which is imparted to him from God , and reduc'd his Notions to practice . All the Truths of God are to be receiv'd in the love of them , and the end of their communication is , that we may yield our selves to be directed by them ; and he that is arriv'd thus far , has heard and learn'd of the Father , in the full sense of that Expression ; and after this , can want nothing more towards the entertaining any new Revelation from God , than a fair proposal of it to him .

This is agreeable to what our Saviour hath told us , and what is evident from the nature of the thing , that If any man will do the will of God , Joh . 7.17 . he shall know of his Doctrine , whether it be of God , or whether he spake of himself . And this 't is likely was wanting in the Scribe before-mention'd , whom our Saviour declar'd not to be far from the Kingdom of God . Had he added to his just apprehensions of Divine truths , a full purpose of mind to yield to their influence , he would not only have approach'd , but enter'd into the Kingdom .

And here in truth lies the main difficulty with most men . Their Apprehensions would be more easily set right , if their Wills and Affections were but subdued : but this latter requiring some pains , they too often make their Judgments comply with their Inclinations , and suffer their Wills and Affections to conduct their Understandings .

It may therefore be worth the while ●●nquire once more , What Qualifications are requisite , both to the hearing and learning of the Father , and coming to the Son , which was the last particular I propos'd to be consider'd .

I shall mention only the three following .

A serious and compos'd temper of Spirit .

A good degree of Humility .

Purity of Heart .

A serious and compos'd temper of Spirit .

This is a Qualification necessary in order to proficiency in any other sort of learning , that is of considerable use ; and much more is it so , where God is the Teacher , and Religion the Subject of the Enquiry .

God is a great Being , infinitely above us ; the thoughts of his Majesty are sufficient to strike an awe into our Minds . He is perfectly pure and holy , he hath full Authority to command us , and an irresistible Power , as well as an undoubted right to govern and controll us ; and our Happiness depends intirely upon his favour .

Religion is the solemn Obligation we acknowledge our selves to be under to this excellent Being , whereby we are instructed in his Will , and engag'd to comply with it ; and the Christian Religion in particular pretends to be an improvement of that which is natural .

Now these are matters of the greatest Weight , and highest Concernment to us , and consequently such as require the most sedate temper of Mind in those who are conversant about them .

Besides that the ways in which God teacheth men are such as make a very serious attention necessary . 't is remarkable , that when our blessed Saviour had in the Text mention'd hearing and learning of the Father , he adds in the very next words , Not that any man hath seen the Father , intimating thereby that we do not learn of God , as one man learns of another . No , 't is by serious contemplation of his Works ; by frequent retiring into our own Souls , exercising and consulting the best of our Faculties , those I mean of Understanding , and Reason , and Conscience ; 't is by looking out for those who are wiser and better than our selves , and attending to what they shall impart to us of their knowledge in Divine matters ; and finally 't is by cherishing and improving the secret Motions and Influences of the good Spirit of God , and in a due exercise of our Faculties , together with a serious application to God , preparing our selves for the reception of his communications .

How then is it likely , that a man of a fantastical , airy and unthinking temper , should hear and learn of the Father , or come to the Son ! 't is not in the least probable , that such an one should apply himself to the consideration of these serious Subjects , or give that attention of Mind which is proper ; nor can it be thought , that the Holy Spirit of God should attend such light and unsettled minds .

Another Qualification for hearing and learning of the Father is , a good degree of Humility .

It becomes a Learner in general to give ●●●eference to the judgment and authority of those who instruct him ; much more is it fit that those who would learn of God , should attend to his Instructions with the greatest Humility that is possible . They should have those mean thoughts of themselves which become Creatures , when they are learning of their Maker . They should remember that their Minds are finite and narrow , that their apprehensions of things are very imperfect at the best , that they are fallible , nay exceeding liable to be mistaken of themselves , and consequently do stand in need of the constant direction and guidance of the first and great Mind . They should consider farther , that they are altogether unworthy of such a favor , as to be taught of God , forasmuch as they cannot but be conscious of very great disorder in their Natures , too much indisposition to do , and consequently to know the Will of God . All these considerations will be apt to make them humble , and thereby dispose them to hear and learn of the Father .

For by this means they will be brought to acknowledge the reasonableness of those great duties , which natural Religion enjoyns , viz. submitting and resigning their Wills intirely to the Will of their Sovereign Lord ; being well contented with his disposal , and fully satisfied with that share of the good things of life , which he is pleas'd to allow them ; depending upon him , and acknowledging him in all their ways ; as also demeaning themselves towards other men with a regard due to those of the same nature with themselves , however they may differ from them in some accident respects .

And by the same means they will be dispos'd also to come to the Son of God , whose Institution lays before us abundance of humbling considerations , drawn from the weakness and corruption of humane Nature , as well as from the guilt we have contracted ; and gives us in charge such Precepts as cannot possibly consist with pride or haughtiness of spirit , such as condescending to those of the lowest rank for their good , bearing affronts , forgiving injuries , returning good for evil , and the like ; upon which account our Lord saw it fit to forewarn those that pretended to be his Disciples , that one necessary condition of being so , was to humble themselves , Mat . 18.3 , 4. and become as little children .

Nay farther , this Humility will dispose those who are endued with it , to allow , that God may possibly reveal to us some Truths of concernment and use , which we could not have found out our selves , and which when discover'd in part , we may not be able fully to grasp and comprehend ; as well as he may oblige us to some Duties , which may lie cross to certain inclinations and propensions that we may have contracted , which duties may notwithstanding be very reasonable in themselves and good for us . A competent degree of Humility will dispose us to think on this manner ; and consequently will render us capable of Divine Instruction .

Which it will yet farther do , by qualifying us to partake of the Illumination and Assistance of the Spirit of that God , who , as we are assured both by Scripture and Reason , Pet . 5.5 . resisteth the proud ; but giveth Grace to the humble .

The last Qualification I mention'd was Purity of Heart ; by which I mean , not only a freedom from guile and hypocrisie , but also , in a good degree from all those other vitious habits , that defile the Soul , and particularly a being so far dis-entangled from sensual and worldly inclinations , that the mind may be tolerably at liberty in it 's searches after truth , having no strong byas upon it to incline it the wrong way , nothing whereby the Understanding must be unavoidably blinded , or the judgment distorted .

't is acknowledg'd by every serious Deist , that as God is a pure and holy Being , so the design of true Religion is to render us like to him , and consequently to refine and purifie our Spirits , by raising us above the things of sense and this present life . And this we Christians affirm to be the great design of that Religion which we profess . Now nothing can make us more indisposed to hear and learn either of the Father or the Son , than strong habits of Vice indulg'd by us , or , which comes to the same issue , being deeply immerst in the sensual and animal life . This was the reason why Aristotle pronounc'd young men unfit to hear Lectures in moral Philosophy , namely because of the vehemency of their sensual inclinations and passions . Christianity , in confidence of its reasonableness , together with the assistance and strength it offers , proposes it self to every age , as well as each condition of men : but still this must be own'd , that by how much the more sensual or worldly-minded any man is , by so much the more he is in danger of having his Understanding byas'd in his enquiries after the truths of Religion . 't is an uneasie thing to own a truth , which directly opposes it self to the bent of our inclinations ; and therefore a man that is resolvedly vitious , will rather chuse to have his understanding mifled , and his judgment brib'd , than yield his assent to such truths , as he very well knows would prove a constant vexation to his Spirit .

Besides , that as in the former instances , so here also , it cannot be expected that the Holy Spirit of God , by whom the minds of all good men are illuminated and assisted in their searches after divine knowledge , should co-habit or co-operate with a soul grosly impure and vitious .

Thus I have dispatch'd the three particulars I at first propos'd , and the sum of what I have been saying is in short this ; That whosoever will take upon him to judge of the truth of reveal'd Religion , or that which pretends to be so , ought to be a man , who has first well consider'd , and yielded to the convictions of that which is natural ; and that there are certain Qualifications necessary in order to the considering and entertaining either natural Religion , or reveal'd .

The application I would make of the whole shall be only in two words .

I infer that if any person , who is not furnish'd with the Qualifications above-mention'd in a good degree , and for want of them hath not been taught of God , shall yet take upon him to deny the truth of the Christian Religion , he is to be neglected as one that is no competent Judge in this dispute . Jesus Christ may be the Son of God , and the Saviour of Mankind , and his Religion may have had its original from Heaven , as we Christians profess heartily to believe , for any thing such a man knows , or can know to the contrary .

't is therefore remarkable what I hinted in the beginning of this discourse , that our blessed Saviour doth upon all occasions ascribe the unbelief of his Hearers to the indisposition of their tempers , to their pride and vain-glory , their sensuality and love of the present World , their ignorance of God and of the nature of Religion in general , to their affected blindness , and the wilful hardness of their hearts ; and the Apostles likewise do the same .

And in like manner , if Infidelity has prevail'd in a high degree in the Age and Nation in which we live , we may by a very little observation find out the true grounds and reasons of it .

A considerable number of those who reject Christianity , do at the same time openly express their contempt of all Religion in general ; and not only so , but even of every thing that is serious and of weight in humane life . They are men of light and inconsiderate tempers , who very hardly admit of any serious thoughts even about the common affairs of the World ; Such whose time is wasted in sport and luxury , who have never improv'd or exercised their higher Faculties , according to the design of their Natures , nor furnish'd their Heads with any solid materials to think upon .

There are others who are not it may be altogether so airy and unthinking ; but yet being throughly vitious , violently addicted to the gratifying their sensual Inclinations , or deeply engag'd in the love and pursuit of this vain World , however serious and compos'd they may sometimes be , when they concern themselves about secular affairs , they put the thoughts of God and Religion far from them ; as creating uneasiness to their Minds , disturbing and interrupting them in their Enjoyments , and raising continual scruples and doubts and fears within them .

There are some few besides , not to be reduc'd to either of the former ranks , who yet by their supercilious , and scornful way of treating reveal'd Religion , discover such a degree of haughtiness and self-conceit , such a vain opinion of their own Understandings and ways of thinking , and such a scorn and difdain with respect to all that shall presume to differ from them , as plainly shews them not at all to be under the government of that Religion which is natural .

Now whenever the Question is concerning the truth of Christianity , it cannot with any shew of reason be referr'd to these mens Judgments . They are either wholly unconcern'd in the matter , or too evidently prejudic'd to judge impartially ; so that there lies an Appeal from them to the more serious , modest , humble and honest part of Mankind .

BOOKS Printed for Thomas Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chappel .

FOrty Nine Sermons on the whole Epistle of the Apostle Paul to the Colossians by Monsieur Daille , Minister of the Reformed Church in Paris . Folio .

A Treatise of Knowledge and Love in Two Parts . By Mr. Richard Baxter , Quarto .

The Poor Mans Help , and Young Mans Guide . Octavo .

An Argumentative and Practical Discourse of Infant Baptism , in which the Lawfulness is demonstrated , Objections answer'd , Usefulness asserted , the Sinfulness of Rebaptizing manifested , Nonnecessity of Dipping evidenced , and the Practical Use of Infant Baptism Urged and Inforced . Both by William Burkitt , M. A. of P●mbrook Hall in Cambridge ; now Vicar of Dedham in Essex . Octavo .

Sermons and Discourses on several Divine Subjects . By the late Reverend and Learned David Clarkson , B. D and sometime Fellow of Clare-Hall , Cambridge . Folio .

Apostate Men fit Objects of Divine Care and Compassion .

A SERMON Preach'd in the Cathedral Church of St. PAUL , February the 6th , 1698 / 9.

Being the Second , for this Year , of the Lecture , Founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , M. A. Rector of St. Mary le Bow .

LONDON , Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM . I. 15.

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World , to save Sinners , —

THESE Words are the more remarkable to our present purpose , because they were written by one , who , as himself tells us , had been before a Blasphemer , Ver . 13. and a Persecutor , and injurious ; that is , he had bitterly inveighed against the Christian Profession , and 't is very probable had spoken ill of its divine Author ; 't is certain he had vex'd and persecuted the Disciples of Jesus in a most grievous manner : and yet after all this was thorowly convinc'd of the Truth and Excellency of the Christian Revelation , and was not only so honest as to own this his Conviction upon all occasions , but endeavour'd also to make what reparation he could to the honour of our Lord , and his injur'd Disciples , by a zealous preaching and promoting this Religion in the World .

Where by the way it may not be unseasonable to remark , that whatsoever injuries he had done to our Lord , his Doctrine , or his Followers , had been the Effect of Ignorance and Unbelief ; nay , he verily thought with himself that he ought to do what he did , Acts 26.9 . being strongly prejudiced from the Principles he had imbib'd by his Education . He was not a man that acted against the present Judgment and Conviction of his own Mind : on the contrary , as he elsewhere tells the great Council of the Jews , Acts 23.1 . he had liv'd in all good Conscience before God . His Conscience indeed had been grosly misinform'd , with respect to the m●tter of Christianity , and in that respect not good ; but what he means is , that he acted according to his then present Perswasion ; and therefore he says , he obtained Mercy ; because he did it ignorantly , Ver . 13. in unbelief ; which I take notice of partly as an Admonition to all of us , to beware how we indulge any kind of Prejudices , whereby our Judgments may be byassed in our Inquiries after Truth ; seeing this otherwise welldispos'd Man was , meerly from the force of Prejudices unwarily receiv'd , kept off from embracing Christianity , nay put upon doing very unwarrantable and evil things : but especially I mention this as a serious Warning to such , as shall in any degree act against their Consciences , those who knowingly and wilfully allow themselves in any Vice , presuming to contradict the plain Rules of Natural Religion , even such as they cannot but allow to be so . Had St. Paul done thus in his state of Judaism , we have reason to conclude , from what he says of himself , that in all likelyhood he had not obtain'd that Mercy , whereby he became a Christian . But to proceed .

St. Paul being a Person , on whom God thought it fit to bestow a Miracle , to conquer the Prejudices he lay under , and being by that means thorowly convinc'd of his former Error , and of the Truth of Christianity , he had from that time forward a very warm sense of the Goodness and Mercy of God , both to himself in particular , and to Sinners in general , in appointing this admirable Method for our Salvation , which he expresseth very emphatically in the words of my Text , This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save Sinners ; of whom , says he , I am chief .

And were we all but as deeply sensible of the evil and danger of Sin , and of the wretchedness of our state consider'd as Sinners , as our Apostle was , we should have the very same apprehensions concerning the Salvation offer'd to us by Jesus Christ , which he had .

This is a faithful saying , {αβγδ} , 't is a true saying , of which we have certain and unquestionable Evidence of various kinds ; and worthy of all acceptation , {αβγδ} , that is , 't is not only evidently true ; but 't is moreover what we ought to receive with all readiness and thankfulness , admiring and adoring the divine Goodness therein exprest towards the Children of Men , and congratulating one with another upon account of the Benefits we receive thereby , entertaining what God hath thus reveal'd to us with most grateful and joyful hearts . That Christ Jesus came into the world , to save Sinners ; This is the saying which the Apostle so highly magnifies , and recommends to our acceptance , and which is the summe of the Christian Revelation , that the only-begotten Son of God appear'd in Humane Nature , in order to the saving the apostate Children of Men ; that is , to the delivering them from the guilt and the power of their Sins , and the confering upon them all that Happiness which their Nature is capable of .

My business in treating on this Argument will be , by God's assistance , to make good this Assertion , by such Evidence as is fit to be offer'd to one who antecedently believes the Being of God , and his Providence , and hath his internal sense exercised to discern Moral good and evil .

Now the Truth of this saying , and its Worthiness to be receiv'd by us must appear , either by the intrinsick Evidence which it carries along with it , I mean the Credibility of the thing it self : or the external Attestation which hath been given to it , both which are included in this Expression , Faithful , and worthy of all acceptation . 't is highly worthy of God , and exceedingly Beneficial to us his Creatures , and upon both accounts credible : 't is also sufficiently attested from without , which still increases its Credibility .

The Attestation it hath receiv'd from without , viz. from Prophecies compar'd with Events ; from Miracles wrought in confirmation of it ; from the surprizing success of its being publish'd to the World , is of great use , both for the exciting Men seriously to consider it , and the perswading them to believe it ; and that the rather , because it must be own'd , that there are some particulars within the compass of the Christian Revelation , and some circumstances attending it , which we could not have thought of our selves , and which we are not able fully to comprehend or to account for , even after they are in part discover'd ; but must submit our Faith to the Declaration of Almighty God , as it is very fit that a Creature should submit it self in all things to its Maker . Besides that there may be some Doctrines which may thwart the commonly receiv'd Prejudices of Mankind , and may therefore require something more than their meer internal Evidence , at least at first , to awaken Men to a thorow and impartial Consideration of them .

But yet forasmuch as I am verily perswaded , that God never did , and that he is so Good , that he never will or can give any external Attestation to what directly contradicts the Faculties he hath given us by Nature , nay not to any thing , but what if thorowly and impartially consider'd will in the main appear in its own nature reasonable and credible , I shall therefore begin with the intrinsick Evidence of the Assertion in our Text , shewing from the Nature and Reason of what is here affirm'd , that it is a credible Saying , every way worthy of God , and very fit to be most readily entertain'd by us , that Christ Jesus came into the World to save Sinners .

In doing this , the Text will lead me into a proper Method , by offering to our Consideration these three general heads , viz.

Who the Persons are , whom Christ Jesus came to save .

What kind of Salvation he proposeth to them .

In what way and manner he hath , by his coming into the World , wrought out this Salvation for them .

The last of these will take up a considerable part of my following Lectures , wherein I shall indeavour to shew the admirable contrivance and suitableness of this Method of our Salvation . But as a foundation to this , I think it necessary to discourse first of the other two , and that as briefly and plainly as I can .

I begin with the first , viz. to consider who the Persons are , whom Christ Jesus came to save .

The Apostle calls them Sinners ; that is in other words , They are Men , Creatures compos'd of reasonable Souls , and Bodies of Flesh , who were formed after the Image of God , and were innocent and upright as they came out of his hands ; but had apostatized from their Maker , violating their Allegiance to him , and thereby disordering their Natures , and exposing themselves to the just displeasure of God , with the miserable effects and consequences thereof . Now I think it may very much conduce to our present Design , to shew that these Creatures were really fit Objects of that exceeding great Concern and Tenderness express'd towards them by their Maker , through his Son Jesus Christ ; that considering their original Constitution , together with the manner and the effect of their falling from it , it was highly becoming the good God thus to appear in their behalf .

It must be acknowledg'd , and why should we be shy of owning it ? Nay we Christians justly glory in it , that the Method of our Salvation by the Gospel is the most surprizing thing that falls within the compass of humane thought . 't is what , before its Revelation , Eye had not seen , 1 Cor . 2.9 . nor Ear heard , neither had it enter'd into the Heart of Man . 't is what the Prophets , before our Lord's Incarnation , inquir'd and search'd diligently into . 1 Pet . 1.12 . 't is what , since the Incarnation , the Angels themselves with great curiosity and admiration desire earnestly to pry into . 1 Cor . 2.14 . 't is what the meer natural Man doth not receive , and is not at all dispos'd to know ; nay what he is apt to account foolishness . 't is what even to the Saints , or real Christians , hath its breadth and length , and depth and heigth , Eph. 3.18 , 19. expressing and testifying a Love which passeth knowledge . We may as oft as we think of it , in a just sense of our infinite distance from God , well cry out with the Psalmist , Lord ! what is Man , Psal . 8.4 . that thou art mindful of him ; and the son of Man , that thou thus visitest him ! The truth is , there is nothing which at first view renders Christianity so incredible , as the boundless and unconceivable Condescension and Love of God exprest thereby .

But if on the other hand we take into Consideration , that the Goodness of God is infinite , like his other Attributes ; if we remember that his thoughts are not our thoughts , nor our ways his ways : Isa . 55.8 , 9. but that , as the Heavens are higher than the Earth , so ●re his ways higher than our ways , and his thoughts th●n our thoughts ; if we call to mind what he himself hath told us in his Word , and what our own Reason readily subscribes to , Psal . 103.13 , 14. that like as a Father pi●yeth his Children , so the Lord pityeth us his Creatures ; that he knoweth our frame , he remembereth that we are dust ; if we take in all that is proper to be thought of upon this Argument , both concerning God and Man , we shall then be forc'd to acknowledge , that Sinners were a proper Object of the Divine Care and Compassion in this extraordin●ry manner .

Let us therefore take a distinct view of the Pers●ns to be saved by Jesus Christ , both as they are Men , and as they are Sinners .

As they are Men .

't is an unworthy thought of God , to suspect that he should disregard any thing which he thought fit to make . The giving Being to Creatures was without all doubt the effect of his meer ●ounty , because he is Good , and taketh pleasure in doing Good ; and the very same motive which induced him to make any Creature , must in all Reason be suppos'd to prevail with him , to take care of it according to the Nature he hath given it .

Now of all the Creatures in this lower World , there are none that pretend to vye with Man , for excellency and dignity of Nature : nay if we consider Humane Nature thorowly , we shall find it endued with such Faculties , as that we cannot conceive there are any Creatures more excellent in kind , though in degree there may , in the Regions above .

Men have Bodies indeed form'd out of the Dust of the Earth , like the other Animals that dwell upon Earth , though in Shape and Portraiture more noble much than any of them : but with respect to their Souls , Psal . 8.5 . they are made a little lower than the Angels , being created in the Image , Gen. 1.26 . and after the likeness of God , as Moses expresseth it . And of this we may be satisfied , besides the Testimony of Moses and the Psalmist , by viewing our selves , and observing the present Ruins of a once more stately Fabrick .

The Resemblance of our Maker appears evidently in our Natural Faculties , and much more in our Moral . Our Souls are invisible indeed , but evidently manifest their Being by their various Operations . They inhabit these Bodies in such manner , as to influence and govern every part of them . They do at pleasure move each Joint and Limb , nay the whole Body at once , without difficulty , in a moment , and by the power of a single thought . They not only manage the Tab●nacles they dwell in , but by their means also have communication with a world of Beings without them . By the mediation of the Senses they take in continual Notices from all the material Objects within a certain Sphere . They see , and hear , and feel whatsoever makes a near approach to them , nay they reach to things at a vast distance from them . They do not confine their Observations to the Earth and Air ; but view at once the vast circumference of the Heavens , and pry into the Bodies that are plac'd in those distant Regions . They not only receive and take in Notices by the mediation of the Senses ; but form Ideas of their own of various kinds , inventing , compounding , dividing , either according to the nature of things , or at their own pleasure . They can reflect upon what is past , nay recollect what they have forgot , and foresee things yet to come . They can stretch and extend their thoughts till they are quite lost in the oceans of Immensity and Eternity . They acquaint themselves not only with the material part of the World , but the immaterial also . From contemplating themselves , they enlarge their thoughts to other Beings of the same kind . They discern the Spirits of other Men through the veil of their Bodies , and find out and contemplate an unknown and innumerable number of Spiritual Natures , till at last they ascend to God himself , that infinite Spirit , who was the Maker and is the Preserver of all .

And here we are arrived at the top of their knowledge . Not that the Souls of Men are able to comprehend the Nature of that first and most excellent Being ; but they can make such discoveries of his Divine Perfections , as will naturally produce in them an high Admiration , a profound Reverence , and an ardent Love towards the Deity , and will incline and dispose them to adore and serve him , to resign themselves to him , and to yield a ready obedience to his Commands .

And what those Commands are , the Soul is in some measure also capacitated to discern , infering its Duty from the consideration of its own nature , and the relation it stands in to God , and to its fellow-creatures .

And , which is yet an higher Perfection than meer Knowledge , the Souls of Men can perceive the Will of God , and consequently their own Duty , from certain secret inclinations and propensions which they feel within themselves , and of which they are apprehensive even in this degenerate state . That natural regard to God , and looking towards him upon all Emergencies , that approbation of Justice and Kindness between Man and Man , especially that gratitude for benefits receiv'd , and unavoidable commiseration towards miserable Objects , which are to be found in most Men , not debauch'd in a more than common degree , are plain and undeniable Instances of this kind , which will not be controverted by those to whom I am offering these Considerations , and for which I may be allow'd to appeal to the far greater part of Mankind . And I question not , but the like might be observ'd , as to most other plain and considerable instances of Moral Vertue . For which reason it is , that the Consciences of Men do so naturally and universally either accuse or excuse them , according as they contradict or comply with , not barely the reasonings , but the natural apprehensions and inclinations of their Minds .

And this indeed I take to be the Perfection of the Humane Soul , as it came out of the hands of God , that it had a capacity not only of knowing God , and it self , and of inferring its Duty by exercising its Reason : but that it was also made to resemble the Divine Nature in its inclinations and propensions to all that is good ; which inclinations and propensions , had they been cherish'd and improv'd , as they might and ought to have been , would have fully discover'd the dignity of Humane Nature , and made Men to have appear'd , what God by their make design'd them to be .

There is yet one Ability more , with which the Humane Soul is endued , not to be past over , when we are considering the excellency of its Nature , and that is Freedom or Liberty of choosing , and a Power consequently of acting according to such choice , without which its Liberty would have been given to it in vain .

But shall I call this a Perfection , or an Imperfection ?

As it is a Power of freely choosing that which is good , and as freely pursuing that choice , it must be thankfully acknowledg'd to the praise of our bountiful Creator , that it is a Perfection , even whereby we are made to resemble God himself , who always freely chooseth and acteth according to the eternal and immutable Laws of Goodness . 't is a Talent of great worth , with which Mankind is entrusted , and which may be improv'd to very great advantage . It gives us an Ability of offering to God a free-will Offering , of voluntarily doing that which is acceptable to , and rewardable by our Maker . 't is that which indeed makes us , strictly speaking , capable of a Reward .

But then as Men can at the same time choose that which is Evil , and pursue the unhappy choice , it must be own'd to be an Imperfection ; but such an one as seems necessarily to result from the condition of a Creature . Absolute Perfection belongs to God only ; his Nature is too good ever to choose or act amiss : but the condition of a Creature is to be defectible of its self ; so that if it be made capable of choosing aright , it must at the same time also be capable of choosing wrong . Liberty implies a Power to determine its choice one way or the other ; and there is no such absolute Perfection in a Creature , as can always necessarily oblige it to determine it self the right way . Experience and Use may produce strong and confirmed Habits of Virtue ; and the Grace of God may at any time put a Creature out of all Danger : but I cannot see , how 't is possible to frame an Idea of a created Agent left at Liberty , but it must at the same time be fallible and mutable . But this may suffice to shew the dignity of the Humane Soul with respect to its Liberty , that it is made capable of choosing and acting freely by the same Rules by which God himself chooseth and acteth .

And had Men always acted , according to the design of their Beings , the excellency of their Nature would have plainly appear'd in a whole world of intelligent and reasonable Agents , exercising all the Faculties before-mention'd regularly and orderly ; acknowledging , adoring , magnifying , and serving their Maker ; admiring his wonderful Works , and rendering to him with one consent the Praises due upon the account of them ; living in perfect Amity one with another ; discharging readily all the Offices of Beneficence ; performing and enjoying all the Benefits and Pleasures of mutual Society ; and deriving from Heaven all those Blessings which would have render'd their abode here perfectly easie and comfortable ; and if God should have thought it fit to have translated them to any superiour Regions , as a reward of their Obedience here , they would there also have spent a happy Eternity , in the Enjoyment of their Maker , themselves , and one another .

I mention their translation to some other Regions , because all those Powers of Soul which I have been discoursing of , imply nothing but what is immaterial and spiritual , and consequently immortal ; and if Men had used their Liberty aright in this state of tryal , it is not to be conceiv'd , that God would have permitted the corruption of the Body ; but rather have preserv'd for ever that Union which himself had given to the two constitutive parts of Humane Nature , and have assign'd them such places of residence as might have been fit for Men improv'd and confirm'd in Virtue and Goodness .

What I have hitherto been discoursing concerning the Nature of Mankind , appears to me in it self highly reasonable , and I think will do so upon serious consideration , to such a Deist as I am arguing with : and if so ; I would then proceed to ask , whether such Creatures as these are not fit Objects of the Divine Care ; and if they are fallen , of the Divine Compassion also , supposing any of them capable of a Recovery from their lapsed Estate ? Will it not appear very worthy of the infinitely good God , to concern himself in some extraordinary way , for the restoration and salvation of Beings , whom he had form'd after this excellent manner , to whom he had imparted so many of his own Perfections in such a degree , and whom he had made capable of being for ever happy in his Favour ?

But for the farther illustration of this matter , we may in the next place consider the Persons whom Christ Jesus came to save , as they are in their fallen state , Sinners , as our Text calls them , and see whether under that denomination also , they are not proper Objects of the Divine Compassion , even in such a degree as it is express'd by the undertaking of our Redeemer .

The Method of our Salvation by Jesus Christ is so contrived ( as I hope to shew hereafter ) as not only to testifie the Compassion of God towards Sinners ; but also his Hatred of Sin : To make it appear therefore that such a Method was agreeable to the Divine Nature , we shall do well to consider the condition of Men , as Sinners ; to which purpose it may be proper ,

To take into consideration the nature of Sin .

To observe the miserable consequences of it to Mankind . And ,

To inquire how Men were drawn into the commission of it .

To take into consideration the nature of Sin .

I doubt not but those , who undervalue our blessed Saviour's Undertaking for the recovery of Sinners , have at the same time very slight apprehensions of the evil of Sin . They are apt to account it a matter of no great consideration or consequence , for so inconsiderable a Creature as they would have Man to be , to gratifie ( suppose ) the inclinations of his fleshly part , though against the Dictates of his Mind , and the Laws of his Maker . But this proceeds from their want of a due sense of the nature and reason of things .

For to sin against God , is for a Creature to rebel against his Creator and Preserver ; 't is to oppose his Will to the Will of the supreme Lord and Sovereign of the Universe ; 't is to disturb that excellent Order , which is appointed and settled by him who made all things very good ; 't is for a Man to assume to himself a Liberty of doing that which God will not allow himself to do , namely to vary from the eternal and unalterable Laws of Truth and Goodness , those Laws which result necessarily from the Nature of God , and the condition of created Beings ; 't is resisting the highest Power ; contradicting unerring Wisdom ; disobliging infinite Goodness ; making disingenuous and ungrateful Returns to the most endearing Obligations ; 't is in a word thwarting the true judgment and perverting the natural byass of a Man's own Mind , and acting contrary to the very frame and design of his Nature .

Now whatsoever is absurd or monstrous in Nature , we are apt to conceive an abhorrence at the first appearance of it : and whosoever is endued with Moral Principles ought in like manner to feel a detestation arising in his Soul , when he considers the nature of Sin , as I have here represented it .

Doth not every ingenuous and well-disposed Mind severely censure and detest the untoward behaviour of a graceless Child towards a wise and tender Parent ? The unworthy carriage of a rebellious Subject , towards a just and kind Prince , one who is truly the Father of his Country ? Especially when the Rebel not only dishonours his Superiors , but at the same time disturbs the Peace and good Order of the whole Community ? Do not all Men of good sense and honest disposition abhor him who shall make spightful or ungrateful returns to a Benefactor , or a Friend , to whom he has been extremely beholden ? Who is there that does not despise the Man that degrades and vilifies himself , by doing things altogether unworthy of his Birth , and Education , or Profession ?

Why all this , and infinitely more is in the nature of a Sin voluntarily committed against Almighty God .

And is it not credible then , that so holy and good a Being as God is , should be inclin'd to save such of his Creatures as are capable of Salvation , from so great an Evil ? and that he should effect it in such a way , as may convince them at once both of his compassion towards them , and his abhorrence of their evil doings ?

But to render this the more evident , we may in the next place observe the miserable consequences of Sin to Mankind ; and that , either in any single Sinner apart , or in the mass and bulk of Mankind in general .

The state of every particular Sinner is extremely miserable . A Man has no sooner consented to Iniquity , but he is naturally fill'd with great uneasiness of Mind , arising from Shame and Fear , from a consciousness of having done an unworthy act , and an apprehension of the Mischiefs that may follow .

The very first Act is a mighty Disorder , as being an abuse of that Liberty with which he was entrusted , and a contradiction to that natural inclination with which he was endued by his Maker .

By this means the tone of his Spirit is ( as it were ) immediately relax'd ; the Will corrupted ; the natural propension of the Soul towards God and Goodness weaken'd , and a contrary disposition perhaps introduc'd ; the Appetites and Passions , which were made to be rul'd , having once broke loose from the Government they were plac'd under , are apt thence-forward to become impetuous and arbitrary ; the Understanding having been once mislead or over rul'd , is for the future less able to discern clearly , or to judge Impartially ; in a word , Innocency and Integrity are lost .

Every repeated Act strengthens the evil Habit , and increases the disorder which is thus unhappily begun in all the Faculties .

If the Man continues to be a Sinner only in a lower degree , he will find a perpetual struggle and conflict within his breast , his Understanding , and Reason , and Conscience directing and leading him one way , whilst his Appetites and Passions hurry him the other , Rom. 7.23 . the Law in his Members warring against the Law in his Mind , and for the most part bringing him into Captivity ; he neither approving what he does , nor finding himself at all dispos'd to do what he approves ; wretched Man that he is !

And if he be grown a harden'd Sinner , he is still the more wretched , because more incurable ; though at the same time less sensible of his evil condition .

And all this while he is exceedingly estrang'd and alienated from God , the Author of his Being , and the Fountain of all Good ; he is asham'd and afraid to approach to him , upon whom he intirely depends , or to address himself to him whose aid he stands in need of every moment ; he is conscious of having given him offence , and therefore justly apprehends his displeasure .

This is livelily represented by Moses , in the case of our first Parents , Gen. 3.8 , 9 , 10. who immediately upon their disobeying the Command of God , hid themselves from his face , being asham'd and afraid to see or hear of him , whom just before they had convers'd with to their great satisfaction and comfort . And every Sinner , that is not past feeling , may find something very like this within himself .

This is the natural state of Sin ; besides the consequences which may also follow from the displeasure of Almighty God , who , we see , even in this World hath made us sensible of his displeasure , by the many Evils we are necessarily expos'd to , during a short Life , such as Disappointments , Wants , Sickness , Pain , Sorrows and Miseries of various kinds ; and at last Death it self , with the very fear of which most Men are all their life time subject to bondage . All these Evils the Scriptures assure us are the results of Sin ; and even without Revelation , upon the meer Principles of Morality , I cannot see how we can judge otherwise .

And besides all this , the Soul ( as I took notice before ) being apprehensive of its own Spiritual and Immortal Nature , cannot but forebode the perpetual continuance of its present infelicity , with the additiono f it knows not what Evils in some future state of things , the very forethought of which must be very terrible to it even in this Life .

And if we can observe so much Misery in the condition of a particular Sinner , how much more shall we discover , if we enlarge our thoughts to the whole mass of Mankind ?

If we might be allow'd to take our view from the History of Moses , it would give us a very melancholy prospect . The very first Man that was born into the World fell into no less a Crime , than that of imbruing his hands in the blood of his innocent Brother . Ge●● . 8 . From that time forward Wickedness of all sorts increas'd apace , till it seem'd good to Almighty God to cut off at once the whole race of Mankind , excepting Noah and his Family , declaring this as the reason of his severe proceeding , that God saw , that the wickedness of Man was great in the Earth , Gen. 6.5 . and that every imagination of the thoughts of his heart was only evil continually .

In the sequel of that History we find that soon after the Flood , the World was again corrupted in a prodigious manner , in so much that in the time of Abraham , within little more than Four Hundred Years , Idolatry had spread it self so universally , as to have infected even the Family of Shem , so that God thought fit to call forth Abraham from his Country and his Kindred , in order to the preserving him and his Posterity in the Worship of the one true God , the Maker of Heaven and Earth . And if Idolatry had thus prevail'd , we may conclude that other Crimes were no less rife ; forsaking of God being the foundation of all other Evil .

If , laying aside the History of Moses , we should consider the state of Mankind , according to all other accounts given of it , it will still come to the same issue , namely that the generality of Men were soon degenerated into the most unreasonable and unnatural practices that can be thought of .

The representation which St. Paul makes of the Pagan World , was undoubtedly true , Rom. 1.21 , that they were become vain in their imaginations , having their foolish hearts darken'd ; 23. that they had chang'd the glory of the uncorruptible God , into images made like to corruptible Man , and to birds , and four-footed beasts , and creeping things . Nay , which is yet more to be detested , they pay'd their religious Adorations to Devils themselves ; for , as St. Paul truly pronounces , 1 Co● . 10.20 . the things which the Gentiles sacrific'd , they sacrific'd to Devils , and not to God . The Prince of the power of the Air , with all his accursed attendants , had assumed the Title and Stile of Gods , and so far tyrannized over the Children of Men , as to reduce them to a slavish dread , and vile Worship of these wicked and infernal Spirits . And what after this could be expected , but that as we are again told in the place before-cited , they should fall into the most unnatural and brutal Lusts also ? For this cause , says he , Rom. 1.26 . namely their having thus forsaken God , he gave them up to vile affections , &c. We cannot better describe them , than in the elegant Expressions of the same Apostle ; Eph. 4.17 , 18 , They walk'd in the vanity of their mind , having the understanding darkened , being alienated from the life of God , through the ignorance that is in them , because of the blindness of their heart ; 19. Who being past feeling gave themselves over unto lasciviousness , to work all uncleanness with greediness . They were , as he elsewhere says , 〈◇〉 . 3.3 . foolish , disobedient , deceived ; not only serving divers lusts and pleasures , but moroeover , living in malice and envy , hateful , and hating one another . This was the state of the Pagan World , when our Saviour appeared in it .

There were indeed some few to be found , even in the midst of all this Corruption , who had not forsaken God , and degenerated into Vice , in so heinous a degree ; the Principles of natural Religion having in some measure prevail'd with them : but these were very rarely to be met with .

There was , it 's true , a small Body of Men , the Jews I mean , whom God had by an extraordinary Providence taken out of the mass of Mankind , in order to instruct and educate them in better manner . But even these were very hardly kept to the observance of those Laws which God had given them . They easily and frequently degenerated into Idolatry , and the other evil practices of their Neighbours ; and when after a tedious Captivity they were at last cur'd of their Idolatry , yet after all they generally attain'd to but very mean apprehensions either of God , or of the nature of Religion ; they contented themselves for the most part with the observance of the ritual part of their Law , whilst the two great Commandments both of their Law , and of all true Religion , the Love of God and their Neighbour , were grosly neglected by them ; in so much that when our Saviour appear'd amongst them , he found the greater part of them as indispos'd to receive him and his Doctrine , as the Gentiles themselves were .

't is true , God had not left Mankind , not the rest of the World , much less the Jews , without various means proper for the preserving of them from these Corruptions . He taught all Men divers ways , as I shew'd in my former Discourse , though they did not hear and learn of him . But this was still an aggravation of their Misery , that all the Methods of Divine Providence for their good had been frustrated and render'd ineffectual by them .

And was not this a deplorable state , and such as might well move a God of infinite Goodness to find out and appoint some more effectual Method , for the recovery of this his ruin'd Creation ? Could he , do we think , look on , and behold the great Enemy both of himself and his Creation , thus insulting and triumphing ; the most excellent Creature he had in this lower Region thus abus'd and spoil'd ; and as the consequence thereof the whole inferiour Creation in disorder and confusion ; and not interpose in some extraordinary and surprizing manner ? But this will still appear more becoming the Divine Nature , if we enquire , in the last place ,

How Men were drawn into the commission of Sin .

The case , as represented by Moses , which is what the Christian Revelation takes for granted , was certainly very compassionable . That our first Parents were set upon , whilst they were as yet unexperienc'd , by a subtil and malicious Enemy , who made his attacks first upon the weaker Sex , and by her prevail'd upon the Man , inveigling them by a sly and false Suggestion , artificially represented , making use of their sensitive Powers to bafflle their intellectual , imposing upon their Understandings by craft and confidence , and perswading them on a sudden , without consulting either God or their own Reason , to do a rash and dangerous Act , by which they expos'd both themselves and their Posterity to all the evil consequences , which either naturally or judicially follow'd .

But waving this ( though without considering it as a Divine Revelation , it is most reasonable to suppose that the general Corruption of Humane Nature began in some such way ) waving this I say , and taking Humane Nature as it appears , the circumstances of Sinners will still seem very compassionable .

For although Man was without Question made upright , yet being endued with Liberty , he must at the very best , ( as I before observ'd ) be fallible and mutable . His immaterial Spirit is join'd to a Body of Flesh , and plac'd in the midst of abundance of sensible Objects , that it may be capable of a Tryal ; and though it might have many advantages in its uncorrupt state , which at present it wants , yet still it was lyable to be impos'd upon and drawn in .

Those who first sin'd may very well be suppos'd to have done it , before their good Habits were confirm'd by Experience and Use , and that consequently there was somewhat of surprize , as well as some degree of inconsiderateness and rashness in the action . And those who have since grown up , ( as all but our first Parents must have done ) from a state of infancy , are still in harder circumstances . Their Bodily Tempers , which have a great influence upon the Mind , can be no better than what their Parents could communicate . Their Senses are for many years busily exercis'd , before their Reason is thorowly awake . They are surrounded with all manner of Temptations ; and they see abundance of dangerous Examples in a degenerate World . They are for a long time weak and unexperienc'd ; and many of them over and above betray'd by an untoward or a careless Education .

't is true , not one of all these Considerations will excuse the Sinner , and that for this plain Reason ; because the first Sinner , whoever he was , being suppos'd to be made upright , 't is not to be conceiv'd he could have fallen , but by neglecting to depend upon his Maker , and apply himself to him . For an intellectual Creature not to depend upon God , and apply it self to him upon all occasions , is an inexcusable fault ; and had those who first consented to Iniquity done but thus much , 't is very reasonable to believe , that the God who made them , would have afforded them his assistance . Nay ( as I hope to shew in the progress of these Discourses ) even now , under all the disadvantages we are born into the World and brought up with , God hath made such provision through Jesus Christ , that nothing but a wilful and unaccountable neglect of God can ruin us . Here began the Apostacy and the Misery of Mankind , and in the same way they are still continued , viz. in Mens neglecting to depend upon and look up to that God who never forsakes any of his Creatures , till they first forsake him . So that what I have alleged under this last head , does not excuse the Sinner : but yet ( which is what I alleged it for ) it renders his case exceedingly compassionable to a God of infinite Goodness and Mercy .

The summe of all I have said upon this Argument is , that this is a credible saying , that Christ Jesus came into the World to save Sinners . For if Sinners be such Creatures as I have represented them , both before and since their Apostacy , it cannot but be credible , that he who made them should appoint some way for their Recovery . And though we could not be fully assur'd of this without a Revelation , much less could have thought of the Method which it hath pleased God to take ; yet as we might naturally hope , that God would extend his compassion to us ; so we have all the reason in the World readily to accept a Revelation which assures us , that God hath done it .

What the Way and Method of our Salvation is , our Text tells us , and this will fall under Consideration in my following Discourses .

I am sensible there is one Objection , which , upon hearing the present Discourse may arise in the Minds of Men who think seriously , and are not dispos'd to cavil , viz. If the case of Humane Nature be so deplorable and compassionable , how comes it to pass , that so small a part of Mankind have receiv'd benefit even from the Christian Revelation ? This Difficulty I would have consider'd in this Lecture , if there had been room for it ; but being prevented , I shall not forget it ; but assign it some fit place , if God please , before my Lectures are finish'd , intending in my next , to proceed in considering the nature of that Salvation , which our Saviour hath wrought out for us , and the manner in which he hath done it , whereby the Credibility of this saying in the Text may yet farther appear .

FINIS .

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Mr. BRADFORD's SERMON , Preached at St. Paul's , March the 6th . 1698 / 9.

The Nature of that Salvation , which the Gospel offereth ; and the Method of obtaining it , by a Mediator .

A SERMON Preach'd in the Cathedral Church of St. PAUL , March the 6th , 1698 / 9.

Being the Third , for this Year , of the Lecture , Founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , M. A. Rector of St. Mary le Bow .

LONDON , Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM . I. 15.

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World , to save Sinners , —

IN treating on these Words , I propos'd , by God's Assistance , to make good the Apostle's assertion , viz. that the Saying mention'd by him is both certainly true , and fit to be entertain'd by us with all readiness and thankfulness ; and that , whether we consider the intrinsick Evidence it carries along with it , or the external Attestation which hath been given to it .

I began with its intrinsick Evidence , viz. its credibility from its manifest agreeableness to those Notions which we naturally have concerning God and our selves . And to make this appear , I propos'd the following Method .

First , To consider who the Persons are , whom Christ Jesus came into the World to save . Secondly , What kind of Salvation he proposeth to them . Thirdly , In what way and manner he hath , by his coming into the world , wrought out this Salvation for them .

The first of these I have dispatch'd , shewing , that the Persons , whom Christ Jesus came into the World to save , were both Men and Sinners , under each of which denominations , I endeavour'd to make it appear , that they were fit Objects of the Divine Care and Compassion to be exercised in some extraordinary manner .

I proceed now to consider in the second place , what kind of Salvation Christ Jesus proposeth to these Creatures , concerning which I shall not need to add much , after what hath been discours'd upon the former head . For by a little reflection upon the condition of Sinners , 't will be easie to discern , what kind of Salvation they stood in need of , which is the very same , which our Saviour hath propos'd to us in his Gospel , his design in coming into the World being to provide for the necessities of fallen Men ; with reference to which Necessities Salvation must imply both a Deliverance from those many Evils , to which Sin had exposed them ; and a Restitution of those many Blessings , which by their transgression they had forfeited .

Thus for Instance ; The Salvation of Men by Jesus Christ consists in his delivering them from the just displeasure of their Maker , and all the terrible Effects of it ; together with a complete Restoration of them to the Divine favour , and giving them a Title to all those Blessings which are proper for humane Nature , when accepted of God ; in the setting them free from all that disorder and irregularity which had been introduc'd into the several Faculties of their Souls , together with the dissatisfaction and uneasiness of Mind which necessarily follow'd , as also from those inconveniencies and miseries to which their Bodies likewise were expos'd , either as a consequence or a punishment of the corruption of their Minds ; in restoring perfectly that frame and temper of Spirit , which is natural to an intelligent and reasonable Creature , together with that healthful and vigorous state of Body , that sound constitution of the whole Man , which would have been the Effect or the Reward of Innocency and Integrity .

In a word , Salvation consists in reconciling God to Men , and Men to God , and in all the blessed Fruits of such a Reconciliation ; which how many and how great they will be , we are not able in this imperfect State so much as to conjecture . This will be best understood , by such as shall partake of this Salvation , when it shall be fully accomplished : In the mean time , it may satisfie and encourage us to believe , that they will bear a proportion to the Bounty of God , and the Capacities of Men .

And as this is the Salvation , which the Gospel offereth to every particular Man to whom it is Preach'd , so it assures us , that all those who shall embrace the offer , shall be thus saved ; and that the consequence of this will be a Renovation of this part of the World , which has been so miserably disorder'd by the Sins of Men , a Restitution of whatsoever has been decay'd in it , the expelling sin and misery out of it , the subduing and confining the great Enemy of God and Man , who has so long usurp'd dominion over it , Rom. 8 . 2● , the delivering the Creature it self , even this whole lower Creation , from that vanity and bondage of Corruption , 21 , to which it is at present subjected , and under which it groans and travelleth in pain , 22. into a glorious Liberty ; in a word , ● Pet . 3.21 . the creating New Heavens and a New Earth , wherein nothing but Righteousness shall dwell ; and finally the complete and everlasting happiness of an innumerable company of intelligent and reasonable Creatures , who by the craft of their subtile Enemy , and through their own weakness and folly , had once fallen from God , and the state in which he had placed them , and been in imminent danger of utter Perdition .

All this is so evidently propos'd by the Gospel of our Saviour , as the design of his Undertaking , and so expresly and fully declar'd thereby , that I need not spend time in producing any particular Proofs .

And all this is without question highly worthy of so great and so good a Being as God is .

Had the Christian Revelation told us , that Almighty God had sent his only-begotten Son from Heaven , only to secure to us the pleasures of the Elysian Fields , or a Mahometan Paradice , to provide for us a full and perpetual Enjoyment of Sensual Entertainments and Delights ; whosoever had any just thoughts of the divine , or humane Nature , might reasonably have disputed , nay boldly denyed the divinity of such a Revelation . But when on the contrary it assures us , that our Saviour came into the World with such noble and generous designs as these , to cause the displeasure of God to cease , to heal the diseases of immaterial and immortal Spirits , to repair the divine Image in them , to restore both them and the Tabernacles they sojourn'd in to their primitive Integrity and Soundness , to repair the ruins of Nature , to make the Beauties of the Creation in this lower World conspicuous , to destroy the Works of the Devil , to recover such of God's Creatures as should be found capable of a Recovery , to introduce and settle Everlasting Righteousness and Peace , and finally to make a considerable number of the children of Men Eternally happy in the Enjoyment of their Maker ; these are all of them things so well becoming the Majesty and the Benignity of the Everlasting Father , and his only-begotten Son , and at the same time so beneficial and grateful to humane Nature , that we have all the reason in the World to hearken to such a Revelation as this , and to be well dispos'd to receive it as coming from God .

And this again renders the Saying in the Text still more credible , when we thus consider what kind of Salvation that is , which Christ Jesus offereth to Sinners .

But because the main stress , with respect to the intrinsick Evidence of this Saying , will lie upon what I have to offer upon the third general Head I proposed , I therefore proceed to that , designing to insist more largely and particularly upon it , viz. to consider in what way and manner Christ Jesus by his coming into the world hath wrought out this Salvation for Sinners .

The Nature of Man , and the condition of Sinners , as you have heard , make it credible , that God should concern himself for their Recovery . 't is also credible , that if Almighty God should offer Salvation to Men , it would be such a kind of Salvation as I have been describing : But besides all this , the Method in which our Lord hath obtained this Salvation for us is so excellent in it self , so suitable to the nature of things , so agreeable to all just apprehensions both concerning God and our selves , so well accommodated to our necessities and our reasonable desires , that I am verily perswaded , nothing but a want of understanding it can occasion any reasonable man to hesitate at the belief of it .

I am very sensible , before I enter upon this Argument , that we ignorant and weak Creatures are not able to account for the Works of our Maker . Even the least of his Works in Creation and Providence infinitely exceeds our Comprehension ; and much more the wonders of our Redemption by Jesus Christ . We are not capable of diving into all the depths of this admirable Dispensation , nor of spying out all the reasons and excellencies of it . But yet so much we may discern , as may cause us justly to admire and adore the divine Perfections display'd therein , and may strongly incline us to believe the Divinity of this Revelation , even before we come to consider the external Attestation which it hath receiv'd from God . This therefore is next in order to be done , viz. to contemplate the Method in which Christ Jesus by his coming into the world saveth Sinners , and with Modesty and Reverence to inquire into the Way and Manner of our Salvation by the Gospel .

Now the most comprehensive Notion we can frame to our selves of our blessed Saviour's Undertaking is , that he acted as a Mediator between God and Men ; and therefore by considering what the Office of a Mediator is , and how our Lord executed that Office , we shall be the better able to understand the Method of our Salvation by him .

That our Lord sustein'd the Character of a Mediator , is evident from the account we have of his Undertaking , throughout the Scriptures . Those Persons , who in the Old Testament are mention'd as Types and Representatives of the Messiah , were divers of them a sort of Mediators between God and the People of Israel . Moses the great Lawgiver of the Jews was apparently a Figure of Christ in this respect ; as he managed all affairs between God and that People , receiving and delivering Messages from God to them , and again presenting their Addresses to God , and frequently making supplications on their behalf . And therefore the Apostle gives him this Title , Gal. 3.19 . when he says , that the Law was ordain'd by Angels , in the hands of a Mediator , meaning Moses . The Levitical Priests were so many Types of our Lord , as they were a sort of Mediators between God and the Israelites , being appointed to expound the Law of God to them , to bless them in his Name , and to offer up Sacrifices together with Prayers and Praises to God upon their account . Their High-Priest had in an eminent manner this Character , exercising the Mediatorial Function , as a special representative of the Messiah , when he went alone once every year into the second Tabernacle , Heb . ● . 7 . or holy of holies , upon the great day of Expiation , not without bloud , which he offer'd not only for himself , but also for the errors of the People .

As to the New Testament , it may seem superfluous to recite from thence any particular Proofs , that our Saviour acted as a Mediator between God and Men ; 't is his Character throughout that Volume . 1 〈◇〉 2.5 . There is , saith St. Paul , One God , and one Mediator between God and Men , the Man Christ Jesus . The Author to the Hebrews making a comparison between the High-Priests under the Law , and our great High-Priest under the Gospel , saith of him , Heb . 8.6 . that he hath obtain'd a more excellent Ministry than theirs , by how much also he is the Mediator of a better Covenant . He calls him again more than once , chap. 9.15 . chap. 12.24 . the Mediator of the New Testament , or Covenant . And to add no more , St. Paul , though he does not there use the Word Mediator , yet he expresses the sense of it very emphatically , where he says , 1 Cor . 8.6 . There is but one God , the Father , of whom are all things and we {αβγδ} for , or to him : and one Lord Jesus Christ , by whom are all things , and we {αβγδ} by him ; in which words he evidently opposeth the one Lord or Mediator of Christians , to the many Lords , or Mediators of the Gentiles , mention'd in the preceding Verse ; and in saying that all things , particularly we Christians are by him , he plainly gives him the Character of a Mediator .

What the Office of a Mediator is , we all know , viz. to make up a difference between two Parties , and in order to that , equitably and impartially to consider the real Interests and the just pretensions on each side , and to transact matters so , that both may be satisfied ; that if any injury has been done , it may , as far as 't is possible , be repaired ; that whatsoever displeasure has been conceiv'd may be remov'd ; that whatsoever mischief has been produc'd , it may be prevented for the future ; in a word , that all things may be managed suitably to the condition , and agreeably to the expectation of the Parties concern'd .

But before we come to consider the particular way and manner in which our great Mediator hath discharg'd this his Undertaking , it may not be amiss first to shew in the general , that it was perfectly agreeable both to the nature of God , and of fallen Man , that there should be a Mediator to transact this great affair of reconciling this Apostate Creature to his Maker .

That this hath been the general Apprehension of Mankind , that it becomes us to approach to God by a Mediator , is fully evident from all the Records of antient and almost universal Practice . The Distinction between {αβγδ} and {αβγδ} , the superior Gods , and Daemons , among the Pagan Theologers is well known , and how they made the latter a sort of Mediators between the Gods and Men . Plutarch is very express to this purpose , where he mentions the {αβγδ} , and he only makes it a Question , Plutarch . {αβγδ} . whether those who asserted this Doctrine deriv'd it from Zoroaster and the Magi , or from Orpheus and the Thracians , or whether it had an Egyptian or Phrygian original ; but he takes it for granted it was of the utmost Antiquity , and venerable upon that account , as well as reasonable in it self . And even those Pagan Philosophers , who conceiv'd most worthily of the Divine Nature , and acknowledg'd one Supreme God over all , yet at the same time allowed and practis'd the worship of inferior Deities , as a kind of Mediators between the Sovereign God and mortal men , as it were easie to shew from the School of Plato .

As to the original of this Notion , and particularly whether it became so universal from a primitive Tradition , ever since the Promise made to our first Parents , Gen. ● . 15 . of the seed of the woman , and the appointment of expiatory Sacrifices ( as is probable ) at the same time , I shall not venture to determine ; tho' to such with whom the Scripture Records have their just weight this appears most likely . But be that as it will ; what I at present insist upon is , that this is agreeable to the natural Apprehensions of Mankind ; insomuch that though the Pagan Theologers exceedingly err'd in appointing to themselves Mediators , whom God never intended , nor could approve ; yet they had good ground for conceiving a Mediator necessary , at least highly expedient , between the divine Majesty , and the sinful children of Men . It ought not to pass for a Mistake or a Prejudice taken up without reason ; but for a natural and just apprehension , as will plainly appear , if we contemplate the Perfection of the divine Nature , or the Imperfection of our own .

We conceive of God , as a pure Spirit , Eternal , Incomprehensible , Infinite in all Perfection : We feel our selves dependent , indigent , weak Creatures , at an infinite distance from him who made us . And although , if we had retain'd our Native Integrity , the consideration of the divine Goodness , and our own Innocency , might have embolden'd us to approach to him with freedom : yet being farther apprehensive of his infinite Purity , and intimately conscious of our Apostacy from him , and the impurity and disorder we have contracted thereby , we must needs be asham'd and afraid to approach to him of our selves , and we cannot but wish that we could meet with some Person worthy and fit to mediate between him and us , who would be so kind as to offer us his Assistance , and introduce us again into his Presence and Favor .

This was that , ( as I took notice in my former Lecture ) which , according to the account of Moses , Gen. 3.8 . caus'd our first Parents to hide themselves from the face of God , and tremble when they heard his voice , as soon as ever they were conscious of having transgress'd his Law , and thereupon felt themselves naked . And 't is the very same thing , which makes every Sinner , instead of repenting and returning to God , be apt still to run farther from him ; his guilt , as well as his corrupt inclination , rendering him shy of approaching to him , or hoping in him . For although , what I have before observ'd is true , viz. that 't is both natural and reasonable to hope , that so good a Being as God is , would find out some way , for the Recovery of such Creatures as fallen Men are ; yet 't is as natural and reasonable to be fill'd with shame and Fear , in the sense of having offended this great and good Being , and to wish that some one might be found out to interpose between him and us . And therefore Job speaks the language of Nature , who , though he were as apprehensive as any Man of the divine Goodness , and conscious of his own Integrity in the main ; yet considering the greatness of God's Majesty , and his own weakness , both as a Man , and a Sinner , and at present in great distress , Job 9.32 , 33. he makes this a part of his complaint , He is not a Man , as I am , that I should answer him , and we should come together in judgment ; neither is there any Days-man ( the Septuagint uses the very word {αβγδ} Mediator ) between us , who might lay his hand upon us both .

That this is really the sense of Nature , may yet farther appear , in that amongst Men it is always reputed fit and decent , and the properest Method for attaining our end , that an Inferior , who has injured or disoblig'd his Superior , should attempt a Reconciliation , by the interposal of some third Person well known to them both . If a Child by gross Neglect or wilful Disobedience has incurr'd the displeasure of a Parent , notwithstanding his knowledge and experience of his Parents Affection and Tenderness , 't is very natural for him to desire some good Friend , who has an Interest in his Parent , and is more his equal , to mediate in his behalf . If a Subject has rebell'd against his Prince , and thereby dishonor'd and offended him , be the Prince never so famous for his goodness and clemency , yet the Rebel is naturally afraid to approach him , without the intercession of some prevalent Friend at Court . And in each of these Cases , both the Father and the Prince judge it to be more fit and decent , they better like and approve this manner of proceeding , than if the undutiful Child or Subject should boldly and confidently intrude themselves into their presence . And it is lookt upon by all , as more for the Honor of the Superior , as well as the satisfaction of the Inferior , that this course should be taken . It doth right to the one , by rendering his Authority more awful for the future ; as well as it relieves the other , by affording him assistance suitable to his distress , and agreeable to his wishes .

And if it be thus amongst Men , why should it not much more be thought a reasonable way of proceeding between the great and holy God , and his apostate Creatures ; when the universal Parent hath been disoblig'd by his Offspring , and the Supreme Lord of all disobey'd by his Subjects ?

There is not indeed upon all accounts the same use of a Mediator between God and Men , as between one Man and another . A Mediator between Men may be often necessary to remove unreasonable Prejudices ; to rectifie Mistakes and Misapprehensions , which may have been taken up without cause ; or to allay inordinate Passions , which may have been raised on one side as well as the other . But in God , none of these things can be conceiv'd ; He can have no unreasonable Prejudices against his Creatures ; no Misapprehensions concerning them ; no inordinate Passions with respect to them : but still it may be for the honor of God , and consequently to his satisfaction ; as well as for the benefit of the Sinner , that a Mediator should interpose between them , as I shall presently endeavour to shew more fully . Thus much I thought fit to premise with respect to this Method of our Salvation in the general , viz. to shew the agreeableness and fitness of our Saviour's susteining the Character of a Mediator , both with respect to God and Man .

I proceed now to consider more particularly , the way in which our Saviour hath executed this Office , according as the Gospel represents the matter , and to evince , that upon this account also , This is a faithful Saying , &c.

According to the account I have already given of the Office of a Mediator , there must be these two general Designs , which our Saviour must be suppos'd to have carried on in the Execution of it .

To do whatsoever might satisfie Almighty God , in order to his being reconcil'd to fallen Men . And To do also whatsoever should be found necessary in behalf of fallen Men , in order to the reconciling them to God .

To do whatsoever might satisfie Almighty God , in order to his being reconcil'd to fallen Men .

Almighty God , both as he is a Being infinitely greater than his Creatures , and as he was the Person offended , ought first to be consider'd in the Mediation , which was to be transacted ; and if any thing should be found necessary , or highly expedient to be done , in order to the giving him just Satisfaction in the case , this in all reason should be a principal part of the Mediator's care .

Now as to this , some perhaps might be apt to think , that nothing more could be requisite towards the giving Satisfaction to God , than the bringing the fallen Creature to Repentance and Amendment . For what can in reason be expected from a weak and fallible Creature , such as Man is , who was drawn into Sin in the manner I have before express'd , but that he should become throughly sensible of his folly and guilt , humbly make his acknowledgments to his Creator , and for the future endeavour to behave himself better ? And how can we suppose , that a God of infinite Goodness , should not take this as full Satisfaction from his Creature ?

This by a first and superficial view of the case , some men may be apt to imagine : but if they would look more thorowly into it , and consider the matter to the bottom , they might easily see reason to alter their Judgments .

I readily allow , that this is all that can be expected from the Sinner , 't is all he can do on his part , and a God of infinite goodness will no doubt approve of such his behaviour : but notwithstanding all this , there may be something farther necessary , or at least highly fit to be done for the honor of Almighty God , and which he may therefore determine shall be done for his Satisfaction , before he will enter upon new Terms with his Apostate Creature .

For instance ; There are two of the divine Attributes , to which more especially Honor ought to be done in this case , namely the Holiness of God , and his Justice as Governor of the World .

The Holiness of God .

The Epithet Holy is frequently annexed to the sacred Name of God in Scripture , under which are comprehended all the Moral Perfections of the divine Nature , particularly his entire love of goodness , and his irreconcileable hatred of all Evil , or Sin . Hence he is said by the Prophet , to be of purer Eyes than to behold evil , Habak . 1.13 . and that he cannot look on iniquity . He is frequently represented as hating sin , 〈◇〉 . 5.4 , 5. and even the workers of iniquity , for their works sake ; as being offended , troubled , and , to speak after the manner of men , Gen. 6.6 . griev'd at his heart , at the folly and wickedness of Mankind . All which denotes , although no passion in God , nor ill-will to his Creatures , of both which the Perfection of his Nature renders him uncapable ; yet a fixed contrariety and aversion in the divine Nature to all Moral Evil , and on the contrary a full approbation of , and inexpressible love to all Moral Good .

And Reason , as well as Scripture , assures us this must be so . For if there be so much unworthiness , baseness , and deformity in Sin , as I have shew'd in my former discourse ; if it be so opposite to the nature both of God and his Creature ; and the occasion of so much disorder and confusion in the whole Creation , as I then observ'd ; it cannot possibly be otherwise than the object of the divine hatred and displeasure . The better any Creature is , the more he abhors an unhandsome , a dishonest , or a wicked action ; and the more he approves and takes pleasure in Virtue and Goodness of all kinds ; all which is nothing else but a faint Image of God in his Creature .

From the consideration of all this it will appear very reasonable , that if a Mediator should interpose between God and Men , he should provide for the honour of this divine Attribute ; he should take effectual care that the Holiness or Purity of God should be render'd conspicuous to all the World , even in the manner of receiving his offending Creatures to Mercy ; and that the Method in which God should declare himself reconcileable to Sinners should be such as might consist with , nay fully testifie and express his abhorrence of their sins . Just as when a tender Parent determines to forgive his repenting Child , he will chuse to do it in such a way , as at the same time to discover his real displeasure upon account of the Offence he had given , and that in some proportion to the nature and quality of the offence .

The Justice of God , as Governor of the World , was also to be regarded in this Case .

This Attribute is necessarily joyn'd with that before mention'd . The supreme Lord and Governor of the Universe must , from the purity of his Nature , be just and righteous in his Government . And therefore Abraham , in his pleading with God for Sodom , takes it for granted , that the Judge of the World would do right , and infers from thence , that he would certainly distinguish between the Righteous and the Wicked . Gen. 18.25 . That be far from thee , to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee . Shall not the Judge of all the Earth do right ! And as it is the part of a righteous Governor , to make a difference between the righteous and the wicked ; so it is another effect of the same Righteousness , in shewing Mercy to repenting Offenders , to make them thorowly sensible of the heinousness of their Offence . Thus earthly Princes are us'd to do , and 't is esteem'd an instance of Justice in their proceedings : and why should it not in like manner be a proper instance of Justice in the great Governor of Heaven and Earth ; especially where the Offence had so much of obliquity and malignity in it , and so much disorder and mischief consequent upon it , as in the Apostacy of Mankind ?

The Multitude of Offenders still adds weight to this Consideration . The whole race of Mankind being corrupted , there was so much the greater necessity of their being made sensible of their Maker's displeasure , lest they should have been encourag'd to go on in their rebellion , by an easie indemnity ; lest from the silen●e of God in this case , they should have been so vain as to have thought him altogether such an one as themselves ; 〈…〉 and because sentence against their evil works was not speedily or thorowly executed , Eccles . 8.11 . their hearts should have been fully set in them to do evil .

And if we might be allow'd to add , what we Christians take for granted , as being assur'd of it by the Word of God , Gen. 2.16 , 17. that God had given our first Parents a strict charge , together with a special admonition and warning , as to the instance in which they transgress'd , adding a positive and severe threatning , that in the day in which they transgress'd , they should surely dye ; this still makes it more requisite , that the Justice of God should be publickly vindicated , before he should offer terms of Reconciliation ; and that if he should in Mercy forbear to execute the threatning in its utmost severity , yet he should however make the Sinner thorowly sensible of his desert .

I might have added here , that it was very fit , that the Wisdom of God , as well as his Justice in governing the World , should be regarded by our Mediator ; it being evidently an instance of Wisdom in a Governor , to render his Authority awful and venerable to his Subjects , and never to appear so soft and easie as to pass by notorious disobedience , without making some severe remarks upon it .

I might farther have observ'd , that there was no way so likely to recover the Sinner to repentance , as by thus manifesting the divine Purity , Justice , and Wisdom , in order to the awakening in him a sense of his fault and his danger , and the engaging him to take greater care for the time to come . But this may come into consideration more properly in another place . It may suffice here to have observ'd , that it was very agreeable to the conceptions we have both of the divine Nature and our own , that something should be done by our Mediator , by way of satisfaction to Almighty God , for the dishonor which had been done to his Attributes by the Apostacy of Men .

What remains upon this Head is to shew , that the particular Method which our Media or hath taken , did eminently tend to these purposes .

't is true , that all the Evils , which have befallen the children of Men , since their Apostacy from God , have been so many expressions and testimonies of God's hatred of Sin , and his love of Holiness , as also of the Justice and Wisdom of his Government ; but upon serious and impartial consideration of our blessed Saviour's undertaking , we shall be forc'd to confess , that greater honor hath been given thereby to God , than by all the Sufferings which any of the rest of the children of Men have undergone ; and that if we do but thorowly lay to heart what he , so great and excellent a Person , hath voluntarily done and suffer'd upon our account , it will tend more effectually than any other Method we can think of , to the making us sensible of the evil and danger of offending so holy and righteous a Being as God is . For

Our Mediator gave honor to these Attributes of God , by asserting , and publishing , and explaining the Law of God which had been violated by Men ; I mean the great Law of Nature , divided into two Tables , requiring the Love of God and Man ; which , as they were the two constitutive parts of the natural or moral , so they are also of the Christian Law .

What our Lord declar'd over and above the meer Law of Nature , namely concerning the Mercy of God in forgiving Sinners upon their Repentance and Faith in him , was become necessary by reason of transgression ; and even in making Repentance and Faith the conditions of acceptance , he hath in an eminent manner done right to God and his Law . For Repentance implys an acknowledgment of our unworthiness in offending God by violating the Law he had given us ; and Faith in God through a Mediator implys our sense of guilt , and need of Mercy .

But besides this , our Lord did openly declare the Righteousness of the divine Law , as first given to Man , by explaining it fully , and inculcating it afresh upon us , and insisting upon the absolute necessity of a sincere Obedience to it , even in this imperfect State , in which we are not capable of yielding that which is absolutely perfect .

This appears by the Answer our Saviour gave to the Lawyer , Matth . 22.37 , 38 , 39 , 40. telling him that the Love of God and our Neighbour were the two great Commandments of the Law , and that these were indeed the Sum of the Law and the Prophets : but especially by his admirable Discourse upon the Mount , Mat . 5.17 , &c. wherein he vindicates the Natural or Moral Law of God , from all the false Glosses which the Jewish Doctors had put upon it , declaring the necessity of regarding even the least of its Precepts , by those who hoped to partake of the Kingdom of Heaven ; expresly assuring them , that he came not to destroy the law , but to fulfil it , {αβγδ} , ( one way of doing which was by interpreting it in its fullest latitude and extent ; ) and finally , that till heaven and earth pass away , one jot or one tittle shall in no wise pass from the Law , till all be fulfill'd ; as much as to say , that the reason of it is immutable , and consequently the obligation everlasting .

But of this I may have occasion to discourse more at large , when I come to consider what our Mediator hath done towards the relieving our necessities ; 't is enough in this place to have mention'd it , as one instance whereby the righteousness of the divine Law was vindicated , and consequently honor given to the Purity , and Justice , and Wisdom of God .

Our Mediator gave honor to these Attributes , in complying strictly and fully with the Law of God in his own Person , and thereby giving a complete instance of Obedience in that Nature which had transgress'd .

This was to vindicate the Law of God in a remarkable manner , by shewing the agreeableness and fitness of it to humane Nature , when the Son of God , appearing in this Nature , made it the Rule of his Life , and thereby not only testified his approbation of it ; but also shew'd the capacity of humane Nature , whilst innocent and untainted , and attended with the Grace of God to comply perfectly with it . This was in truth a glorious ●riumph over Sin and Satan , when our Nature assum'd by the Son of God , appear'd in that instance like it self , as it came out of God's hands , perfectly pure and obedient ; and our Saviour might well say as he did , 〈…〉 . when he was leaving the World , Father , I have glorified thee on Earth , I have finish'd the work which thou gavest me to do . He had done so , both as Man , and as our Mediator .

But of this also , viz. the life of our blessed Saviour , as it was an example for our imitation , I shall have occasion to discourse hereafter , and therefore do but just mention it here , as another instance wherein our Mediator glorified the Attributes of God , by his coming into the World . But

He did so in the highest degree , by all the Sufferings which de underwent upon our account .

It was not it seems sufficient for our Mediator to declare and publish the divine Law afresh ; nor to give an instance of perfect Obedience to it in his own person : but it was judg'd requisite also , that he should submit to an afflicted and suffering condition , and at last yield himself to be offer'd up as a Sacrifice upon the Cross , to testifie , in the most significant manner that was possible , the fixed love of God to Righteousness , his unalterable hatred of Sin , his impartial justice in governing the World , the excellency of the Laws which he had given to Men , and the danger of transgressing them .

Such was the nature of the Offence given to God by Man's Apostacy , and so bad were the circumstances of Mankind , that it seem'd expedient to the great Father and Lord of all , that our Mediator should voluntarily humble himself in this extraordinary manner . The Son of God was admitted to be our Mediator , upon no lower Terms than these ; as is plainly intimated by the Author to the Hebrews , when citing a passage out of a prophetical Psalm , he applies it to our Saviour , and represents him as saying to his Father , when he came into the World , Sacrifice and Offering thou wouldst not : Heb . 10.5 , 6. but a Body hast thou prepared me . In burnt-offerings and sacrifices for sin thou hast had no pleasure . Then said I , Lo I come ( in the Volume of the Book it is written of me ) to do thy will O God ; by which will ( as he adds a little after ) we are sanctified , 〈…〉 . through the offering of the Body of Jesus Christ once for all .

And upon our Mediator's thus suffering for us , new terms of Mercy and Reconciliation were offer'd to us , upon which account he himself calls his Bloud , M 〈…〉 . the Bloud of the new Covenant ; viz. that Bloud in the shedding of which the new Covenant between God and Man , for acceptance upon Repentance and Faith , was made and ratified .

The Sufferings of our Lord are throughout the Holy Scriptures represented , as making expiation for the Sins of Men ; and particularly his death upon the Cross , as it is made to answer all the expiatory Sacrifices under the Law , so it is it self frequently Styled , a Sacrifice and Offering for Sins , and represented as the means of God's being reconciled to us ; and so it evidently was , in as much as by this means the Sins of Men were so openly condemn'd , the Righteousness of God's Law so notoriously declar'd , and by consequence the Holiness and Justice of God so conspicuously honor'd in the view of the World ; which certainly may be reasonably call'd , giving Satisfaction to God .

This Doctrine of our Saviour's offering up himself as a Sacrifice for the Sins of the World , and thereby giving Satisfaction to the great Lord of all , is so fully declar'd throughout the New Testament , and particularly in one whole Epistle , Written , as it should seem , to that very purpose , I mean that to the Hebrews , that I knew not how to do right to Christianity , without thus plainly asserting it .

I know , that according to the Will of our pious and charitable Founder , I am not to descend to any Controversies that are amongst Christians themselves , and therefore I shall not make this a Controversie , but take it for granted , as what is not only fully asserted in holy Writ , and agreeable to the sense of the most primitive Christian Antiquity , as well as the judgment of the main Body of Christians throughout every age ; but what belongs to the true Christian Scheme , and is necessary to render it entire and of a piece . And though I would be very loth to deny the Title of Christian , to any man who seriously lays claim to it , and in so sceptical an Age as this , to lessen the number of Christian Professors : yet I must not , for the sake of such as desert the Christianity which we are taught by the Scriptures , over look so prime a branch of it as this is . Let those , who call themselves by this Name , and yet deny that satisfaction was made to God by the Sufferings of Christ for the sins of Men , reconcile their Title and their opinion as well as they can : My business is to assert and vindicate the truth of the Christian Religion , as exhibited to us in the Gospel ; and I am so far from thinking the Doctrine of Expiation , and Satisfaction made by the Death of Christ , an objection against the Christian Revelation , that I have judg'd it necessary to insist upon it , as one admirable instance of the Excellency of that Mothod , in which our Mediator hath obtain'd Salvation for us .

The Sum of what I have said upon this Argument is , that our Lord , when he came into the World , took upon him the Character of a Mediator , and that he executed his Mediatorial Office , partly by doing that which was greatly for the honor of his Heavenly Father , the Person offended , and consequently well-pleasing and satisfactory to him , making this the first step in procuring Reconciliation between God and Men .

The business of my next Discourse will be , to proceed to shew how our Lord hath farther executed the same Office , by providing for the Necessities of Men . I shall conclude at present with two short Inferences from what has been now offer'd .

If what I have said upon this Subject be true , it shews us how little Christianity is beholden to those , who attempt to lessen the Person of our Mediator .

This inference will appear just , if we do but observe , that by how much the greater and more considerable the Person of our Mediator is , by so much the better qualified he must also be for the obtaining Salvation for us ; and particularly by so much the greater will that honor be , which is done to the Attributes of God by his Doctrine , and especially by his Actions and his Sufferings .

It must certainly , in the account of any reasonable Man , be a more full and ample declaration of the Holiness and Justice of God , for a Person so near to the Father , as the Scriptures represent our Mediator to be , first to condescend so low as to assume our Nature , and then to do and suffer so much upon our account ; than for one that was {αβγδ} , a meer Son of Adam , to have done it . The dignity of the Person transacting this affair , must needs add weight to all that was done by him .

If this be true , what awful thoughts ought we to have of Almighty God! what regard to his Purity , and Justice , and his Authority over us ! what fear of dishonoring and offending so Excellent a Majesty ! what a dread of wilfully violating any of his known Laws for the future ! When he thought fit , notwithstanding the infinite Goodness of his Nature , not to offer us Terms of Mercy , but in the Method of the Gospel ; when he would not treat with us at all without a Mediator ; and when , having appointed his own Son to that Office , he was pleas'd to found and ratifie a New Covenant with us in his Bloud .

The reasoning of the Apostle is unanswerable , both with respect to the former part of this Discourse , and the latter . How shall we escape , Heb . 2.3 . if we neglect so great Salvation ! And , If we sin wilfully , Chap. 10.26 , after we have receiv'd the knowledge of the Truth , i.e. if we either Apostatize from our Christian Profession , or which comes to the same issue , live in plain contradiction to the Profession we make ; ver. 27. there remaineth no more Sacrifice for sins ; ( no greater can be made ) but a certain fearful looking for of judgment , and ●ery indignation , which shall devour the adversaries ; Heb . 10.29 . this , as he adds , being to tread under foot the Son of God , and to count the bloud of the Covenant , wherewith he was sanctified , an unholy thing , besides , doing despite to the Spirit of Grace .

May Almighty God preserve us all from such Apostacy , in this degenerate Age ; may he , if it be possible , recover such as be fallen ; and may he give us all Grace , not only to adhere to the Profession of Christianity , but also to bring Reputation to it , by a suitable Practice ; through Jesus Christ our only Mediator and Advoeate , to whom , with the Father , and the Eternal Spirit , our great Creator , Redeemer , and Sanctifier , be ascribed all Honor and Glory now and for ever , Amen .

FINIS .

The First SERMON . The Qualifications requisite , towards the Receiving a Divine Revelation . The Second SERMON . Apostate Men fit Objects of Divine Care and Compassion . The Third SERMON . The Nature of that Salvation , which the Gospel offereth ; and the Method of obtaining it , by a Mediator .

These three by Mr. Bradford , and Printed for Tho . Parkhurst .

Mr. BRADFORD's SERMON , Preached at St. Paul's , April the 3d . 1699.

The Excellency of the Christian Revelation , as it Removes the Guilty Fears of Sinners , and their Ignorance of God .

A SERMON Preach'd in the Cathedral Church of St. PAUL , April the 3d . 1699.

Being the Fourth , for this Year , of the Lecture , Founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , Rector of St. Mary le Bow , and Chaplain in Ordinary to His Majesty .

LONDON , Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM . I. 15.

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World , to save Sinners , —

IN treating on these Words , I have endeavor'd to shew the Credibility of the Saying in the Text , and its Worthiness to be receiv'd by us , from the Intrinsick Evidence , which it carries along with it , viz. it s manifest agreeableness to those Notions , which we naturally have concerning God and our selves . To make this appear , I proceeded in the following Method .

First , To consider who the Persons are , whom Christ Jesus came into the World to save . Secondly , What kind of Salvation he proposeth to them . Thirdly , In what way and manner he hath by his coming into the World obtain'd this Salvation for them .

I have done with the two former of these Heads , and have enter'd upon the third , in discoursing of which , my design is to make it evident , that the Method in which our Lord hath obtain'd Salvation for us is so excellent in it self , so suitable to the Nature of things , so agreeable to all just apprehensions concerning God and our selves , so well adapted to our Necessities and our reasonable Desires , that the Saying in the Text is highly credible , and worthy of all acceptation upon this account also .

To this purpose I first observ'd , that the most comprehensive Notion we can frame of our blessed Saviour's Undertaking is , that which the Holy Scriptures plainly teach us , that he acted as a Mediator between God and Men ; and that it is perfectly agreeable both to the Nature of God , and of fallen Men , that there should be a Mediator between them .

I then proceeded to consider the Office of a Mediator , and to shew , that the way in which our Lord doth execute this Office , is altogether agreeable to our most just and reasonable Conceptions .

There must be , as I then observ'd , these two general Designs , which our Lord must be suppos'd to have carried on , in the execution of his Mediatorial Office .

First , To do whatsoever might satisfie Almighty God , in order to his being reconcil'd to Men . Secondly , To do also whatsoever should be found necessary in behalf of Men , in order to the reconciling them to God .

The first of these I consider'd the last time , and now proceed to the second , viz. to shew how our Lord hath executed the Office of a Mediator , in providing for the Necessities of fallen Men , and doing whatsoever might be found requisite , in order to the reconciling them to their Maker ; and I doubt not but that upon serious consideration it will appear , both that there was very great need of the assistance of a Mediator upon Man's account ; and that no Method we can possibly think of could have so fully answer'd this end of providing for our Necessities , as that which our Lord by his coming into the World , hath been pleas'd to take .

It might have been imagin'd indeed , that the main difficulty had lay'n , in obtaining the Favor of an offended God to his Apostate Creatures , and that , as immediately upon the first apprehension of the Divine displeasure , sinful Men should have been ready to implore the Mercy of their Creator ; so upon the first intimation of Mercy , they should have been forward to receive it : but upon Examination we shall find , that there was really much greater difficulty in recovering Men to God , than in reconciling God to Men .

For such is the Divine Goodness , that nothing was necessary on God's part , but only to make it fit for him to forgive his Creatures , and to receive them to Mercy . The tender compassion of our Heavenly Father was mov'd towards his disobedient Children , as soon as ever he beheld them miserable through their own Folly ; and because his Holiness and Justice and Wisdom made it highly requisite ( as I have observ'd in my last discourse ) that an Expiation should be made for the dishonour done to these Attributes by the Sins of Men , his Goodness therefore mov'd him to find out and to appoint an Expiation , which should be entirely Satisfactory to him , and to send his only begotten Son into the World to this purpose . For which reason the Scripture so often magnifies the Love of God , 〈◇〉 4.9 , 10. in giving his Son for us . In this , saith St. John , was manifested the love of God towards us , because that God sent his only begotten Son into the World , that we might live through him . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . After which there could be no place left for a suspicion of his readiness to accept the Satisfaction , which was offer'd to him by this Mediator of his own appointing .

But with Men the case was far otherwise . There was much indisposition and inability in them , likely to obstruct their returning to God , and being reconcil'd to him . It was no light Undertaking to remove the Suspicion and Jealousie , which Siuners had entertain'd , with respect to the divine Goodness , which they were Conscious they had so unworthily disoblig'd ; and to take off that aversion of Mind from God , which naturally follow'd upon such a Jealousie . A new discovery of Divine Truth , and a fresh supply of Spiritual Strength became necessary , upon account of the ignorance and weakness which Men had contracted ; and particularly the interposure of Supernatural Grace to Conquer the perverseness and obstinacy of their Wills . And after all much Power and Wisdom were requisite for removing all the remaining inconveniencies and mischiefs , which the Sins of Men had expos'd them to , and the completing that Salvation which they stood in need of . That therefore which we have to do , is to take a particular and distinct view of the various Necessities of fallen Men , which were to be provided for by a Mediator , in order to the reconciling them to God , and conferring Salvation upon them ; and to shew that Jesus Christ , by his coming into the World , hath so abundantly provided for all these Necessities , and that in a manner so far surpassing any other Method , which our thoughts are able to suggest to us , as thereby farther to recommend his Institution to our Belief and Acceptance , as worthy of God , and fit for us . And this we may do under the following Heads .

First , Men by their Apostacy had fallen into a Suspicion and Jealousie , with respect to the divine Goodness , and an alienation of Mind from God , as the Consequence thereof .

Secondly , They were degenerated into an ignorance of God , and of themselves , and of the several particulars of their Duty .

Thirdly , They had contracted an indisposition and inability to comply with the divine Will , when fully and clearly manifested to them .

Fourthly , After all they were under an incapacity of removing many other evil and mischievous consequences , which their Sins had expos'd them to , and obtaining for themselves that complete Salvation which they stood in need of .

Of each of these I shall by God's Assistance discourse severally , and shew , as I go along , how our Lord in executing his Mediatorial Office hath provided for all these Necessities .

First , To begin with that Suspicion and Jealousie , with respect to the divine Goodness , which Sinners were fallen into , and that Alienation of Mind from God , which was consequent thereupon .

This I formerly took notice of , when I mention'd the Case of our first Parents , as represented by Moses , how they discover'd their dread of Almighty God , and the Estrangement of their Minds from him , immediately after their fall , by declining his Presence , and hiding themselves from him , as soon as they had any intimations of his approach . I observ'd likewise , that this is in some measure the case of all Sinners , that have not hardned themselves by a long Custom in doing evil . And if we take a view of Mankind , antecedently to any known declaration of God's Mercy to them by some express Revelation , we shall find that 't is true in experience , that there arises an awe and dread from the Consciousness of Guilt , together with a dissatisfaction as to the Ways and Means of appeasing the divine displeasure , the consequence of which must be , according to the frame and constitution of Humane Nature , a want of that filial Reverence and Love , which is due to the great Father of all .

And this I take to have been the apparent ground of those many superstitious Practices in the Pagan World , whereby they attempted to atone their supposed Deities , even by very unnatural Methods , sacrificing to that purpose , not only all sorts of Animals , but even those of their own kind , offering up humane blood , the blood even of their Sons and Daughters , for the expiation of their Sins . For , although I doubt not , but sacrificing had its Original from a divine Institution , and that Tradition had spread the Practice throughout the World ; yet this Tradition being by degrees corrupted , Men fell into the use of such Sacrifices , not as God had at first appointed , but as to their own vain and foolish Imaginations , which varied in different Regions , seem'd most likely to appease the wrath of their incensed Deities . It was from their mistaken and corrupted apprehensions of the divine Nature , that they invented Expiations , which it was neither fit for the divine Majesty to accept , nor for reasonable Creatures to offer : but it was their consciousness of guilt , conspiring with an antient Tradition , which did naturally and reasonably move them to think some Expiation or other requisite ; and forasmuch as they did not well know , what might be acceptable , there still remain'd a dissatisfaction and uneasiness , after all their attempts that way .

But not to look so far abroad . I dare appeal , for the truth of this , to the inward sense of our own Minds . Let but any man faithfully consult his own Conscience , and recollect the thoughts which have arisen within his Breast , whenever he has been Conscious of having done an ill thing , I doubt not , but if he will ingenuously own what he finds there , it will be to this purpose ; that his guilt has made him not only asham'd , but afraid too , it has possest him with a just apprehension of the displeasure of the Almighty , it has more or less estranged his Mind from that excellent Being , render'd him shy of addressing himself to him , and doubtful of his acceptance ; if he was not formerly habituated to acts of Devotion , he became upon this more averse to them ; if he had been accustomed to address himself seriously to the Almighty , his Devotion henceforward became cool and flat , his Faith and Hope in God were apparently abated , and he was in danger of contracting an habitual estrangement from him , unless from the encouragement which the Gospel gives to Repentance , he quickly bethought himself , and recover'd his temper again . Insomuch that I doubt not , but it is much more difficult for a man deeply sensible of any guilt that he has contracted , either to forgive himself , or to believe firmly that God hath forgiven him , than it is for God to do it . It requires both a great sense of the divine Goodness founded upon the doctrine of the Gospel , and a temper like to that of God therein represented , for a Man that knows and feels what it is wilfully to have transgress'd the Laws of his Maker , firmly to believe and hope in him .

And all this seems to arise from the make and constitution of our Souls . It hath pleas'd our Creator wisely and graciously to order the matter so in our very formation , that this uneasiness and dissatisfaction , this fear and dread should be the consequence of our doing amiss , from a kind of natural Instinct , as a restraint and check upon us , that we might not only apprehend the malignity of Sin from reasoning and inferring , but might also be sensible of it by inward feeling ; insomuch that he who wants such a sense , after any sin knowingly and wilfully committed by him , is one who either never yet had his Mind awaken'd to an apprehension of divine things , or who has stupified his Conscience by a long Custom in Evil-doing .

't is true , as I before observ'd , we have implanted in us natural apprehensions also of the divine Goodness and Mercy : but forasmuch as the Holiness and the Justice of God ( concerning which I had occasion to discourse in my last Lecture ) are as evident to our thoughts as his Goodness is , there is a foundation of Fear , as well as of Hope , laid in our Minds , and such a Fear , as will be apt to keep the Sinner at a very uneasie distance from his Maker , till he shall be pleas'd some way or other to reveal his Mercy to him .

God hath indeed given many intimations of his kind Intentions towards the Children of Men , all along since their first Apostacy , by sparing , preserving , and providing for them , by bestowing innumerable Blessing upon them , Acts 14.17 . by doing them good , and giving them rain from Heaven , and fruitful seasons , filling their hearts with food and gladness , thereby not leaving himself without witness , as the Apostle speaks . Nay he hath , as we Christians believe , laid a sure foundation for the hope of Mankind , Gen. 3.15 . by his gracious Promise made to our First Parents , of the Seed of the Woman , which to the Nation of the Jews was still farther explain'd and confirm'd by following Predictions , and might by the help of an obscure Tradition be the occasion also of reviving Mens Hopes in God , even in other Nations , all which was but an imperfect Edition of the Gospel Revelation . But by this only we have the ground of our Fear wholly remov'd , and our Hopes render'd clear and lively .

For nothing certainly can be conceiv'd of equal force for restoring the Faith and Hope of Mankind in their offended Creator , with the consideration of his having sent his only begotten Son into the World to become our Mediator . This is a Declaration of the Goodness and Philanthropy of God , 〈◇〉 4. such as we could not have in the least expected , nor can possibly desire or imagine any that should equal it . We may fairly from hence argue with the Apostle , R●m . 8.32 . He who spared not his own Son , but deliver'd him up for us all , ( who first spar'd him not , but gave him from his own Bosom , and again spar'd him not , but gave him up to all those grievous Sufferings , to which he was expos'd in our Nature , and for our sake ) how shall he not with him also freely give us all things ? The condescension of so great and excellent a Person , one so near to the Father of all , in coming into this lower World , cloath'd with our Nature , by the designation and appointment of God , was such a Demonstration of the Care and Concernment of the Almighty on our behalf , as upon our first belief of it must necessarily create in us a lively Hope , that he had gracious and merciful Designs for our good . But if we add to this , what our Lord declar'd , and did , and suffer'd for us in our Nature , there can be no farther place left for Suspicion or Jealousie for the future .

This was one main Design of our Saviour's Preaching , to declare the good Will of his Heavenly Father toward the Children of Men , and his readiness to receive them , upon their return to him . They are his own words , Joh . 3.16 , 17. God so loved the world , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting Life . For God sent not his Son ( as he justly might have done ) to condemn the world , but that the world through him might be saved . When in the Synagogue he took the Book of the Prophets into his hands , opening his Commission , and declaring to what purpose he was anointed of God , it was by applying those words of Isaiah to himself , The Spirit of the Lord is upon me , Luk . 4.18 . because he hath anointed me to preach the Gospel to the poor , he hath sent me to heal the broken hearted , to preach deliverance to the Captives , and recovering of sight to the blind , to set at liberty them that are bruised , to preach the acceptable year of the Lord .

His whole Conversation was one continued declaration of the divine Goodness and Compassion to Sinners , he doing all he did in the Name , and by the Authority of the Father , Heb . 1.3 . of whose Person he was the Express Image or Character . To the end that he might revive the hopes even of the worst of Men , if they could but be prevail'd with to repent of their evil ways , he did , as we know , frequently converse with Publicans and Sinners , assigning these as his Reasons for doing so , that the whole need not a Physician , Matt . 9.12 , 13. but they that be sick , and that he came not to call the righteous , but sinners to repentance . Matt . 11.28 , 29 The weary and heavy laden , those who labour'd under the burden and sense of their Sins , he kindly invited to come to him , promising them Rest , and encouraging them by that meekness and lowlin●ss of heart which he was ready to exercise towards them . Such indeed was his Meekness , 〈◇〉 12.2 . as never to break the bruised reed , nor quench the smoaking flax , not in the least to discountenance any who were honest and well-meaning , but to encourage their first applications to him . Such we know his practice was with respect to Zacheus , Mary Magdalene , and the Syrophoenician Woman , making these Examples and Instances of his readiness to accept the Repentance and Faith of Sinners , whether Jews or Gentiles .

And least all this should not be sufficient , that he might render Mens Faith and Hope in God firm and unmoveable , he laid down his life for them , 〈…〉 shedding his bloud ( as himself declares ) for the remission of Sins .

Mankind in general were apprehensive of the need of a Sacrifice to be made for Sins , being led into this apprehension ( as I have already observ'd ) partly by an antient Tradition , and partly by a sense of guilt , and as the consequence thereof great doubts and fears concerning the divine acceptance ; and the Jews had been admonish'd of the need and use of Sacrifices , by the Law of Moses ; our Mediator therefore once for all offer'd up such a Sacrifice , as might for ever put an end to the use of that Rite , and yield full satisfaction to the minds of Men , that complete Expiation was now made to God for their Offences . Heb . 9.13 . The bloud of Bulls and of Goats could sanctifie only to the purifying of the flesh , that is , could make a man legally clean , according to the Prescription of the Law of Moses : But it was the bloud of Christ , Ver . 14. who through the Eternal . Spirit offer'd himself without spot to God , which alone could purge the Conscience from dead works . For , as the same Writer again argues a little after , It is not possible that the bloud of Bulls and of Goats should take away sins ; Heb . 10.4 . Ver . 10 , No! but we are sanctified through the offering of the Body of Jesus Christ once for all ; and by this Offering , 14 , he perfecteth for ever them that are sanctified , both expiating the guilt of their Sins , and giving full satisfaction to their doubtful minds ; so that we now have boldness , 19 , or liberty , to enter into the holiest by the bloud of Jesus , 20 , by a new and living way , which he hath consecrated for us through the Veil of his Flesh ; 21 , and under the Patronage of this High Priest we may draw near with a true heart and full assurance of Faith , 22. having our hearts sprinkled from an evil Conscience .

And here by the way , we may take notice of the Wisdom of God , in disposing the Method of our Reconciliation in such manner , that by one and the same Act , viz. that of dying upon the Cross as a Sacrifice for Sin , our Mediator gave entire Satisfaction both to God and Man ; to God , upon account of the dishonour done to his Holiness and Justice , as I shew'd in my former Discourse ; and to Men , upon account of the fear and dread with which their Minds were possess'd by reason of Guilt .

And thus I have done with the first of those Necessities , for which our Mediator provided , by his coming into the World . I proceed to the next .

Secondly , Men by their Apostacy were likewise degenerated into gross Ignorance of God , and of themselves , and of the several particulars of their Duty .

What knowledge of God , and of matters relating to our Spiritual Welfare , Men are capable of in this lapsed State , if they would seriously attend to the Suggestions and Reasonings of their own Minds , and diligently use the Faculties which God hath given them , need not be disputed . If we would know what need the World stood in of instruction from God , 't will be proper to examine , into what degree of Ignorance it was degenerated , when our Lord came into it , and how the Case stands at this time , wheresoever the Gospel is not yet divulg'd .

They were not only false , but monstrous Opinions , which the Pagans had generally entertain'd concerning the Deity . They had either totally lost , or notoriously confounded the Notion of the one true God , Maker of Heaven and Earth , introducing a multitude of Gods , concerning whom they had no settled apprehensions , but abundance of foolish and absurd Opinions , according to the variety of their loose and wanton Fancies . They chang'd the truth of God into a Lye , Rom. 1.25 . as the Apostle excellently expresseth it , and worshipped and served the Creature , more than ( at least 〈…〉 . beside , over and above ) the Creator , who is blessed for ever . They were for the most part insensible of the Spiritual Nature of God , which they plainly discover'd by the multitude of their ridiculous Images , as well as by the whole Order of their Worship . They had gross misapprehensions with respect to the Moral Perfections of the divine Nature , ascribing those Qualities to their Gods , which would be a dishonour to any reasonable Creature , as appears not merely by the Writings of their Poets , but more undeniably by their impious and unclean Rites of Worship .

Nor were the Vulgar only misled into these gross Errors ; Rom. 1.22 . but men of all Ranks and Orders amongst them , even those who profess'd themselves to be wise became fools in this respect ; and although some of their Philosophers attain'd to wiser and better apprehensions themselves , yet they generally comply'd with the Vulgar Modes of Worship , which , howsoever they might endeavour to accommodate to their own apprehensions , by certain interpretations they put upon them , were extremely unworthy of the Majesty of the true God .

And if they thus mistook and prevaricated with respect to God , and the Worship which they perform'd immediately to the Deities they own'd , no wonder if at the same time they had very false Notions also with respect to other parts of their Duty ; especially considering that they were not only ignorant of God , but of themselves too .

They knew not their Original ; they had lost the Tradition of being descended from one Common Stock , as likewise of the institution of Marriage by God himself in the instance of our first Parents . They were unacquainted with the History of Man's body being form'd out of the Dust of the Earth , and inspir'd with the breath of God , and consequently did not so clearly discern the difference between the two parts of which themselves were constituted . They were very uncertain at the best , as to the Spiritual and Immortal Nature of their Souls , and altogether at a loss as to the condition of a future State , if there should prove to be any . They were sensible by Experience of impetuous and disorderly Appetites and Passions ; but could give no tolerable account how this disorder was introduc'd into humane Nature , nor did they generally apprehend the necessity they lay under of returning to the temper and state from which they were degenerated , or of that Supernatural Aid , which was become necessary to this purpose . In fine , they knew not well for what purpose they were made , nor to what end they ought to direct their Lives .

All this Ignorance of themselves they too plainly discover'd , in allowing divers practices contrary to the design and Law of God in Nature ; such as I shall at present take for granted were Polygamy , Divorce upon slight Occasions , private Revenge of Injuries , not to mention the gratification of unnatural Lusts . In a word , they not having a just sense of the difference between Soul and Body , and of the Relation this present state of Life bears to a future , did not think themselves oblig'd to lay that restraint upon either their Appetites or Passions , which is fit for a reasonable Creature , design'd to five in this World in order to a better .

If we will judge by the Practices into which the generality of Pagans were degenerated , this will appear beyond Controversie . So that St. Paul might well give that Character of them , that they were dead in trespasses and Sins , Eph. 1.1 , that they fulfill'd the desires of the flesh and of the mind , finally , 3 , that they had no hope , 12. and were without God in the world . And though there were some few to be found here and there , who had attain'd to better apprehensions of things , and laid down stricter Rules of Life and Manners , than others ; yet as their apprehensions were very imperfect , and for the most part wavering and uncertain , so they did not express themselves in that plain , perspicuous , and authoritative manner , which was likely to render what they said useful to the generality of Mankind .

And as this was the state of the World before the Revelation of Christianity ; so it is much the same , wheresoever this Revelation is not entertain'd , as appears from all the accounts we have of those Countreys which are still Pagan .

I think I need not here take into Consideration , how far the Mahometan Religion has improv'd Men in divine Knowledge , where it has been introduc'd in the room of Paganism . For though 't is readily acknowledg'd that it has made a Reformation in that one great Point , the confessing one God , the Maker of Heaven and Earth ; yet considering the ridiculous Fables with which its Alchoran abounds , whereby God himself is very unworthily represented ; the looseness of its Precepts with respect to divers instances of Morality ; not to mention the apparent Ignorance and Lewdness of its pretended Prophet , I am sure no serious Deist will make any comparison between that and the Christian Revelation .

The Jews indeed had a fuller Revelation concerning God , and themselves , and the particulars of their Duty , that the rest of the World had ; but as these were a very inconsiderable People , compar'd with the rest of Mankind , so their Revelation and Rule of Life was in many respects imperfect , God in Givers instances considering the weakness and rudeness of that People , and therefore not giving them such Precepts as were best in themselves , but such as they could bear , designing the Revelation which he made to them , only as preparatory to that more excellent and perfect Revelation which he should make of himself and his Will , by the coming of his Son Jesus Christ .

To the consideration therefore of this we are now to proceed , and I doubt not but it will easily appear , that our Mediator hath made a gracious and plentiful provision for this Necessity of fallen Men ; and that whether we consider his Doctrine or his Life , the former as an Instruction , the latter as an Example to us , to make us perfectly acacquainted with God and his Will concerning us .

I begin with the Doctrine of our Lord .

When he was Examin'd by Pilate , upon the Accusation of the Jews , his Answer is remarkable , To this end was I born , 〈…〉 saith he , and for this cause came I into the World , that I should bear witness unto the Truth . Every one that is of the Truth , hearith my Voice . And his whole Doctrine is evidently worthy of that Title , its Truth being discernable by its own Light .

All that our Lord taught may be reduced to these two general Heads ; either what God had before taught Men by the Light of Nature and Reason , but they had in a great measure forgot ; or something which it became farther necessary for them to know , upon account of their Apostacy from God , and in order to their recovery to him , and which they could not have known but by express Revelation .

As to the former of these , I dare upon the nicest Examination appeal to the Judgment and Conscience of those Deists , to whom I direct these Discourses , whether the Doctrine of our Lord , and that of right Reason do not perfectly agree . I will not say , that in this degenerate State , in which we now are , men did or could easily arrive at a just apprehension of all those Truths relating to Religion , which are truly natural , and agreeable to Reason , when once discover'd . We find by Experience , as I have already observ'd , that where Revelation was or is wanting , men have generally fallen into very gross and vile mistakes ; and even the wisest and best of Men have come very far short in their Account . But 't is enough to our present purpose , if when any Truth is laid clearly before us by Revelation , it then appears evidently agreeable to natural Reason ; and this I affirm to be the Case with respect to most of the Doctrines of Christianity .

And it ought not by any means to be allow'd as an Objection against Christianity , that our Lord hath superadded some Doctrines , which were not taught by the Light of Nature and Reason , provided always they be such , as do not contradict plain and evident Reason , and as when we throughly consider them , will appear highly useful to us , with respect to the state in which we now are . If Almighty God do exercise a Providence towards his Creatures , if he have that tender Care of and Compassion towards Men and Sinners , of which I have already discours'd , if he was graciously pleas'd to concern himself for us after our fall , and to reveal himself to us in order to our recovery , it cannot be thought otherwise , but that he should teach us some Truths relating to our present Circumstances , which we could not have known , but by immediate Revelation from him . 't is very becoming the Wisdom of God , when he revealeth himself to his Creatures in an extraordinary manner , to instruct them in what they knew not before , nay to teach them something , that according to their ordinary ways of thinking would not have enter'd into their Minds ; and it must needs be a delightful entertainment to our Understandings , as well as a worthy Improvement of our Minds to contemplate and embrace such Truths . It is therefore a recommendation of the Christian Revelation , at the first hearing , that it pretends to discover such Truths to us .

But that I may treat this matter distinctly , I shall reduce what I have to offer as to our Saviour's Doctrine to these three particulars .

I. What it teacheth us concerning Almighty God . II . Concerning our selves . And , III . The Rules which it gives us for the directing our Tempers and our Lives .

I. To begin with the Doctrine of Christianity concerning Almighty God .

Now the Sum of the Christian Doctrine touching this Point is to the purpose following , viz. That there is but one God ; that he is a Spirit , Eternal , Incomprehensible , and Unchangeable , Infinite in Power , Wisdom , Holiness , Justice , Goodness , and in all Perfection ; that he gave Being to the World , and to every Creature in it ; that his Providence is extended to all which he hath made , preserving and providing for every Being according to its nature ; that he particularly concerns himself in the Affairs of Mankind ; that there is nothing which relates to us , that either escapes his Knowledge , or is below his Care ; that he observes all our ways , and that as he hath given us intimations of his Will , so he expects we should be observant of them ; that he is wellpleas'd with us , when we do well , and displeas'd when we do otherwise ; that he is full of Good-will towards us and truly desirous of our Welfare , of which he hath given us many Testimonies , in order to excite and establish our Faith and Hope in him , as well as to engage our Obedience and Submission to him .

And thus far I presume our Deist will go along with us ; I am sure 't is fit he should , there being nothing of what I have hitherto mention'd , but what is perfectly agreeable to the best reasonings of Men , and what has been acknowledg'd accordingly by those who have exercised their Reason in the best manner .

't is true , some have made it a doubt , whether it were fit to suppose Almighty God to extend his Providence to so many and so minute Particulars , as the Christian Revelation plainly represents him to do ; when we are assur'd for Instance , that a Sparrow falls not on the ground without our Father ; 〈…〉 and that the very hairs of our head are all number'd . But if we reflect upon the infinite Knowledge and Goodness of God ; and consider that it cannot be below him to concern himself for the good of whatsoever he hath made ; that the very same reason which mov'd him to give Being to any Creature , and to give it such a kind of Being as it hath , may well be suppos'd to move him also to take care of its well-being ; and that it can be no manner of trouble or disquiet to him , to regard all the Affairs of the Universe at once ; if I say we reflect upon all these things , we shall easily get above this doubt , and acknowledge , that what our Lord hath declar'd concerning the particulars before mentioned , is perfectly agreeable to the dictates of sound reason , worthy of God , as well as comfortable to men .

As to what Christianity hath farther reveal'd to us concerning God , 't is to the following Purpose , vi● . that the Father of all hath actually concern'd himself for the recovery of sinful Men , and that he hath done it by sending his only-begotten Son into the World to redeem us , and by giving his Holy Spirit to Sanctifie us , which is indeed more than we could have known concerning God without an express Revelation .

Now as to the more general part of this Revelation , namely , that God hath actually concern'd himself for our Recovery , this is highly credible and worthy of our acceptation upon the grounds I have hitherto proceeded . For if , as I have already prov'd , it be a reasonable apprehension concerning God , that he would in some way or other provide for the recovery of such of his reasonable Creatures as were capable of it , it must certainly be reasonable to hearken attentively to a Revelation , which assures us that he hath done so . This is to be dispos'd to believe , what we before hoped might be ; and to embrace a Doctrine , which we thought would be credible , whensoever it should be reveal'd to us .

As to the particular way in which God hath done this , namely , by the Father's sending his Son to redeem us , and giving his Holy Spirit to Sanctifie us , this as it is a matter of pure Revelation , so it must be own'd , that it will lead us into some apprehensions concerning the Deity , which we could not have form'd of our selves . For in our reasoning concerning the divine Nature , our thoughts would have stopt at the Father of all , and reach'd no farther . Upon which account I cannot but reckon that the Notion of the Platonists , which bears so great a resemblance to that of the Christian Trinity , was by no means the result of their meer reasoning ; but the remains of an Ancient Tradition . Which by the way is no small confirmation of the Truth of this Christian Doctrine , when something so very like it , and which there appears no plausible pretence for ascribing to humane invention , was yet embrac'd by the very best among the Pagan Philosophers , and that so heartily , as to be made an essential part of their Philosophical Scheme .

I remember whose Lectures I am reading , and therefore will not transgress the Laws of our Founder , by entering upon this Controversie as managed amongst Christians . 't is sufficient to my present purpose , that , as I have already exprest it , it is universally own'd as a Christian Doctrine , viz. that the Father hath Redeem'd Mankind by his Son , and Sanctifieth them by his Spirit ; and if this Doctrine , which is unquestionably Christian , and our being Baptized according to it , in the Name of the Father , and of the Son , and of the Holy Ghost , when we enter upon our Profession , do necessarily lead us , as I said , into some apprehensions concerning the Deity , which we could not have taken up without Revelation , I ask , why this should be any Objection against Christianity .

After all the Controversies which have been started amongst Christians , upon this sublime Theory , 't is agreed and stood to by all , that there is but one God , and that however the Christian Trinity is to be explain'd ( if it be fit to attempt the explaining it at all ) it must ever be suppos'd consistent with this Fundamental Article of all true Religion . Our Lord himself repeating , and confirming the Law of Moses , saith , Hear O Israel ! The Lord thy God is one Lord ; Mark 12.29 . and all Christians positively assert the same ; even those , who either through mistake or ill-will are accus'd of asserting a plurality of Gods , utterly deny and abhor the Charge , declaring , that if any such consequences could be fairly drawn from the Premisses they have laid down , they would freely retract what they have said .

Now this Principle , of the Unity of the divine Nature , being thus secur'd amongst Christians , what if after this we should not be able to Explicate the Doctrine of the Trinity , or to tell in what manner the Father , the Son , and the Holy Ghost are distinguish'd , and yet but One God ? I would ask ; why should any one take it for granted , that God may not intimate to us something relating to his own Nature , which we could not have thought of our selves , any more than we can fully comprehend it , when it is thus intimated to us ? Canst thou , O vain Man ! ( to speak in the words of an antient and honest Deist , recorded in the book of Job ) Canst thou by searching find out God ? Job 11.7 , 8 , 9. Canst thou find out the Almighty unto perfection ? It is as high as Heaven , what canst thou do ? Deeper than Hell , what canst thou know ? The measure thereof is longer than the Earth , and broader than the Sea . Which words , though they may immediately relate to the divine Providence , may be as fitly apply'd to the divine Nature . How should we come to know , that it is impossible there should have been Eternally , of and with the Father of all , a Son , and a Spirit , not Created , but necessarily partaking of the divine Nature , and Essential to it ? I dare boldly affirm , that no Man can demonstrate the Impossibility of this ; and if he cannot , he ought not to make it an Objection against the Christian Revelation , that in making known to us the Method of our Salvation it hath instructed us in this Doctrine . 't is certainly as worthy of God , to reveal to us concerning himself more than we could have thought of without such a Revelation , as it is for him to do such great and kind things for us , as could not have enter'd into our hearts , if he had not assur'd us of them ; especially since , though we are not able fully to comprehend all that this Doctrine implies , yet what we are taught concerning it by the Holy Scriptures is of great use to us , to make us understand and admire the Method , in which it hath pleas'd God to save Sinners ; and it appears indeed to have been reveal'd to us for this very end .

Thus I have summ'd up the Doctrine which the Christian Revelation hath taught us concerning Almighty God , which whosoever will take the pains impartially to consider , as it is more fully and particularly represented to us in the New Testament , will find reason to acknowledge , that our Mediator hath made ample Provision for the relief of our Necessity in this Instance also .

To which I shall only add , that what the Sacred Writings contain upon this Subject , is express'd there in such manner , as to instruct the Illiterate , as well as the Learned part of Mankind ; insomuch that wheresoever the Christian Religion is entertain'd , great Numbers even of the Common People have more true , more solid , and more useful apprehensions of Almighty God , than the Learned and Wise Men amongst the Pagans did ordinarily attain to ; and surely this is a great Commendation of our Holy Religion , and a farther proof , that This is a faithful Saying , &c.

I should now have proceeded to consider , what our Lord hath taught us concerning our selves ; and especially the Excellent Rules which he hath given us , for the direction of our Tempers and our Lives ; but this I must reserve for the following Lecture .

FINIS .

The Heads of the Sermons . The First SERMON . The Qualifications requisite , towards the Receiving a Divine Revelation . The Second SERMON . Apostate Men fit Objects of Divine Care and Compassion . The Third SERMON . The Nature of that Salvation , which the Gospel offereth ; and the Method of obtaining it , by a Mediator . The Fourth SERMON . The Excellency of the Christian Revelation , as it Removes the Guilty Fears of Sinners , and their Ignorance of God .

These Four by Mr. Bradford , and Printed for Tho . Parkhurst .

Mr. BRADFORD's SERMON , Preached at St. Paul's , May the 1st . 1699.

The Excellency of the Christian Revelation , as it teacheth us to know our selves , and our Duty .

A SERMON Preach'd in the Cathedral Church of St. PAUL , May the 1st . 1699.

Being the Fifth , for this Year , of the Lecture , Founded by the Honourable

Robert Boyle , Esq ;

By SAMUEL BRADFORD , Rector of St. Mary le Bow , and Chaplain in Ordinary to His Majesty .

LONDON , Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM . I. 15.

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World to save Sinners , —

I Have been considering the intrinsick Evidence of this saying , which St. Paul recommends , from the apparent excellency of the Method in which our Lord and Saviour Jesus Christ hath obtain'd Salvation for us ; to which purpose I have been treating of his Mediatorial Office , in the two great branches of it , viz. As he hath done whatsoever might satisfie Almighty God , in order to his being reconcil'd to Men ; and also whatsoever was found necessary in the behalf of Men , in order to the reconciling them to God .

As to the latter of these , I reduc'd the Necessities of Fallen Men to these four Heads .

First , A suspicion and jealousie of Mind concerning God , and an alienation from him , as consequent thereupon .

Secondly , A Gross Ignorance of God , and of themselves , and of the several particulars of their Duty .

Thirdly , An indisposition and inability to comply with the Divine Will , although it should be clearly and fully reveal'd .

Fourthly , After all , an incapacity of removing those other evil and mischievous Consequences , to which their Sins had expos'd them , and obtaining for themselves that compleat Salvation , which they stood in need of .

Of the first of these I discours'd the last time , and enter'd upon the second . I then consider'd how gross and universal the Ignorance of Men was , before the coming of our Lord , and began to shew how our Mediator hath provided for this necessity of Mankind , both by his Doctrine and his Life ; by the former , as an Instruction ; by the latter , as an Example to us , to make us throughly acquainted with all , that it is fit for us to know , as to the several particulars before-mention'd .

I began with the Doctrine of our Lord , and observ'd that whatsoever he hath taught may be reduc'd to these two General Heads ; Either what God had before taught Men , by the Light of Nature and Reason ; but they had in a great measure forgot : Or something which it became farther necessary for them to know , upon account of their Apostacy from God , and in order to their recovery to him ; and which they could not have known but by Revelation .

I then proceeded to consider the Doctrine of our Saviour more distinctly ;

I. Concerning Almighty God . II . Concerning our selves . III . As it gives us Rules for the direction of our Tempers and our Lives .

In each of these Instances I propos'd to make it evident , by God's assistance , that our Saviour's Doctrine is most worthy to be taught by God , and to be receiv'd by us , and consequently that upon this account , It is a faithful saying , &c.

I have done with the first of these , viz. our Saviour's Doctrine concerning Almighty God , and now proceed to the

II . Viz . What our Saviour hath taught us concerning our selves , which I shall dispatch in a few words , that I may come to that which is of main Consideration with respect to the Doctrine of Christianity , namely its Rules for our Tempers and our Lives .

Now with respect to our selves , as well as with respect to Almighty God , the Doctrine of our Saviour hath either illustrated and confirm'd to us what the Light of Nature and Reason , if duly us'd , might have discover'd concerning Humane Nature ; or else hath added something beyond what we could have known that way .

Thus for Instance , That we were produc'd into Being by God the Creator of all , and made such a kind of Creatures as we find our selves to be , viz. compos'd of Immaterial and Immortal Spirits , as well as Bodies of Flesh ; that consequently we are capable of , and design'd for a Future State , our Spirits not being obnoxious to Death from any Principles which we can discern in them , although as Experience tells us , our Fleshly Tabernacles are liable to dissolution ; that we are intelligent and reasonable Creatures , and for that Reason accountable to our Maker for our Behaviour . Moreover , that by some means or other we are disorder'd in our whole frame , forasmuch as we find , not only that we are exposed to Diseases of Body , and at last to Death it self ; but also that our Appetites and Passions are apt to rebel against our Understanding and Reason , which must needs be a corruption and degeneracy in our Nature , it not being at all credible , that so good a Being as God is , should have originally form'd us in so disorderly a state . Such Apprehensions as these the best of Men amongst the Pagans were apt to entertain , from the meer Light of Reason ; they inclin'd to think that this in general was the state of Humane Nature ; though , as it is very apparent by their Writings , their Apprehensions of these things were very imperfect and uncertain .

But all this the Doctrine of our Saviour hath fully assur'd us of , in plain and express terms , and such as leave no room for doubt ; adding thereunto , ( if we take in what Christianity always supposes and takes for granted , viz. the Revelation of God by Moses , ) a much more particular and exact account of Humane Nature , than we could possibly have receiv'd from meer Reason . The account indeed which we have of our selves , by the Jewish and Christian Revelation join'd together , is such as lets us into the perfect Knowledge of the Original , and the Design of our Beings ; what we were , as we came out of God's hands ; how we have abus'd our selves ; and consequently what is necessary to be done either by or for us , in order to our Recovery .

Neither is there any thing therein , but what , if duly consider'd , will appear , after it is thus reveal'd , perfectly reasonable to be believ'd , so far from contradicting , that it exceedingly confirms and improves our natural Apprehensions concerning our selves .

Thus for Instance , That God having form'd this Earth , and furnish'd it with a great variety of Creatures , fitted for the use or delight of such Beings as we are , produc'd the first Man , appointing him and his Posterity to be the Inhabitants of this Region , and assigning to them the use and government of all the Creatures below them ; that he form'd the Body of Man out of the Dust of the Earth , and breath'd into his Nostrils the Breath of Life , thus making him related , by the two constitutive parts of his Nature , both to the upper and the lower World ; that he form'd a Companion for him , like to him , making but one of each Sex , and joining them together by the strictest alliance , that they might be mutual Helps and Comforts to each other , and might become the common Parents of Mankind , who , by thus descending from the same Stock , might be taught to look upon themselves as near of kin ; that this first Man and Woman were plac'd in easie and happy Circumstances , endued with the Image of God , both in the Intellectual and Moral Powers of their Souls , and enjoying his Favour , bless'd with Innocence of Mind , and Health of Body , naturally dispos'd and greatly oblig'd to obey the Commands of their great and good Creator ; but that being tempted and deluded by a malicious Enemy both to God and them , and giving way to their Appetites and Passions , without duly consulting the Reason of their Minds , or invoking the assistance of Heaven , they disobey'd their Maker , and render'd themselves obnoxious to his just Displeasure ; that these first Sinners were upon this dismiss'd from that happy place and state , in which they had been created , and turn'd out into a World of Misery and Sorrow ; that having weaken'd and deprav'd their own Nature by misusing it , they convey'd the Weakness and Corruption to their Posterity , the Blood which their Off-spring deriv'd from them being tainted in its original ; that partly as the natural Consequence of what they had done , and partly by the just Appointment of their offended Maker , Sickness , and Pain , and Death , were the effects of their Disobedience , and this their first Sin was the Beginning of all those Evils , to which they and their Posterity have been since expos'd , and the Occasion of all that Disorder which is to be found in this lower World ; and consequently , that if ever we hope to be happy , it must be by having the Image of God repair'd in us , by being restor'd to his Favour , by having our Souls recover'd to their due Temper by the communication of Divine Grace , by having our Bodies also , after their dissolution , re-united to our Spirits by the Almighty Power , that so we may be perfect and entire , according to our primitive Constitution ; and finally , by having perfect Health and Vigour restor'd to the whole Man .

This is plainly the substance of what the Christian Doctrine teacheth us concerning our selves , whereby , as it greatly illustrates and confirms what was before but imperfectly and confusedly guess'd at by Men of the best Understandings and Morals ; so it adds several particulars of great moment , which , although they are either what we had lost the tradition of , or what we could not certainly have known without Revelation , yet being reveal'd , can I think by no means shock the Reason of any serious Deist . On the contrary , as this Scheme is infinitely more rational , than any thing that has been produc'd upon this Subject by the Authors of any other Religion ; so it is exceedingly agreeable to all the present Phaenomena of Humane Nature , yielding the most satisfactory account of the Original , the present Condition , the Design and End of Mankind , and laying a good foundation for those Rules which the Christian Doctrine hath given us for the government of our selves ; and this brings me to the next particular I propos'd to be consider'd , viz.

III . Those Rules which the Doctrine of our Saviour hath laid down for the management of our Tempers and our Lives ; which , as I am now to shew , do yet farther recommend to us the Method in which our Mediator hath obtain'd Salvation for Sinners .

Had the Christian Institution fail'd in this point , there had lain an unanswerable Objection against it , especially since it pretends to bring us the last and fullest Revelation of the Divine Will , and to correct or perfect whatsoever went under the name of Religion before : but this we Christians justly glory in , that it hath fully made good this Pretence , and that even its Adversaries cannot plausibly object any thing against it upon this account , unless it be that its Rules seem to them too strict , too perfect for the present state of Humane Nature ; which , whether it be a reasonable Objection , will fall under Consideration hereafter .

In confirmation of this Point , I might insist upon those passages of our Saviour , which I had occasion just to recite in a former Discourse ; as where our Lord replies to the Lawyer , Mat . 22 36 , &c. asking him , Which was the great Commandment in the Law ? Jesus said unto him , as it follows in the Text , Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul , and with all thy Mind ; This is the first and great Commandment : and the second is like unto it ; Thou shalt love thy Neighbour as thy self . On these two Commandments hang all the Law , and the Prophets . Where our Lord not only explains the Law both of Moses and of Nature in their full extent ; but also plainly enough insinuates , that these two great Rules should be the fundamental Laws of his own Institution ; for in the place parallel to this in St. Mark's Gospel , Mark 12.34 . upon the Scribes approving this Answer of our Lord , and repeating it in other words , 't is said , that when Jesus saw that he answer'd discreetly , he said unto him , Thou art not far from the Kingdom of God . For which Reason in that admirable Discourse upon the Mount , where in express terms , and most solemn manner , he deliver'd his Precepts to his Disciples , he plainly tells them , Mat . 5.17 , &c. that he came not to destroy the Law or the Prophets , but to fulfil them , {αβγδ} , one way of doing which was , as I before observ'd , and as appears undeniably from the Discourse immediately following those words , by interpreting them in their fullest extent ; and accordingly in the prosecution of that Argument , he commandeth his Disciples to aim at the highest degree of Virtue and Goodness , Ver . 48. even to be perfect as their Father which is in Heaven is perfect .

I might add to this , the Declaration which St. Paul makes of the general design of the Gospel-Institution , viz. that it teacheth all men , Tit . 2.11 , 12. that denying ungodliness and worldly lusts , they should live soberly , righteously , and godly in this present World ; this being , as he says , the very end of our Saviour's giving himself for us , 14. that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works .

I might in the last place alledge that comprehensive Exhortation of the same Apostle , Phil . 4.8 . Finally Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any virtue , and if there be any praise , think on these things .

These general Rules and Precepts are so very full , as evidently to include the whole of Morality ; insomuch that a Christian may fairly challenge a Philosopher , or a Jew , or any other person whatsoever , who seriously believes a God , and embraces the Principles of Natural Religion , to name that Virtue which is not comprehended under them . And whosoever will carefully peruse the New Testament , shall find not only many more such general and comprehensive Rules therein contain'd ; but also abundance of particular Directions and Precepts agreeable thereunto . So that although there be not , throughout the Writings of the Evangelists and Apostles , a system of Morality drawn up according to the Model of the Schools ; ( which had not been suitable to the nature and design of those Writings , nor adapted to the use of those for whom they were intended ; ) yet a Man that way dispos'd might easily form from thence the most perfect and admirable Scheme of Moral Discipline , that ever yet was produc'd .

But for the rendering this more evident , it may be proper to descend to particulars , and to view the Precepts of Christianity , according to the usual distinction , as they concern our demeanour towards God , our Neighbour , or our selves , in doing which , I shall not stand to cite particular Texts , but only give the sum of the Christian Doctrine , upon each of these Heads .

1. As they concern our demeanour towards Almighty God .

Here the Precepts of true Religion should begin , the Authority of God being the great Basis of all particular Laws of Religion , and our Reverence and Love towards him being the genuine Principles of every other Grace or Virtue . And accordingly here our Christian Institution lays the Foundation , endeavouring to raise up our Thoughts to the supream Being , and to possess our Minds with the deepest sense of him . This therefore is the sum of the Precepts left us by our Lord , and his Apostles , with respect to God ; That we should fear and reverence him as the greatest and best of Beings ; that we should excite and cherish in our Souls a pious Affection towards him as our Heavenly Father ; that we should depend constantly upon him for whatsoever we stand in need of ; that we should be deeply sensible of his Goodness to us , in all the Blessings we enjoy , and put our trust in him , for whatsoever he shall see truly good for us ; that we should willingly resign our selves to him , and perfectly acquiesce in all the dispensations of his Providence towards us ; that we should esteem his Image as our highest Perfection , and his Favour as our chief Happiness , and therefore above all things endeavour to resemble him , and to be accepted of him ; that we should make his Glory our ultimate end , and subordinate all our other designs to that of bringing Honour to his Name ; that as we should be thus inwardly affected towards God , so we should take all Opportunities of expressing the sense of our Minds , both by our Words and Actions ; that we should therefore frequently address our selves to him , as to our God and Father , offering up our devout Acknowledgments of his Infinite Perfections , and of our entire dependance upon him , our unfeigned Thanks for all the expressions of his Goodness , and our humble Petitions for a supply of all our Wants ; and above all , that we should testifie our regard to him , by readily obeying all the Intimations of his Will , which he hath any way given us ; thus worshipping and serving him all our days , with Integrity of Heart and Life .

All that I have hitherto mention'd are Instances of Natural Religion towards God , and such as will be approv'd by every one , who seriously owns such a Being . For as for those few who call themselves Deists , and yet place the Almighty at such a distance from his Creatures , as to reckon it below him to concern his Providence about their particular affairs , and to account it an Indignity offer'd to God , and an impertinent Presumption in Men , for such inconsiderable Creatures as they are to make their applications and addresses to him upon all occasions , I think them hardly worth our consideration in this case . They contradict the sense not only of the generality of Mankind , but of the wisest and soberest of Philosophers among the Pagans ; they err from not considering the Nature of God and Man ; and I shall take no farther notice of them , than by proposing to them this single Consideration , which I have in a former Lecture already suggested , That it cannot be unworthy of God , to concern himself for every Creature which he hath given Being to , according to its Nature ; and that it is certainly fit for every Creature to demean it self towards its Maker , according to the Nature which he hath been pleas'd to give it . I shall therefore take it for granted , that whosoever acknowledges a God , and knows what he means by that acknowledgment , and at the same time considers the several Faculties with which Mankind are endow'd , will allow that all the above mention'd Instances , are parts of Natural Religion . And that they are more particularly and fully express'd and urg'd by the Christian , than ever they were by any other Institution , cannot be denied by any who have read the New Testament .

To which I might add , that the Gospel farther teacheth us , unfeignedly to repent of all our Offences committed against God , and to express this our Repentance by an humble acknowledgment , an hearty sorrow , firm resolutions and faithful endeavours of amendment ; all which , upon supposition of our being Sinners , are farther Instances of Natural Religion towards God ; and they are what the Christian Revelation , upon that supposition , very much insists upon , withal encouraging us to hope for the Mercy and Favour of God , through the Mediation of our Redeemer , upon these terms .

And here is the transition from Natural Religion to Reveal'd . Christianity comes in here to the relief and assistance of Nature . For whereas from the Light of meer Reason , we could only have thought it our Duty to repent of our Sins , and so to have thrown our selves upon the undeserv'd , but infinite Goodness and Mercy of our Maker ; but must have remain'd utterly uncertain how far , or in what way and manner he would have accepted our Repentance : the Gospel hath taught us to address our selves to the great Father of all , in the Name , and through the Mediation of his only begotten Son , cloath'd in our Nature , dying for our sakes , and living with him to make intercession for us . It hath eas'd our Minds in their searching after ways of expiating our Transgressions , and looking for Mediators to introduce us into the Presence and Favour of our offended Creator . It hath declar'd , that no other Expiation is necessary , but that which our Redeemer hath made for us ; no Sacrifice for Sin acceptable , but that which he offer'd up upon the Cross once for all ; and no other Intercession to be made use of , but that which he continually makes in Heaven on our behalf . It assures us , that all that is expected from us , is Repentance ; and sincere , though imperfect Obedience ; and that upon the exercise of these , we may surely depend upon the Mercy of God through this great Mediator . It accordingly enjoins us hence-forward to offer up all our Services , and to make all our Addresses in his Name , and to expect all good things from the Hands of our Heavenly Father , by the Mediation and Intercession of his Son Jesus Christ . After which our Religion hath throughly discharg'd us from all those external , ritual , and burdensome observances , which either the Law of Moses had enjoin'd the Nation of the Jews , or the Superstition of the rest of Mankind had impos'd upon themselves , John 4.24 . commanding us to worship God , who is a Spirit , in Spirit and in Truth , and appointing only two external Rites , both of them plain , easie , and I had almost said natural , being such as may be comply'd with , without the least difficulty , and are at the same time very proper to the purposes for which they were instituted ; viz. one of them , the washing with Water in the Name of the Blessed Trinity , at our admittance to the Christian Profession , representing that inward Purification which we profess to aim at ; and the other , partaking of Bread broken , and Wine pour'd out , as a perpetual Memorial of the great Sacrifice which our Mediator offer'd up for the remission of our Sins .

Thus the Gospel hath instructed us , as to our demeanour towards God ; and all these its Instructions I dare venture to recommend to the serious Consideration of any one who in earnest pretends to the Religion of Nature and Reason ; for altho' , as I have already own'd , Christianity hath exceeded the bounds of meer Natural Religion ; yet all its Precepts are highly reasonable with respect to our present circumstances , since our Apostacy from God , as I think will fully appear from a due reflection upon what I have formerly urg'd , as to the necessity and use of a Mediator between God and fallen Men .

I proceed in the next place ,

2. To those Rules which the Christian Revelation hath given us , as to our demeanour towards our Neighbour ; that is , towards all of the same Nature with our selves ; Luke 10.36 . for so far our Lord hath extended the signification of that word .

Now as to this point , the Gospel having enjoin'd , as I have already observ'd , the loving our Neighbour as our selves , it enjoyns by a necessary consequence , whatsoever can be expected from one Man towards another , according to St. Paul's way of arguing upon this Subject ; Rom. 13.8 , 9. He that loveth another hath fulfill'd the Law ; for whatsoever Commandment there is , it is briefly comprehended in this saying , Gal. 5.14 . namely , Thou shalt love thy Neighbour as thy self . And therefore lest any one should vainly pretend to love his Neighbour , without shewing his Love by the natural effects of it , our Lord enjoin'd his Disciples the Act , in as plain and extensive terms , as he did the Principle ; Matth . 7.12 . All things whatsoever ye would that Men should do to you , do ye even so to them ; telling them , that this is the Law , and the Prophets . We may add , This is the Gospel likewise .

For if we should run through the whole New Testament , we should find no Precepts more plainly , or more plentifully dispers'd throughout every Book of it , than those which require the strictest Truth , the most exact Justice , and the most enlarged Charity of all kinds . There we are particularly instructed how to carry it to each other , in all the variety of Conditions and Circumstances of Humane Life , in every Relation and Capacity which we can be in ; as Superiours , or Inferiours , or Equals ; as in a private or in a publick Station ; as Friends , or even towards those who will be without cause our Enemies ; in all which Instances , we are taught to behave our selves both inoffensively and usefully ; doing no manner of Evil ; but all the Good that lyes in our Power . And though I will not say that the Christian Institution hath herein impos'd upon us any thing new , any thing but what is truly natural , and therefore reasonable , if all things be duly consider'd ; yet it must be own'd that it hath rais'd our Duty towards our Neighbour to an heighth , above what has been thought necessary under any other Institution whatsoever . For through Weakness or Prejudice , the generality of Mankind , even those of the wiser and better sort , before the Revelation of the Gospel , did not discern the extent of our Obligation to some kinds of Charity , as is evident in the Instances of bearing Affronts , forgiving Injuries , loving of Enemies , and doing Good for Evil , in which the Gospel is so very express , and of which we meet with so little said to the purpose , even by the greatest Moralists . Nay , even the Jewish Law it self , though given by God , yet did not so expresly declare his Will , in these Instances , as the more perfect Law of Christ hath done ; 't is certain the Jews had not that sense of their Duty in these cases , which our Saviour endeavour'd to give them . For thus the Divine Author of our Religion discourseth to them upon this Argument ; Ye have heard that it hath been said , Matth . 5.38 , An Eye for an Eye , and a Tooth for a Tooth : 39 , But I say unto you , that ye resist not evil . Again , 43 , Ye have heard that it hath been said , Thou shalt love thy Neighbour , and hate thine Enemy : But I say unto you , 44 , Love your Enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you and persecute you : And all this , 45 , That ye may be the Children of your Father which is in Heaven ; for he maketh the Sun to rise on the evil and on the good , and sendeth Rain on the just and on the unjust . 48. Be ye therefore perfect ( or merciful ) even as your Father which is in Heaven is perfect . Here is Charity rais'd to its just heigth , even to a resemblance of that which is in God himself , whom to imitate must needs be the Perfection of a reasonable Creature .

To conclude this Head , Let any one carefully read over the Writings of the Evangelists and the Apostles , and he will find , that every particular Man is there taught to look upon himself as a Member of the universal Body of Men , and as in the first place to make the Glory of God his ultimate end , so next to that to aim at , and to promote as much as in him lyes , the Good of Mankind ; always to prefer the Publick Interest to his own Private Advantage ; to entertain all possible Good-will , and to exercise all possible Kindness towards every Person of the same Kind and Nature with himself . All which Precepts so evidently tend to the benefit of the World , and the advantage of every particular Man , as well as to the peculiar satisfaction and comfort of those who comply with them , that they must needs recommend the Institution which enjoins them ; as would appear to all the World beyond dispute , if we might once see them exemplified in a general Practice . But to render this Argument compleat , I proceed to consider ,

3. The Rules which the Christian Revelation hath given us , with respect to the due government of our selves ; and if these likewise prove as reasonable and useful as the former , we shall have a farther confirmation of our Christian Faith .

Now the sum of these is , that we should make it our daily care to improve our Spirits , and in order to that end should keep our Bodies in due subjection to them ; that we should reduce our Appetites and Passions under the direction and government of Understanding and Reason ; that we should be modest and humble , as it becomes Creatures and Sinners ; meek and patient , not apt to be discompos'd with Events which are out of our power to appoint , or to be dissatisfied , and very uneasie , under any Circumstances in which Providence shall think fit to place us ; but to maintain a chearful , at least a contented temper of Spirit , in every state and condition of Life ; that we should be temperate and chast , as those who are sensible that our Perfection and Happiness doth not consist in sensual Enjoyments , but in those which are spiritual ; that we should entirely abstain from all the unnatural and unlawful Pleasures of Sense , and should be moderate in the use of such as are natural and allowable ; that we should eradicate all our corrupt Inclinations , resisting the first motions within us to Evil , and never in the least allowing that desire , which it is unlawful to bring into act ; that we should disentangle and loosen our Affections from this lower World , and all its Enjoyments , and raise them up by degrees to the things which are above , the Enjoyments of that superiour World for which we are principally design'd ; that to this purpose we should frequently exercise our selves in acts of Self-denial and Mortification , by this means subduing our Flesh , and refining our Spirits , and so preparing and qualifying our selves for the Company , the Employments , and the Pleasures of the Heavenly Regions .

All these are so evidently the Precepts of Christianity , with respect to the management of our selves , that whosoever is conversant in the Holy Scriptures must be sensible that they are so . And indeed the Adversaries of our Religion are so far from denying it , that some of them , as I took notice , make it their grand Objection against the Christian Profession , that it obligeth all who adhere to it , to such strict Rules , which , as they imagine , are too severe for Humane Nature , restraining and confining it within too narrow bounds , and not permitting it to enjoy its natural and reasonable Liberty . This they object in general against the Christian Precepts of Temperance and Chastity , especially of Self-denial and Mortification ; and I question not but this is at the bottom the most prevailing Reason , why in a loose and corrupt Age so many have gone over to the part of Infidelity , namely , because they cannot perswade themselves heartily to comply with the Rules , which they plainly see the Gospel lays down in these Instances , and therefore judge it to be more decent before the World , as well as more easie to themselves , to reject this Revelation at once , than to live in open contradiction to what they should profess to believe .

There is one notorious Instance of this kind , which it may be proper here to take notice of , I mean the Christian Precepts which relate to Marriage , whereby one Man is restrain'd to one Woman , and these two join'd together in so strict an Union , that it may not be allow'd to either of them to forsake the other upon any Reason , but the Violation of Conjugal Faith . This some Men esteem a great Hardship ; or , to speak in the Language of a Prophet of their own , Vid . A●salom and Achitophel . p. 1. a cursed confinement , pronouncing boldly that Polygamy was no Sin , till it had the hard fortune to be made so , at the very same time when Priest-craft began . But I think it no hard matter to give a full Answer to this whole Objection .

As to the Christian Precepts of Temperance and Chastity in general , I doubt not to affirm , that they are really for the Good of Mankind even in this Life , as well as in order to the next , Experience sufficiently testifying , how much they conduce to the Health and Vigour of the Body , as well as the Ease and Satisfaction of the Mind , insomuch that a Wise Man , if he loves Life , and would see good Days , would chuse to be managed by them as convenient Rules of Life , although they were not back'd by any Divine Authority .

As to the exercises of Self-denial and Mortification , which we find so frequently enjoin'd us by the Gospel , these also must be own'd to be sometimes absolutely necessary , very often highly expedient in this present state , in order to the rendering us Masters of our selves . For considering the violence of some Mens Appetites and Passions , which they have rais'd to an exorbitant degree by long indulgence , it will be impossible for them ever to keep them within tolerable bounds , without offering some Violence the other way . And therefore the best Moralists amongst the Pagans , do in the main agree with Christianity in this Point , making it the part of a wise and good Man , to govern his Appetites and Passions , and to use all fit and proper means to that end , placing the very essence of Virtue in so doing .

And if the Christian Institution hath carried this matter farther , or press'd it closer , than the Moralists have ordinarily done , if it speaks of crucifying the Flesh with the Affections and Lusts , of cutting off a right-hand , and plucking out a right-eye , of being dead to the World and its Enjoyments , in fine , not only of denying our selves in general , but of taking up our Cross , and following our Lord , if it insists frequently and with some vehemency upon these Subjects ; it still justifies it self fully , by founding these Practices upon such Principles , as will thorowly support them .

For it proceeds upon such suppositions as these following , viz. That the Soul of Man is undoubtedly immortal ; that there will be certainly another Life infinitely more considerable than this is ; that this is our state of tryal , in which we are to be train'd up , and fitted by degrees for that state to which we are passing ; that the true way of preparing for the Future Life , is by improving our Spirits , subduing our Flesh , and loosening our selves from this vain World ; that we shall be fully recompenc'd hereafter for whatsoever pains it may cost us in thus managing and disciplining our selves here ; that it is profitable for us , Matth . 5 . 2● . that one of our Members should perish , and not that our whole Body should be cast into Hell ; that as on the one hand , it cannot in the least profit a Man , Mark 8.36 . though he should gain the whole World , and lose his own Soul ; so on the other hand , Whosoever shall have forsaken Houses , Mat . 19.29 . or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for Christ's sake , shall inherit everlasting Life ; that the sufferings of this present time are not worthy to be compar'd with the Glory which shall be reveal'd ; Rom. 8.13 . and to add no more , that according to our Difficulties , such also shall be the Assistance we shall receive from Heaven ; 1 Cor . 1● . 13 . that God is faithful , and will not suffer us to be tempted above that we are able ; but will with the Temptation also make a way to escape , that we may be able to bear it ; that his Grace is sufficient for us , and his Strength will be made perfect in our Weakness . ● Cor . 12.9 . Now these things being taken for granted , I dare appeal even to the Adversaries of our Religion themselves , to judge whether any thing can be more reasonable , than to comply with the Rules and Precepts which the Christian Institution hath given us , in the Instances I am now upon .

As to that part of the Objection , which more particularly relates to Marriage , a plain Answer may likewise be given to it , upon the Principles of Christianity . For supposing the History of our first Parents being form'd , and join'd together by God himself , as Moses relates it , to be true , which the Christian Revelation takes for granted , we have a plain Argument , that our Maker from the beginning design'd and appointed all that the Gospel requires in this Instance . Our Saviour urgeth this Argument in the case of Divorce , when the Pharisees ask'd him , Mat . 19.3 , Whether it were lawful for a Man to put away his Wife for every cause ; He immediately referr'd them to the primitive Institution of Marriage , which may as well be urg'd against Polygamy , as against causeless Divorce . Have ye not read , saith he , 4 , that he who made them at the beginning , made them male and female ; and said , 5 , For this cause shall a Man leave Father and Mother , and shall cleave to his Wife , and they twain shall be one flesh . 6. Wherefore they are no more twain ; but one flesh . Thus the Argument runs ; God at the first made one Man , and one Woman , and he himself join'd them together in so strict an Union , as to declare them thence-forward to be but one . Why did he make no more Wives for Adam , than one ; but that he intended it as a Pattern to all Posterity ? And why did he so expresly declare the strict Union of these two ; but in order to the preventing either the taking in a third , or the causeless separation of these ?

And therefore 't is remarkable , that Lamech , of the Posterity of Cain , is the first Man taken notice of as a Polygamist , it being said of him as a thing observable , Gen. 4.19 . because singular , that he took unto him two Wives . Neither is it unlikely , that this was the beginning of degeneracy in the Family of Seth likewise , which seems to be intimated in that passage of Moses , Gen. 6.2 . The Sons of God saw the Daughters of Men , that they were fair , and they took them Wives of all which they chose . The Posterity of Seth , who had hitherto been worshippers of the true God , and adher'd to his Institutions , now broke loose , and join'd themselves in affinity with the Posterity of Cain , chusing them Wives as their humour and fancy led them , for their Beauty , not their Virtue , and probably more than one , forsaking in this , as well as in other Instances the ancient Rule ; upon which immediately follows a farther account of their degeneracy into all manner of wickedness .

And hence we may learn the true Reason , why Polygamy prevail'd so generally throughout the World ; namely , because the generality of Mankind were unacquainted with this ancient History of Moses ; and the Tradition of the Primitive Institution of Marriage , was soon lost after the Flood . The Jews indeed had it in their sacred Records , transmitted from Moses ; but they did not thorowly consider it ; Matth . 19.8 . and Moses on account of the hardness of their Hearts , their untractableness that is , and utter indisposition to comply with the Design and Law of God in Nature , did not particularly insist upon it . Tho' after all , the Prophet Malachi seems to refer them to the Pattern of Marriage in Paradice , when he accuses them of being unfaithful to the Conjugal Vow ; Did not he make one , saith he , Mal . 2.15 . yet had he the residue of the Spirit : and wherefore one ? that he might seek a godly seed . Therefore take heed to your Spirit , and let none deal treacherously against the Wife of his youth . This , Vid . Dr. Pococke , Comment . on Mal . after all the Interpretations of the Hebrew Text , seems the most natural and easie one , and accordingly to contain this plain sense ; That God , who could as easily have made more Wives for Adam , yet gave him but One , that their mutual Affection and Care of their Off-spring might be the greater ; and that he design'd this as a Pattern for Posterity .

But however that may be , our Blessed Saviour , who came to fulfil the Law , by giving it its true sense and full scope , reviv'd this Sacred Institution , and reduc'd it to what it was from the beginning , obliging his Disciples thence-forward to comply with it .

And indeed there is another plain Intimation of the Divine Pleasure concerning this matter , and that is the near Equality of the number of Males and Females born into the World , according to the best Observations that have been made , the advantage , ( tho' not great ) being on the side of the Males ; which being a meer act of Providence , a matter that can be order'd by no other than Divine Appointment , seems a standing Declaration of the Will of God against Polygamy , and a confirmation of the Primitive Institution , as interpreted and urg'd by our Lord .

Besides all this , let but any Man weigh impartially , how much it conduces to the Felicity of Humane Life , that this Institution , both with respect to a single and indissoluble Marriage , should be observ'd , he will need no farther Argument to convince him . Nothing certainly can equally contribute to that entire Friendship and Confidence , which ought to be between a Man and his Wife , and the Comfort and Satisfaction which follows from thence , nothing so much to the careful and wise Education of their Off-spring , nothing so much to the Peace and good Order of the whole Family , and consequently nothing so much to the Welfare of the Publick , which is begun in and founded upon that of each Family in particular .

To conclude this whole Argument . There is no Precept which the Gospel gives us relating to the good government of our selves , but what is either apparently reasonable at the first view , or must necessarily appear so , as soon as ever the Suppositions and Principles of Christianity are taken in and consider'd .

Doth it , for Instance , require a greater degree of Humility , Meekness , Contentedness and Patience , than other Institutions of Religion , or than meer Philosophy hath done ? 't is because at the same time it makes us more thorowly sensible of our own meanness and vileness ; because it more fully represents to us the vast difference between this Life and that which is to come ; because it more undoubtedly assures us of our entire dependance on the Divine Providence , and the certain and particular care it takes of us . Doth it again carry its Rules of Temperance and Chastity , of Self-denial and Mortification , to a greater height ? 't is because it more effectually convinceth us , that our Happiness consists in Spiritual Improvements and Entertainments , and more plainly sets in our view the Pleasures and Enjoyments of the Future Life . Doth it finally lay a greater Restraint with respect to the Conjugal Bed , than the generality of Mankind have hitherto apprehended necessary or expedient ? 't is because it hath given a fuller account of the Designation of our Creator in this Instance , and because moreover it designs , whilst we are passing through this State , to prepare us for another , Matth . 22.30 . in which we shall neither marry , nor be given in Marriage , but be as the Angels of God . So that the true Reason why any Man objects against these Precepts must be , because he considers things by halves , and does not take in the whole Scheme of Christianity at once . If we would but join its Principles and its Precepts together , we should be forc'd to acknowledge that all its Precepts , whether relating to God , our Neighbour , or our selves , are holy , just , and good , reasonable in their own Nature , fit for us in our present Circumstances , apparently conducive to the Good of Mankind in general , as well as to the Benefit and Satisfaction of every particular Man , both in this Life , and in order to that which is to come .

May we , who profess to own their Authority , take care also to make them the standing Rules of our Tempers and our Practices . So shall we resemble our great Lord and Master , whose Life , as it was a Pattern for our Instruction and Imitation , will fall next under Consideration ; and by this means also we shall most effectually recommend our holy Profession to Unbelievers , forcing them , upon observing the good Fruits of it , to confess , to the Honour of God and our Mediator , that This is a faithful saying , &c.

FINIS .

These Five by Mr. Bradford , and Printed for Tho . Parkhurst .

The Excellency of the Christian Revelation , as it proposeth to us a perfect Example .

A SERMON Preach'd in the Cathedral Church of St. PAUL , September the 4th . 1699.

Being the Sixth , for this Year , of the Lecture , Founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , Rector of St. Mary le Bow , and Chaplain in Ordinary to His Majesty .

LONDON , Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM . 1.15 .

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World to save Sinners , —

IN my former Lectures upon these Words , I have made it my business to shew , that the Saying here recommended by the Apostle , carries with it an intrinsick Evidence ; the Method , in which our Lord Jesus Christ hath undertaken the Salvation of Sinners , being suited to the most just and reasonable Apprehensions of Mankind . He took upon him the Office of a Mediator between God and Men , in the execution of which Office , and in order to the reconciling Men to God , it was requisite , as I have observ'd , that amongst other things he should perfectly instruct Men in the Knowledge of God , and of themselves , and of the several particulars of their Duty . That he hath done this by the Doctrine which he taught , I have already prov'd , and am now farther to shew , that he hath added to his Doctrine an exact and perfect Example , thereby more fully to instruct us in all the particulars before-mention'd , as also to excite and encourage us to a Practice agreeable to our Knowledge .

Had our Blessed Saviour left us only the Instructions and Precepts recorded in the New Testament , this had been a sing●●ar advantage to the Professors of Christianity , in order to the settling our apprehensions and judgments about divine things : but when we find recorded in the same Book a particular account of the circumstances of his Life , and how he managed himself suitably to the Instructions and Precepts which he left us , this must needs be a farther advantage to us , both for the enabling us to understand , and the engaging us to comply with his excellent Institution .

There was in truth since the general Corruption of Mankind both in their Tempers and Manners , very great need of some Pattern to be set us , of a Person in our own Nature , demeaning himself in all things according to the Will of God , and agreeably to the design of that Nature which he hath given us . Now such a Pattern is propos'd to us in the Person of our blessed Saviour , who left us an Example , 〈…〉 that we should follow his steps .

In treating on this Argument , I must necessarily take my Idea of the Temper and Practice of our Saviour , from the History of the New Testament , and more particularly of the Evangelists , who , 't is evident , wrote on purpose , that they might leave to the World a particular and standing Record thereof . And who indeed could do it so well , as they who converst intimately and constantly with him , or received their information immediately from them who did so ? And in whom may we more reasonably confide , than in those , who as they appear'd men of great Simplicity and Integrity whilst they liv'd , so upon all occasions expos'd their lives in Testimony of the Truth of what they Preach'd and Wrote ?

But I think I need make no Apology for proceeding upon their History , since it was not denied by the most Learned Adversaries of Christianity , when it first appear'd in the World , nor will be I presume by the Infidels of the present Age , that the Condition and Manner of our Saviour's Life were such as the Evangelists have declar'd .

If I were to insist upon his Miraculous Conception , with all the extraordinary Circumstances which attended both that and his Nativity , or upon the several Miracles affirm'd to be wrought by him during the time of his publick Ministry , or his Resurrection from the dead , and Ascension into Heaven , it would then be necessary for me to vindicate the truth of those matters of Fact : but forasmuch as my present business is to consider either the external Circumstances , or the Moral dispositions and actions of our Saviour , whilst he dwelt upon Earth , I may I think take it for granted , that the Truth of the History will be thus far allow'd me ; especially , since the Adversaries of Christianity pretend to make their advantage from the meanness of our Saviour's Circumstances , and some of them endeavour also to improve some passages of his behaviour , as related by the Evangelists , into objections against the truth of his Religion ; but how justly , will appear when we have more throughly consider'd the Argument we are upon .

There are therefore as I have already hinted , these two general heads to be consider'd with respect to the Life of our Saviour .

First , The External Condition and Circumstances of his Life .

Secondly , The manner of his behaviour in these Circumstances , viz. his Moral Dispositions and Actions ; the former , as an act of the Divine Wisdom in so ordering the condition of our Saviour's Life upon Earth , as that it might prove an Instruction and Example to Mankind ; and the latter , as an instance of our Saviour's Wisdom and Goodness in demeaning himself so , as might best serve to the same purpose . The former of these I shall consider more briefly , and the latter more at large .

First , Let us take into Consideration the External Condition and Circumstances of our Saviour's Life .

Now as to this , 't is agreed on all hands , that his Condition of Life was in the esteem of the World extremely mean and obscure . He was born of a poor Woman , who was Espoused to a Man of an honest , but mean occupation . His first lodging was in a Stable , ●uke 2.7 , 8. neither Joseph nor Mary being thought considerable enough to have room made for them in the Inn. His first Visitants were a company of poor Shepherds . The Countrey in which he had his Abode and Education , during his private Life , was Galilee , out of which it was thought no Prophet could arise , John 7.52 . John 1.46 . much less the Messiah . His Town was Nazareth , concerning which Nathanael made it a question , whether any good thing could come out of it . His Condition through the whole course of his Life was without either Wealth or secular Honour , nay attended with Poverty and Disgrace . He did , for the first Thirty years of his Life , live , as far as appears , with Joseph , or , if Joseph died within that space , with Mary , following the Occupation of his supposed Father , insomuch that the Jews stil'd him , not only the Carpenters Son , Matth . 13.55 . Mark 6.3 . but the Carpenter . When he enter'd upon his Publick Employment , he took no State upon him . He had no settled Habitation , nor certain Provision . Mat . 8.19 , 20. He told one who offer'd to follow him , that the Foxes had holes , and the Birds of the air had nests ; but the Son of Man had not where to lay his Head . He liv'd upon the Charity of his Friends ; for so we read of certain Women , Luke 8.3 . who were wont to minister unto him of their substance . He was moreover continually Despis'd , Malign'd , and Persecuted , and at last Suffer'd a cruel Death , as a Malefactor , with all the Circumstances of Indignity .

't is true , we Christians say , and firmly believe , that our Lord was amply recompens'd for submitting to these mean and despicable Circumstances , by favors conferr'd upon him by the Divine Providence even in this Life , and much more by his Exaltation in Heaven after his Resurrection . As for instance , that although his Mother was a poor Woman , yet she was a Person of Exemplary Prudence , Virtue , and Piety , which are of much greater account with God , than Wealth and Honour ; that he was Conceiv'd and Born of her , whilst a pure Virgin , by the immediate Influence of the Almighty ; that he was constantly under the special Care and Conduct of the Divine Providence ; that there were several Divine Messages and Oracles relating to his Conception , his Nativity , and his following Management ; that the Shepherds which visited him were sent by Angels ; that some Learned and Inquisitive , and 't is likely Honourable and Wealthy Persons , were by the Guidance of an extraordinary Star conducted from a Foreign Countrey , to pay their respects to him , as a King ; that he was not only attended by Angels upon all extraordinary Emergencies , but receiv'd special Communications and Influences from God himself ; that his Humane Nature was endued with the Divine Spirit without measure , Iohn ● . 34 . and he thereby enabled to speak and act so , as never any other Man did ; and finally that he was declar'd to be the Son of God with Power , Rom 1.4 . by his Resurrection from the dead . These are such things as , if believ'd by the Adversaries of the Christian Faith , would even in their judgment entirely take off the reproach of his External Circumstances . But forasmuch as my Method forbids me to consider these particulars , I wave them all , and do assert that the very Obscurity and Meanness of our Saviour's Condition , during his sojourning upon Earth , was design'd as a proper means for our Instruction .

It was in truth a most severe censure past upon the Pride and Luxury of men , and a powerful Argument to convince us of the Vanity and Emptiness of this World , for the Son of God to accept of no better entertainment in it .

Mankind were sunk into an animal and sensual Life , and degenerated into a very inordinate admiration and love of the World . An high Birth , eminent Rank and Quality , Honour , Wealth , and Pleasure , these were become the Idols of Men , whereby not only their Affections were entangled , but their very Judgments also corrupted . So that nothing could be more expedient , than that He , whom Providence design'd for an Instructor and Example to Mankind , He who was sent to rectifie both their Judgments and their Dispositions , should by the very manner of his appearance amongst them , openly testifie his disregard to all these things , being not only destitute of those Enjoyments , in which depraved Men are so apt to place their Felicity , but moreover expos'd to those Hardships and Sufferings , which they falsly account the worst of Evils , thus confirming by his own Example , what he taught by his Doctrine . 't is a known and memorable Passage of Plato , {αβγδ} , &c. Plato de Rep. l. 2. That to the compleating of a Righteous Man , and making him throughly such , he must be Scourged , Tortur'd , Bound , have both his Eyes burnt out , and having suffer'd all sorts of Evils , to Crown all he must be at last Impal'd or Crucified .

It was indeed this Condition which render'd our Blessed Saviour capable of exemplifying those admirable Virtues , which otherwise he could not have had occasion or opportunity to exercise , such as were most directly opposite to the Vices into which Men were degenerated , such as were most useful and necessary for Men to exercise in this present life , and such as it is most difficult for us in this degenerate and corrupt Estate to attain to ; viz. a firm Faith and Trust in God , an entire submission , and Resignation to his Will , Contentedness under all the Dispensations of his Providence , Meekness , Patience , Firmness and Constancy of Mind under great Provocations and severe Sufferings , together with a large and diffusive Charity , even in the midst of want .

Nay allowing what we Christians assert , that the Son of God voluntarily took upon him our Nature , and freely submitted to this condition of Humane Life , our Saviour did hereby farther express his utmost contempt of this vain World , ●o●●ther with a wonderful Condescension and 〈…〉 doing all this for our good . By which 〈…〉 became not only a very useful , but , also a general Example to all sorts and conditions of Men .

The greater part of Mankind are placed in a low and mean Condition , and stand in need especially of those Virtues which are proper to such a state . So that our Saviour by exemplifying the Virtues requisite to that Condition , became in the first place a Pattern to the greatest number of Men ; and if we take in the consideration which I just now mention'd , of his voluntary submission to this State for our sakes , he at the same time propos'd himself as an eminent Pattern to the Great and Rich Men of the World likewise . Thus the Apostle argues , improving this Example of our Lord , to perswade to Humility and Charity . Phil . 2.5 , 6 , ● , 8. Let this mind be in you , which was also in Christ Jesus , who being in the form of God , — emptied himself , taking upon him the form of a Servant , being made in the likeness of men , 〈◇〉 8.9 . &c. And again , Ye know the grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich .

I should now pass to the other general Head which I propos'd ; but that I may leave no difficulty in the way , it may be proper first to obviate an Objection that may be rais'd with respect to the account which the Evangelists have given us of our Saviour's Life ; viz. That a considerable part of it is past over in silence , there being very little left upon Record concerning him till the Thirtieth Year of his Age , when he enter'd upon his publick Ministry , Luke 3.23 . in which he is supposed to have continued no longer than Three Years and an half : whereas , had he been design'd as a Pattern to Mankind , we might rather have expected a full and particular account of all that was said or done by him , from his Birth to his Death . To this I reply in the following particulars .

If we were not able to assign the just Reasons for this proceeding , it ought not however to pass for a reasonable Objection in this Case . For allowing ( what is undeniably true ) that the Adversaries of Christianity have nothing to lay to our Saviour's charge during his private Life , and ( what I shall prove hereafter ) that when he did appear in publick , his practice was highly Exemplary ; 't is sufficient . God might design him for a publick Example , for what space of time he pleas'd , and that for very wise and good Reasons , which we may not be able to guess at . And although , if we had all his Actions recorded from the beginning of his Life to the end , there would be more instances for our Instruction and Imitation ; yet during that time in which he exercised his publick Ministry , there might be enough to answer these ends .

I add , that from the short and general account which the Evangelists have given us of the more private and retired part of our Saviour's Life , we have reason to look upon him , as a great Example of divers eminent Virtues , even during that State . He went down ( from Jerusalem ) with Joseph and Mary , and was subject to them , as St. Luke tells us . This at first view was a Life of Innocency and honest Industry , Luke 2.51 . spent in the constant exercise of Humility , Contentedness , Submission and Resignation to his Heavenly Father , and Obedience and Subjection not only to his real , but also to his reputed Earthly Parent ; Virtues all of them necessary for the greater part of Mankind , and , as Experience teaches us , not easily attain'd and exercis'd by them . And if here again we take in the consideration of the Dignity of the Person , who , ( as we Christians affirm ) voluntarily subjected himself to this way of living , we shall still discover , that even this part of our Saviour's Life was farther Exemplary to us . For what could be a greater instance of wonderful Condescension and Goodness ( as I observ'd before ) than for the Son of God , for our sakes , to cloath himself with Humane Flesh , not to abhor the Virgins Womb , to pass through the States of Infancy and Childhood , to grow and improve by degrees , and , in a word , to accommodate himself to all the inconveniencies and infirmities of innocent Humanity ? And how could he more effectually have exprest to us his contempt of this vain World , than by submitting freely to all those mean Circumstances , with which this part of his Life was attended ?

I observe farther that there were not wanting Instances , which all along discover'd him to be an extraordinary Person , such as were sufficient to attract the Eyes of Men towards him , and to prepare them by degrees for an acknowledgement of him , when he should make a more Publick appearance .

I shall not insist upon those Oracular Dreams , and Angelical Apparitions , by which the Evangelists tell us he was made known to the blessed Virgin , to Joseph , and to the Shepherds , Luke 2 . 1● . all which things Mary is said to have kept , and ponder'd in her heart ; but shall only take notice of such passages recorded of him , as were the occasion of his being more publickly known and observ'd , both in Bethlehem , Nazareth and Jerusalem it self . St. Luke relates of the Shepherds , that after they had visited him , Luke 2.17 , 18. they made known abroad the saying which was told them concerning this Child . And all they that heard it , wonder'd at those things which were told them by the Shepherds . St. Matthew informs us , that when the Magi came to Jerusalem , Mat . 2.1 . &c. they made so publick an enquiry concerning the Birth of the King of the Jews , as to create Jealousie in Herod , and trouble to all Jerusalem ; Herod upon that occasion first consulting the Chief Priests and Scribes , about the place of the Messiah's Birth ; then sending for the Magi , and charging them to give him a particular account both of the occasion and the effect of their search , and at last , when he found himself disappointed by them , exercising an unparallel'd Cruelty upon the Infants of Bethlehem . All this must necessarily have excited the curiosity of many to enquire after and to observe this Child , as he grew up .

We are farther inform'd , Luke 2.22 , &c. that when his Mother brought him to Jerusalem , to present him to the Lord , according to the Law of Moses , there were two Persons of good Note in the City , old Simeon , and Anna , who coming into the Temple at that instant , spake of him in very remarkable Terms , to all them that looked for redemption in Israel , so that Joseph and his Mother ( and no doubt many more who were present ) marvell'd at those things which were spoken .

At the Age of Twelve Years , we are again told that he accompanied his Mother and Joseph to Jerusalem , 〈◇〉 . 42 , &c. to attend at the Feast of the Passover , after the Custom of their Nation , and as others of his Age were us'd to do ; but ( which was singular at those years ) he tarried behind them of his own accord , and was found in the Temple , sitting in the midst of the Doctors , not only hearing them , but also asking them questions , in such manner , that all that heard him were astonish'd at his understanding and answers . And when Mary exprest her concern , for his having tarry'd without their knowledge , he gave her a remarkable answer , which together with the other passages mention'd she is said to have kept in her heart , How is it that ye sought me ? Wist ye not that I must be about my Fathers business ? or , as the words may be well render'd , {αβγδ} in my Father's house ? declaring himself thereby the Son of God , or the Messiah .

Both before and after this passage , all that the Evangelist farther sayes of him till his entering upon his publick Ministry is , that upon his first going to Nazareth , 〈◇〉 3●4 . the Child grew , and waxed strong in Spirit , filled with Wisdom , and the Grace of God was upon him ; and again upon his return thither at Twelve Years of Age , that he increas'd in Wisdom , and in Stature , ver. 52. and in favor with God and Man ; both which expressions plainly signifie , that as he grew up from a Child to a Man , there appear'd a singular and eminent degree of Wisdom and Goodness in him , something so extraordinary , as to mark him out for an especial Favorite of God , and to render him admir'd and belov'd by all that converst with him .

It is generally assign'd as a probable account of our Saviour's forbearing to exercise his publick Ministry , till he enter'd upon his Thirtieth Year , that this was in correspondence with the Law of Moses given to the Levites , Numb . 4.3 . by which though he were not oblig'd , yet it was agreeable to his practice in other cases , thus to fulfil all righteousness , Matth . 3.15 . namely beginning his Ministry at the Age , at which the Ministers of God in that Nation were appointed to begin theirs . But ,

As a closer Answer to this Objection I add , that an apparent , and a sufficient Reason why our Lord did not expose himself to more publick view and observation for a longer space of time , than we are told he did , and consequently the just account , why we have not any particular Record of the former part of his Life , is this , that the time of his publick appearance and Ministry was full as long as that untoward Generation could bear it . The Life which he was design'd to live was not what they expected in their Messiah , viz. a Life of secular Pomp and Grandure ; but a serious , humble , self-denying , a devout , and truly good Life , directly contrary to the Manners , as well as the Notions of that Age , and therefore he no sooner began to make himself publickly known , but they presently malign'd and persecuted him , insomuch that he was forc'd often to withdraw himself from them , and by many instances of prudent management to decline their fury , till he knew their hour was fully come . So that had he appear'd sooner , he had been so much the sooner cut off . It was therefore the natural consequence of the evil temper of that generation of Men , which God did not think fit miraculously to over-rule , that our Saviour's Example was of no longer standing .

To take off this Objection entirely , I add , that the Example which he hath left us , and which is recorded in the New Testament , was such as abundantly to answer the design and end of it , as will I hope fully appear from the other general Head I proposed to be spoken to , and to which I now proceed , viz.

Secondly , To consider the manner of our Saviour's behaviour , or the Moral dispositions and actions of his Life , with the several Virtues which he exemplifyed to us thereby . And here I am sensible I have a very copious Subject ; but I shall reduce what I have to offer upon this Argument to as narrow a compass as I can .

I shall begin with observing that the Life of our Blessed Saviour was truly Humane , I mean , such as was suited to the frame and condition of Humane Nature , and therefore fit to be proposed as a Pattern to Mankind .

As he was made in all things like unto us , sin only excepted ; so abating only those instances , in which he acted as a Prophet , or rather as the Messiah , he acted just as it becomes us to do , affecting no Singularities , running into no Extravagancies , doing nothing but what was perfectly agreeable to Humane Nature , as it is of God's Creation .

He did not pretend to a Stoical Apathy ; but as he had , so he freely discover'd the several innocent Affections and Passions , which are in other Men . He not only Hunger'd and Thirsted , was Weary and Faint ; but he also Lov'd and Pity'd , Rejoyc'd and Sorrow'd and Wept , and was angry too upon Just occasion . John is often stiled , John 13.23 . the Disciple whom Jesus lov'd . He lov'd the rest of his Disciples , as we are assur'd by the same Evangelist ; v. 1. but that Disciple with a singular and special affection ; and the same is said with respect to Laz●●●s , John 11.5 . and his two Sisters . At the return of the Seventy Disciples , and their relating the success which they had , we are told that Jesus rejoyc'd in Spirit . Luke 10.21 . When he went with a full resolution to raise his friend Lazarus from the dead , John 11.33 . yet seeing Mary and the Jews which were with her weeping , 't is said , that he groan'd in Spirit and was troubled ; and when he came to the place where he was lay'd , he so far sympathiz'd with the Company , as to weep also , 35 , which caus'd some of them to say , Behold , how he lov'd him ! 36. His Compassion is frequently made the occasion and the motive of his doing good both to the Souls and Bodies of Men . For so the Evangelist observes , that when he saw much people , Mar. 6.34 &c. he was mov'd with compassion towards them , because they were as sheep not having a shepherd , and began first to teach them many things , and presently afterward wrought a Miracle to feed them . It was from the same Motive , that he rais'd the Widow's only Son , when he met his Body as it was carried out of the City to be buried , and beheld the Mother weeping . Luke 7.13 . Luke 19.41 . When he beheld the City of Jerusalem , and consider'd the evils that were many years after to befall it , he was so tenderly affected as to weep over it , and in very pathetical words to express his Grief for the Obstinacy and the Misery of its Inhabitants .

Nay he did not take upon him to be insensible of his own Sufferings . He had very quick and pungent Apprehensions of them before-hand , with a mixture of all the innocent Passions which are wont to accompany such apprehensions ; he own'd his natural aversion to them , and utter'd very affecting complaints und●● them , as all the Evangelists assure us ; by all which , provided he retain'd a just firmness and constancy of Mind , together with a becoming Submission and Resignation ( as it will hereafter appear he did ) he became so much the fitter Example to us , who by the frame of our Natures are unavoidably liable to the like Affections and Passions .

Nor did he only accommodate himself to us in expressing these more tender passions of Humane Nature ; but he thought it not below him to be sometimes angry also . 't is expresly said , that he look'd round about upon the Pharisees with anger , Mark 3.5 . being griev'd for the hardness of their hearts ; and upon divers other just occasions , we find the same Passion mov'd in him , towards that Hypocritical and malicious Generation of Men . Nay in a lower degree , he was sometimes angry with his Disciples also , as particularly with Peter , Matth . 16.23 . when he would have tempted him to decline the Sufferings appointed for him .

As a farther proof of our Saviour's Life being truly Humane , 't is observable that he had nothing peculiar in his way of living , in his Diet , his Habit , or the manner of his Conversing in the World . Our Lord himself takes notice of this , when he compares his own Life with that of John the Baptist , and mentions the Remarks which the Jews made both upon the one and the other . Matth . 11.18.19 . John came neither eating nor drinking , and they say , He hath a devil . The Son of man came eating and drinking , and they say , Behold a man gluttonous and a wine-bibber , a friend of Publicans and sinners . As the Habit of John was peculiar , so his Diet was singular and spare , and his Conversation reserv'd . On the contrary our blessed Saviour appear'd , and eat and drank , and convers'd , as other grave and sober Men did , he frequented the usual places of resort , walk'd publickly through their Villages and Cities , talk'd freely with all sorts of people , eat with Publicans and Sinners , to the great offence of the Pharisees ; and with the Pharisees too , Luke 5.29 . who , as he assures us , were much more unworthy of his Company . He accepted invitations , chap. 19.5 . nay sometimes invited himself to their Houses .

He lead indeed a single Life , as that which was most suitable to his high vocation ; but he gave no other Precept to his Disciples , with respect to their chusing that state , but only in those Words , Matth . 19.11 , 12. He that is able to receive this saying , let him receive it , having said just before , that all men cannot receive it , save they to whom it is given . And to shew how far he was from censuring or despising those who liv'd in lawful and chast Wedlock , he accepted an invitation to a Marriage , and wrought his first Miracle in favour of the Bridegroom and his Company . John 2.2 , 11. To which might be added the special Notice he took , and the tender Affection he exprest to young Children , Mark 10.13 . taking them up in his arms , putting his hands upon them , and blessing them , and being much displeas'd with his Disciples for judging them unworthy of his regard .

To conclude this particular , He did not retire from the World , nor leave the Society of Mankind under the pretence of Devotion , but as he withdrew at convenient times , Matth . 14.23 . Luke 6.12 . usually in the Evening or at Night , for the more private exercises of Piety , so he commonly spent the day in doing good to Men , esteeming Charity one of the best and surest Testimonies of Piety , as will appear farther hereafter . We read indeed of his retiring into the Wilderness , and abiding there forty days : but this was once for all , by an extraordinary impulse of that Spirit , which had newly anointed him to his high Office , and in order to the preparing him for the due discharge of it ; and therefore as in this instance he is not propos'd to us as our Pattern , so in all that part of his Life in which he is so propos'd , we meet with nothing like it ; but as his Instructions and Rules of Life were plain and intelligible , so the instances of his Piety and Virtue were natural and imitable . But to proceed ,

Although the Life of our Saviour was thus Humane , yet it was perfectly innocent and inoffensive ; nay according to true reason , notwithstanding the perverse Judgment of the Pharisees , the more inoffensive , for being Humane , nothing being more apt to offend Persons of sound Judgment and honest meaning , than needless and affected singularity , or a vain pretence to something that is truly unnatural .

He did no sin , 1 Pet . 2.22 . saith one who was well acquainted with him , and who laid down his life for his sake . He was holy , harmless , undefil'd , Heb . 7.26 . separate from sinners , saith another , who had reason to know his Character . But these were his Friends ; had his Enemies nothing to lay to his Charge ? He was so conscious of his Innocency , that he durst make his open appeal to the worst of them , all at once . John 8.46 . Which of you convinceth me of Sin ? They frequently lay'd wait for him , seeking to catch something out of his mouth , that they might accuse him ; but all in vain , Luke 11.54 . his words being as unblameable as his actions . 't is true , they sometimes lay'd to his Charge the worst of Crimes , representing him as a Blasphemer , a Deceiver , a loose and prophane Man , dangerous to the Government , and guilty of Treason against Caesar . But all this , when the grounds of their Accusation are consider'd , appears evidently , the result either of gross Ignorance , or perverse Malice .

He was no otherwise a Blasphemer or an Impostor , but as he took upon him to be the Messiah , or Son of God , John 5.36 , 39. for the proof of which he appeals both to their own Scriptures , and to the Works which he wrought amongst them . The instances of his Loosness and Prophaneness were , his doing Works of Charity and Mercy on the Sabbath day , and his conversing with Publicans and Sinners , in order to the making them better Men ; as to which he vindicates his practice unanswerably in several Discourses with them , wherein I am sure any serious Deist will allow him to have argued with great Wisdom , and to have been much too hard for his Accusers . For he plainly shews them , that they had not consider'd the practice of the best and most considerable Members of their own Church , Mat . 12.3 , &c. in the like cases ; nay that they did not reflect upon their own practice , and therefore would not allow him to do as much for a Man , Luke 13.15 . as themselves would do for an Ox or an Asse , on the Sabbath day ; that they did not understand the reason and design of the Sabbath's being Instituted ; that they were wholly Ignorant of the distinction between Moral and Positive Precepts ; Matth . 9.13 . and finally that they had not yet learn'd the meaning of that passage in their own Scriptures , I will have Mercy , and not Sacrifice . As to his being dangerous to the Government , or guilty of Treason against Caesar , he ever carefully declin'd what might but look that way . He would not upon any occasion intermeddle in Secular Affairs , and therefore when one desir'd him but to speak to his brother to divide the inheritance with him , Luke 12.13 , 14. he replied , Man who made me a Judge or a Divider over you ? When he perceiv'd the People , apprehending him to be the Messiah , Iohn 6.15 . would have set him up for their King , he immediately withdrew from amongst them . When his Enemies put a Question to him , concerning paying tribute to Caesar , with a design only to ensnare him , though for that reason he gave them an answer only in general terms , such as they could lay no hold on to his disadvantage , Luke 20.25 . yet it was such as seem'd evidently to favour the paying it ; and he did at another time pay Tribute for himself and Peter , Matth . 17.27 . at the Expence of a Miracle , which whether it were to the use of the Temple , or to Caesar , was however an instance ( as our Saviour himself makes it ) of his care not to offend . When Pilate examin'd him about his being a King , he tells him , John 18.36 . that his Kingdom was not of this world , and assigns that as the Reason why his Servants were not to fight for him .

To conclude this particular ; as during the appointed time of his Ministry , he escap'd falling into their hands , because they could find nothing whereof to accuse him ; so when they were at last determin'd right or wrong to cut him off , we are told , that they sought false witnesses against him , Matth . 26.59 , 60. Mark 14.59 . but found none : yea , though many came , yet found they none that could agree in their Evidence . But this is said by his Friends . Be it so ; but the thing speaks it self . The matter alledged by the two that appear'd against him , was a manifest misinterpretation of his Words , they applying to the Temple , John 2.21 . what he spake of his own Body . And after all , the High-Priest was able to find nothing to charge him with , but what he own'd himself , Matth . 26.63 , 64 , 65. out of Reverence to the Name of God , by which he was adjur'd , namely , that he was the Son of God , or the Messiah . As for Pilate , he openly declar'd his Innocency , in most full and emphatical Terms . Luke 23.13 , 14 , 15. For when he had call'd together the chief Priests , and the Rulers , and the People , he said unto them , Ye have brought this Man unto me , as one that perverteth the people ; and behold , I having examin'd him before you , find no fault in this Man , touching those things whereof ye accuse him ; no nor yet Herod , 〈◇〉 . 20 , 22. &c. And he repeats it a second and a third time , expostulating the matter with them , Why , what evil hath he done ? I have found no cause of death in him . And at last , when he was prevail'd upon against his Conscience , to give him up into their hands , to shew that it was his settled Judgment , that he was Innocent , Matth . 27.24 . he took water , and wash'd his hands before the multitude , saying , I am innocent of the bloud of this just Person : see ye to it . And what could have been a fuller vindication of our Lord , than this was ?

But it may be objected , that there are some Passages related by the Evangelists themselves , which seem liable to exception , such as these following , viz. Our Saviour's allowing and justifying his Disciples , in their deviating from what may seem an innocent Custom , taken up from the Tradition of their Fathers , and generally practis'd by the Jewish Nation , namely , to wash their hands before eating ; and not only so , but severely rebuking and upbraiding the Scribes and Pharisees upon that occasion . Likewise his riding in a kind of Triumph into Jerusalem , and when he came thither taking upon him Authority , and by force driving the Buyers and Sellers out of the Temple . Farthermore , his speaking opprobriously of King Herod , saying , Go and tell that Fox . And lastly , his putting his Disciples in Mind of providing themselves with Swords , a little before his being Apprehended . These are all the Passages which I can recollect , which can with any pretence be Objected against what I have been alledging , of the Inoffensiveness of our Saviour's Life ; of each of which I shall give a plain account in few words .

As to the Three first , I take them to be so many instances , in which our Saviour acted not as an ordinary Person ; but as One who had receiv'd a special Commission from God , as he was a Prophet , nay , much more than a Prophet , the Messiah and Son of God , and as such he us'd a Freedom , and exercis'd an Authority , which might indeed prove offensive , but yet very well became his Character .

When he allow'd his Disciples in their transgressing the Tradition of the Elders , Matth . 15.2 . not washing their hands when they did eat bread , 't is plain , that he did not account the practice of the Scribes and Pharisees in that instance to be innocent . They used that Ceremony superstitiously , laying a great stress upon it , as if it had been expresly commanded by God , nay as if it had some Moral Goodness in it , and to eat with unwashen hands really defil'd a man . ver. 10 , 11. For this Reason our Lord is said to have call'd the multitude , and said unto them , Hear and understand . Not that which goeth into the Mouth defiles a Man : but that which cometh out of the Mouth , this defileth a Man . Nay , they did not only urge this , and other of their Traditions , as necessary to be observ'd , teaching for Doctrines , the Commandments of men ; ver . 9. but as he farther tells them , they transgrest even the plainest and most indispensable Commands of God , by their Traditions ; ver . 3 , &c. for which he chargeth them with gross Hypocrisie , and rebukes them severely . And certainly it very well became him , if he were the Messiah , to rectifie the Peoples Apprehensions in a matter of this great importance , and to teach them wherein Purity or Holiness did consist ; as likewise openly to expose the Ignorance and the Hypocrisie of those blind Guides , ver. 14. as he there calls them . And therefore when his Disciples upon that occasion said to him , ver . 12 , 13. Knowest thou that the Pharisees were offended , when they heard this saying ? He answered and said , Every plant , which my heavenly Father hath not planted , shall be rooted up . We never read , that either he did himself , or allow'd his Disciples to transgress any Divine Law , rightly understood ; so far from that , that he complied with all Humane Institutions , that were truly innocent . We meet with no Objection made against his Behaviour in the Temple , or in the Synagogues , to which he constantly resorted , though there were many Usages in both those places , which had no other foundation but Humane Institution or Custom . John 10.22 . He celebrated the Feast of Dedication , which is known to have been appointed by Men , not by God . Nay he else-where admonish'd his Disciples and the multitude , Matth . 23.1 , 2 , 3 , 4. that since the Scribes and Pharisees sat in Moses's seat , all therefore whatsoever they bid them observe , ( viz. as far as it was agreeable to Moses , whose Interpreters they were , or should have a fair probability of being so , even though they impos'd heavier burdens than Moses ever intended , as the Words following seem to imply , yet if it were within the bounds of innocent practice ) that they should observe and do , though not do after their works ; for they said , and did not ; where he carefully distinguish'd between the Men , and their Office , commanding respect to be shew'n to the one , when it was not due to the other .

As to our Lord's Riding in a kind of Triumph into Jerusalem , a little before his Crucifixion , Mat . 21.1 , &c. 't is evident , that he then own'd himself the Messiah , by taking upon him to fulfil a Prophesie relating to him : but he did it in such manner as to shew plainly , that he prerended not to an Earthly Kingdom , nor design'd to give the Civil Power the least distusbance . Thus the Text sufficiently intimates , as the Evangelist eitus it from the Prophet , ver. 4 , 5. Tell ye the daughter of Sion , Behold , thy King cometh unto thee , How ! Not as the Kings of the Earth , in Pomp and Grandure ; but meek ( or lowly ) sitting upon an ass , and a colt the fole of an ass ; not usher'd in with Guards of Souldiers ; but with the Acclamations of the well-meaning and unarmed Multitude . And when he was come into the City , all the Authority he there exercised , was , where it was proper for him to do it , in his Father's house , ver . 12. driving out of the Temple those that had profan'd it , which he must reasonably be understood to have done , as he was the Son of God . And indeed from the Success he had , in their leaving the Temple without resistance , both upon this and a former occasion , when he exercis'd the same Authority , it may well be inferr'd , John 2.14 . that both his Commission and his Power were in these instances extraordinary .

As to his styling Herod , that Fox , Luke 13.32 . it admits of the same answer . Whosoever is sent with a special Commission from God , is in the execution of that Commission greater than the greatest Prince upon Earth . This no reasonable Man will deny ; and that our Lord in this instance took upon him to be thus Commission'd , is evident from the account which the Evangelist here gives . Luke 13.31 , 32 , 33. When the Pharisees bad him depart thence , because Herod would kill him , he said to them , Go ye and tell that Fox , Behold , I cast out devils , and I do cures to day and to morrow , and the third day I shall be perfected : Nevertheless I must walk to day , and to morrow , and the day following : for it cannot be that a Prophet perish out of Jerusalem . Where he styles himself a Prophet , lays claim to a Miraculous Power , and declares himself appointed to discharge an Office , which he should continue to do till the time determin'd of God was come .

As to the remaining Instance , whosoever will consider the Text fairly , will easily be satisfied , that our Saviour's meaning was not to put his Disciples upon providing Swords for his defence , Luke 22.36 . but only by a Symbolical way of speaking , to forewarn them of the distresses to which they were presently to be expos'd . For he had no sooner said , He that hath no Sword , let him sell his Garment and buy one ; but he immediately adds , 〈◇〉 . 37. For I say unto you , that this which is written must needs be accomplished in me , And he was reckon'd amongst the Transgressors ; for the things concerning me have an end ; whereby he plainly enough intimated , that he knew it was determin'd , that he should be then given up into his Enemies hands , and consequently could not desire them to attempt his rescue in vain . And accordingly when they said , v●● 33. Lord , behold here are two Swords , he reply'd , It is enough . Had he design'd to make use of their assistance for his defence , it had not been enough to have had two Swords ; but by this short answer , he intimated , that he meant no such thing ; as 't is certain he did not , by his commanding Peter to sheath his Sword , ver . 50 , 51. as soon as he had drawn it ; and his healing the Wound which it had made . So that notwithstanding the several Objections above mention'd , we may justly affirm , that our Saviour's demeanour was truly Innocent and Inoffensive .

There was farther observable in the Life of our Saviour perfect Simplicity and Integrity , mix'd with exact Prudence .

I joyn these together , as being rarely found in the same Person ; but in our Blessed Saviour they were so perfectly joyn'd , as neither of them in the least to intrench upon the other .

His Simplicity and Integrity appear'd , in his free and open Conversing with all sorts of people , without any other design but the doing good to their Souls or Bodies . Whosoever came to him with an honest desire to be instructed , he readily admitted them , and discours'd plainly with them , in order to the informing their Judgments or directing their Practice . He instructed his Disciples upon all occasions , in such Truths as might be useful to them , resolving their doubts , and explaining to them what they did not well apprehend at the first hearing . He never flatter'd them with vain hopes of Secular Preferments ; but often forewarn'd them of his own and their Sufferings . He treated them with that Freedom , which , as he himself told them , was us'd towards Friends , not Servants , John 15.26 . discovering to them as much of the Will of God , as they could bear to know . When at any time they misbehav'd themselves , he admonish'd and reprov'd them , always kindly , but more or less sharply according to the occasion . In conversing with his Enemies , he freely rebuk'd them for their Vices , detected and expos'd their Hypocrisie , and told them the Truth so plainly , that for that reason they sought to kill him . 〈◇〉 4● , 45. He very often said enough to convince them , that he own'd himself the Messiah , and they apprehended as much , though he did it usually in such Terms , as they could 〈…〉 hold of , till he had finish'd his Ministry ; and then , when he knew that the doing so would immediately expose him to their Malice , 〈…〉 yet being adjur'd by the High-Priest , he plainly own'd himself the Christ , 〈◇〉 18.33 , 3● . the ●on of God , and as freely confest to 〈◇〉 , that he was the King of the Jews . So conscious was he , that his Life had been all of a piece , that when the High-Priest ask'd him of his Disciples and of his Poctrine , John 1● . 1● . he could make his Appeal in those words , ve● . 2. ● . I spake openly to the World , I ever taught in the Synagogue and in the Temple , whither the Jews always resort , and in secret have I said nothing , Why askest thou me ? Ask them which heard me what I have said unto them . Behold , they know what I said . He knew so assuredly that he could not be charg'd with the least falshood throughout the course of his Life , that he could say to Pitate , ver. 37. To this end was I born , and for this cause came I into the world , that I should bear witness 〈◇〉 Truth .

His 〈◇〉 ●udence appear'd as evidently in disciplining his Disciples , gradually as they were able to hear . To which purpose he consider'd their Pre●●●●● , and reveal'd that to them by parcels and 〈◇〉 , which they could not receive all at once . His being appointed to suffer , and their obligation to imitate him , were Truths necessary to be known by them , but hard to be receiv'd ; therefore he often gave them hints thereof , without insisting long at a time upon them , making them still more sensible of them , as the time drew near . He tells them , that he had forborn to say divers things to them from the beginning , because he was with them , John 16.4 , which yet he thought fit to impart before he left them ; he deliver'd to them in Parables , what they could not bear in express terms . ver. 25 , At the very last he referr'd some things to the Revelation of the Spirit , after his Resurrection , because they could not bear them then , ver. 12 , 13. And for the same reason he did not put them upon some Exercises , that of fasting in particular , Matth . 9.14 , 15 , 16 , 17. not only as being unseasonable whilst he was with them , but because they were not yet sufficiently prepar'd and dispos'd for the Severities of Religion .

But more especially the great Prudence of our Saviour's Life was evidenc'd , by his managing himself in such manner , as that notwithstanding all the Craft and Malice of his Enemies , he did not fall into their hands , till he had finish'd the work which God had given him to do . To which purpose , when at any time he perceiv'd their designs against him , he immediately withdrew to some other place , and thereby escap'd , of which the Evangelists give us many instances . Nay , when sometimes they appear'd more favourably inclin'd towards him , yet he did not commit himself to them , John 2.23 , 24. because he knew what was in them . Upon the same account , he sometimes forbad those whom he had Cur'd , Matth . 8.4 . to divulge his Miracles , Matth . 16.20 and at other times charg'd his Disciples not to say that he was the Christ . When his Adversaries of all sorts came to tempt him , by putting captious Questions to him , Mat . 22.15 , &c he gave them such Answers , as they could not possibly make any advantage of . Mat . 21.23 . When they demanded of him by what Authority he acted , he replyed by asking them another question , which he knew they durst not Answer . Mat . 2● . 21 , 22. When they askt his Opinion about giving Tribute to Caesar , he return'd such an Answer , as sent them away with Silence and Admiration . And this may serve as a Third Instance , wherein the Life of our Blessed Saviour is an Instruction and Pattern to us . The main Instances are yet behind , which I must reserve for my next Lecture .

FINIS .

Mr. BRADFORD's SERMON , Preach'd at St. Paul's , October the Second , 1699.

The Excellency of the Christian Revelation , as it proposeth to Us a Perfect Example .

A SERMON Preach'd in the Cathedral Church of St. PAUL , October the 2d . 1699.

Being the Seventh for this Year , of the LECTURE , Founded by the Honourable ROBERT BOYLE , Esq ;

By SAMUEL BRADFORD , Rector of St. Mary le Bow , And Chaplain in Ordinary to His Majesty .

LONDON : Printed by Tho . Snowden , for Tho . Parkhurst , at the Bible and Three Crowns , the lower end of Cheapside , near Mercers Chapel . 1699.

1 TIM . I. XV .

This is a faithful Saying , and worthy of all Acceptation , that Christ Jesus came into the World , to save Sinners , —

IN my last Lecture upon these Words , I endeavoured to shew the Credibility of this Saying recommended by St. Paul , from the Excellency of that Pattern , which the Christian Institution proposeth to us , in the Life of our blessed Saviour , this being one Part of that Method , in which Christ Jesus saveth Sinners , Viz . That he did not only instruct us in the Particulars of our Duty by his Doctrine , but moreover hath left us an Example for our Imitation .

In treating on this Argument , I observed ,

First , That the very Manner of our Saviour's Appearing and Dwelling upon Earth , the External Condition and Circumstances of his Life , whilst he sojourned amongst us , were very instructive and examplary to us .

Secondly , That the Manner of our Saviour's Demeanor in these Circumstances , his Moral Qualifications and Actions , did in an especial manner exemplifie to us those Virtues which we are concern'd to imitate . Under this Head , I observ'd ,

That the Life of our Saviour was truly Humane , every way suited to the Condition of Humane Nature , as it was of God's Creation , and consequently fit to be proposed to us as our Pattern .

That it was a Life perfectly Innocent and Inoffensive .

That it was Remarkable , for an unusual Conjunction of the greatest Simplicity and Integrity , with an exact Prudence . Thus far I have proceeded , and now go on to what remains , viz. to enumerate diverse other Moral Qualifications , which were exemplified to us in an Eminent and Conspicuous Manner , in the same Life , such as these following ; a genuine and substantial Piety ; a large and disinter ested Charity ; a spotless Purity ; a profound Humility ; an unparallel'd Meekness , Gentleness , and Patience ; and lastly , a true and sedate Courage , accompanied with an unshaken Resolution and Constancy of Mind . The Consideration of each of these will be the Business of the present Lecture .

In the Life of our blessed Saviour we have an Example of a genuine and substantial Piety , by which I mean a great Sense of , and Regard to Almighty God , testified by all such Expressions , as are suitable to the Nature of God , and the Relation between God and Man .

Thus for Instance , 〈…〉 as he ever profess'd that he came from God , and was sent by him ; so he constantly acknowledged God in all his Ways , assuming nothing to himself , but as derived from , and depending upon the Father . ●oh . 5 . 1● , &c. He declared , that the Son could do nothing of himself , but what he saw the Father do . He ascrib'd both his Doctrine and his Works to the Father . 〈…〉 10. The Word● that I speak unto you ( saith he ) I speak not of John 10. my self : but the Father , that dwelleth in me , he doth the Works . Upon the return of the Disciples , whom he had sent abroad , and their giving him an Account of their Success , he ascribed it all to God , saying , Lu● . 10. 21 , 22. All things are delivered to me of my Father ; joining to this Acknowledgment , as his Custom was upon other the like Occasions , a pious and devout Ejaculation to God , lifting up his Eyes to Heaven , and owning the wisdom and Goodness of God , in the Dispensations of his Providence , for so the Evangelist there tells us , that Jesus rejoyced in Spirit , and said , I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wise and Prudent , and hast revealed them unto Babes ; even so Father , for it so seemed good in thy sight .

As he discovered a deep Sense of God upon his Mind , by such occasional Devotions , so he had also his Seasons of addressing himself to his Father in more solemn Manner , both publickly and privately . John 2.13 , 14. chap. 5.1 . chap. 7.10 . ch . 12.12 . Luk . 4.16 . He attended the Publick Worship of God in the Temple upon all solemn Occasions ; and his Custom was to frequent the Synagogue on the Sabbath-Days . He frequently retired by himself , for the Exercise of a more secret Devotion , between God and his own Soul . Thus we often read of his withdrawing into a Mountain , Mat . 14.23 . Luke 5.16 , Mark 1.35 . ch . 6.46 , &c. Luke 6.12 . or his going apart into some desart Place , to pray ; which he used to do either in a Morning , rising up a great while before Day ; or in an Evening , after he had spent the Day in Works of Charity , continuing sometimes a great part , sometimes the whole of the Night , in these Exercises . Very remarkable Instances we have of his Devotion , both in his solemn Prayer recorded by St. John , John 17. full of the most pious and devout Acknowledgments of God , and also in his Agony in the Garden , Ma● . 26.39 , 42 , 44. ch . 27.46 , 50. and during his suffering on the Cross , when he applyed himself with the utmost intenseness and fervency of Spirit to his heavenly Father , in the time of his greatest Distress .

He always exprest a very great Regard to whatsoever was any way related to God . His Word he ever mentioned with the highest Respect . Matth . 5.17 , 18. Think not , says he , that I am come to destory the Law or the Prophets : I am not come to destroy , but to fulfil . For verily I say unto you , Till Heaven and Earth pass , one jot or one tittle shall in no wise pass from the Law , till all be fulfilled . His Custom was to cite the Scriptures upon all Occasions , both for his own Direction and Support , and for the convincing and confuting his Adversaries ; and the Application he made of them was always so apposite , so close , and so clear , that his Adversaries had nothing to reply , as might be made evident in abundance of Instances .

In like manner , he often exprest his Regard to the Temple , John 4.21 . as to God's House , and altho' he told the Woman of Samaria , that the Worship of God was not to be long confined to that , or any other particular Place , yet whilst it was employed by God's Appointment in his Service , he not only attended it constantly himself , but upon two several Occasions , exprest a very extraordinary Zeal against the Prophaners of it , John 2.16.17 . Matth . 21.12 , 13 rebuking them vehemently for turning his father's House , which had been appointed by him for an House of prayer , into an House of Merchandize , and a Den of Thieves .

All the Institutions of God were likewise Sacred to him . As in his state of Infancy , all things relating to him were , 〈…〉 by the Piety of Joseph and Mary , performed according to th● Law of the Lord ; so when he was grown up to Man's Estate , he did for himself fulfil all Righteonsness . 〈◇〉 ● . 15 . For as much as John's Baptism was from Heaven , he freely offered himself to be baptized by him , though ( as St. John in●imates ) he was far from needing it . He was made and the Law , 〈◇〉 4 4. and therefore readily submitted to it . He attended at the several Festivals , according to its Appointment ; he eat the Passover with his Disciples ; he observed the Sabbath , tho' not with a Pharisaical Superstition , yet according to the True Design of the Institution ; he admonished those whom he healed of the Leprosie to offer the Gifts which Moses commanded . He attended at the Synagogue-Service , Matth . 8.4 . Luke 5.14 . according to the Direction of the Governours of the Jewish Church , and the laudable Practice of the Nation .

He ever maintained a firm Faith and Trust in God , ( one of the chief Instances of a Solid Piety , and the Root of all other Virtues . ) Not to mention his Miraculous Works , Mat . 17.20 . John 11.41 , 42. which were all wrought by Faith in the I ower of the Almighty ; his whole Life , from the beginning to the end , was spent in a constant Dependence upon a special Providence , especially during the time of his Publick Ministry , when he went about doing the Work which was appointed him , and committing himself entirely to the Care of him who had sent him . It may seem too small an Instance to insist upon , that of his Unconcernedness in a Storm , Mat . 8.23 . when the Vessel he was in was covered with the Waves , and his Disciples apprehended themselves in danger of perishing ; seeing he reproves his Disciples , as having but little Faith upon that Occasion . We have indeed far higher Instances of his Faith in God , under much greater Trials , both when his Sufferings were approaching , and when he was actually under them . When his Disciples discovered their unwillingness to go into Judea , John 11.8 , 9 , 10. as apprehending the Danger he would be exposed to there , he tells them what was the Principle upon which he acted ; Are there not ( says he ) twelve Hours in the Day ? If any Man walk in the Day , he stumbleth not , because he sees the Light of this World , &c. As if he had said , Whatsoever dangers might threaten him , he could safely commit himself to the Divine Protection , which would certainly preserve him till he had finished his Work . In his Discourse with his Disciples , a little before he was apprehended , as he gives many Instances of his Faith , so particularly in those Words , Joh . 16 32. Behold , the Hour cometh , yea , is now come , when ye shall leave me alone : yet I am not alone ; because the Father is with me . When his Enemies had seized him , and upon that occasion Peter drew his Sword , our Lord rebuked his irregular Zeal , by declaring his belief , that he could have obtained an Army of Angels to rescue him , Matth . 26.53 , 54. had it been a thing fit for him to ask , or for God to grant . When he hung upon the Cross , he comforted the Penitent Thief , by assuring him , Luk . 23.43 . that he should be that Day with him in Paradise . In the midst of his most grievous and pathetical Complaint , he still gave evidence of his Faith , by calling God his God twice in the same Breath ; Mat . 27.46 . and presently after expir'd , with an Expression full of Trust in God , Luk 23 46. saying , Father , into thy Hands I commend my Spirit .

In Virtue of this Faith , he always made the Glory of God his great End. He could truly profess to the Jews , that he sought not his own Glory ; 〈◇〉 7 18. 〈◇〉 8.49.50 . but the Glory of him that sent him ; which he did both living and dying ; and therefore could say to his Father , when he was going to offer himself upon the Cross , Joh . 17.1 , 4. Father , the Hour is come ; glorifie thy Son , that thy Son also may glorifie Thee . I have glorified thee on Earth , I have finished the Work which thou gavest me to do .

This indeed is the true Way of glorifying God , by yielding , as our Saviour had done , a ready , a diligent , and a constant Obedience to his Will . Joh . 8.22 . He always did those things , which pleased God , and this , not as we are apt to do , with Reluctancy ; No , it was his Meat , the pleasure of his Life , 〈◇〉 4.34 . to do the Will of God , and to finish his Work . Nor was his Diligence less remarkable than his Willingness . Luke 21.37 , 38. In the Day time he was teaching in the Temple , whither the People came early in the Morning to hear him , and he usually spent the whole Day , either in instructing the Minds , or healing the Bodies of Men .

Nor did he testifie his Piety only by Doing ; but , which is yet more difficult , by submitting in all Cases to the Will of his heavenly Father . His coming into the World , his appearing in such mean Circumstances , especially his suffering so many hard things both living and dying , were sufficient Evidences of an entire Resignation of his own Will to the Will of God . When he spake of his approaching Sufferings , Now ( saith he ) is my Soul troubled , and what shall I say ? John 12.27 , 28. Father , save me from this Hour : But for this Cause came I to this Hour . Father , glorifie thy Name . How full of devout Submission was his Prayer in his Agony , Mar. 14.33 , 34. when his Soul was seized with amazement and anguish , when it was exceeding sorrowful , even unto Death , when the anguish of his Spirit caused him to sweat as it were great Drops of Blood falling down to the Ground , Luk . 22.44 . when he had all the Sense of , and felt all the Reluctancy to his Sufferings , which innocent Humane Nature was capable of , falling on his face , and saying , O my father , Mat . 26.39 . if it be possible , let this Cup pass from me ; nevertheless not as I will , but as thou wilt , repeating the same Words a second , and a third time ! The same resigned Temper he again testified to Peter , when he said , Joh . 18.11 . The Cup which my father hath given me , shall I not drink it ?

And hereby all the Reluctancy of his Humane Nature is justified , as perfectly innocent and blameless ; since as it was no more than what was truly Natural and Humane , so it was accompanied with an entire Resignation to the Divine Will . For this is all that God doth or can require of a Creature , not to desire , not to be fond of Sufferings , nay , not to be insensible of them , or unaffected with them ; but if it be his will to inflict them , willingly to submit to , and acquiesce in his disposal . 't is this indeed which renders Submission a Virtue , that in exercising it , our wills are resigned to God's ; and it was this , which exceedingly inhanced the Virtue of our Saviour's Submission , that he appears to have had so quick and tender a Sense both of his approaching and present Sufferings , and yet submitted . His Nature recoyled , but did not rebel . His Will , if it had been fit , would have chosen otherwise ; but not being so , it yielded .

To conclude this Head ; Our Saviour's Piety appeared , in his making it his Business to excite the same Disposition in others . This was the Design of his Publick Preaching , and of his more private Conversation , to instruct Men in the Knowledge of God and his Will , and to perswade them to a suitable Practice ; to which purpose he laid hold of every Oportunity and Occasion of discoursing to those that were with him , Joh . 4.10 . ch●p 6.27 . Luke ●4 . 41 , 42. ch . 11.27 ch . 14.37 , 12 , 15.16 . on Divine and Spiritual Subjects , as will appear in abundance of Instances to any one who carefully peruses the Evangelists ; such a sense had he of God and Divine Things upon his Mind , that out of the abundance of his Heart , his Mouth was always thus speaking .

There was further exemplified to us , in the Life of our blessed Saviour , a large and disinterested Charity .

His Piety and Charity were in Truth so intermixed , that the very same Instances may be very often produced for both , he having made , as we should do , his Love to Men the Effect and Proof of his Love to God , and the Acts of his Obedience being for the most part so many Instances of Beneficence also .

Charity was the Motive ; and the Exercise of it , the great Design of his coming into the World . This is that faithful Saying , recorded in our Text , that Christ Jesus came into the World to save Sinners . And whilst he was in the World , his Business was , Acts 10.38 . to go about doing good . It was his daily Employment , throughout the Course of his Publick Ministry , to do good to the Souls and Bodies of Men . Thus the Evangelist tells us , Jesus went about all the Cities and Villages , Mat . 9.35 . teaching in their Synagogues , and preaching the Gospel of the Kingdom , and healing every Sickness , and every Disease among the People .

He spent his time , as appears by the Account the Evangelists give us throughout their History , in instructing the Ignorant , reproving the Guilty , inviting Sinners to Repentance , encouraging the Penitent , and restoring Health and Strength to the Diseased and Infirm .

I mention the Cures he wrought , because it is impossible to represent the Life of our Saviour truly , without taking Notice of those Actions , which filled up so considerable a part of his Life , and consequently of his History , and which were indeed so notorious , as that the Jews themselves , together with the most Learned of the Ancient Infidels among the Pagans , such as Julian and Celsus , acknowledged them , tho' they did not own the Power by which he did them . However , I insist not now upon the miraculous Power by which he wrought his Cures ; but only upon the Charity which he exercised therein , all the Miracles , which are ascribed to him , being also so many Instances of Kindness and Beneficence .

Moreover , he did good , like his heavenly Father , to all sorts of Men , to the Evil and to the good . He did not despise or overlook any for their Poverty , or the Meanness of their Condition ; nay , for their Ignorance , or their past Faults , if they were but willing to be instructed , and to amend for the future . He converst with the worst of Men ; both those that were esteem'd so , and those that really were so , as a Physician with his Patients , in order to the curing their Spiritual Diseases . He particularly encouraged repenting Sinners , declaring often , Luk 19.10 that he came to seek and to save that which was lost . He applied himself first indeed to the lost Sheep of the House of Israel : Mat . 15.24 . But to shew that he did not intend to confine his Charity to the Jews only , he extended it to the Samaritans , verse 22. John 4.10 , 40. and to the Gentiles also , as there was occasion offered .

He readily laid hold of every Oportunity of being kind and useful , nay , he sought Oportunities that he might be so . He kindly received those who came to him privately for Information ; Joh 3● &c nor do we ever read , that he refused to give either Instruction or Relief to any one that seriously asked it of him . He did indeed at the first seem to deny the Woman of Canaan ; Matth 15.24 , &c. but , as it appears , it was only to try her , and thereby to have an occasion of doing what was most grateful to him , commending and encouraging her Faith . When he was willing to retire , Luk . 9.10 , 11 , 12 , 13. yet if the People followed and prest upon him , his Compassion moved him to entertain them kindly , to teach , to heal , and to feed them .

Nay , he did not always stay till he was ask'd ; but often prevented the miserable , and sav'd them the trouble of petitioning , by kindly offering his Assistance , whenever he beheld a compassionable Object . When he beheld a poor Man lying at the Pool of Bethesda , Joh . 5.6 , 7. infirm and helpless , knowing that he had laboured under his Infirmity many Years , and had waited there a long time in vain , he asked him , Whether he would be made whole ? and immediately restored his Strength to him ; and again finding him a little after in the Temple , he made his first Kindness the Occasion of a second and a greater favour , admonishing him to improve the Blessing he had received : Behold ! saith he , verse 14. thou art made whole ; sin no more , lest a worse thing come unto thee . His raising the Widow's Son , Luk . 7.13 , was another Instance of the same kind , when his Goodness moved him to surprize the sorrowful Mother with an unexpected Favour .

Moreover , Whatsoever good he did , he did it freely , having no other Reward but the Satisfaction of doing it . Nay , he persevered in doing good , in spight of all the many Provocations he met with to the contrary . He did , as his Gospel hath obliged his Disciples , Good for Evil . Even when his Enemies exercised the utmost of their Malice and Fury against him , he ceased not to pity and to pray for them . How pathetically did he express himself towards Jerusalem , a little before his Suffering , declaring the desire he had , and the Pains he had taken to prevent its ruin ! O Jerusalem , Mat . 23.37 . Jerusalem ! How often would I have gathered thy Children together , even as a Hen gathereth her Chickens under her Wings , and ye would not ! Even when he was nailed to the Cross , and felt the worst that they could do to him , he made the best Apology for them , Luk . 23.34 . that Charity could invent , with his dying Breath recommending those that crucified him , to the Mercy of God . Nay , he died for them , who thus used him , as well as for the rest of Mankind , who had grievously offended both his Father and him . And herein was Love , the greatest that ever any other Man could be suppos'd to have for his very best Friend ; Joh . 15.13 . Rom. 5.6 , 8 , 10. but Jesus exercis'd it towards his Enemies , towards ungodly Men and Sinners , after which I need not , nay , I cannot add any thing , whereby to set forth the unbounded and disinterested Charity of our Saviour . I proceed therefore to consider ,

That spotless Purity , in which also our Lord made himself an Example to Men ; by which I mean , that his Soul was not in the least defiled by dwelling in a Body of Flesh , nor corrupted by conversing with material and sensible Objects ; but the reasonable and the divine Life prevail'd and triumph'd over the Animal .

They were but few of the Pleasures of Sense which he vouchsafed to partake of , and those also very sparingly . He was so wholly taken up with the Works of Piety and Charity above-mention'd , as to shew no other Regard for his Body , than what was absolutely necessary for the rendring it serviceable to his Mind , very often neglecting it , and denying it even it s innocent and lawful Refreshments , whilst he was busie in the Assairs of his great Employment . Mark 3.20 . Joh . 4.6.7 , 31 , 32 , 34. He was frequently expos'd to hunger , and thirst , and weariness , whilst he went about preaching the Gospel , and administring Help to the Needy . He had not sometimes leisure to cat his Bread , nor was he solicitous about it , having , as he told his Disciples , Meat to eat , which they knew not of . He refus'd not indeed , when invited , to be present at Entertainments , and sometimes accepted the Respect of being anointed with costly Oyntment ; but in neither of these Instances was there any thing justly liable to censure . He always made the Entertainment an Oportunity , not only of obliging such as invited him , but moreover of discoursing piously and usefully to the Company there present , of which we have diverse remarkable Instances . Luk . 5.29 . chap. 14.3 , &c. chap. 19.9 , &c. In permitting himself to be anointed with a very costly Ointment ( which seems to have been upon two distinct Occasions , and by two several Persons ) he allow'd in both Instances a Respect to be paid to him , Mat . 26.6 . Joh . 12.3 . Luke 7.37 . which was justly due , and very seasonably paid ; and in one of them particularly an Occasion to be given for recording the Repentance and the Gratitudue of a reclaimed Sinner , as an Example and Encouragement to future Generations .

Our Lord did not indeed withdraw from the World , as I have already observ'd , that he might place himself out of the reach of sensible Objects , by which Men are so apt to be ensnared ; nor did he , that we read of , use any unnatural and uncouth Methods for mortifying the Flesh , nor exercise any of those foolish Austerities , for which some fanciful Religionists have been famous ; ( all which in Truth looks either like a cowardly forsaking the Station which Providence hath assign'd us , in order to keep out of harms way , doing little or no good , in order to the doing no evil ; or else like a vain Ambition to appear singular and extraordinary ; or seems at the best but the result of Ignorance and Superstition : ) but he preserv'd himself innocent and pure , ( as we ought to do ) in Ways and Methods suitable to the Condition of Humane Nature , and the Design of this present Life , always keeping his Body in that perfect Subjection to his Spirit , that it might be a ready Instrument either in doing or suffering the Will of God . And therefore , when by God's Will he was exposed not only to the more tolerable Inconveniencies and Hardships of Life , but to very grievous Sufferings also , Isa . 50.5 , 6. he was not rebellious , as the Prophet speaks in his Name , neither turned he away back : but gave his back to the Smiters , and his Cheeks to them that pluck'd off the Hair ; he hid not his Face from shame and spitting . As he had subdued his Flesh before , 1 〈◇〉 , 1 , 2. so then he suffered in it , instructing us thereby to arm our selves with the same Mind , ceasing from sin , and living the rest of our time in the Flesh , not to the Lusts of Men , but to the Will of God .

The next Instance I named , in which our blessed Saviour became an Example to us , was his profound Humility .

I have already observ'd , That his voluntary assuming our Nature , and submitting to all the Circumstances with which his Incarnation was attended , were Instances of a wonderful Condescension ; as likewise that in the more private part of his Life , he was an eminent Pattern of Humility : and when he took upon him his Publick Employment , notwithstanding the real Dignity of his Person , and the singular Nature of his Commission , yet his Temper and his Carriage were not alter'd . He took no worldly State upon him . He chose for his immediate Attendants , Men of the meanest Rank and Education . John 6.15 . He ever declin'd the Offers of Secular Power and Honor . When he once accepted the Respect and Applauses of the People , it was , as the Evangelist observes , Matth . 21 , 9 , 16. from the Multitudes , and as himself expresses it , out of the Mouth of Babes and Sucklings , and this too not till he knew that the time of his leaving this World drew near . John 8.49 , 50. He honour'd his Father , as he told the Jews , not seeking his own Glory ; so far from that , that he liv'd in those Circumstances , and continually did those things , which he certainly knew would , though unreasonably , cause him to be despis'd by that evil Generation , sacrificing his very Reputation to the Honour of God , and the Benefit of Mankind . When one call'd him , Mat . 19.17 . good Master , he replied , that no one was good , but God ; not thereby denying himself to be good , or that he was really God ; but making this Reply to one that spake to him in the Style , which the Jews us'd towards their Doctors , looking upon him as a meer Man , according to the Form , which he had taken upon him . He complied , as I took Notice before , with Institutions which he had no need of , that he might be an Example to others . He condescended to converse with the meanest , and the worst of Men , that he might be useful to them . He made a general and an earnest Invitation to Sinners , Matth . 11.28 , 29. to come to him , if they were but touch'd with a Sense of their Sins , and were desirous to be deliver'd from the Burden of them , assuring them for their Encouragement , that he was lowly in Heart . His Disciples marvelled , when they saw him talking with the Woman of Samaria , John 4.27 . which he readily condescended to do for her Instruction . Mat . 19.13 . ch . 18.2 , &c. He took great Notice , as I have observ'd , of the young Children which were presented to him , and testified an especial Regard to all such as should be found like to them , in simplicity and humility of Temper , however little and inconsiderable they might appear in the Eyes of the World . He declar'd , Mat . 12.48 . that whosoever should do the Will of his heavenly Father , without any regard to his Quality or Circumstances in the World , was to him as his his Brother , his Sister , and his Mother . Luk . 22.27 . Towards his Disciples he carried it not only as a Brother and a Friend , but sometimes also as a Servant . Nay , a little before he left them , he took the Habit of a Servant upon him , Joh● 13.4 . &c. and wash'd their Feet , telling them , that he , their Lord and Master , did this , to give them an Example , that they might do likewise . And again elsewhere , proposing himself as their Pattern , Matth . 20.10 , ● . 28 . he declar'd , that the Son of Man came not to be minister'd unto , but to minister , and to give his Life a ransom for many . And this indeed was the greatest Expression and Testimony of Humility , that was possible , that after having liv'd an humble and a despis'd Life , he should submit to an accursed death , attended with the most ignominious Circ●mstances ; 〈◇〉 . 12.2 . that he not only endur'd the pain of 〈◇〉 Cross , but despis'd the shame also ; that as he had made himself of no Reputation , by taking upon him the form of a Servant , being made in the likeness of Men ; so being found in fashion as a Man , he yet further humbled himself to the very lowest degre● becoming obedient to Death , even the Death of the Cross .

The next Instance I nam'd was our blessed Saviour● great Meekness and Gentleness towards all forts of Men .

This was the Natural Effect of his Humility , and therefore he joins his Meekness and Lowliness in He●●t , M●● 11. ● . when he invites and encourages Sinners to con●● to him . 〈◇〉 12 . 1●.20 . It is cited by St. Matthew as a Prophe●y which related to him , and which he exactly fulfill'd , that he should not strive nor cry , neither should any Man hear his Voice in the Streets ; a bruised Reed he should not break , nor quench the smoaking Flax , importing , that by his meek and gentle behaviour he should encourage & strengthen the humble & weakhearted . He calls himself , for the same reason , Joh . 10.14 . the Good Shepherd , because of his tender Care towards such , as should come under his special Conduct . Accordingly he manag'd , his Disciples with great tenderness , instructing them ( as I have observ'd ) as they were able to receive Instruction ; bearing with their Ignorance , and Indisposedness to understand and remember what he said to them ; reproving them faithfully , but in most friendly manner , usually in such soft Terms as these , Mat . 16.9 . ch . 8.26 . Do ye not yet understand , neither remember ? Why are ye fearful , O ye of little Faith ? Nay , when in the time of his Agony he had desir'd three of them to watch with him , and they suffer'd themselves to be overtaken with Sleep , he only said , applying himself particularly to Peter , who had exprest the greatest Confidence , What , Mat . 26.40 , 41. could ye not watch with me one Hour ? Watch and pray , that ye enter not into Temptation . The Spirit indeed is willing : but the Flesh is weak .

But his Meekness appear'd most eminently in his Carriage towards his Enemies , Heb . 12.3 . whilst he endured the Contradiction of Sinners against himself . When the Pharisees , the worst of Men , reproached and upbraided him for his good Works , accusing him as a prophane and loose Man , nay , as an Impostor , and a Magician , he often condescended to argue the Case with them , giving them unanswerable Arguments , Mat . 9.3 , 11 ch 12.3 , 11 , 24. and very mild Words , in his own Vindication , in order , if possible , to have satisfied and convinc'd them , of which we have diverse observable Instances in the Evanglists .

't is true , he did sometimes take another Course with these Men , accusing and upbraiding them in a very severe manner , telling them they were Hypocrites , Mat . 23.13 , 17 , 33. Mat . 12.39 . Joh . 8.44 . Fools and blind , an evil and an adulterous Generation , Serpents , and a Generation of Vipers , and finally Children of the Devil , which may seem an Objection against the Meekness of his Temper and Behaviour . But if the Matter be throughly considered , this admits of a very fair Account , and such as is altogether consistent with what I have said upon this Head .

Supposing the Scribes and Pharisees to have been of such a Temper as the History of the Evangelists represents them ( of which there can be no reason to doubt ) there 's nothing said of them by our Saviour , but what was strictly true . Malice and Hypocrisie mixt together make the very worst Constitution , that humane Nature is capable of , which cannot be better represented , than by resembling it to that of venemous Creatures , or accursed Spirits , and is in truth so exquisitely bad , that hardly any thing bad enough can be said of it . 't is true , after all this , it might not have become every private Man to have told them the truth so openly , and so plainly ; and that partly for want of a certain Knowledge of the inward Temper and Disposition of others ; and partly for want of a special Authority to rebuke all sorts of Sinners with freedom : but our blessed Saviour , who , as we believe , thorowly knew the Hearts of Men , and was come into the World with a special and extraordinary Commission from God , might well be allow'd , to tell them their own , in the plainest Terms . John the Baptist , by Virtue of a Divine Commission , did the like ; Matth . 3 7. and much more might He , whom St. John acknowledged to be so much Greater than himself , do it . Especially if we add , That he had taken the gentler Course first , mildly arguing with them , with Great Strength of Reason , as I have already observed .

To conclude this Particular ; Our Saviour's Meekness was then most Conspicuous , when he met with the utmost personal Provocations : When one of his own Disciples vilely betray'd him , upon his approaching to give him the traiterous Kiss , he said no more , but Friend , Mat . 26.50 . Luke 22.48 , 52 , 53. Wherefore art thou come ? And again , Judas , betrayest thou the Son of Man with a Kiss ? To the Chief Priests , and Captains , and Elders , that came with Judas , he address'd himself in this mild Language , Be ye come out as against a Thief , with Swords and Staves ? When I was daily with you in the Temple , ye stretched forth no Hands against me : but this is your Hour , and the Power of Darkness . Not one passionate or indecent Expression in all this ; nor when he was presently after brought upon his Tryal ; nor under his Sufferings themselves . But that leads me to another Instance , nearly allyed to this of Meekness , Viz .

The Great Patience of our Lord , under the sharpest Sufferings of various kinds .

That he quietly underwent many Inconveniencies and Hardships , through the Course of a mean and poor Life , may be rather call'd Contentedness than Patience ; that he bore with the Weakness of his Friends ; and the perverseness of his Enemies , during the space of his Publick Ministry , may be properly reduc'd to the last Head of Meekness ; but his Patience appear'd in his quietly susteining those severe Sufferings which befel him , both immediately before , and at his Crucisixion , during all which time , it is observable , that not one froward or impatient word proceeded out of his Mouth . When he stood before the Council , and they laid many grievous things to his Charge , which he knew to be false , Mat . 26.63 . he held his peace . When an Officer insolently stroke him , without any Order from the Council , Joh 18.23 . he only said , If I have spoken evil ; bear witness of the evil : But if well ; why smitest thou me ? When Pilate order'd him to be scourged , and when the Soldiers spit upon him , Matth 27 . 2● , &c. mockt him , and abused him in diverse rude and insolent Ways , his Patience was still invincible . Acts 8.32 . He was after all led as a Sheep to the slaughter , and like a Lamb dumb before his Shearer , Mat . 27.46 . Psal . 22.1 . so opened he not his Mouth . Upon the Cross indeed he once complain'd ; but it was in the Words of a Prophetick Psalm , indited long before , for that very purpose , making his humble Application to GOD , as to One in whom he knew he had a sure Interest , notwithstanding the Severity of his Sufferings , Luk . 23.46 . in which Confidence he immediately after ●esigned his Spirit to him .

And that which render'd this Patience of our Lord still the more considerable was , that he was all this while conscious of Perfect Innocency , and very sensible of the Injury done him by those who inflicted these Sufferings upon him . To this purpose St. Peter argues in this very Case , proposing our Lord , as a Pattern to us herein . This , ( says he ) is thank-worthy , 1 Pet . 2.19 , &c. if a Man for Conscience toward God endure Grief , suffering wrongfully . For what Glory is it , if when ye be buffeted for your Faults , ye take it patiently ? But if , when ye do well and suffer for it , ye take it patiently ; this is acceptable with God . For even hereunto were ye called ; because Christ also suffer'd for us , leaving us an Example , that ye should follow his Steps ; Who did no sin , neither was guile found in his Mouth ; Who , when he was reviled , reviled not again ; when he suffer'd , he threatned not ; but committed himself to Him who judgeth righteously .

I come now to the last Instance I mention'd , wherein our blessed Saviour became our Example , and that was in a True and Sedate Courage , testified by an unshaken Resolution and Constancy of Mind .

Having fix'd hi● End , he pursued it resolutely , upon all Occasions bearing up against whatsoever Temptation or Opposition he met with in his way .

I might begin with the Constancy which he shew'd in resisting the Temptation of the Devil , Matth . 4.1 , &c. when he assaulted him by several different Methods , at his setting out upon his great Work ; which to those who are his Disciples , is a Pattern to instruct and encourage them , in withstanding all the Attempts of their Spiritual and Invisible Enemy : But I rather chuse to take Notice of his Constancy in resisting and overcoming all the Temptations he met with from Men , of which we have many Instances , which cannot be denyed by our Adversaries themselves .

To this purpose 't is observable , that he was neither affected with the Applauses , nor imposed upon by the Pretences , nor discouraged by the Reproaches and Threatnings of those he had to do with . ●oh . 6.15 . Sometimes nothing would satisfie the People , but to set him up immediately for a King ; but , because he knew this was not agreeable to the design of his coming , he declin'd the Offer At other times , his Enemies would speak him fair , in order to betray him : But he discerned their Hypocrisie and Wickedness , Mat . 22.18 . and would give them no Advantage against him . For the most part they discovered their Hatred to him very openly , so that he knew that he went in danger of his Life amongst them : but neither did this deter him from pursuing his great Design . Mat . 14.13 . Joh . 11.54 . He withdrew indeed upon Occasion from one Place to another , to avoid their Fury : but he never deserted his Work , or neglected the least part of his Duty from fear ; but was always employ'd in the great Business of his High Calling , wheresoever he went . If an Occasion of exercising his Charity offer'd it self , though upon a Sabbath-Day , and in the Presence of the Pharisees , Mat . 12.10 . yet he laid hold of it , and did the thing which he certainly knew they would lay to his Charge , John 5.32 , &c. ch. 10.24 , 25 , &c. as a Crime . He would upon all fair Occasions justifie himself to their Faces , owning who he was , in such Terms as they understood well enough . Mat . 16.23 . He very often discours'd with his Disciples of his Sufferings , as what he certainly foreknew and expected ; and when Peter would have tempted him to spare himself , he rebuked him more sharply upon that , than ever he did upon any other Occasion . Joh . 7.7 , 10 14 , 25 , 26. When any of the Festivals requir'd his Presence at Jerusalem , he went thither , tho' he knew that they sought his Life ; nay , he went to the Temple , and taught publickly in the midst of their most solemn Assemblies , so that some of them said upon that Occasion , Is not this he , whom the Jews seek to kill ? But lo , he speaketh boldly , and they say nothing to him ! Do the Rulers know indeed that this is the very Christ ? But most remarkably did he do this at his last Passover , Joh . 11.7 , 8 , 9. when his Disciples , apprehensive of the Jews Designs against him , would have deterr'd him from going up , but could not prevail . As he was going up with them , Mat . 20.18 , 19. he told them , plainly and very particularly , the Things which should befal him at Jerusalem , yet he enter'd into the City in a more Publick and Solemn Manner , Joh . 12 , 12. than he had ever done before ; and altho' he went in the Evenings to lodge at Bethany , Mat . 21.17 , 18. yet he return'd in the Morning to Jerusalem , where he continued to converse freely and openly , till he was apprehended .

A little before he was seiz'd , he entertained a long and particular Discourse with his Disciples , Joh . 13.14.15.16 . ch . taking his solemn Leave of them , and instructing and comforting them , with Respect to his Absence from them . When his Discourse was finish'd , and he had recommended himself and them to God by Prayer , chap. 17. he went with them directly to the Garden , there expecting the Traitor Judas , Joh . 18.1 , 2 who knew the Place , as being that to which Jesus was wont to resort with his Disciples . When he was come thither , ver . 7 , 8 , 9. he met the Officers that were sent to take him , and told them , that He was the Person whom they look'd for , by that means giving his Disciples an Oportunity to make their Escape . When he was brought first before the Chief Priest and Council , M●● . 2● . 63.64.65 . 〈◇〉 7.11 . 〈◇〉 6.13 . and afterwards before Pilate , he was so far from a cowardly Tergiversation , that with great Resolution and Constancy of Mind , he own'd himself to be what he was , and when they wanted Evidence to convict him , gave them an Oportunity of doing it out of his own Mouth , witnessing , as St. Paul expresses it , a good Confession .

And as the certain and near Prospect of his Sufferings could not discourage him from thus going on , to meet and face them ; so neither did the feeling of them , when they were the most sharp and severe , weaken his Resolution , or break the firmness of his Spirit .

't is true , that both in his Agony in the Garden ( as I before observ●d ) and likewise whilst he was upon the Cross , he discover'd a very quick Sense of his Sufferings , and such as some of the Adversaries of Christianity have urged as a plausible Argument , that our Saviour wanted that Courage and Firmness of Spirit , which I have ascribed to him . But in this they betray as much Ignorance as Malice , and plainly shew that they not only are destitute of a Spiritual and Divine Sense , but that they want also a just Idea of the Frame of Humane Nature .

The Virtue of Courage cannot consist in the Strength and Vigor of the Animal Spirits ; nor in an obstinate Resolution not to complain , or seem at all sensible of Sufferings . On the contrary the most excellent Constitution , particularly to the Purposes of Virtue and Piety , is undoubtedly that which is most tender and sensible ; and such a Constitution we may therefore reasonably presume our Saviour's to have been , which as it would necessarily occasion a very quick Sense both of the Pain and the Ignominy he was exposed to , so there was in his Case also a Concurrence of many other Circumstances , whereby this Sense would be heighten'd . He , whom we Christians believe to have been the Son of God , and to have suffered for the Sins of Men , in order to the making Expiation for them , must necessarily have had a deep Sense of the Displeasure of his heavenly Father , on Account of the Apostacy of Mankind ; as also of the heinous Evil of Sin , and all the Misery to which it had expos'd , the Children of Men . He must have been farther strongly affected with the disingenuity and baseness of those Men by whom he was thus vilely and cruelly treated , and from thence considered the Difficulty of recovering Sinners to God , and the Misery to which a great Part of Mankind would through their own Perverseness still expose themselves , notwithstanding all he did and suffered for them . He was wise and good enough , possess'd with such an ardent Love both to God and Man , as to be deeply touch'd with these and many other such like Apprehensions , which may not perhaps duly affect us , through our Ignorance , inconsiderateness and narrowness of Spirit . And after all , he might be left by God to feel as much from all these Circumstances concurring , as innocent Humane Nature is capable of feeling , that by this Means his Sufferings might be so much the more considerable and valuabe , to the Ends for which they were designed . And I doubt not , but whosoever has good Nature and Religion enough to be in any measure touch'd with these Considerations , will readily acknowledge , that as our Saviour's Sufferings were much greater than those of any other Man upon Earth , so his Sense of them was very well consistent with True Courage and Firmness of Spirit ; since notwithstanding all their aggravating Circumstances , he persisted to the last in a submissive Resignation of himself to the Will of God .

To conclude this Particular ; As from the beginning of his Sufferings to the end , he utter'd nothing unbecoming his Character , so whilst he hung upon the Cross , and his Pain and Grief must be supposed most exquisite , he said diverse things , which shewed both the Clearness of his Apprehension , and the firmness of his Mind at that time . He exprest a tender Regard to his Mother , the blessed Virgin , Joh . 19.25 . Luk . 23 34 , 42. Joh . 19 28 , 29 , 30. committing her to the Care of his beloved Disciple ; he kindly apologized and pray'd for his Enemies ; he comforted the Penitent Malefactor ; and when he knew that all things were accomplished , saving one Prophecy , of their giving him Vinegar to drink , he gave an Occasion for offering it , and when he had received it , he declared , that it was finished , and commending his Spirit to his heavenly Father , he bowed his Head , and gave up the Ghost , remaining thus constant and unalterable to the last , and conquering even by dying .

And thus I have gone through what I proposed , briefly pointing at several Instances , in which our blessed Saviour hath given us an Example , and of which the Evangelists have given us a more full and particular Narrative ; whose Writings upon this Account deserve our most serious and impartial perusual , as describing to us , in a plain , simple , and unaffected Style , a Life to which there is nothing comparable , in the most learned and renowned Historians ; a Life which none but the Son of God could have lived , and which none but those who conversed with him , or were endued in some measure with his Spirit , could have written , as the Evangelists have done . Had our Saviour been no greater a Person , than the Adversaries of Christianity suppose him ; and had the Evangelists been furnish'd with no greater Abilities than their Education had given them , we could not possibly have had from them , such fair Characters of True Goodness , of Solid Piety and Virtue of all Kinds , without the least Defect or Mixture , as we read in the Gospels .

I shall conclude this Discourse with admonishing my self , and all that hear me , of the mighty Obligation this Example lays upon all the professed Disciples of Jesus . It is the Example of him whom we call our Lord and Master , who took our Nature upon him , that he might not only teach , but shew us how to live , and who hath engaged us in the highest manner , by living and dying for our sakes 't is , in a word , the Example of God , when he became Man , that he might restore us to the Image and the Favour of God .

Then , and then only shall we represent him truly to the World , when we become like to him in our Tempers and our Practices ; by this Means we may hope to convince Unbelievers , and to procure that Esteem and Honour to the Name of our Lord , which is due from all Mankind .

FINIS .

The Excellency of the Christian Revelation , as it promiseth Assistance , and compleat Salvation to Sinners .

A SERMON Preach'd in the Cathedral Church of St. PAUL , November the 6th . 1699.

Being the Eighth , for this Year , of the Lecture founded by the Honourable Robert Boyle , Esq ;

By SAMUEL BRADFORD , Rector of St. Mary le Bow , Chaplain in Ordinary to His Majesty .

LONDON : Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel , 1699.

1 TIM 1.15 .

This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World , to save Sinner . —

IN discoursing of the Method , in which the great Mediator between God and Man , Christ Jesus , hath undertaken to save Sinners , I propos'd to consider the Necessities of fallen Men , and thereby to evince both that we had very great need of the assistance of a Mediator , and that no Method , which we can possibly think of , could have so fully answer'd the end of providing for our Necessities , as that which our blessed Saviour , by his coming into the World hath been pleas'd to take .

The Necessities of Men I reduc'd to four Heads .

First , A suspicion and jealousy of Mind concerning God , and an Alienation from him , as consequent thereupon .

Secondly , A gross ignorance of God , of themselves , and of the several particulars of their Duty .

Thirdly , An indisposition and inability to comply with the Divine Will , although it should be fully and clearly reveal'd .

Fourthly , After all , an incapacity of removing those other evil and mischievous Consequences , to which their sins had expos'd them , and of obtaining for themselves that compleat Salvation , which they stood in need of .

The two former of these I have consider'd at large , and now proceed to those two which remain , which I shall treat of with greater Brevity , what I have to offer upon these Heads , not requiring so much inlargment , as on the former .

Thirdly therefore , The next Difficulty which fallen Men are under , is this , That they find themselves indispos'd and unable to comply with the Divine Will , even when it is fully and clearly revealed to them .

Whosoever will impartially consider what I have offer'd , touching the Precepts and Example of our Blessed Saviour , and will seriously study the Writings of the New Testament , in which a particular account of each of them is contain'd , must acknowledge , that a profess'd Christian cannot want sufficient Instruction , in all the particulars of his Duty : But there is still something farther necessary , viz. to be both able and willing to comply with the Precepts , and to imitate the Example thus set before him . Christians themselves confess , and complain with the Apostle , ●om . 7.23 . that they see another Law in their Members , warring against the Law of their Minds , which , antecedently to the Grace of the Gospel , brings them into Captivity . And the Adversaries of Christianity make this a great Objection against our holy Profession , and I doubt not but that it is , at the bottom , the principal ground of their Infidelity , that the Precepts of our Lord are too strict , and his Example too exact , to be complyed with and imitated by humane Nature . And this is evidently the Reason , why so many profess'd Christians act disagreeably to their Profession , viz. That their Appetites and Passions are too strong for their Understanding and Reason : they know the Will of God , and inwardly approve it , but cannot prevail with themselves to obey it : to Will , that is to have some faint and imperfect inclination to act according to the conviction of their Judgments , is present with them ; Vers . 18 , 19. but how to perform that which is good , they find not : So that the good which they would , they do not ; but the evil which they would not , that they do , as the same Apostle emphatically expresses it . And all this is but one of those evil Consequences , which , as I observed in a former Lecture , Lect . ij . p. 20 , 21. naturally follow our apostacy from God .

My present Business therefore is to shew , what Provision our Mediator hath made in this case ; and this I shall do , in the three following Particulars .

I. Our Blessed Saviour hath provided in this instance , by annexing such Sanctions to his Precepts , as do naturally tend most powerfully to influence our Minds .

II . By promising the assistance of the Divine Spirit , for the enabling us to do what of our selves we cannot .

III . By settling such institutions to be constantly observ'd and us'd in his Church , as are both in their own Nature proper to excite us , and are moreover design'd as Means of conveying the Grace . of the Holy Spirit to us .

I. By annexing such Sanctions to his Precepts , as do naturally tend most powerfully to influence our Minds .

The Precepts of Christianity are all of them so perfectly good in their own Nature , and so thorowly agreeable to the Understanding of a reasonable Creature , that every Man to whom they are made known , would readily comply with them , if it were not for the seeming Pleasures of Sin , and the difficulties with which some instances of Virtue seem to be attended ; seem , I say ; for after all , the Experience of every good Christian fully satisfies him , that the present Pleasure , which attends a faithful compliance with the Precepts of the Gospel , greatly preponderates all its difficulties ; as the uneasiness and the remorse , which attend a sinful Course of Life , do on the other hand render its Pleasures very inconsiderable . Prov. 3.17 . The ways of Wisdom are ways of Pleasantness , and all her Paths are Peace ; and to him that is become a thorow Christian , the Commandments of God are not Grievous . 1 John 5.3 . But nevertheless , thus it falls out , through the Error and Corruption of Mankind , that Men are frequently misled by a present Pleasure , which they feel in complying with their sensual inclinations ; and that the practice of Christian Piety and Virtue , forasmuch as it thwarts such inclinations , becomes difficult and irksome to them . Now to balance this , our Blessed Saviour hath by his Gospel propos'd , over and above the present satisfaction and Pleasure which are to be found in compliance with his Laws , future rewards for our Obedience , and future Punishments for our Disobedience .

The Passions of Hope and Fear were implanted in our Nature by him who made us , to be a check upon our present Sense ; and they are of especial Use to us , during this state of our Tryal , to preserve us from being influenc'd by the false and deceitful appearances of present and sensible Objects . And although we cannot be said to have arrived at a Christian Frame and Constitution of Spirit , till we heartily approve the Precepts of our Religion , and chuse to comply with them , on account of their own intrinsick reasonableness and goodness ; yet 't is usually by the hope of Rewards , and the fear of Punishments , that our Minds are at first awaken'd , and our thoughts become duly fix'd ; and even after we have attain'd to a sincere and prevalent love of Piety and Virtue upon their own account , yet still our nopes and fears are of great use to us , to excite our Minds , to quicken our Endeavours , and to turn the Scale , upon all Emergencies , against the temptations of Sense .

And by how much the more considerable the Objects of our hope and fear are , by so much the greater is the influence which they will have upon us . For which reason , the Gospel hath propos'd to us such Rewards and Punishments in the life to come , as to those who thoroughly believe and consider them , will appear infinitely to outweigh all the present Pleasures by which foolish Sinners are courted , and the present difficulties by which they are apt to be discouraged . For it promiseth on the one hand , all that Happiness , which humane Nature compleated by the union of a purified Soul with an incorruptible Body , and restor'd to the favor of Almighty God , is capable of ; and on the other hand , it threatens all that Misery , that Men compos'd of Soul and Body reunited , but unregenerated , and abandon'd by God , are obnoxious to ; the particulars of which states are indeed such as we , cannot have a full conception of in this Life ; but from the general view which the Gospel hath given us , both of the Quality , and the Duration of this future Happiness and Misery , we have all the reason in the World to infer , that nothing , but either downright disbelief of these things , or the want of representing them duly to our Minds , by frequent and serious consideration , can render them ineffectual to excite our hope and fear to that degree , as will serve to influence our tempers and our lives .

For the farther promoting of which ends , the Gospel hath fully and clearly asserted the Reality and Certainty of these future Recompences , not speaking of them , as of what may possibly be , or what is only probable ; but as of what we may as surely depend upon , as upon any other Truths which it hath reveal'd to us , leaving no room for any profess'd Christian to doubt or hesitate concerning them .

And herein it must be granted , that the Method taken by the Christian Institution , for exciting our hope and fear , and by consequence for moving us effectually to comply with its Precepts , altogether surpasses what has been done by any other institution of Religion . It would be ridiculous to compare the dreams of Pagan Poets , or the Mahometan Fables , concerning the Rewards and Punishments of the life to come , with the Promises and Threatnings of the Gospel . As to the Mosaical Institution , which we Christians acknowledge to have been Divine , it look'd no farther in its Promises and Threatnings , at least not in plain and express terms , than to the good and evil things of the present life . Not but that wise and good Men amongst the Jews , looking beyond the Letter of their Law , did see , tho' obscurely , into the other World .

The notion of the Soul's Immortality was indeed from Nature and Reason , generally embrac'd by the considering part of Mankind : but yet the wisest and best Philosophers express'd themselves very dubiously with respect to a future State , of which sufficient Evidence might be produc'd both from Socrates amongst the Greeks , and Tully amongst the Romans , who seem to have gone as far as any others in the Expectation and Hope of Immortality ; but yet could not say enough powerfully to excite the hopes of good Men , or the fears of the Wicked , to such a degree , as might suffice to balance the Temptations of the present Life , at least with the vulgar and unthinking part of Men , which is by far the greater number . Whereas the Gospel speaks so plainly , and so positively of these matters , as may be sufficient to influence all sorts of Men by whom it is believed .

To conclude this Particular ; The belief of the Recompences of the Life to come , as reveal'd by the Gospel , is that which has made so wide a difference between the Christian and the Pagan World . What the State of the Heathen was , before the publishing of Christianity , I have observ'd in a former Lecture . Lect . ij . p. 23. Men were almost universally and totally fallen from the Divine , and sunk into the Animal Life , estranged from God , and enslav'd by the Devil and their own Lusts : But when the Gospel was Published , it awaken'd their Minds , causing them to look sorward towards another Life , and to consider the consequences of their present behaviour .

There are indeed in this degenerate State of the Christian Church , abundance of Men professing themselves Christians , who are yet as unreform'd as the worst of Infidels : But then , 't is because they do not heartily believe , or at least do not at all consider the Principles of Christianity . But as this is certain , that where Christianity is Profess'd , there are far greater numbers of all Ranks of Men , who are persuaded to the practice of Piety and Virtue , than there are in other parts of the World ; so 't is as evident , that this is in great measure owing to the Principles which I am now speaking of . 't is the belief of a future Life , which keeps bad Men in the Christian World , from being much worse than they are : 't is that which first awakened and excited most of those , who are reclaimed from an evil Course : And 't is that , which those who are become Christians in good earnest , hearty lovers of Piety and Virtue , are forc'd often to have recourse to , seriously representing to their own Minds , those future Recompenses which the Gospel assures them of , in order to the strengthening their good Resolutions , and the fortifying themselves against the many Temptations they meet with in this evil World . By all which , we may perceive the great Usefulness , and even Necessity of these Motives , which the Gospel hath offer'd to our Consideration . But this is not all ; for

II . Our Blessed Saviour hath made farther Provision against the Indisposition and Inability of Men , by promising the assistance of the Divine Spirit , for the enabling us to do what of our selves we cannot .

Every created and finite Spirit must be supposed necessarily and constantly to depend upon that Spirit which is uncreated and infinite , ever standing in need of Influences from him . A state of Innocency and Integrity cannot exempt a Creature from such dependance . This , Lect . ij . p. 27 , 28. as I have formerly observ'd , results from the Nature and Condition of a Creature , to be of it self mutable and fallible , insomuch that it can by no other means preserve its Integrity , than by adhering to its Maker , and deriving Influences from him . Much more then , upon the degeneracy of such a Creature , some special influence from God must be necessary in order to its Recovery .

It was , as I have taken Notice , Ibid . from neglecting to adhere to God and depend upon him , that our first Parents apostatiz'd , whereby they and their Off-spring became , not mutable and fallible ; that they were before ; but , as Experience too plainly proves , very much disorder'd and weaken'd in all their Faculties , having contracted an Indisposition to that which is Good , together with strong Habits of Sin . The Spirit , having once given way to the Flesh , lost its Authority and Government , which it cannot easily reassume .

In order therefore to a recovery from this state , to effect which is the great design of Christianity , there must be a supply of new strength , some extraordinary influences from the Divine Spirit , to reduce the Soul into good Order , and to preserve it , when so reduc'd . And for this we are beholden to the Undertaking of our great Mediator .

't is true , good Men in all Ages of the World , such I mean as have had a becoming sense of God , and of natural Religion , have profess'd their reliance upon God , and there hopes of his assistance ; and I question not , but they have in some measure partaken of what they thus hoped for ; which was in truth , though not clearly understood by them , the effect of God's Mercy and Grace through Jesus Christ ; whose Undertaking , as we Christians believe , had its effect for the benefit of Mankind , ever since the first Promise made to Adam after his Fall . But , as the greater part of Man were left to the suggestions of Nature , and the conjectures of Reason in this case , having no express Declaration or Promise , which they knew of , upon which they might depend ; so the Pious and good Men amongst the Jews themselves , who enjoyed the Divine Oracles , yet believ'd and hop'd for the assistance of the Divine Spirit , rather upon the grounds of natural Religion , than of their own Law , the Promises of which , as I before observ'd , were chiefly of the good things of this life , what was beyond this being rather obscurely hinted to them , than plainly express'd . For which reason St. Paul , who very well understood the Jewish Law , and was thoroughly acquainted with the sense in which his Countrymen generally understood it , says , Rom. 7 , 8. That sin taking occasion by the Commandment , wrought all manner of Concupiscence ; and again , 10. That the Commandment , which was ordain'd unto Life , was found to be unto Death ; and again , That the Law , ch. 8.3 , 4. in that it was weak through the Flesh , could not effect that Righteousness in us , which it aimed at . By all which he plainly asserts , that the Law of Moses , as such , only declared Mens Duty , but brought no assistance along with it to enable them to perform it ; and consequently , left them in a worse state , than it found them , without the addition of Gospel Grace .

The Prophets indeed utter'd many Predictions of a plentiful Effusion of the Divine Spirit : Is. 44.3 . Ezek . 36.26 , 27. Joel 2.28 . But this was to be in the Days of the Messiah , as the Jews did , and we Christians now do understand those Prophecies to import . And they were accordingly fulfilled in the days of our Blessed Saviour ; there having been a very plentiful Effusion of the Divine Spirit upon the Apostles , and first Preachers , and Professors of Christianity , to enable them to do extraordinary Works , and to capacitate them to discharge and undergo their Employments and their Sufferings : And not only so , but we have moreover , both from our Lord and his Apostles , express and clear Promises of the Communication of the same Spirit , to enlighten and assist the Minds of Christians in every succeeding Age .

Our Lord to this purpose did in general declare the readiness of Almighty God , to give his Holy Spirit to all those who should ask it of him , Luke 11.13 . arguing from the goodness of God , and his fatherly care of Men , infinitely exceeding that of any earthly Parent .

More particularly , our Lord hath given a promise of the Divine Spirit , to all such as shall come to him , and believe in him . At a Solemn Festival of the Jews , John 7.37 , 38 , 39. Jesus stood and cryed , saying , If any Man thirst , let him come unto me and drink . He that believeth on me , as the Scripture hath said , Out of his belly shall flow Rivers of living Water . And this , as the Evangelists adds , He spake of the Spirit , which they that believe on him should receive : For the Holy Ghost was not yet given , ( not in that plentiful manner , as afterwards , ) because that Jesus was not yet Glorified . And indeed it was after the glorification of Jesus , that this Spirit was given , first in so wonderful a manner , as on the day of Pentecost , as a pledge of his being thenceforward to direct and assist the Church of Christ in all succeeding Ages , a Promise to that purpose being given to all the Members of the Christian Body . For so St. Peter , discoursing to the Jews upon that occasion , Acts 2.38 , 39. solemnly declares . Repent , says he , and be Baptiz'd every one of you , in the Name of Jesus Christ , for the remission of Sins ; and ye shall receive the Gift of the Holy Ghost . For the Promise is unto you , and to your Children , and to all that are afar off , even as many as the Lord our God shall call .

't is upon this account , that St. Paul declares so amply the Power which Christians receiv'd by the Gospel , to enable them to do what , neither by the Abilities of Nature , nor by the Assistance of the Law of Moses , they could have done . When , in the place before-cited , he had complain'd of the Law in the Members whereby Men are Captivated , Rom. 7.23 , 24. and thereupon express'd very pathetically his Sense of the Wretchedness of Men , by reason of the Body of Death which they carry about with them , he concludes with triumphing in the Grace of the Gospel , v. 25. I thank God , through Jesus Christ our Lord ; farther explaining himself in the following Words ; ch. 8.1 , 2 , 3 , 4. There is therefore now no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death . For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and as a Sacrifice for Sin , condemned Sin in the Flesh ; that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit ; as much as to say , that by embracing the Gospel of Christ , he was not only freed from Condemnation , on account either of his past Faults , or his present unavoidable Infirmities ; but moreover received strength through the assistance of the Spirit of Christ , which would enable him sincerely , though not without all imperfection , to obey the Laws of God , and to attain to that Righteousness , which through the inordinacy of the Flesh , and the weakness of the Mosaical Institution , he could not attain to before .

For the same reason elsewhere comparing the Law with the Gospel , he gives the preference to the latter , in very significant terms . The Law he stiles the Ministration of the Letter , 2 Cor . 3.3 , 6 , 7 , 8 , 9. which killeth ; the Gospel , the Ministration of the Spirit , which giveth Life : One , the Ministration of Death , and of Condemnation , written and engraven in Stone ; the other , the Ministration of Righteousness , written in fleshly Tables of the Heart , with the Spirit of the living God .

But 't is needless to recite more Passages , the New Testament is full of them ; this being the great Promise of the Gospel , declar'd throughout the Sacred Writings , that the Divine Spirit should be imparted in a free and plentiful manner to those , who should embrace the Christian Religion .

And this certainly is a sufficient Provision against the indisposition and inability of Men's Minds to comply with the Divine Will , when reveal'd to them . Rom. ● . 12 , 14. The Law of God , as St. Paul expresses it , is Ho●● , and the Commandment Holy , Just and Good ; the Precepts of the Gospel are Spiritual , and Divine ; whereas we are Carnal and sold under Sin : But the Spirit of God can rescue us from this Slavery , by enlightning our Minds , fixing our Thoughts , inclining our Hearts , and spiritualizing our Affections , making us not only to delight in the Law of God after the inner Man ; but to walk also not after the Flesh , but after the Spirit . The Example of our Lord was exact , and altogether perfect , and we must not hope in this life to attain to the same exactness and perfection : But as it was upon account of its Perfection fit to be propos'd to our imitation ; so the same Spirit which dwelt in our Lord , without measure , can form us by degrees after his likeness , and make us in our measure to resemble him both in our Tempers and Practices .

If it be objected , that we want instances amongst the Professors of Christianity , to verify this Doctrine , that the Divine Spirit is thus imparted by the Gospel ; the Answer is easy . The primitive times of Christianity abounded with instances of this kind . Such were the Apostles , who could every one of them have said , as St. Paul did , Be ye followers of me , 1 Cor . 11.1 . even as I also am of Christ . And such were abundance of the Members of the Christian Body , which liv'd in and near those times . Nay such , thanks be to God , even since the degeneracy of the Christian Church , there have been and are to be met with in every Age ; though , God knows , too few , to the great scandal of Unbelievers , who are not willing to consider this matter thoroughly , but are forward to catch at any seeming advantage , for justifying their Infidelity . In a word , we might all of us be instances of this kind , to the honour of our Lord , and to the credit of our Holy Profession , if we would diligently use the means appointed for the attaining this Divine Spirit , and faithfully improve all his kindly motions upon our Minds ; which brings me to the next particular I nam'd , viz.

III . That our Blessed Saviour hath made farther Provision in this Case , by settling such Institutions to be constantly observ'd and us'd in his Church , as are both in their own Nature proper to excite us , and are moreover design'd as Means of conveying the Grace of the Holy Spirit to us .

The excellency of the Precepts and Example of our Lord will not engage us to Obedience and Imitation , unless we have them much in our view : The powerful Motives of the Gospel will not affect us , unless they be seriously and frequently consider'd by us : And the Grace of the Divine Spirit it self , though freely offered , yet will prove ineffectual , unless it be thankfully and carefully entertain'd and improv'd . Now as the indisposition of Mens minds is great , so experience teacheth , that either the Business , or the Pleasures of Life are moreover apt to employ or divert them to that degree , that unless some farther course be taken to turn the Stream of their Thoughts the right way , all that we have hitherto mention'd may be lost upon them . Besides that the Spirit of God being invisible , and his influences , suitable to his Nature , secret and indiscernible to sensual and worldly Men ( which is the reason our Saviour assigns , why the World cannot receive him , viz. John 14.17 . because it seeth him not , neither knoweth him ; ) it may therefore be very fit , nay necessary for us , who are us'd so much to converse with sensible Objects , to have some stated , external , and sensible Means , for the deriving his internal Grace to our Spirits . Our blessed Saviour therefore knowing this to be our Case , hath kindly and bountifully provided for us in this instance also .

To this purpose , he hath not only caus'd his Word to be Written by those who Conversed with him , and were Commission'd and Inspir'd by him , which we may at all times have free recourse to our selves ; but he hath farthermore appointed certain Institutions , to be constantly observ'd in his Church , and settled an Order of Men as his Ministers , to see them observ'd , and to perform their part in the observance of them . Thus he order'd the Apostles and their Successors in the work of the Ministry , to receive into the number of his Disciples , all such as should profess their Repentance and Faith in him , by the external Rite of washing them with Water , in the Name of the Father , the Son , and the Holy Ghost , thereby listing and enrolling them , as Servants of the Blessed Trinity , and engaging them by a solemn and publick Profession to declare themselves such .

He hath farther ordain'd , That all his Disciples , thus initiated , shall not only perform acts of Christian Devotion by themselves , but moreover that they shall frequently meet together , to joyn in the more publick Worship of God through Jesus Christ , and mutually to exhort and encourage each other ; particularly , that on a certain Day , every Week , besides other occasional Assemblies , they shall meet in most solemn manner , to offer up the sacrifice of Praise and Prayer to the great Father of all , in the Name of his only begotten Son ; and that at the same time his Word shall be Read and Preach'd amongst them , in order to the improving their Understandings , and the awakening their Consciences , and the causing them to remember and consider the great Truths which they profess to believe .

He hath farther appointed , That in these solemn Assemblies , they shall frequently commemorate the great Sacrifice which he made of himself upon the Cross , by partaking of that Entertainment which he hath assign'd them at his own Table , thereby not only professing themselves all Members of the same Body , but at the same time also representing to God , to themselves , and to one another , the infinite love of God to Sinners , through a Mediator , and solemnly engaging themselves afresh to continue the Disciples of Jesus Christ .

Now these Institutions , howsoever they may be despised by the prophane , unthinking , or supercilious sort of Infidels , whosoever seriously considers them , cannot but see , that they have a natural and strong tendency to engage the Thoughts , and awaken the Minds of those that use them , and thereby to render both the Precepts , and the Example , and the Motives of the Gospel useful to the ends for which they were design'd .

And if we will yet farther look into the design of them , we shall find , that they are moreover appointed by our Lord , as means of deriving and conveying the Grace of his Holy Spirit to our Souls .

Thus , when our Lord commission'd his Apostles to make Disciples out of all Nations , Matth . 28.19 , 20. baptizing them , and teaching them to observe all things whatsoever he had commanded them , he immediately subjoyns , And lo , I am with you always , even unto the end of the World ; which can import no less , than his assisting and blessing them and their Successors , in the faithful discharge of their Ministry . He else-where declares in general , Matth . 18.20 . that where two or three are gathered together in his Name , there is he in the midst of them , viz. by the presence and assistance of his Holy Spirit .

As to the Sacrament of Baptism , St. Peter is very express , in the place before cited , where exhorting his Hearers to Repent and be Baptized , Acts 2.38 , 39. he encourages them by proposing the Benefits which they should receive thereby , namely , remission of Sins , and the Gift of the Holy Ghost , the promise of which , he says , was not to that Generation only , but to their Children , and to all that were afar off , even as many as God should call . John 3.5 . For which reason our Saviour himself , in his discourse with Nicodemus joyn'd together Regeneration by Water and by the Sipirit ; and St. Paul , speaking of the same Rite , says , that Christians were sav'd , Tit . 3.5 , 6. according to the Mercy of God , by the laver of Regeneration , and the renewing of the Holy Ghost , which was shed upon them abundantly , through Jesus Christ our Saviour ; implying , that Baptism with Water was the way of entitiling Christians to that Divine Gift , and a means of conveying it to them .

And so likewise as to the Sacrament of the Lord's Supper , it is intended not only to exhibit to Christians the Elements of Bread and Wine in Memory of our Saviour's Passion ; 1 Cor . 10.16 . but according to St. Paul's Expression , the Cup of Blessing , then blessed is the Communion of the Blood of Christ , the Bread then broken is the Communion of the Body of Christ , viz. a Communion or Participation of all the Benefits purchas'd by breaking the Body and shedding the Blood of Jesus , of which a principal one is , the Grace of the Divine Spirit to strengthen our Souls .

To conclude this particular ; The Gospel is styl'd , Rom. 8.2 . as I before observ'd , the Law of the Spirit of Life ; 2 Cor . 3.6 . the Ministers of the New Testament are said to be Ministers not of the Letter , but of the Spirit . When they perform the Offices of their Function , one is said to Plant , and another to Water , 1 Cor . 3.5 , 6. whilst God giveth the increase , viz. by the Operation of his Holy Spirit accompanying these external Ministrations ; and finally the Church is said to be the Temple of God , forasmuch as the Spirit of God dwelleth amongst and in the Members of it ; all which passages do evidently import , that the external Ministrations of Religion in the Christian Church , are design'd as so many means of deriving the internal Grace of the good Spirit to those who faithfully make use of them .

And as to this , I may presume that it will not be pretended that any other institution of Religion hath afforded the like means . The Jews indeed abounded in external Ordinances ; which they were commanded to observe , as the Prophets themselves intimate , and the Apostles more fully assure us , not as good in themselves , but as suited to their temper and present circumstances ; which to free and generous Minds were indeed unpleasant and burdensome . Nor were they attended with that Promise of internal Grace and Assistance , which is annexed to the Christian Institutions . Heb . 9.10 . For as the Author to the Hebrews at large Discourses , The Jewish service stood only in Meats and Drinks , and divers Washings and carnal Ordinances , impos'd on them until the time of Reformation ; ch . 8.5.6.10 . all which were only Examples and Shadows of heavenly things : But Jesus hath obtain'd a more excellent Ministry , by how much also he is the Mediator of a better Covenant , which was establish'd upon better Promises , viz. such as these , that God would put his Laws into their Mind , and write them in their Hearts ; and that he would be to them a God , and they should be to him a People .

Every other Profession of Religion had likewise its external Rites and Ordinances belonging to it ; but I think I may fairly leave it to the Judgment of any serious Deist , whether the Christian Institutions already mentioned , are not much more rational , decent , easy , and every way better adapted to the ends for which they are design'd , than those of any other Religion , and consequently , whether in this instance also our Blessed Saviour hath not made the best Provision for us .

There remains yet one farther Difficulty which fallen Men lay under , which I am to consider in the last place , and to shew that our Lord hath in that instance likewise made due Provision for us , viz.

Fourthly , An incapacity of removing those other evil and mischievous consequences , to which their Sins had expos'd them ; and of obtaining for themselves that compleat Salvation which they stood in need of .

The remaining Consequences of our Apostacy from God , which I took notice of in a former Lecture , Lect . ij . p. 21 , 22. are all the Calamities of this present life , concluded at last with a Seperation of Soul and Body by Death , and followed in a future state with all those Evils , to which an immortal Soul seperated from its Body is there liable , which are more than we are able to enumerate , or so much as to conceive in the state in which we now are .

That Men were of themselves altogether unable either to avoid these Evils , or to deliver themselves from them , is evident . No humane Wit or Power , as Experience proves , can ward off abundance of those Calamities to which all Men are obnoxious from the present state of things in this lower World ; nor can the wealth of the richest Man upon Earth purchase an Exemption from them . The wise Man must die , as certainly as the Fool ; the Prince , as the Peasant ; and the Rich Man , as the Beggar . Nor have any of these the least power to dispose of their Souls , when they are dismiss'd into the World of Spirits .

Much less are they able to obtain for themselves that Salvation , which will compleat their Happiness . All that is done for us in this life , even by our Blessed Saviour himself , is but the beginning of our Salvation ; we are by him put into a sttate of Salvation , and guided in the way which leads directly and surely to the completion of it : But we cannot be said to be saved , till every evil disposition be perfectly rooted out of our Souls ; till our Spirits are restor'd to their perfect Health , and all the Habits of Piety and Virtue are confirm'd in them ; nor indeed till our Bodies also shall be raised again and united to our Souls .

For although the wisest of Philosophers , and the best of Christians have justly complain'd of these Bodies of Flesh , as clogs to their Spirits , and therefore may have desir'd and chosen to be deliver'd from them , in order to have their Spirits set at liberty from their present incumbrance ; yet the natural abhorrence which all Men have of the separation of their two essential parts made by Death , and that ardent desire of life which is implanted in humane Nature , seem plainly to intimate , that we cannot be compleatly happy without consisting of Soul and Body united . And the Gospel confirms this Notion to us , by causing us to wait for our compleat Salvation till the Resurrection of the Body . Rom 8.19 , 2● , 21 , 22 , 23. Thus St. Paul , having mentioned the earnest expectation which the whole Creation hath of being deliver'd from Vanity , and that bondage of Corruption to which it is at present subjected , he adds , And not only they , but our selves also , which have the first fruits of the Spirit , even we our selves groan within our selves , waiting for the Adoption , to wit , the Redemption of our Body . And to the same purpose again ; 2 Cor . 5.4 . We that are in this Tabernacle do groan , being burdened ; not for that we would be uncloath'd ; but cloath'd upon ; that mortality might be swallow'd up of life ; intimating , that Christians will not be compleatly happy , till their Bodies shall be redeem'd from Corruption ; and till their Souls shall be cloath'd with such Bodies as shall be prepar'd for them at the Resurrection ; till which time , they will not be deliver'd from all the effects of the Divine Displeasure , nor clearly manifested to be the Children of God .

Now 't is apparent , past all dispute , that we can do nothing of all this for our selves ; and that no other Institution of Religion , besides the Christian , hath discover'd to us , how it shall be done for us .

But in this instance also , our Blessed Saviour hath made abundant Provision . The Gospel hath assur'd us , and we Christians do firmly believe , as fundamental Articles of our Faith , that as our Lord died to made Expiation for our Sins , so he rose again from the dead ; and that then , according to his own Declaration , Matth . 28.18 . All power was given unto him in Heaven and in Earth ; Eph. 1.20 , 21 , 22. that God , having rais'd him from the dead , hath set him at his own right hand in the heavenly places , far above all Principality and Power , and Might and Dominion , and every Name that is named , not only in this World , but also in that which is to come ; and hath put all things under his feet ; and given him to be the Head over all things to the Church : as also , that he will according to his Promise come again to perfect the great Work which he hath undertaken , and which he hath been carrying on by all the Methods I have hitherto mention'd .

Now allowing all this to be true , we have a plain account , how we shall be deliver'd from all the remaining evil Consequences of our Fall , and be made perfectly happy , to the utmost of our desires and capacities .

For hereby we are assur'd , That we have now a powerful Friend in Heaven in our own Nature ; Heb . 4.15 , 16 One who can be touch'd with a feeling of our Infirmities , having been in all points tempted like as we are ; and One who hath such an Interest in the Father of all , that by him we may go freely to the throne of Grace , obtaining Mercy and finding Grace to help in time of need : who although he doth not think fit to deliver us at present from all the Calamities of this Life , Rom. 8.28 . yet will cause all things to work together for our good ; 1 Cor . 10.13 . not suffering us to be tempted above that we are able , but with the temptation also , making a way to escape , that we may be able to bear it ; 2 Cor . 12.9 . affording us such a Measure of his Grace , as shall be sufficient for us , and causing his strength to be made perfect in our weakness : Who , although he permits us to remain liable to Death , as the just Reward of our Transgression , Rom. 14.9 . yet being Lord both of the Dead and the Living , will receive our Souls at the hour of Death , and take care of them during their state of Seperation , reviving them with his Influences , and filling them with the comfortable Expectation of their more compleat Happiness . Finally we are assur'd , that as he will obtain of the Father , and confer upon his faithful Servants , all that is truly good and fit for them , during this state of their Tryal , and preserve their Spirits which they have committed to his Custody , till his second Appearance ; so that he will come again in Person , redeem their dead Bodies , and perfect their Souls , reuniting them , and fully instating them in the favour of God , and bestowing upon them the Inheritance of Children ; of all which he hath given them at present his Spirit , as the sure Pledge and Earnest .

This is that Provision , which our Blessed Saviour , according to the Declaration of his Gospel , hath graciously made , in this last instance of our Necessity ; after which I need add no more , this being the completion of our Felicity , and of our Mediator's Undertaking .

And thus I have finish'd what I at first proposed , with respect to the intrinsick Evidence of Christianity , shewing its Credibility from considering the Persons whom Christ Jesus came to save ; the Nature of the Salvation which he proposeth ; and the Method in which he hath procur'd it .

If in doing this , I have laid down a true Scheme of our holy Profession ( as I am verily persuaded I have ) according to the Doctrine of the Holy Scriptures , and the general sense of the Christian Church ; and if through this whole Scheme there is nothing but what is highly worthy of God , and extremely beneficial to his Creatures ; nay if according to this Representation of Christianity , it not only infinitely excels all other Institutions of Religion , but is such , as that we are not able to frame an Idea of any Institution comparable to it , ( as I firmly believe upon impartial consideration it will appear to be ) it must then be granted that This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World , to save Sinners .

This therefore I heartily offer to the serious thoughts of all such Men , as have a just sense of God and of natural Religion upon their Minds , and have accustom'd themselves to think seriously of matters of importance .

The external attestation , which God hath given to the Gospel , by Prophecies , Miracles , and an wonderful Success in its Propagation , will tend , where duly observ'd , not only farther to confirm this intrinsick Evidence , but also to awaken and excite the minds of those , who are not us'd to serious thinking ; or are strongly prejudic'd against Religion in general , through the violence of their corrupt inclinations . But when all is done , here we must fix ; being assur'd , that as no Revelation can be from God , which is not worthy of him ; so whatsoever is so highly worthy of God as the Christian Revelation is , must be credible upon its own account .

May we , who profess to believe the Gospel , both on account of its intrinsick Evidence , and the external attestation it hath had , and to be sensible of the excellent Method therein propos'd for the Salvation of Sinners , prove to the World the reality and the stedfastness of this our Faith , by its influence upon our Spirits and our Lives . Then shall we our selves yield a farther attestation to the truth of our Blessed Saviour's Religion , by demonstrating its Virtue and its Excellency to the unbelieving World .

And may Almighty God , who hath thus graciously revea'ld himself to Mankind , by his Son Jesus Christ our Lord , send forth his holy Spirit , to accompany the preaching of this his Gospel , so that it may be more universally receiv'd , and more thoroughly obey'd in all the Nations of the Earth , to the Glory of his Holy Name , and the Salvation of Sinners .

Now to the One God and Father of all , and to our Lord Jesus Christ , the only begotten Son of the Father , with the Eternal Spirit ; our great Creator , Redeemer , and Sanctifier , be ascribed , as is most due , all Honor , Praise , and Glory , forever . Amen .

FINIS .

Mr. BRADFORD's SERMON , Preach'd at St. Mary le Bow , January 7. 1700.

The Imperfect Promulgation of the Gospel , consider'd .

A SERMON Preach'd in the Church of St. Mary le Bow , January 7. 1699 / 700.

Being an Appendix to the Lectures of the last Year , appointed by the Honourable ROBERT BOYLE , Esq ;

By SAMUEL BRADFORD , Rector of the said Church , and Chaplain in Ordinary to His Majesty .

LONDON : Printed for Tho . Parkhurst , at the Bible and Three Crowns in Cheapside near Mercers-Chapel . 1700.

JOHN 3.16 , 17.

God so loved the World , that he gave his only begotten Son , that whosoever believeth in him , should not perish ; but have everlasting . Life . For God sent not his Son into the World to condemn the World ; but that the World through him might be saved .

THese are the Words of our Blessed Saviour , who , as he best understood the Extent of that Love , which moved the Almighty Father to send him into the World , so he hath here express'd it in the fullest and most comprehensive Terms . The Love of God , not to any particular Nation , but to the World in general , was the Motive upon which he gave his Son . The Design of our Lord's coming was to save not any particular Race of Men , but the whole Race of Mankind , the World in general , without Exception . There is indeed a Condition required of those who would partake of this Salvation , viz. that all , to whom the Gospel of Christ is publish'd , should believe in him ; no other Limitation is set , but this very reasonable one , That whosoever believeth in him , should not perish ; but have everlasting Life . This is indeed a Truth so plainly asserted in diverse other Texts ; 't is moreover so agreeable to the Design and the Tenor of the Gospel throughout ; 't is finally so suitable to the Apprehensions which we naturally have of the infinite Goodness of God , that I shall not insist upon the Proof of it ; the Purpose of this Discourse being rather to obviate an Objection , which will easily arise in the Minds even of serious Men , such as are not dispos'd to cavil , but are us'd to contemplate both the Works and the Word of God , with Sobriety and Reverence , for whose Satisfaction I thought it worth the while to take this Matter into particular Consideration .

The Objection is this ; If the love of God expressed in giving his only begotten Son , be so Great , and so Universal , as it is here represented ; whence comes it to pass , that so small a part of Mankind seem to have receiv'd Benefit from the Christian Revelation ? The Case of all Men seems to have been equally deplorable , and compassionable : If then the Love of God , testified by our Redeemer , were extended to all Men , if the coming of the Son of God into the World , were designed and fitted for the Benefit of all ; is it not very strange , that four thousand Years should be run out before he came ; and that since his appearing so small a Part of the World in comparison should be blest with the Knowledge of what he hath done for them , or of what he offereth to them ?

Now for the easing our Minds under this Difficulty , I shall proceed gradually , laying down several Propositions , which will mutually support each other , and which being impartially consider'd and lay'd together , may suffice to silence this Objection , if not fully satisfie those that make it . And ,

First , If we were able to give no tolerable Account of this Matter , yet we ought not to be surprized or stumbled at it , because of the infinite distance between God and us .

They are very reasonable Questions which Job's Friend put to him , when he in the bitterness of his Soul complain'd of his grievous Afflictions , and was at a loss with Respect to the Justice of God's Dealings with him . Job . 11 7. 8 , 9. Canst thou by searching find out God ? Canst thou find out the Almighty unto Perfection ? It is as high as Heaven ; What canst thou do ? deeper than Hell ; what canst thou know ? The Measure thereof is longer than the Earth , and broader than the Sea . Great is our Lord , saith the Psalmist , Psalm 147.5 . and not only of great Power ; but his Understanding also is infinite . And shall we finite Creatures think then to comprehend his Ways ? Shall we reckon our selves competent Judges of his Actions ? St. Paul thought otherwise , when contemplating a Difficulty of Providence , of the same kind with that before us , he cries out , Rom. 11.33 , 3● . O the Depth of the Riches , both of the Wisdom and Knowledge of God! How unsearchable are his Judgments , and his Ways past finding out ! For who hath known the Mind of the Lord ; or who hath been his Counsellor ? It must be own'd , that we are not able to account for the Methods of Divine Providence in many other Instances ; and whosoever is not abandon'd of all Modesty , must readily acknowledge , that it is reasonable that it should be so . For we have not the entire Scheme of Providence in our Heads at once ; we cannot see from the beginning to the end of God's Ways ; we know not what are the Designs , and what will be the Issues of his Counsels ; and therefore ought to suspend our Judgments , till the Conclusion and winding up of Things . Which will appear to be more especially fit in this Case , if we consider ,

Secondly , That we our selves may discern several Particulars , in which we are manifestly ignorant , which yet ought to be known by us , if we would pretend fully to account for the Difficulty before us . I might give many Instances ; but will content my self with two plain Ones .

He that would give a full Account of this Matter , must be acquainted with two Particulars , which no mortal Man can certainly know , without an especial Revelation from God ; namely , Whether those to whom the Gospel is not published during this Life , shall ever hear of it in any future State : And again , What Measures God will at the last Day take with those , to whom the Gospel was not publish'd .

No Man certainly knows , whether those who never heard of the Gospel in this Life , may not in some future State have it publish'd to them .

It has been supposed by some , that those Pagans , who shall have approv'd themselves Honest and Sincere in this their State of Tryal , may , when their Souls shall be separated from their Bodies , have the Gospel reveal'd to them in their separate State , in order to their becoming capable of the Rewards of Christians , at the last Day .

A late Learned and Ingenious Writer has essayed to make it probable , Mr. Stay●e , of Salvation by Christ alone . from a Prophetical Paragraph in the Apocalypse , that those , who shall have liv'd and dy'd without hearing of the Gospel in this present State , shall , after our Saviour's return , before the final Period of this World , be rais'd again , and have the Gospel preach'd to them , and thereby be put into a new State of Tryal , in order to their Salvation or Damnation , as they shall then acquit themselves .

Now though I will neither affirm nor deny either of these Opinions to be true , nor so much as say , that they are probable ; yet this I will venture to say , That I believe it very difficult for any Man to prove that they cannot be True ; and yet if either of them should prove True , the Difficulty before us would be perfectly solv'd . And thus much we may safely infer from these Conjectures , that if contemplative Men can think of some such possible Ways for the solving this Difficulty , there may be many more Ways of doing it known to the Divine Understanding , and which will be clear and easie to our Understandings also , when it shall please God to reveal any of them to us . And I confess , I would suppose any thing that is plausible , nay , any thing that is possible , much rather than entertain one hard thought of the Maker and the Redeemer of Mankind .

But yet farther , no Man certainly knows what Measures God will take at the last day with those , who shall have liv'd and dyed unacquainted with the Gospel . We are certainly inform'd , how God will deal with those to whom the Gospel is publish'd ; He that believeth , shall be saved : And he that believes not shall be damned . Mar. 16.16 . But this believing , or not , believing plainly supposes the Gospel preach'd to them , it being impossible , as St. Paul suggests , that they should believe in him , of whom they have not heard ; Rom. 10.14 and as impossible that they should hear , without a Preacher . And how God will deal with those who were under this disadvantage , the Gospel hath not so expresly told us , it 's Declarations being to them , to whom it is publish'd . But because this will fall under consideration in another Place , I will add no more here , but proceed to my next Proposition , viz.

Thirdly , We may our selves discern very much of the Reasonableness and fitness of that Method , which Providence hath taken , both as to the time of our Saviour's coming into the World , and the way and manner in which he order'd his Gospel to be publish'd .

Almighty God , having made Men reasonable Creatures , hath all along dealt with them as such , in a way very suitable to their Nature , and their present Condition in this Life . His Providence wisely and gently orders and over-rules the Affairs of Mankind , with as little Violence as is possible , drawing and leading Men to Repentance and Amendment , rather than driving and compelling them . Accordingly ever since the Fall , it hath pleas'd God to use such Methods as might reasonably promote , tho' not necessitate their Recovery .

Thus in the first Ages of the World , besides the Impressions which God had left of himself upon the Minds of Men in their very make , and what they might farther have learned of him by contemplating his Works , there was a plain and certain Tradition both of his first forming Man , of the Law he gave to our first Parents , of their Fall , and of the kind Intimations of the Divine Compassion towards them after their Fall ; there was , I say , a plain and certain Tradition of all these and many more Particulars , easily deriv'd down from Adam to Noah ; Adam being able fully to inform Methuselah , and Methuselah to inform Noah of all that each of them knew . And this one would in reason judge had been a sufficient means of instructing and reclaiming the sinful Race of Adam . And accordingly there were some in each Generation , who were recover'd from their fallen Estate to that degree , as to become acceptable to God themselves , and Instructors and Examples to others . Gen. 5.24 . Thus we read of Enoch , that he walked with God , that is , pleased him by a pious and virtuous Course of Life , and not only by his Conversation reproved , Jude , 14.15 . but , as St. Jude tells us , prophesyed also against the ungodly Sinners of that Age , and was indeed so much too good for a bad World , that God took him to himself , as an Encouragement to the few Good , and a Warning to the many Bad Men of those times . Noah was such another , Gen. 6.9 . of whom it is said , that he was a just Man , and perfect ( or upright ) in his Generations , 2 Set . 2.5 . and that he walked with God ; as likewise that he was a Preacher of Righteousness to the World of the Ungodly . And besides these external Means of Instruction and Reformation , 't is intimated , that God's Spirit also was all that while striving with Men . Gen. 6.3 .

Indeed when none of all these Means would prevail , but the Case of Mankind was become deplorable and utterly desperate , Gen. 6.5 . when God saw that the Wickedness of Man was great in the Earth , and that every Imagination of the Thoughts of his Heart was only evil , and that continually ; then , and not till then , he determined to interpose miraculously , by destroying Man from the Face of the Earth , Vers . 7. reserving only Noah and his Family , as the Seed of a new and better World .

When by this Means there was a new Beginning of Mankind , when Noah , being himself a good Man , and extraordinarily preserv'd and instructed by God , was able to convey to his Off-spring a ●●rtain Tradition , both of what he had deriv●● from Adam , before the Flood , and of what h● had learn'd of God since , and especially to ●ive them an Account of that Stupendous Judgment whereby the old World was destroy'd , one would have thought again , that this should have effectually secur'd his Race in the Practice of Piety and Virtue for the future .

But when his Posterity also soon degenerated , so that in the Space of somewhat more than four hundred Years , even Idolatry began to infect the purest Branch deriv'd from him , God then by a special Providence again interpos'd , chusing Abraham , calling him forth from his Country and his Kindred , instructing and guiding him , and as a Reward of his Eminent Faith and Piety , appointing his Posterity to be his peculiar People , whom he preserv'd and govern'd in a miraculous Manner from one Generation to another , thereby to awaken other Nations , if they would observe the wonderful Works of Providence towards that People ; or at least to preserve one Nation from the General Contagion .

Amongst them God raised up a Great Lawgiver , with a Succession of Prophets , discovering still by degrees more of his Kind Intentions towards them and all the World , and promising in due time to raise up of the Seed of Abraham , One who should be the great Deliverer and Saviour of Mankind .

When the fulness of the time was come , as St. Gal. 4.4 . Paul emphatically expresses it , God sent forth this great Person into the World , dignified with the Title of his only begotten Son . By which Expression , The fulness of the time , ( as hath been often observ'd by those who have consider'd this Point ) is not only to be understood , that it was the Time to which all the Predictions relating to the Messiah pointed ; but moreover , that it was the fittest Season , that ever y●● had been , for the Appearance of such a ●erson . It was then , when all other proper means , having been tryed , had prov'd ineffectual . When the Messengers formerly sent from God , could not prevail , last of all he sent his Son . Matth . ●1 . 3● . It was then , when by the disposal of Divine Providence the World was best prepar'd for the receiving him . It was , when he was become the Desire and Expectation of all Nations , Haggai 2. as not only the Scriptures , but some of the Roman Writers themselves do assure us , 〈◇〉 . T●●●tus . which Expe●tation was probably deriv'd partly from the Jews who were dispers'd , and especially from the Divine Oracles , which about three hundred Years before our Lord appear'd , had been by Order of Ptolemy Philadelphus translated into the Greek Language , and thereby the Predictions concerning the Messiah divulged . Finally , it was then , when first by the Grecian , and afterward more fully by the Roman Empire , a considerable part of the World was not only conquer'd , but civiliz'd also , and an intercourse between many Nations establish'd , and thereby a Way made for the more easie Publication of the Gospel , from Judea , throughout the then known Regions of the Earth . And certainly This was the fittest Season , that ever yet had been for the Appearance of the Saviour of Mankind .

If we farther proceed to consider , in what manner our Lord appointed his Gospel to be published , and what Course the first Preachers of it took to that purpose , we shall still perceive more of the Reasonableness and Fitness of the Method wich Providence hath used in this Case .

When our Lord commission'd his Apostles , it was to make Disciples out of all Nations , Matth . 28.19 . Mark 16.15 . and to go into all the World and preach the Gospel to every Creature . And the Doctrine which they were to preach , was admirably suited to this End. It was a Doctrine Rational and Pure , fit to be understood and receiv'd by every Nation under Heaven , containing nothing Singular , nothing Narrow , nothing that might separate or distinguish one Nation or Family from another ; but equally adapted to the Condition of all Mankind .

There was indeed an occasion here for a miraculous Interposition of Providence , and accordingly it pleas'd God to interpose . For because those , whom our Lord sent to preach his Gospel , were unable to speak the Languages of the several Nations , to which they were sent , and considering farther the strong Prejudices that the World lay under against this ( to them ) new Religion , God therefore bestow'd upon them the Gift of speaking whatsoever Languages should be necessary for propagating the Crhistian Doctrine , and also a power of working other Miracles , to excite and move their Auditors , first to gain their Attention , and then to convince their Judgments ; which Powers continued in the Christian Church , as long as they were necessary , that is till the GOSPEL was considerably spread abroad , and able to support and propagate it self by more Natural Means .

Such indeed was the Fidelity and Industry of the Apostles and their immediate Successors , and so conformable were their Lives to the excellent Doctrine which they preach'd , that Christianity had incredible Success in those early times , insomuch that in about three hundred Years , it prevail'd against all the false Religions , which had been so long receiv'd , and became the establish'd Religion of the Roman Empire .

This was the Course which Providence took for the dispersion of the Knowledge of our Saviour and his Religion throughout the World , which as it was the most Natural and most reasonable Means to that End , so I can hardly doubt , but that if the Christians of the Ages following had continu'd to recommend their Profession by the Exemplariness of their Lives , and had retain'd that Zeal which their Predecessors shewed for propagating it in the World , it had long before this been the establish'd Religion of Mankind . So that if the Gospel be not publish'd to the World universally , it proceeds not from any defect in the Provision which God hath made to that purpose ; but from the Fault of those to whom God had committed so great a Trust . Had Christian Princes been as zealous to promote the Religion of our Lord , as to extend their Empire ; ( I mean not by Violence , but in Methods suitable to the Nature of this Religion ; ) had Christian Subjects been as eager to advance the Knowledge of our Maker and Redeemer in Foreign Parts , as they have been to settle Trade and Commerce there ; had all of us , who call our selves Christians , shewed forth in Christian Tempers and Practices , the Virtues of Him that called us , and the Excellency of the Religion he hath taught us ; there would probably have been no Occasion for enquiring , as we now do , why the Gospel of our Lord is confin'd within so narrow Bounds .

Fourthly , As I have just now mention'd the open and evident Cause's , of the Gospel being not farther propagated , so there may be another more secret and hidden Reason , of God's permitting some Parts of the Earth to remain ignorant of the Christian Revelation . 't is what we cannot be sure of , in all the Instances of this kind : But 't is what seems highly probable as to some of them , and what some Passages in Scripture seem to hint , viz. That God hath in Justice permitted this , either because , when the Gospel was first preach'd to some Nations , they utterly rejected it ; or because he knew , what God only can know , that some Nations were so wholly indispos'd to receive it , that the Preaching of it to them would have had no other effect , but to have aggravated their Condemnation .

We read that St. Paul and Silas , with Timothy , were forbidden of the Holy Ghost to preach the Word in Asia ; Act. 16 , 6 , 〈…〉 . and again , When they essayed to go into Bithynia , the Spirit suffered them not ; and presently after , that a Man of Macedonia appear'd to Paul in a Vision , and prayed him , saying , Come over into Macedonia , and help us ; upon which they immediately bent their Course that Way , assuredly gathering , that the Lord had call'd them to preach the Gospel unto them . Now although there might be , and probably were other Reasons , in these particular Instances , why they were diverted from Asia , and sent into Macedonia at that time ; yet hence it plainly appears , that the Divine Providence did particularly direct the first Preachers of the Gospel , where to publish it ; and this might sometimes be the Reason of such Direction , that in some Places they were better dispos'd to receive it , than in others ; which may be confirm'd by another Passage , a little after in the same History . It is said that at Corinth , the Lord exciting St. Paul by another Vision to preach the Gospel there , assign'd this as one Reason , For I have much People in this City , Act. 18 . 1● , ●● . that is , many who would , and accordingly di● readily embrace the Christian Doctrine , and accordingly the Apostle continued there a Year and six Months , teaching the Word of God among them . And who knows , but that this may be the hidd●n Cause , why God permits some Nations to 〈◇〉 in darkness ; because , when they had an Op●rtunity of having the Gospel promulg'd amongst them , they obstinately rejected it ; or it may be , because they have so universally and grosly sinn'd against the Light of Nature , despis'd the Dictates of Conscience , and degenerated into such vile and devilish Dispositions , that if the Gospel were preach'd amongst them , it would only serve to aggravate their Condemnation ?

This is very agreeable to the Directions , which our Lord gave his Apostles , Matth . 10.11 , 14. when he sent them abroad to preach ; Into whatsoever City or Town ye shall enter , enquire , Who in it is worthy . And again , Whosoever shall not receive you , nor hear your Words , when ye depart out of that House or City , shake off the Dust of your Feet , namely , Mark 6.11 . as a Testimony against them , that they had the offer of the Gospel , but were so wicked as to reject it . T is consonant also to our Saviour's Declaration , that Whosoever hath , to him shall be given , Matth . 13.12 . and he shall have abundance : And from him that hath not , shall be taken away , even that which he hath ; which is the Reason he assigns , Verse 10 . 1● . Why he spake to the multitude in Parables , whilst he reveal'd to his Disciples the Mysteries of the Kingdom of Heaven , adding , Therefore speak I to them in Parables ; Verse 13. because they seeing , see not ; and hearing they hear not , neither do they understand , &c.

't is certain , that this may be assign'd as a Reason , why the Light of the Gospel is departed from , or at least very much obscured in diverse Places , where it once shone very bright , namely , that it was not duly improv'd by those whom it enlightned . We know how our Lord threaten'd the Church of Ephesus , Rev. 2.4 , 5. for leaving her first Love . Remember therefore , saith he , from whence thou art fallen , and repent , and do the first Works ; or else I will come unto thee quickly , and will remove thy Candlestick out of his Place , except thou repent , which Threatning has been long since remarkably fulfill'd , in the prevailing of Mahometanism in those Parts ; and if GOD hath not dealt as severely with others , who may have deserv'd it as much , his Goodness should not make them presume ; but lead them to Repentance .

Fifthly , I have yet farther this weighty Consideration to offer in this Case , viz. That the Efficacy of our Saviour's Undertaking for Men , doth certainly extend much farther than the actual Knowledge of him doth .

This must be suppos'd as to Infants , at least such as are enter'd into the Christian Covenant by Baptism , that they are capable of Salvation by Jesus Christ , without actually knowing and believing in him . This must again be allow'd , as to all the good Patriarchs , and other pious Men amongst the Jews , who although they did believe and hope in God , for the fulfilling of the great Promise of a Messiah to come , yet did not see that Promise fulfill'd , nor could actually know and believe in him , as we do .

Such in truth was the Goodness of God to Mankind , as to testifie his Compassion towards them immediately after the Fall , by the Promise then made of the Woman's Seed , that is , of the Messiah , which Promise as it was renew'd upon all occasions , so as an Effect of his Interposition , were confer'd all the Benefits which Mankind receiv'd from God , after the sin of our first Parents . It was upon his account that they were respited from present Death ; and that their Posterity have been blest with all those Favours , Temporal and Spiritual , which they have enjoy'd from that time to this ; insomuch that the Efficacy of our Lord's Undertaking is to bear date from the first Promise of it ; nay , from the Purpose and Intention of God before his actual Promise . But more particularly yet ;

Sixthly , The Holy Scriptures do every where represent our Saviour , as having made Expiation for the sins of all Mankind , without Exception , as well those who were born before his appearing , as since ; and those who live in the remotest and darkest Corners of the Earth , as those to whom the Gospel is publish'd .

He is the Propitiation for our sins , saith St. John ; 1 John 2 2. and not for ours only ; but also for the sins of the whole World . There is , saith St. Paul , 1 Tim . 2.5 , 6. one Mediator between God and Men , who gave himself a Ransom for all , to be testified in due time . And the same Apostle in a set Discourse , expresly makes the Benefit of Christ's Death , in the design of it , to extend as far as the sin of Adam had done . Rom. 5 15 , &c. The Author to the Hebrews affirms , that our Saviour took our Nature upon him , Heb . 2.5 . that he by the Grace of God might taste death for every Man . And the same inspir'd Writer is very express in declaring , that the Sacrifice of the Death of Christ did in its Merit and Virtue reach backward to the begining of the World , as well as forward to the end of it . N●t , says he , that he should offer himself often , Heb . 9. ●5 , 26. as the High Priest entereth into the Holy Place every Year with the Blood of others ; for then must he often have suffered since the Foundation of the World : but now once in the end of the World hath he appear'd , to put away sin , by the Sacrifice of himself ; whereby is plainly intimated , that this one Sacrifice had its Effect from the foundation of the World . If it be ask'd , wherein the effect of this Appears so extensive , I answer by my next Proposition , viz.

Seventhly , That by means hereof God was so far reconcil'd to Men , as to give Place for Repentance , and to accept of it , wheresover it was sincere .

In the first Covenant made with Adam , there was no Allowance made of Repentance after Transgression : but upon the Interposition of our Redeemer , and in Virtue of that Expiation , which he was to make , when he should come into the World , sinners were allowed and encouraged to repent and turn to God , in hopes of obtaining his Favor . The very respiting our first Parents from the execution of the Sentence denounced , was an intimation that Repentance would be acceptable to God ; the Promise made soon after the Fall was a Confirmation of the same thing . God's commanding and encouraging Sacrifices still farther encouraged Repentance . The Question which God put to Cain , If thou dost well , shalt thou not be accepted ? Gen. 4.7 . plainly signified his pleasure in this Case . The Goodness of God continually exercis'd towards all Mankind in so many Instances , Rew . 2.4 . naturally tended to lead them to Repentance A●● along throughout the Old Testament , both in Moses and the Prophets , Repentance is inclucated and encouraged . That peremptory Declaration and Oath of God , tho' made to the House of Israel , Ezek . 33.11 . yet is in very general Terms , and such as seem to concern all Mankind ; As I live , saith the Lord God , I have no pleasure in the Death of the Wicked ; but that the Wicked turn from his way and live ; with much more to the same purpose , in the following Verses . In the Prophet Jonah , we find that Nineveh , a Pagan City , was spar'd upon the Humiliation of its Inhabitants . When our blessed Saviour came to declare the Will of God more fully , it was in these Terms , Luke 24.47 . That Repentance and Remission of sins should be preach'd in his Name , amongst all Nations , begining at Jerusalem . And altho' this Doctrine is preached only to those , to whom the Oracles of God are publish'd ; yet we cannot from thence fairly conclude , that if in any other part of the World there be found any true Penitents , their Repentance shall not be accepted of God , because they were not expresly told so beforehand . On the contrary , as the Consideration of the Divine Goodness will dispose us to hope the best , so there are diverse Hints in the Oracles of God themselves , which may incline us to take the favourable side in this Controversie . St. Peter seems to have done so , when upon observing how God had accepted the Prayers and the Alms of Cornelius , he own'd himself convinc'd of a Mistake which he lay under before , crying out , Of a truth I perceive , Acts 10.34 , 35. that God is no Respecter of Persons ; but in every Nation , he that feareth God and worketh Righteousness is accepted with him .

't is true , sometimes Faith is made the Condition of Acceptance with God , as well as Repentance , particularly in our Text , it is expresly made the Condition of Salvation : but then if by Faith be to be understood an express believing in Jesus Christ , it must be restrain'd to them to whom he is preach'd . For , as I observ'd before , the Patriarchs , and other good Men of the Jewish Nation , were accepted upon their Faith , believing the Promises of God , and obeying his Commands , before the coming of our Lord , and when they had very obscure Notions concerning him . And the Apostle to the Hebrews , in his excellent Discourse of Faith , Heb . 11.6 . even that Faith which is acceptable to God , defines it in general , a believing that God is , and that he is a Rewarder of them that diligently seek him . Which indeed will include believing in God , as a Rewarder of them that seek him through Jesus Christ , where the Gospel is publish'd : But it seems evidently to imply also , that God will accept such a degree of Faith in him , as is suitable to the Revelation he hath made of himself , be it more or less . What else can we think of such a Man as Job for Instance , concerning whom it is said , 〈◇〉 1.1 . that he was perfect and upright , one that feared God and eschewed Evil ? Who yet was not of that Family , which God had chosen to be his peculiar People , and to bless with his more particular Revelations ; but an Arabian . What shall we again think of Abimelech , a Philistian King , in whom was likewise found the Fear of God , to that degree , that upon his Admonition , he readily eschewed that Evil which he was before in danger of , Gen. 20.6 , &c. though unwittingly , and in the integrity of his Heart ? And altho' I dare not profess my self assur'd of the State of Socrates , or Epictetus ; yet I cannot but be strongly inclin'd to hope , that the Expiation of our Redeemer may have render'd their Repentance and Obedience in a good degree acceptable to God . And God only knows , how many more penitent and sincere Souls may be found , in the dark Corners of the Earth . It may be , for ought we know , in this Case , as in that of Elijah , who imagin'd himself left alone , 1 Kings 19.14 , 18. when God knew of no less than seven thousand in Israel , who had not bowed the Knee to Baal . But yet farther ,

Eighthly , Another Effect of the Expiation made by our Redeemer , may have been , for ought any Man can know to the contrary , the secret Operation and Influence of the Divine Spirit , enlightning and moving the Minds of Men , in all parts of the World .

T is acknowledgd , that no Man can either repent , or believe in God , or obey him acceptably , without the Assistance of the good Spirit ; 't is confess'd also that this Assistance is expresly promis'd only through Jesus Christ : but I should be very loth to affirm , that it was never imparted to any , who were not actually instructed in the Christian Doctrine There can be no doubt , with Respect to the Patriarchs , who were the Friends and Favorites of God , and by their Faith and Piety demonstrated , that they were enlighten'd and mov'd by his Spirit . The Law of Moses did not expresly promise the Assistance of the Spirit ; and yet there is no Question , but that pious and good Men among the Jews did partake of it . And shall we confine it to them only ? No! I would rather hope that Job and Abimelech before mention'd , nay , that Socrates and Epictetus also , in their Measure , partook of the same ; the Fruits of that Divine Spirit methinks very evidently appear in many of their Expressions and Actions . Diverse Pagans , as I observed in a former Lecture , have been sensible of this Truth , and openly avow'd that the Inspiration of God was necessary to Virtue , and accordingly believ'd that such as were truly Virtuous amongst themselves , were so by the assistance of the Divine Spirit . And it seems highly worthy of God , to believe thus ; at least not to believe otherwise .

And indeed if we reflect upon the Notion , which was current amongst the best and most ancient Christian Writers , and which the Holy Scriptures seem to have led them into , concerning the Dispensation of God towards Mankind by our Redeener , we shall the more easily be dispos'd to be of this Judgment . For they look'd upon our Saviour , as not only designing , but beginning his Transactions for the good of Men , from the time of their first Creation ; and for the Recovery of Sinners , from the time of their Fall . They believ'd that diverse of the Appearances , mention'd in the Old Testament , were really of the Son of God , in Angelical Form , anticipating thereby and prefiguring his Appearance at last in Humane Nature . They believed that it was He , who conducted the Israelites from Egypt into Canaan ; that it was He , who was in the Tabernacle , and in the Temple , in the midst of the Cloud , towards whom therefore the Jews paid their solemn Adorations . And for the like Reason they believ'd , that it was He , who inspir'd all the great and good Men , that were eminent for Piety and Virtue , either among the Jews , or in any other Nations . In a word , John 1.9 . they understood St John to mean as much , where he says , That was the true Light , which enlighteneth every Man that cometh into the World , not only by imparting the Powers of Understanding and Reason to them in their first Formation ; but also by farther opening their Understandings , and improving their Minds , as they should become capable , by the secret Suggestions and Motions of his Spirit . So that , although he did not appear in Humane Form , till four thousand Years were elaps'd ; yet he had not neglected Mankind all that space of time ; nor doth at present neglect those who have not heard of his Incarnation ; but was and is in the World , even in those Parts of it , Verse 10. where they know him not , using those Methods , which to his Divine Wisdom seem meet , for the training up well-dispos'd Minds , which do not resist the Grace which he offers to them . There is but one Proposition more that I have to add , and it is this , viz.

Ninthly , That at the great Day of Judgment , all Men shall be accountable to our Lord , with due Regard had to their Respective Advantages or Disadvantages in this their State of Tryal .

Our Lord hath expresly declar'd , that unto whomsoever much is given , Lake 12.48 . Matth . 25.14 . &c. of him shall be much requir'd ; and that ●●n shall be called to an account for the Talents committed to them , by their Lord , whether more or fewer , in so much that he that had but 〈◇〉 shall be accountable for that one only . St. Paul in a set Discourse seems to have determin'd this Matter peremptorily , as between Jew and Gentile ; so by parity of Reason , between Christian and Gentile also . Rom. 2.5 , ● , 9 , 10 , 11 , 12 , 14. He calls the Day of Judgment , the Day of the Revelation of the righteous Judgment of God , who will render to every Man according to his Deeds , to the Jew first , and also to the Gentile ; adding , For there is no respect of Persons with God : For as many as have sinned without Law , shall also perish without Law , and as many as have sim●ed in the Law ; shall be judged by the Law : And ●●ain , When the Gentiles , which have not the La●● , do by Nature the things contained in the Law , those having not the Law , are a Law unto themselves .

't is very true , that the Salvation of the Gospel is by the Gospel promis'd only to those who believe and obey it , and consequently to whom it is preach●d ; as Damnation is therein expresly threatened to those who reject it ; and we are not so plainly told what kind and what degrees of Rewards and Punishments God will dispense to others : but we are in the general assured , that the Recompences of that Day shall be all just , and carry a Respect to the Deeds done in the Body , bearing some Proportion to the different Circumstances and Conditions of Men . And therefore St. Paul a little before his Discourse just now cited , let s us know , that the Condemnation of wicked Gentiles would be very just , by Reason of their having despis'd the Dictates of Nature and Reason , because they withheld the Truth in Unrighteousness ; for , Rom. 1.18 , 19. as he argues , That which may be known of God , is manifest in them ; for God hath shewed it unto them . God hath , as he there farther proves , render'd himself so conspicuous to all Men , as the Maker and Governour of the World , that those who are ignorant of him must be without Excuse . verse 20. He is so near to every one of us , as the same Apostle elsewhere discourses , since in him we live , Acts 1● . 27 , 2● . and move and have our Being , that we may even feel after him , Rom 2.15 . and find him ; and he hath written his Law in such visible Characters in all our Hearts , shewing us the plain Difference between moral Good and Evil , in the chief Instances thereof , causing our Consciences to bear witness , and our Thoughts to accuse or excuse , as we demean our selves , that he may justly call us to an Account for such our Demeanor .

So that the whole Matter at last comes to this Issue . Some Men have , by hearing the Gospel preach'd to them , far greater Advantages , than others ; but then they are accountable likewise for those special Advantages : whereas such , as not through their own default , but by the meer Providence of God , want those Advantages , shall be answerable for no more , than what they have been entrusted with . God hath done more for those , than for these ; and 't is but fit , that he should freely dispose of his own Gifts , after the Counsel of his own Will : but if he doth what is abundantly sufficient for all , and will expect no more , than in proportion to what he gives , there remains no just Ground of complaint to any .

And thus I have done with what I thought fit to be offer'd on this difficult Argument ; and I hope , if what I have propos'd be consider'd without Prejudice , it may suffice to make us humbly acquiesce in the Dispensation of God by Jesus Christ , acknowledging that the Design of our Lord's coming was to save Sinners in general ; and confessing to the glory of the Almighty Father , that his love was manifested to the whole Race of Mankind , by sending his only begotten Son into the World for our Salvation .

I shall conclude all with two practical Inferences , viz.

Frist , We may infer from hence the great Obligation which lies upon us , to whom the Gospel is publish'd , to comply with the Terms of it , particularly that mention'd in the Text as comprehensive of all others , believing in Jesus Christ . Whatever gracious Allowances God in his infinite Goodness may make to others , we cannot hope for Salvation upon any other Conditions , than a grateful Acknowledgment of this infinite Love of God , a firm and stedfast Faith in his only begotten Son , together with an hearty Resignation of our selves to his Conduct . As by these our Priviledges we are exalted to Heaven ; so upon our abuse of them , we shall be cast down to the lowest depth of Hell . This ( as our Saviour declared , Verse 19. a little after the Text ) is the Condemnation , that light it come into the World ; but Men loved darkness rather than light , because their deeds were evil .

Secondly , If the Love of God toward Mankind be so extensive , it becomes us then , instead of caviling at the Divine Providence on account of the Gospel's not being publish'd to all the World , to do our part towards the Propagation of it

The Princes and great Men of the Earth may do very much to this purpose , as I have already observ'd . Others also , especially those Bodies and Societies of Men , which have Commerce with the Gentile World , might contrive Methods for propagating their Religion together with their Trade . This the pious Founder of these Lectures had a great sense of , when by a Clause in his Will , he obliged those who should preach them , to be assisting to all Companys , and encouraging them in any Undertaking , for propagating the Christian Religion in foreign Parts . And all of us might contribute to this generous Design , by our earnest Prayers to God for the enlarging of his Son's Kingdom , and that it would please him to excite the Spirits of those who have Power and Interest to adadvance this Noble Work . In fine , we may all contribute towards it , by living Christian Lives ; and if we have neither Power nor Interest to promote the Profession of our Religion in Foreign Parts , we may at least promote the Practise of it at Home , by our Examples . Nothing in truth would so powerfully recommend our Holy Religion to Mankind , in order both to the Belief and Practice of it , as to have it fairly represented by the Tempers and Lives of its Professors . May Almighty God revive the Spirit of Primitive Christianity , in those who take upon them the Christian Name ; and may their light shine so clearly and brightly , as to enlighten the darkest and remotest Regions of the Earth , to the Glory of God and our Redeemer . Amen .

FINIS .

ERRATA .

Sermon I. p. 5. l. 2. read , into the World . p. 23. l. 8. r , misled . Ser . III . p. 9. l. 29. r . {αβγδ} . p. 20. l. 7. r . Mediator . p. 23. l. 10. r . he . Ser . VII . p. 3. l. 14. r . so it . p. 15. l. 33. blot out , his . p. 26. l. 28. r . valuable . Ser . VIII . p. 10. l. 18. r . their , ibid . l. 27. r . Men . p. 12. l. 22. r . Evangelist . p. 14. l. 25. r . be . p. 20. l. 18. r . blessing then . Ser . XI . p. 6. l. 15. r . not believing . p. 13. l. 16. r . Cause . ibid . r . Gospel's .

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THE Author of these Lectures , having in the Second of them taken notice of an Objection , which he has not been able to consider , within the compass of these Eight Discourses , without interrupting the Order which he had propos'd to himself , designs , God willing , to publish a Ninth by way of Appendix to these , as a reply to the said Objection .