OUR Blessed Saviour , at the Eighteenth Verse , had signified to St. Peter , by what particular sort of Death he should glorify God . He , upon hearing his own Fate determin'd , enquires concerning St. John , the Author of this Gospel , how Christ intended to dispose of Him . But our Lord , not thinking fit to gratify his Curiosity in this Point , makes the Reply contained in my Text ; Jesus saith unto him , If I will that he tarry till I come , what is that to thee ? Follow thou me .

The natural Importance of which Answer , is , no doubt , a Reproof to St. Peter's unnecessary Inquisitiveness into a Matter , which it no way concern'd him to know : And an Intimation withal , that the great and only thing he ought to be solicitous for , was to prepare himself for the Discharge of his own Duty . And , as Providence intended to liken him to his Master in the manner of his Death , so his Thoughts should be employed in taking good heed to be like him , in a meek , and patient , and constant suffering of the Tryals appointed for himself .

Now the Rebuke applyed here to one particular Instance , I shall so treat of at this time , as to render it an Admonition of general Use and Benefit . For such , no doubt , it may prove to every Christian , if we from this Example take the hint of forbearing to indulge all needless Curiosities in Matters of Religion : And , bending our Studies to those Objects which have a direct Tendency to Practice and a good Life , lay aside such aiery Speculations , as deservedly fall under this Reprehension of our Saviour ; If it be thus , or thus , what is that to thee ?

Now I would fain hope , That even in this busy and pretending Age of Ours , men might be prevailed upon , thus far to consult their own Ease and Benefit , would they but seriously consider these Three Arguments . 1. First , That Many , if not Most , of the abstruse Points of Religion are beset with such Difficulties , as they cannot receive any positive and full Satisfaction in . 2. Secondly , That could they go to the bottom of all these Difficulties , yet such Knowledge would be of little , or no real use to them . 3. Thirdly , That the employing their Thoughts in such intricate Questions , is not only fruitless but dangerous ; and many times of very fatal Consequence , to themselves , to others , and to Religion in general .

This I shall endeavour to convince you , is ordinarily the Case of those nice and curious Persons , who spend their time and pains in the speculative Parts of Religion : And not only so , but I shall urge withal , that the Study of the Practical and necessary Duties is the very Reverse of all this . That these are very possible to be attain'd ; exceeding profitable when understood ; and that all the Hours and Industry laid out upon them , turn to the truest , the best account , both for our Selves , and for the Publick .

I. My first Discouragement against curious Speculations in Matters of Religion consists in this ; that they are entangled with such Difficulties , as men cannot receive any positive and particular Satisfaction in . And would not one choose of the two , rather to sit still and be idle , than to travel through Briars and Thorns , and after infinite Toil and Trouble , give out at last , heartily tired with one's Journey , but still as far from the End , as when he first set out ? And yet this is the Consequence of those sublime Notions and subtle Distinctions , which have taken up the Thoughts , and employed the Pens , and swell'd the Volumes of a great many Learned Men in almost all , but especially in these later , Ages of the Church . The Mysterious Union of the Blessed Trinity , and that of two Natures in the Person of our Saviour Christ : The Secrets of Providence , and the Methods of Divine Grace ; the State of Souls departed , and the particular Nature and Quality of those Rewards and Punishments , which await men in the next World . These , and abundance more such Points there are , in which the Scriptures have given us some general Insight , as much as is necessary for our present purpose . But when men , not content to be wise according to that which is written , plunge themselves into Controversies , about the particular Modes and Circumstances of them , the farther they wade , the more they are carried out of their Depth . And how should it be otherwise indeed ? For when all is said and done , these are Subjects not of a size with us ; our own Understanding is not qualified to fathom them . The Light from above is our only safe Guide in these matters : So far then as this leads us , we may go on boldly , and stand upon sure and firm ground ; but where that Light forsakes us , all the Discoveries pretended to beyond , must needs be very fanciful , and precarious , and weak . So full of Delusion are those very profound Contemplations , which lose the Mind in matters too high for it ; so liable to that Reproach of St. Paul , * * Rom. I. 21 , 22. though in another Signification of the words ; for These men too becoming vain in their Imaginations , their foolish heart is darkned , and professing themselves to be wise , they become Fools .

But now the most important part of Religion is of a quite different kind . For , those things which the Gospel commands to be believed , or done , in order to Salvation , lie level to every ordinary Capacity . Thus for Belief ; It asks no mighty Depth , for a Man to convice himself , that what the God of Truth hath revealed , ought readily to be embraced ; that He , who was pleased to declare his Will to Mankind , did certainly do it with a design to be understood ; that therefore we ought to take his word in its plain and natural Sense , except where there appears manifest Reason to the contrary : That its containing some things which we cannot perfectly comprehend , ( especially when treating of God's own Nature , and Operations ) is no good Argument of any Necessity , to take him otherwise . Because our Reason tells us , that God is infinite , and yet it tells us at the same time too , that infinite he could not be , if a finite Mind could fully comprehend him . In a word , it requires Modesty and Integrity , rather than Acuteness and Skill , to be satisfied , that the true and proper Foundation of Faith is , not the Quality or Perspicuity of the things revealed , but the Authority and Testimony of the Party revealing . These are matters that lie sufficiently fair and open to every considerate Person ; and They who come to the Scriptures with these Impressions , will find no difficulty in assenting to what they meet with there ; nor any occasion for flying to wretched Criticisms , as an Expedient for bringing down the loftiest Doctrines to their own narrow Apprehensions .

So again ; for the Moral Precepts of Piety , and Justice , and Charity , and Purity , and Meekness , and Patience , and Perseverance , and the like ; These are so suited to our natural Notions of God and Goodness , that , if a Man hath but once thrown off the dead weight of his own Prejudices and corrupt Inclinations , they cannot but cast the Scale against the contrary Vices . Nor must I , upon this occasion , forget to put put you in mind , that the Practice of Religion is a mighty Help to our more compleat Knowledge of it . It is so , as it engages our diligent Attention and fervent Love to that which is good . It is so , as it secures Probity of Mind , a teachable and impartial Disposition . It is so , as it entitles us to the Blesling of God upon our Studies : Whose Goodness will never suffer those who serve and seek him with their whole Heart , to continue in dangerous and fatal Mistakes . So manifest is the Advantage of applying our selves to this part of Religion , in which a Christian 's proper Business lies ; So possible , so certain , that all who do so , shall effectually improve by their Endeavours ; So unalterable that Promise of him , who came to direct us in the right Way to Happiness , that * * John . VII . 17. If any man will do his will , he shall not fail to know of the Doctrine , whether it be of God .

II. Secondly , My next Argument against indulging nice and curious Speculations of this kind , is taken from the Vnprofitableness of them . Our Lord , had he so pleased , could have informed St. Peter , what should become of this beloved Disciple : But he reproves his enquiring into it , because no Benefit was to be had by such Information . For so we may very reasonably interpret that Passage , If I will that he tarry till I come , what is that to thee ? How wilt thou be the better , if I should tell thee what this Man shall do ? What Furtherance can it prove to thy Preparation for following Me , to know whether he shall be required to tread in the same Steps ? And I cannot but think it would puzzle the wisest Man alive , to give a satisfactory account , what ends , of Consequence to our Everlasting Happiness , would be served , by being let into a clear and distinct View of all those dark , mysterious Truths , which are now in so great a degree lockt up from us ; or how Religion would , upon those Terms , be in a better State than now it is .

Let us put the Case in one or two of these Instances already mentioned , that the Trinity of Persons in Unity of the Divine Essence , and the Incarnation of the Son of God were fully understood by us . I desire to know now , whether this would at all promote our Zeal in the Love and Service of God ; or what one Argument we should then have , which at present we have not , for being better Men , or more thankful Christians . The true ground of our Reverence and Fear , our Love and Trust in God , is a due Sense of his Holiness and Wisdom , his Power , and Justice , and Goodness . And what dependence , I beseech you , have our Notions of these Attributes , upon our knowing how God is Three in One ? The proper Motives to a Christian Life are Gratitude , and a just Regard to the adorable Mystery of Man's Redemption ; the Mercy of having our Sins pardoned , and satisfied for ; the Rewards proposed to our sincere Obedience , the terrible Punishments of obstinate Offenders , and the little Reason we have to flatter our selves with hopes of escaping , Heb. II. 3. if we neglect so great Salvation ? Now these Affections spring from our considering the infinite Kindness and Condescention of the Son of God , who humbled himself to do so many wonderful , and to suffer so many bitter , things for our Sakes . But the Mercy of his doing and enduring these things in Nature , will not touch our hearts one whit the more tenderly , for discerning how this Nature of Ours was united to his Divine Nature . It is the thing 's being done , and not the particular manner by which it was done , that must have this Effect upon us . So likewise for the rest ; The Influences of Divine Grace would not be more prevalent , nor is Their Condemnation , who stifle and resist them , less deserved ; because we see not all the Springs , by which the Holy Spirit moves and bends us . It is sufficient , that he acts as he does , to render both our Obedience possible , and our Obstinacy inexcusable . The Considerations fitted to contain men in their Duty , are the Greatness and the Certainty of the Punishments threatned to wicked Livers : As , on the other hand , the powerful Incentives to doing and suffering with Constancy what God appoints us to , are the Excellence and the Assurance of a future Recompence . But , if the being warn'd in so solemn and express a manner as we are , that Torments everlasting and extream remain for the Ungodly , will not restrain us from being such our selves ; neither would we be restrained , though God had told us , whether that Torment be material Fire , or whether it be such , as for the exquisite and insupportable Anguish of it , was thought convenient to be represented to us by Everlasting Burnings . If we will not be perswaded to live and die unto the Lord , by these supporting Reflections , that Rom. VIII . 18. the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us , and , that it neither hath entred nor can enter 1 Cor. II. 9. into the heart of man to conceive the things which God hath prepared for them that love him ; What additional Force could these Reflections possibly receive , by our being acquainted , wherein each Excellence of that Glory , and these Joys consists ? For still the same Temptations to Sin and Infidelity , would continue : And They who refuse to take God's Word for the Greatness and the Certainty of future Rewards and Punishments , ( which are the only Qualifications necessary to quicken us in our Duty ) would not have wanted any one Objection , which they now pretend to urge , against whatever God should have revealed concerning the Nature and Quality of those Rewards and Punishments . If men shall be Happy or Miserable for ever , and as Happy or Miserable as they are capable of being ; it matters not much after what manner they shall be so : That they shall be so at all , depends upon the Will of God , that they believe they shall be so , is from an Assent to the Word of God , declaring that Will . And if the Revelation of God find no Credit , as to these things in general , there is but little appearance ; that it would have gained more Credit , had he described the whole Process , and descended to every Circumstance of these things : For the Truth and Declaration of God being the only Motive of Assent common to both these Cases ; it unavoidably follows , that there would be the same reason for witholding it in the One , that there can possibly be in the Other .

Nay , shall I carry this Point a little higher ? I may do it ; and dare appeal to all that hear me , whether in the Judgment of every considerate and unprejudic'd Christian , it be not for the Dignity and Advantage of Religion , that some Articles of it exceed the largest humane Comprehension . Whether we should entertain the same awful Impressions of the Divine Majesty , if the Perfections of his Nature and Operations were such only , as we could see to the end of , and in every respect account to our Reason for . Whether it do not raise the value of Man's Redemption , to have been brought about by Miracles of Mercy , not only without Example , but even beyond our present Understanding . Had all these things been less , we should have known them better ; but so much as you abate of them to bring them nearer to Mens Capacity , so much you weaken the Power of them upon their Affections . And the influencing mens Affections , is the direct and great Business of Religion : For These are the Springs that move us , and according as They are set higher or lower , we shall be sure to act with more or less Vigour . It is therefore , in Reality , the very Commendation and Excellence of these Doctrines , that they are so far above us ; because the height and greatness of the Subject is more serviceable to the ends they were designed to promote , than their being obvious and intelligible throughout , could possibly have rendred them . We should esteem it an instance of the Divine Goodness no less than Wisdom , so to have tempered his Revelations , that we want no Knowledge fit to engage our Piety , and holy Wonder ; and yet we have not so much , as should destroy our Humility and Reverence . In a Word , both the Light which is allowed us , and that which is denied us , if a right use be made of both , do mutually conspire to carry on the Advantage of Religion . And we have reason to believe , it could not have been better ; nay , probably not near so well , if either less had been discovered to us , or less concealed from us .

So small Improvement is there to be had from bold and busy Intrusions into those Secrets , which God hath , like the Ark of old , forbidden to be seen . But now a diligent Attendance upon the plain Preceptive parts of the Christian Institution , This brings in vast and present Profit , such as grows every day upon our hands , and approves it self to all the World , by its visible and excellent Effects . For This hath a direct Influence upon the Dispositions and Manners of Men , corrects depraved Nature , and cultivates those Virtues , which contribute to our own Perfection , and the Good of Others . This puts us upon making our Light shine before men , by filling the Post Providence hath placed us in . It secures a diligent and faithful Regard to those several Capacities and Relations , in the satisfying whereof not only the Peace and Happiness of the World , but the good Pleasure of God , and the Duty of each Person 's particular Calling consists . And God , who is a Lover of men , thinks himself much better served , when we become useful , and publick Blessings to the Age we live in , than by the most refined Knowledge , and rapturous Contemplation . These , at the best , are but Personal and solitary Excellencies , and contribute little or nothing to the Common good : From hence , I presume , it is , that St. Paul prefers * * Cor. XIII . 1. Charity before the Gift of Prophecy , and understanding all mysteries and all knowledge ; assuring us at the same time , That these are glittering Advantages , which dazzle our Eyes with a false Light , as oft as Christian Perfection is placed in them ; for that it is very possible for a Man , even supposing him to attain to all these , yet in the Esteem of God still to be nothing . Such Enforcement hath even the Authority of an Apostle given to my Second , which yet is not the greatest Discouragement I have to urge : For ,

III. Thirdly , Such Speculations are not only useless , but extreamly dangerous too , and many times of very dreadful Consequence To the Persons employed in them ; To others , and To Religion in general .

1. The Persons themselves suffer by them , in being taken off from more useful and important Subjects : For the Difficulty of these devours their time , engrosses their Thoughts , and leaves them neither Leisure nor Inclination for attending to the plainer and weightier Matters of the Law . The Knowledge of our Duty , 't is true , may be brought within a small compass , but the Practice of it requires all our time and pains . Passions and Lusts are not subdued in an Instant ; and the Attacks of Temptation come on so thick , that our constant Watchfulness and utmost Care is no more than needs . They who employ themselves , as they ought , upon these Occasions , will find that Providence hath cut them out Work enough for their whole Lives . And were there no other Inconvenience attending these nice Speculations , yet this alone , is too much in all Conscience , that they rob those men of a great portion of their time , who have no time to spare . The Knowledge of these will make no Article in our last great Account , and is what we may be very good Christians without ; but the practical Precepts are expresly given us in charge , and will be sure to be strictly reckon'd for : These are so many Branches of the One thing necessary , and all is lost , if we suffer any thing else to come in between , and take That away from us .

But further yet , Such Curiosity does not only divert our more vigorous pursuit after Vertue , but it tinctures the Mind very strongly with several sorts of Vice . Hence the Apostle takes notice of a * * 1 Cor. VIII . 2. Knowledge which puffeth up , and sets this in Opposition to Charity , which edifieth : And in another place , he describes the Consequence of not being content to rest in the plain wholesome words of our Lord Jesus Christ , by saying , * * 1 Tim. VI. 45. That such Persons are proud , knowing nothing , but doting about Questions and Strifes of words , whereof cometh Envy , Strife , Railings , Evil Surmisings , Perverse Disputings of men of corrupt minds . And this is likewise but too visible , that such men grow immoderately sond of some peculiar Notions , by which they affect to distinguish themselves : This engages them in Controversy , which sowrs their Temper , and sharpens their Pens , and makes the Contention as hot and fierce , as if in these Quarrels too , that false Punctilio of fantastick Honour were to take place , never to acknowledge Satisfaction , till they have drawn Blood of their Adversary . All which , as it is of infinite ill Consequence to themselves , so is it

2. Secondly , Matter of mighty Scandal to Others . For Standers-by , though they ought not to do so , yet if they be ill disposed , they will be but too apt to cover their own Irreligion with the pretence of vehement Disputes , and indecent Heats about Religion ; to fall into Scepticism and universal doubting , when they find men so eager in Differences , wherein , if others cannot form a clear Judgment , it is not to be wondred at . And such , as all People are never like to be brought to one mind about , while the World endures : Nay , even Good men cannot but lament and be displeased , to see such intemperate Admirers of Singularity and Distinctions , lose Charity and Moderation , the very Life and Substance of Religion , while they are contending for the Subtleties of the Schools , which are in comparison but as thin Air , and empty Shadows . And it would really move ones Indignation , that men should have the Vanity to imagine , they do any true Service to the Cause of God and Religion , by an ungovern'd Fervour , which seems to be little or not at all concern'd , what becomes of Humanity and Justice , good Nature or good Manners , provided the Writer can but acquire to himself the Reputation of Smartness , and Subtlety , and Skill . And can there happen a greater Calamity , not only to the Persons thus corrupted and seduced , but , which is worst of all ,

3. Thirdly , To the Christian Institution in general , than to be thus unfairly dealt by ? To have the Excellence of the Gospel falsly placed , in Matters wherein the Power and Essence of Godliness does not at all consist ? Can there be any Course more destructive to sound Religion , than to represent it as a meer Science ; as if men were better or worse , in proportion to what they know , and not in proportion to what they do ? And do not our Eyes plainly see the ill Effect of pretending to these lofty Speculations ? Are not men a thousand times more intent upon the Disputes between contending Parties , than they are upon the Practice of that which all Parties agree to be necessary ? Do not even the Vulgar now a days , the People of every Age and Sex , and Condition , take an Estimate of their own Improvements , by what they are able to say for , or against , some difficult and warmly debated Points ; rather than by the Conformity of their Lives to the plain and indispensable Duties ? And whence all this , but from an itch of being thought might Reasoners , ignorant of none , not even the darkest and deepest Mysteries of Christ ? And this Vanity is followed close at the heels by a nauseating of the most valuable and profitable Parts of Religion ; for that every thing , wherein the true Worth and Advantage of them lies : I mean , the honest Plainness of all necessary Doctrines , and , that God hath not required Artifice , and Skill , and a great reach of Parts , but hath qualified the Simplicity of Babes , a common Capacity , assisted with conscientious Industry , for working out Salvation . And how perverse a humour is this , which thinks nothing worth its Study , which does not give it Trouble ? Whereas , in truth , it is with our spiritual , as with our natural Food , That affords us best Nourishment , which is easiest of Digestion ; and the Man grows in both Respects , not by trying the Strength of his Stomach , but by the Health and Vigour , which proceeds from Exercise and Sustenance duly distributed : For search the Bible throughout , and you shall not find there so much as One single Promise made to Knowledge , abstracted from Practice : Action is that which must crown all our Studies ; and what our Saviour said to his Disciples , is true of every Christian , and of every Branch of Divinity ; not Happy are ye if ye know these things , but * * Joh XIII 17. if we know these things , happy are ye if ye do them .

I am sensible much more might have been said to this purpose , but at present , I only beg leave to draw two or three Inferences from this Discourse , and so conclude .

1. And First , It is no hard matter from hence to discover , upon what occasions the study of sublime and controverted Points in Religion , is useful and adviseable . It is not to repose our Confidence in , as the Gnosticks of old did , who made great account of their boasted Illuminations , though at the same time they allowed themselves in the most beastly Impurities . It is not to expose or overthrow the Mysteries of the Christian Faith ; to foment Differences , and blow the Coals of Contention , by forming Parties and Factions , as Hereticks and Schismaticks do . It is not to feed our Vanity and Ostentation , to play Prizes in Divinity , and make wanton Flourishes of Subtlety and Wit , as the School-men too often seem to have done . It is not to disparage plain practical Knowledge , as if men were wiser , when they choose to shew their Dexterity , by treading out new Paths , than when they travel in the beaten Road to Heaven . It is not , in a word , from Choice , but from Necessity , that these things should be labour'd in . And this is a Necessity , which conceited Smatterers , or crafty Enemies of Religion lay upon Some , to qualify themselves for countermining them . For God forbid , that the Stewards of the Mysteries of Christ should stand by tamely , and look on in silence , while they that hate the Truth are at work , to take away the Ground from under them , upon which their Faith and Hope are built . These men must consider the Charge committed to their Trust , and be prepared , not only with Integrity and Zeal , but with Penetration and Skill . For the best Cause will suffer , if they who undertake it , are not provided with a just Defence ; And this Defence cannot be made , without being Masters of the same with their Adversaries , that so they may detect their false Reasonings , put them out of their Play , and foil them at their own Weapon . It were , no doubt , much happier for You , and Us , and all the World , that we had nothing else to attend to , but only to perswade our People to their respective Duties , and explain to them the Methods , how they may best adorn the Doctrine of our God and Saviour in all things : Greatly to be wished , that the differing Interests and Opinions of Christians were so composed , as to leave no occasion ; Or , if that cannot be , yet that Petulant and Licentious Tongues and Pens were so effectually restrained , as never to give any just Provocation for such Disputes : For the less of these there is , the better to be sure it is , not only for the Churches Peace , but for the Quiet and good Government of the State too . We must be provided with Arms , because we are listed in the publick Service ; but we shall do well to remember , by whose Commission we act , and never use those Arms , but when our Master's Honour and Religion are in Danger .