Discourses Upon Several Divine Subjects, Part 6

Discourses Upon Several Divine Subjects · Part 6

p. 158MATTH. xi. 28.

Come unto me all ye that labour and are heavy laden, and I will give you Reſt.

BUT am I call'd indeed? may the raviſh'd Soul ſay. Call'd too to Eaſe, and Refreſhment, and Peace, though my Sins and Impieties are ſo many? Does the Holy One of Iſrael regard ſo vile a Creature? and will He, who is the God of all Purity, vouchſafe to receive into his Arms ſo impure a Wretch? Yes; for 'tis the Voice of my Beloved that ſpake. He ſtands not, as formerly, behind the Wall, nor looks in at the Window, ſhewing himſelf only through the Latteſs; but has open'd the Door, and is come in, and ſpeaks and ſays to me, Riſe up, my Love, my Fair one, and come away. Draw me then, O my Beloved, and we will run after thee. Receive me, though the Sun p. 159has look'd upon me; though I am black, and coarſe as the Tents of Kedar. I am bow'd down and ready to ſink under the weight of my Sins. I have no might againſt this great multitude of Tranſgreſſions that is ſet in Array againſt me, nor know I what to do, only my longing, my languiſhing Eyes are ſtill upon thee, and I will patiently hearken what the Lord God will farther ſay unto me, who ſo graciouſly ſpeaks to Sinners, that, like his Saints, they turn and come unto him. Come unto me (ſays he) all ye, that labour, and are heavy laden, and I will give you Reſt.

In which Words are four things obſervable.

I. A gracious Invitation; Come.

II. The Perſon to whom the Invitation is made; Ʋnto me: that is, unto Chriſt.

III. The Perſons invited, All Penitent Sinners in general; All ye that labour and are heavy laden. All ye that ſigh, and groan, and are bow'd down, and ready to ſink under the grievous Burden of your Sins.

IV. The Benefit of accepting this Invitation; I will give you Rest.

1. We have in the Text a gracious Invitation, Come. God ſpake once, and twice p. 160alſo have I heard the ſame, that Mercy belongeth unto God. For this is the Voice of him who is the Wiſdom of the Father; that Wiſdom, which by the Mouth of his Prophet **Chap. 55. ver. 1.Iſaiah called in the ſame manner to the Sons of Men, inviting them to come freely, and partake of his Divine Refreſhments. Ho, every one that thirſteth ſays he, come to the waters; and he that hath no money come, buy, and eat; yea come, buy wine and milk, without money, and without price.

The Angels indeed that ſinn'd, are fall'n into the gloomy and lamentable State of utter Deſperation. There is no Mercy in ſtore for theſe ſelf-deluded, inexcuſable Apoſtates of the Upper World; but becauſe they fooliſhly exalted themſelves againſt the Lord, whom they could not but know to be the Author and Fountain of all Happineſs and Glory, they are entirely diſmantled of their primitive Robes of Light, and caſt down from their Heavenly Manſions into this Lower Orb, where, in miſerable and darker Habitations, they are reſerv'd, as condemn'd Malefactors, foreign, ſays ‖‖2 Ep. 2.4.S. Peter; foreign, ſays ††Ver. 6.St. Jude, for everlaſting Chains of the Blackneſs of Darkneſs at the Judgment of the Great Day, when they ſhall be p. 161brought forth, as out of a Priſon, before the Tribunal of Chriſt, and hear the juſt Sentence of Eternal Death more ſolemnly pronounc'd againſt them before the General Aſſembly of the Saints and Angels.

This (I ſay) is the deplorable and undone Condition of the Apoſtate Angels. Their Fall is irrecoverable, their Sin irremiſſible, and the Decree that is gone out againſt them irreverſible. But Man, tho' a Being of a much lower Claſs, and an Apoſtate too, finds Favour and Mercy at the hands of his God. He vouchſafes him the liberty of Second Thoughts, and if we will but be obedient and hearken, promiſeth an entire Renovation of his Corrupted Nature by the abundant and powerful Communications of his moſt Holy Spirit. Nay, ſo deſirous is he of this happy Change, that he long proſtitutes his Patience (as I ſhall inſtantly ſhew more at large) to Mens wanton Humours in Expectation of it, is contented to lay aſide his amazing Glories, and ſeems to diveſt and ſtrip himſelf of all his Attributes, ſave that of Mercy. His All-ſeeing Eye graciouſly overlooks our manifold Sins and Wickedneſſes, and, as tho' he ſaw them not, continues to ſhine upon us with its reviving Brightneſs. His Juſtice gives way to his Forbearance and p. 162Long-ſuffering; and when it takes place, 'tis ſo temper'd and qualify'd, that in the midſt of Judgment he always remembers Mercy. Mercy is his Favourite, his darling Excellence, that lovely and amiable Attribute which is over all his Works, and in which, we are ſure, his Soul takes moſt Delight and Complacency.

'Twas by this Name he, in the Preſence and Aſſembly of his invincible Holy Ones upon Mount Sinai, moſt ſolemnly proclaim'd himſelf to his Servant Moſes: The Lord, Exod. 34.6.Exod 34:6ſays he, the Lord God, merciful and gracious. Nay, tho' he is the God of all Truth, and therefore can no more deceive than be deceived; yet, as though it had been a ſmall thing thus to have proclaim'd himſelf before Men and Angels, he has likewiſe, in a gracious and wonderful Condeſcenſion to the Infirmities of his Creatures, and that the broken and contrite Spirit might have the ſureſt Word of Promiſe that could poſſibly be given it, vouchſaf'd even to interpoſe his Oath, and as ſolemnly to ſwear the ſame thing. As I live, ſaith the Lord God, Ezek. 33.11.Ezek 33:11I have no pleaſure in the death of the Wicked, but that the Wicked turn from his way, and live: Turn ye, turn ye, from your evil ways; for why will ye die, O houſe of Iſrael? What tender, p. 163what compaſſionate Strains are theſe? 'Tis as if he had ſaid, Since there is no Being ſo great as my ſelf, by my ſelf I have ſworn, that as ſure as I am God, that eternal and faithful Being, with whom is no Variableneſs or Shadow of Turning, I deſire not the Death of any Sinner; but had rather, ten thouſand times over, that you would all, from the leaſt to the greateſt, hear my Voice in this Accepted Time, this day of Salvation, and repent, and be ſav'd. For now do I freely offer you my Grace, which I moſt paſſionately beſeech and intreat you to accept, and to return, and live. Turn ye then, turn ye unto me, for why will ye die? Why will ye weary me out with your continued Provocations? Why will ye conſtrain me, by your unworthy and moſt wretched Abuſes of my Grace, your inſufferable Grievings of my Spirit, at length to depart from you, and to leave you to die in your Sins? Is Eternal Death ſo deſirable a thing? Is Heaven and my Glory ſo deſpicable and vile? Why then, let me ask you again, ſince you have my free Grace to enable you to Return, nay, ſince 'tis far eaſier for you to be ſaved than to be damned, why, why, will ye die, O houſe of Iſrael?

Thus does our Heavenly Father, by the moſt ſolemn Proteſtations demonſtrate his p. 164Everlaſting Love and Kindneſs to Mankind. And how exactly do all his Diſpenſations correſpond with theſe his gracious Declarations? With what Patience (I ſay) and Forbearance, does he deal even with the greateſt of Sinners? How affectionately intreat them to fly into the Harbour, and to ſecure themſelves, by a timely Reformation, from the Wrath which is to come? Such various Ways and Methods does he contrive to bring them to Repentance, ſo earneſtly beg and ſollicite them to accept in time the Terms of Salvation, that one would think 'twas his own, not their Intereſt, that Men ſhould be ſav'd. He always, like a generous Enemy, declares Sinners his juſt Anger and Diſpleaſure, and excites them before it be too late, to prepare to Meet him, and with Weapons, which will moſt certainly prevail, viz. Prayers and Tears, to diſarm his Juſtice.

Thus when within the ſmall compaſs of about two thouſand years his gracious and marvellous Works of Creation and Providence were ſo far from being, prais'd and had in Honour, that all Fleſh had degenerated from this great End of its Creation, and moſt ſhamefully corrupted its way upon the Earth; tho' he was griev'd (to ſpeak after the manner of Men) at the very p. 165Heart, and it repented him that he had made Man, yet he could not immediately withdraw his Hand, and let him fall into Ruine, but mercifully prolong'd the day of Vengeance and gave his ſinful Creatures time and ſpace for Repentance. He reſolv'd indeed, that the Spirits, which he had made, ſhould not Eternally remain in their Bodies, as Slaves and Vaſſals to thoſe Inſtruments of Unrighteouſneſs, but that if Men repented not, he would open the Windows of Heaven and break up the Fountains of the great Deep, and bring in a Flood upon them, that ſhould ſweep them all away. But, before he can do this, Noah, a Preacher of Righteouſneſs, muſt daily aſſure them of their Danger, and he waits their Repentance a hundred and twenty Years.

Thus too, tho' the Sins of Sodom and Gomorrah were very grievous, and cryed loud, and the Cry of them aſcended up into the Ears of the Lord of Sabbaoth, yet could not they prevail with him to let looſe his Thunder to overwhelm them with a ſwift and deſerv'd Deſtruction; but on the contrary (to prevent, if poſſible, their Ruine) he, by his good Providence, ſo order'd and diſpos'd things, that Lot, a holy and pious Perſon, living amongſt p. 166them, ſhould firſt lay before them their prodigious Impieties, and warn them to prevent the heavy Judgments due to them, by a ſpeedy Repentance. And, when (notwithſtanding all this) they ſinned yet more, and forc'd his Holy Spirit to forſake them utterly, by their intolerable Fornications; yet would not his Goodneſs then give him leave to execute upon them the Fierceneſs of his Indignation; but ſtill ſtay'd his hand, and engag'd him to be gracious. As though 'twas poſſible for him to be deceiv'd, it induc'd him to make a further Enquiry; to go down, and ſee, whether they had indeed done altogether according to the Cry of it, which was come unto him. Nay, tho' their Sins and Provocations were ſo many and ſo great, yet ſo much greater was his Mercy; ſo unwilling was he that they ſhould periſh, that he promis'd the interceeding Patriarch, that, if he cou'd find but ten Righteous Perſons amongſt them, he would ſave them all.

But (not to multiply Inſtances, which are numberleſs) the livelieſt and moſt breathing Image of the Divine Mercy and Pity, the moſt glorious and raviſhing Diſplays of his unbounded Compaſſions appears in the wonderful Contrivance of our Reſtitution, the myſterious and Coſtly Redemption p. 167of Lapſed Man. This is an Inſtance of Love ſo aſtoniſhing and unfathomable, as will afford new matter through all the Ages of Eternity, for the Contemplation and Praiſes of the Saints and Angels in Heaven. Since 'tis a Province too great for any Created Being, the Son of God himſelf, before whoſe inſupportable Glories the Seraphims veil their faces, graciouſly deſcends from the Celeſtial Paradiſe into the Wilderneſs of this World to ſeek his ſtraying Creatures, to reſtore the loſt ſheep of the Houſe of Iſrael; and with his own Voice to call them back to himſelf, the great Shepherd and Biſhop of their Souls. He comes in his Father's Name to proclaim Pardon and Forgiveneſs to all, that return to him; to demonſtrate his infinite Tenderneſs and Compaſſion for every Soul of the Sons of Adam; that (notwithſtanding all their Sins) he would not have any of them periſh, not the greateſt, not the oldeſt, not the moſt preſumptuous of Sinners, but that all ſhould come to the Knowledge of the Truth, and be ſav'd. This is his Buſineſs, This his Errand, This the great End and Deſign of his Coming; which having finiſh'd in all the Parts he undertook, and to confirm our Faith, ſeal'd his Letters of Invitation with his own Blood; p. 168and being now to return to the Father, he (to the Everlaſting Comfort and Joy of Repenting Sinners) commands his Apoſtles to go forth and carry them into all Parts of the World. Go **Mark 16.15.Mark 16:15ſays he, and Preach the Goſpel (theſe glad Tidings of Reconciliation and Peace between God and Man) to every Creature. And accordingly too St. ††2 Cor. 5.19.2 Cor 5:19Paul tells us, that God was in Chriſt, reconciling the world unto himſelf, not imputing to them their treſpaſſes and ſins. The whole Tenour and Deſign (you ſee) of the Evangelical Diſpenſation is to bring Sinners to their Saviour, to call them off from all their vain Confidences, to believe and truſt only in the Son of God; to beſeech them to come to Chriſt, that they may be refreſh'd and find Reſt unto their Souls. And ſo I am brought to the Second Thing obſervable in the Text, viz. the Perſon to whom the Invitation is made; To Me: that is to our only Saviour and Redeemer, the Lord Chriſt Jeſus.

2. We are not then to unfold our Neceſſities, or to preſent our Supplications and Prayers to Saints or Martyrs, to Patriarchs, Prophets, or Apoſtles, no not to the Bleſſed Virgin Mother her ſelf. The Votaries indeed of this Glorious Saint in the Romiſh p. 169Church are (as a Learned **See a Diſcourſe of the due Praiſe and Honour of the Virgin Mary, intituled, Speculum Beatae Virginis.Author of our own has ſhewn at large) ſufficiently extravagant in the Honours they pay to her. They exalt her above the Thrones even of Cherubim and Seraphim, array her in the brighteſt Robes of Majeſty and Honour, and moſt religiouſly and devoutly Romance her into a Deity, Nay, this is not the Practice only of her private Authors, but the more Authentick Voice likewiſe of her publick Offices, in which they frequently invoke her by the paramount Titles of Mother of Mercy, Mother of Grace, Sweet Parent of Mercy, Queen of Heaven, the Gate of the Great King, the only Hope of Sinners, and their moſt gracious Lady.

Now theſe (I ſay) are Rants and Exceſſes indeed. Exceſſes, which queſtionleſs, if known, would put the Modeſty of this Bleſſed Virgin to a much greater Bluſh, than did the Appearance and Complement of the Angel Gabriel. We confeſs her Privileges and Prerogatives are ſingularly great. He that is Mighty hath magnify'd her and Bleſſed is her Name. We acknowledge her a moſt happy Inſtrument of our Good, and therefore ſhall her Memory be always Dear to us. Dear and Honour'd throughout all Generations; Dear and Reverenc'd, but not worſhipp'd and ador'd. In a word, p. 170Her (according to her own Prediction) will we ever call Bleſſed; but only amongſt Women. To Her will we aſcribe Glory, Honour, and Praiſe; But to her Son alone, with the Father and the Holy Spirit, Power, Might, Majeſty and Dominion.

For (to ſpeak a little cloſer to this Point) if the Saints in Heaven (This Bleſſed Virgin, and the Reſt) have no conſtant Knowledge of our Affairs here below then 'tis the Inference of every Elementary Logician, and the Conceſſion of the greateſt Champions of their own Party, that 'tis altogether in vain, and to no purpoſe, to Pray to them. Si non cognoſcant noſtras orationes, videtur otioſum & ſupervacaneum ad ipſos orare, are **De Relig. tom. 2. l. 1. c. 10.Suarez his own Words▪ But that the Saints in Heaven (this Bleſſed Virgin and the Reſt) have no conſtant Knowledge of our Affairs here below, and conſequently that 'tis altogether in vain, and to no purpoſe, to Pray to them, is evident from that of the Prophet ††Cap. 63. v. 16.Iſaiah: Abraham is ignorant of us, and Iſrael knows us not. For certainly if Abraham and Iſrael were ignorant and know nothing of the Affairs of that very People which deſcended from their own Loins, then we have all the Reaſon in the World to conclude, that the Saints in Heaven p. 171have no conſtant Knowledge of us, and of our Affairs, who are perfect Strangers to their Blood and Families.

Our Adverſaries (I know) will be here ready to Object, That Abraham and Iſrael were rightly ſaid by the Prophet to be ignorant, and to know nothing in his Time of the Affairs of Mankind, and conſequently, that then indeed 'twas but in vain, and to no purpoſe, to pray to them, becauſe before the Reſurrection of our Lord the Patriarchs were not admitted into Heaven, but lay only in Limbo, the Retir'd and Secret Caverns of the Earth, where they were utterly excluded from the Viſion of God and likewiſe from all Traffick and Commerce with Men. But that now the caſe is quite alter'd with them; that they are all tranſlated from thoſe Regions of Darkneſs, that State of Expectation▪ thoſe Tabernacles of Hope, into the inmoſt Court of Heaven, the Kingdom of their Father, the Land of Fruition, where their Underſtandings are ſo widen'd and enlarg'd that they have a particular, entire, and perfect Knowledge of all things, that are done both in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, ſo that now they are become the proper Objects of our Devotion; being p. 172both privy to all our Neceſſities, and alſo as Fellow-Members of the ſame Myſtical Body, moſt willing and ready to here and aſſiſt us. But I anſwer,

1. That this Opinion of Abraham and Iſrael's being in Limbo only, and not in Heaven it ſelf before the Reſurrection of our Lord, is groundleſs and unwarrantable. Elias, we are ſure, was tranſlated into Heaven, and we know likewiſe, that Moſes came down with him from that place to commune with our Lord upon the Mount. But if theſe his Sons were thought worthy, before the Reſurrection of our Lord, to be admitted into thoſe bliſsful Manſions; why Abraham, the Father of the Faithful, and the Peculiar Friend of God; Why Iſaac and Iſrael, and the other Patriarchs and Prophets, who were all Heirs of the ſame moſt holy Faith, ſhould be excluded, I know not.

But ſuppoſing this Opinion was really as true as they would have it; and that we could not deny, (what you ſee, we have all the Reaſon in the World to deny,) but that the Saints before the Reſurrection of our Lord lay only in Limbo, but are now in Heaven: yet that being there, they have a particular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and conſequently of all the p. 173Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, is, I anſwer in the

2. Place a moſt unphiloſophical, falſe, and impious Aſſertion that has no Foundation in Scripture, Reaſon, or Antiquity.

1. It has no Foundation in Scripture. Now to pray after any other manner than what Chriſt himſelf hath taught us, is not only Ignorance, but Sin, ſays **De Orat. Domin. pag. 139. Ed. Oxon.St. Cyprian. But what one place is there (I ask) in all his Scriptures, that demands this of us? which of all his Apoſtles, Evangeliſts, or Prophets, doth allow that any of the Saints departed ſhould be invok'd by us? Bannes, a Learned Dominican, ingenuouſly confeſſeth, that he knows not of any. His Words are as expreſs and full as can be: Orationes ad Sanctos faciendas nequè etiàm expreſsè nequè involute Scripturae docent, i. e. that 'tis our Duty to Pray to the Saints the Scriptures do neither explicitely nor implicitely inform us. And thoſe of his own Profeſſion have never yet been able to ſhew that he is in an Errour.

2. This Aſſertion has no Foundation in Reaſon. For if the Saints in Heaven have a particular, entire, and perfect Knowledge of all things that are done in Heaven and p. 174Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, then this Knowledge of theirs is owing either

1. To their own Ubiquitary Preſence, by vertue of which they ſee and hear all our Words and Actions, as ſome of our Adverſaries affirm. Or,

2. As others, with the like Boldneſs, To their Perſpicacity and Clear-ſightedneſs, whereby they are able to diſcern our very Thoughts and Intentions. Or,

3. To the conſtant and faithful Relations of daily-aſcending Saints and Angels; as a Third more modeſtly. Or,

4. As moſt, To the Viſion of the Divine Eſſence, which they call Speculum Trinitatis. But all theſe ways are ridiculous and abſurd, and ſome of them impious. For,

1. The Saints in Heaven have not a particular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, becauſe they are every where preſent, and ſo ſee and hear all our Words and Actions. Heaven indeed is God's Throne, and the Earth is his Foot-ſtool. The p. 175Heaven of Heavens cannot contain him; but he fills all Places both in Heaven and Earth, and the imaginary Space too beyond the Limits of Both, he is a God near at hand to us all; to thoſe that abide in the Continent, and that remain in the broad Sea, and alſo that live afar off in the Ends of all the Earth. In a word, tho' he cannot be circumſcrib'd or included in any Place, yet by his Immenſity he is ſo every where preſent, as not to be excluded out of any; ſo that we may all of us, at one and the ſame time, pour out our Prayers before him with full Aſſurance of being heard. But now 'tis quite otherwiſe with all Created Beings. Creation neceſſarily implies Limitation; ſo that 'tis as great a Contradiction to ſay, That the Eſſence or Virtue of a Created Being can be Boundleſs or Infinite, as that a Self-Exiſtent, Independent Being can be Finite. Every Abſtracted Spirit therefore ſince Created, tho' rais'd to the utmoſt degree of its Perfection, is but Finite; and conſequently (as that great Patriarch of the Roman Schools, **Sum. Part. prim. Quaeſt. 52. Art. 2.Aquinas himſelf confeſſeth) non ſe extendit ad omnia, ſed ad aliquid unum determinatum, tho' it may, as it pleaſeth, be ſometimes in a greater, ſometimes in a leſſer place, yet it is ſo far from being able to extend it p. 176ſelf to all places, that 'tis always neceſſarily and unavoidably but in one. Non eſt ubique, nec in pluribus locis, ſed in uno loco tantùm, as he ſpeaks again in the ſame Paragraph. Great then only is the Lord, and greatly to be praiſed, becauſe there is no End of his Greatneſs.

2. The Saints in Heaven have not a particular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, from their Perſpicacity or Clear-ſightedneſs, whereby they are able to diſcern our very Thought and Intentions. This is plain from the Argument immediately foregoing: For ſince, according to the Laws of Creation, the Saints are all limited and circumſcrib'd in their Eſſences and Perfections, it muſt neceſſarily be granted, that they are likewiſe limited and circumſcrib'd in their Science or Knowledge; it being impoſſible for any Being but ſuch as is Immenſe and fills all Places, to know the different Concerns of all the ſeveral Beings reſiding and acting in thoſe different Places. God then alone (ſince it appears, that he only is Omnipreſent) muſt be acknowledg'd to be p. 177foreign, the Searcher of the Hearts. In him indeed do our Souls and Bodies live, move, and have their Beings. He underſtands our Conſtitution, knows whereof we are made, the Compoſition (as I may ſo ſay) of our very Eſſences, and therefore diſcerns all the Motions and Operations of our Souls. In ſhort, 'Tis his Prerogative alone to be about our Paths, and about our Beds, in our Hearts, and in our Spirits, and conſequently to ſpy out all our Ways. Whence it likewiſe appears in the

3. Place, That the Saints in Heaven have not a particular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion; from the conſtant and faithful Relations of daily aſcending Saints and Angels; from the Informations and kind Intercourſes of Guardian Angels, and the narrations of ſuch happy Spirits, as leaving their Earthly Tabernacle daily aſcend thither; becauſe 'tis evident (you ſee) that there are many things here amongſt us, which theſe Saints and Angels can never underſtand, many Deſigns and Contrivances, many Wiſhes and Deſires, many Vows and Prayers, that are p. 178lodg'd only in the Heart, and conſequently are known only unto God. Wherefore

4. The Saints in Heaven have not a particular, entire, and perfect Knowledge of all things, that are done in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, from the viſion of the Divine Eſſence, which they call Speculum Trinitatis. Now 'tis a great Queſtion amongſt Learn'd Men, Whether the Bleſſed Spirits above are indeed capable of ſeeing the Divine Eſſence, and many of no ordinary note eſpouſe the Negative, thinking it as impoſſible for a Created, Finite Being, to behold the Eſſence of an Uncreated, Infinite Being, as 'tis for a Bird of Night to gaze ſteddily upon the Sun. Which Opinion (if true) entirely deſtroys this Speculum Trinitatis, and daſhes it with its Conſequences, all to pieces upon the Ground. But, I confeſs, I hitherto ſee nothing that can induce me to embrace it, The Affirmative ſeems moſt conſonant both to Scripture and Reaſon.

When Moſes humbly deſir'd, that God would vouchſafe to ſhew him his Glory, p. 179or to imprint upon his Mind a clear, diſtinct Idea of his Divine Eſſence, he was anſwer'd, That he could nor have his wiſh now, whilſt he lay under the Diſadvantages of Mortality, becauſe he was a God dwelling in ſuch Light, as no Mortal Eye could approach; but that he ſhould ſo ſee him hereafter, when theſe Impediments ſhould be remov'd, and he happily inveſted with the ſtronger Privileges of Immortality. Thou can'ſt not ſee my Face, ſays God,Exod. 33.20.Exod 33:20 for there ſhall no man ſee me, and live. For theſe words certainly imply, That tho' he could not now, by reaſon of the thick Veil of his fleſh; yet that he ſhould ſee his Eſſence hereafter, both when his Earthly Tabernacle ſhould be diſſolv'd and laid aſide▪ and alſo, when he ſhould receive it again all clarify'd and ſpiritualiz'd.

Moſes himſelf undoubtedly underſtood them thus: for had he thought otherwiſe, and that he was never to be admitted to the Intuition of his Maker's Glory, the naked, clear, and real Viſion of his Divine Eſſence; but that he was for ever to reſt in Symbals and Figures; in reflected Glories, and ſecondary Manifeſtations, (which was to find his Ultimate Happineſs in ſome thing really diſtinct from his God) his devout, affectionate Soul, which ſo ardently p. 180breath'd after the moſt intimate Fruition even of the Living God, would never have been ſatisfy'd with this uncomfortable Anſwer, but we had queſtionleſs heard of the ſad Complaints, the bitter Bemoanings, and doleful Accents of his diſconſolate Spirit, who, when the natural Byaſs of her Deſires mov'd neceſſarily towards God, trembling continually, like the amorous Needle, for the Embraces of that moſt Lovely and Amiable Object; was yet for ever excluded from his Beatifick Preſence, the Contemplation and Fruition of the interiour Beauties of her Belov'd.

And indeed we all ſo naturally deſire to ſee this Firſt Cauſe, this Parent of Nature, and the Author of all our Beings, that tho' we were ſurrounded with all the Sweets of Paradiſe, all the other moſt exquiſite Delights and Entertainments that Heaven can afford; yet, without Him they would but fade▪ and wither, and dwindle into nothing, and our reſtleſs, diſſatisfy'd Spirits would ſtill, in the midſt of them all, be impatiently crying out, Ah! Where, Where is our God? For as He is the Firſt of Beings, ſo is He the Laſt of Ends: foreign, ſays Plato rightly, that proper and principal End of Rational Beings, the Viſion of whom alone can ſatisfie p. 181the aſpiring Soul, and in the Circle of whoſe Embraces only the immoratal Spirit finds Reſt, and Peace, and Joy for Evermore.

See him then we ſhall in the other World: See the Soveraign Fair openly and clearly, really, and as He is. Now we hear of him by the Ear; but then, ſhall our Eye with Joy and Triumph ſee him. Now we ſee through a glaſs, darkly; but then Face to Face. Now we know only in part but then ſhall we know, even as we our ſelves alſo are known.

This Expreſſion (I readily acknowledge) is not to be underſtood according to the Strictneſs of the Letter. As we are known, is a Note of Similitude only, not of Equality; for the Sun may as well be included in a Spark of Fire, as God be comprehended by our Finite Faculties. Know him then we ſhall, not ſo as to comprehend him, but ſo as to be raviſh'd and for ever tranſported with his Eſſential Perfections. The Light of a Candle as truly ſhines as the Light of the Sun, tho' not with equal Extent and Splendour; ſo ſhall our Knowledge be truly like His, reaching even His Divine Eſſence, tho' not Equal to His in comprehending it, as He does ours.

p. 182Thus far then are we and our Adverſaries agreed. The Saints in Heaven do really view and contemplate the Divine Eſſence. But now to ſay, that they behold in it all things that are done in Heaven and Earth, and conſequently all the Circumſtances, Concerns, Occurrences, and Affairs of every Man's Life, and ſo are become the Objects of our Devotion, is moſt abſurd and ridiculous. If you let a Veſſel down into the Sea, 'twill indeed be fill'd to the utmoſt of its Capacity; but then, you know, it muſt needs overflow, becauſe 'tis impoſſible it ſhould receive into its Boſom the vaſt Congeries of that inexhauſtible Abyſs. So admit the Saints into the Preſence of their Maker, where they may clearly and diſtinctly behold his Divine Eſſence: their Finite Underſtandings may indeed by his voluntary Revelations be filled with all that Knowledge they are capable of receiving; but then 'tis neceſſary they likewiſe overflow, becauſe, 'tis abſolutely impoſſible they ſhould be widen'd and enlarg'd to the infinite and boundleſs Comprehenſions of Omniſcience.

This beſides the Reaſon of the thing, (which aſſures us, that 'tis abſolute impoſſible any Being ſhould have the Attributes of the Divine Nature, which has not p. 183the Divine Nature it ſelf) is plain from the Inſtance of the Angels. Theſe Bleſſed Spirits were before the Incarnation of our Lord admitted into their Father's Houſe, the Manſions of Glory, the Royal City of the Heavenly King. The time of their Probation was over and gone, and they all unalterably confirm'd in a ſtate of Happineſs and Glory. Their Buſineſs, and Employment was to contemplate the Unfolded Beauties of the Divine Countenance, and to ſing continually in the Preſence of the Lord, that Great is the Glory of their God. And yet how imperfect was the Knowledge, how improveable the Underſtandings even of theſe Intelligences? Notwithſtanding this clear Viſion of the Divine Eſſence, the Myſtery of Man's Redemption was ſo far hid from their Eyes that before the Manifeſtation of the Son of God in the Fleſh, they had only ſome general, dark, and obſcure Notices of it. And tho' now (as **Epheſ. 3.10.Eph 3:10St. Paul tells us) the manifold Wiſdom of God is in a greater meaſure made known unto them by his Diſpenſations in the Church, yet even now are they ſo far from being able to comprehend it, that ††1 Epiſt. 1.12.St. Peter aſſures us they ſtill deſire to look farther into it. Theſe things, ſays he, the Angels deſire to look into. In ſhort, our p. 184Lord has put this caſe beyond all doubt; for ſpeaking of the Day of Judgment: Of that Day and Hour, ‖‖Matth. 24.36. & Mat. 13.32.Matt 24:36Matt 13:32ſays he, knoweth no Man, no, not the Angels of Heaven, nor the Son, but my Father only. For if the Son of God himſelf, as Man, tho' he is to be the Umpire of that Great Day; and the Holy Angels, who always behold the Face of their Father, and who with unſpeakable Alacrity and Joy will attend and wait upon him in this his glorious Expedition, was once and are ſtill ignorant in this matter, then certainly it can be nothing but Folly and Madneſs to imagine, that the Spirits of Juſt Men and Women (which, tho' never ſo perfect as ſuch, are, as they ſtand in Relation to their Bodies, to whom they have a natural Inclination, even in Heaven it ſelf, but in a State of Imperfection) ſhould ſo far excel, as to have an entire and perfect Knowledge of all things, that are done both in Heaven and Earth.

Now then from what has been thus diſcours'd, I preſume, 'tis Evident, that there is no Foundation in Reaſon to think, that the Saints (tho in Heaven) have a particular, entire and perfect Knowledge of all things that are done in Heaven and Earth, and conſequently of all the Circumſtances, Concerns, Occurrences, and Affairs of p. 185every Man's Life, and ſo are become the Objects of our Devotion, as our Adverſaries pretend; but that on the contrary, we have all the Reaſon in the World to conclude, that they have no conſtant Knowledge of any thing here below; and conſequently, that according to the Romiſh Doctors themſelves, 'tis otioſum & Supervacaneum, an idle, vain and ſuperfluous, and according to Truth it ſelf, an impious, wicked, and idolatrous piece of Devotion, that is put up to them. For tho' we allow, that God does ſometimes of his eſpecial Grace vouchſafe by an Extraordinary Revelation to acquaint his Saints with ſomething of our Affairs here below, like the good Shepherd in the Goſpel, who when he had found the Sheep he had loſt, ſoon inform'd his Neighbours of it, and call'd them together to rejoyce with him for it; nay, farther, tho' I cannot think it too much to grant, that the Saints in Heaven do not only intercede with God for the Church in general; that he would be favourable and gracious unto Sion, and vouchſafe to repair the Breaches in the Walls of Jeruſalem; but alſo that ſome of them, at ſome Times, on ſome Occaſions, which either an immediate Revelation from God himſelf, or perhaps the Relation p. 186of a Guardian Angel or poſſibly a ſhort Errand of their own diſcovers to them, do (as **Ep. ad Trall. pag. 80. Ʋſſer. Edit.Ignatius, ††De Orat. ſect. 34Origen, ‖‖De Mortalit. pag. 166. Ed. Oxon.Cyprian and ****Vid. Aug. Confeſſ. l. 9. c. 3. Baſil. Hom. 20. Ambroſ. de obitu Theod. Hieron. Ep. 25.others think they do) Pray for ſome of us in particular; yet ſince there is no certainty in this matter, no Revelation to inform us when this is done, or indeed whether it be ſo much as done at all; we cannot from ſuch pious Conjectures only infer with the Council of Trent, that we ought to Pray to them, or make them the Mediators between God and our ſelves; eſpecially ſince (beſides the Arguments already alledg'd) God himſelf has expreſsly pronounc'd him Curs'd who thus truſteth in Man, and maketh Fleſh his Arm, and whoſe Heart departeth from the Lord. All we are to do, is to Praiſe and Magnifie the Name of God for them that he has been pleaſ'd of his gracious Goodneſs to deliver their Souls from the Burthen of the Fleſh, from the Waves and Storms of this tempeſtuous World, and to land them ſafely on the peaceful Harbour of Eternity. That he adorn'd and inrich'd them with his manifold Gifts and Graces, whereby they are rendered as burning and ſhining Light to his Church in ſucceeding Generations, This, I ſay, together with a Reverential Reſpect, and ſtudy of Imitation, is all we p. 187have to do upon their Account; and This, we are ſure, (whatever the Trent Doctors determine) was the only Inference the Primitive Church made from theſe Premiſes. foreign. The Honour, ſays **Vid. tom. 5. p. 625. Vid. & Euſ. Hiſt. Eccl. l. 4. c. 15. pag. 134, 135. & Aug. de Civit. Dei l. 8. c. 27. & l. 22. c. 10.Sir 50:4S. Chryſoſtom, that we are to pay to the Martyrs, is to ſtrike the ſame Lines, as thoſe invincible Heroes have done; to copy out their Fortitude and Magnanimity, and with the like Chearfulneſs to lay down our Lives for the Lord's ſake. And ſo I come to my

3. Particular, which is to ſhew, That as this Aſſertion has no Foundation in Scripture nor Reaſon; ſo, neither has it the leaſt Support from Antiquity. Spiritus Defunctorum, ††De curâ pro mortuis.ſays St. Auſtin, non vident quaecunque eveniunt aut aguntur in iſtâ vitâ hominum, i. e. The Spirits of the Saints departed, do not know all things that are Acted upon the Stage of the World. And **Ep. 3. de Epitaph. Nepot.St. Hierom, ſpeaking of his deceaſed Friend Nepotianus, is more particular: Quicquid dixero, ſays he, quia ille non audit, mutum videtur; quocum loqui non poſſumus, de eo loqui non deſinamus. Whatſoever I ſhall ſay, ſeems dumb and to no purpoſe, becauſe Nepotian does not hear me; yet ſince we can no more ſpeak with him, let us be the longer in ſpeaking of him.

p. 188I know the Fathers about the latter End of the Fourth Century in their Funeral and Anniverſary Panegyricks of the Saints and Martyrs, frequently uſe very elegant and affectionate Apoſtrophe's to them, as tho' they ſuppos'd them preſent. But the Popiſh Abuſers of this innocent. Cuſtom would do well to conſider, that they moſt cautiouſly uſher them in with If's and And's, as in that ††Orat. 1. cont. Julian.of Nazianzen: foreign, Hear, O thou Soul of the Renown'd Conſtantine, if thou haſt any ſence or knowledge of theſe matters: For every Schoolboy will tell them, that this is only a Rhetorical Flouriſh, a pleaſing Strain of Eloquence taken up by Orators in expreſſing their own, and moving the affections of others; but never us'd by any as a Form of Prayer, or a Mode of addreſſing their Devotions to the Deceas'd.

But we need not ſeek far for the Sence of Antiquity in this Matter. The Fathers have ſufficiently declar'd their Opinion in their Controverſie with the Arians. Theſe Hereticks diveſted the Bleſſed Jeſus of his Divinity; diminiſh'd and degraded him into a mere Creature, and yet held it lawful to pay him Religious Worſhip. This, (tho' the Arians declar'd they worſhip'd p. 189him only with an inferiour degree of Worſhip, parallel to what our Adverſaries now call foreign, not with foreign, or that Degree, which is peculiar only to the Supreme God, was univerſally abhorr'd and deteſted by the Fathers, who look'd upon it as an impious Reſtauration of Pagan Idolatry. foreign, ſays Athanaſius, foreign; i. e. Why do not theſe Arians, ſince they are of this Opinion, deſcend into the Claſs of the Unbelieving Gentiles? for they are all guilty of one and the ſame kind of Idolatry, Worſhipping the Creature beſides the Creator. But now if the Arians were thus peremptorily condemn'd by the Fathers for Idolatry, becauſe they worſhipp'd the Bleſſed Jeſus, tho' but with foreign, as they ſuppos'd him to be a Creature; then how is it poſſible for our Adverſaries to eſcape the ſame Condemnation, who pay the ſame degree of worſhip to thoſe we all know to be Creatures? The Arians ſuppos'd the Son of God to be a Creature, but were in the wrong; and therefore, tho' Formally Idolaters, according to their own miſtaken Hypotheſis, yet were they not Materially and Really ſo. But theſe Men know for p. 190certain, that the Saints they worſhip are indeed but Creatures, and therefore are as well Materially as Formally Idolaters. The Arians worſhipp'd the Son indeed as a Creature; but then not as an Ordinary, Inferiour Creature; but as the firſt, the moſt glorious, and the moſt excellent of all Creatures, by whom, as an Inſtrument, all the others were made, and yet were found Guilty; How then ſhall theſe Men eſcape, who worſhip in the ſame manner theſe ordinary, Inferiour Beings, whom we all know to be the Workmanſhip of his hands, as he is God.

But tho the Saints are to have no part or ſhare in our Devotions, yet may we not humbly preſent our petitions before the Exalted Thrones of Angels and Archangels? The Saints indeed were Perſons of like Paſſions with our ſelves, they had their Slips and Miſcarriages here upon Earth and now in Heaven ſtill bear the Marks and Badges of their Sins, being depriv'd of half of themſelves, their Bodies. But theſe Bleſſed, indefective Spirits are the Firſt-born Sons of the Heavenly King the moſt Correct and Amiable Patterns of his Eſſential Purity and Holineſs, and certainly he expects we ſhould peculiarly honour them whom himſelf in ſo eſpecial a manner delights to honour.

p. 191Honour them indeed we will, and in the way moſt becoming ſuch glorious and Exalted Beings. We will endeavour to copy out their heavenly Vertues, to tranſcribe their Heroick Exellencies, and to live like Angels here, that we may for ever live with them hereafter. But to pray to them to invoke them, to implore their Aid and Aſſiſtance in the time of our Need, is what neither they deſire nor we can give. foreign, ſee not, Rev. 19.10. and 22.9.Rev 19:10Rev 22:9was the Heavenly Meſſengers abrupt and haſty prohibition to St. John, when dazzled and overcome by his Extraordinary Glory, he would erroneouſly have worſhipp'd him for his Adorable Maſter; and he that dares do this, holds not the Head ſays **Col. 2.19.Col 2:19St. Paul; but vainly puſt up by his fleſhly Mind, degenerates (as the whole Laodicean ††Vid. Balſamon. Canon. p. 841.Council in its thirty fifth Canon truly declares) into the Abominable and Sacrilegious Rites of the Idolatrous Jews and Gentiles. For whatever Fig-leaves Men may ſew together to cover their Nakedneſs withal, 'tis moſt certain, that they who in theſe Nations worſhipp'd their Baalim, their Daemons, or Angels moſt, did it upon the very ſame Principles, as our Adverſaries do at this day. The ‖‖Vid. Plat. ſym. Apul. de Daemon. Socrat. & Grotium in 2. cap. Ep. ad Col. v. 18.Pythagoreans, ‖‖Vid. Plat. ſym. Apul. de Daemon. Socrat. & Grotium in 2. cap. Ep. ad Col. v. 18.Platoniſts, p. 192and other Learned Heathens, will anſwer for themſelves, and the Rabbins (as they are cited at large by the learned ‖‖Intell. Guſt. p. 468, 469.Cudworth) for both Jews and Gentiles, that they were always ſo far from thinking by ſuch worſhip to derogate any thing from the Honour of the Lord Jehovah, whom (tho' under different Names) they all equally acknowledge to be the Common Father of Gods and Men, that they did verily believe he was highly pleas'd at that ſort of Worſhip, which they gave theſe his Extraordinary Miniſters; the Honour redounding chiefly to himſelf that made them; and alſo that he accepted their Humility, who duly ſenſible of their own Vileneſs and Unworthineſs, dar'd not to approach his awful Majeſty without the Introduction of ſuch mighty Favourites, ſuch Beloved Mediators. And yet (notwithſtanding theſe ſo ſpecious Pretences) our **Rom. 1.Rom 1Apoſtle expreſsly declares of the Gentiles, that when they knew God, they glorify'd him not as God; but were therefore vain in their Imaginations, becauſe they worſhipp'd the Creatures, tho' not as ſo many Supreme, Independent Beings; but only as Mediators of Interceſſion, foreign. Beſides, the Creator, and the Prophets, continually bait the Jewiſh Church for theſe p. 193things, with the ſoul and odious Name of Whore, Proſtitute Whore, and Abominable Harlot. So that you ſee, 'tis the peculiar Honour, the incommunicable Prerogative of the Son of God (as the Learned ††Orig. cont. Celſ. l. 5. p. 233. & l. 8. p. 382.384.395.Father peremptorily and frequently inculcates) to be our Mediator, to receive our Devotions, and to intercede for us at the Right hand of the Father; Prayer then ſhall be made only unto him, and daily ſhall he be prais'd. He is the way, the Truth and the Life, and no man can come unto the Father but by Him. As in the Earthly Tabernacle the High-Prieſt only entered into the moſt Holy Place beyond the Veil, there to be an Agent with God for the People; ſo our only High-Prieſt, the Bleſſed Jeſus has therefore by his own blood entred into the Holy of Holies, the Heavenly Tabernacle, that there he may appear in the Preſence of God for us. He is that Angel with the golden Cenſer, who offers the Incenſe, the Prayers of the Saints, upon the golden Altar before the Throne; that Angel of the Preſence, that Meſſenger of the Covenant, who is able to ſave them to the uttermoſt that come unto God by him. Tho' therefore there be (as the Learn'd **1 Cor. 8.5.1 Cor 8:5Apoſtle obſerves) that are called Gods, yea foreign, many Celeſtial p. 194and Soveraign Gods, according to the ‖‖Vid. Jamblich. de Myſt. Aegypt. ſect. 5. c. 17. & M. Oſyr. ſub finem diſſertationis primae.Platoniſts, who never intereſt themſelves in the Affairs of Mankind; and Many ſubordinate and inferiour Lords, or Daemons, whoſe Office (as you have heard) is to be Agents and Mediator between the Gods and Men; Yet ſhall no Man ſpoil me through this abſurd Philoſophy, and vain Deceit, which is only after the Tradition of Men, after the weak and beggarly Rudiments of the World, and not after Chriſt. For to us Chriſtians, ſays the ſame **1 Cor. 8.6. and 1 Tim. 2.5.1 Cor 8:61 Tim 2:5Apoſtle, there is but one (ſoveraign) God, the Lord of Heaven and Earth, and but one Mediator between God and Men, the Man Chriſt Jeſus. This Himſelf confirms in that Dialogue between Him and the Angels, recorded by the Prophet. Who is this, ſay they in Rapture and Amazement, that cometh from Edom, Iſa. 63.Isa 63with died garments from Bozrah? This, that is glorious in his Apparel, travelling in the Greatneſs of his Strength? I, that ſpeak in Righteouſneſs, anſwers our Lord, Mighty to ſave. But wherefore, they humbly ask again, art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-preſs alone, ſays our Lord, and of the People there was none with me. I alone am mighty to ſave, and p. 195beſides me there is no Saviour. Good luck then have thou with thine Honour, O Lord; Ride on, becauſe of the Word of Truth, of Meekneſs, and of Righteouſneſs, and thy Right-Hand ſhall teach thee terrible things. Terrible things indeed for the Kings Enemies, who would have other Lords beſides Thee to rule over them. But gracious and comfortable things for thy Servants, the Sheep of thy Paſture, who know thy Voice, and therefore come to thee, who alone canſt give Eaſe to our Troubled Spirits, being that Lamb of God, which takeſt away the Sins of the whole World. And ſo I come to the third thing obſervable in the Text, viz. the Perſons invited, who are All Penitent Sinners in general; All ye that labour and are heavy laden. All ye that ſigh, and groan, and are bow'd down, and ready to ſink under the grievous burthen of your ſins.

3. There is no Perſon, no Time, no Rank or Quality whatſoever, that is excepted. God would have all Men come to the Knowledge of the Truth, and be ſav'd, ſays the **1 Tim. 2.4.1 Tim 2:4Apoſtle; there's the Univerſality of the Perſons: And the Time, the ††Ezek. 18.27.Ezek 18:27Prophet tells us, is as univerſal; 'tis not now and then only; but, whenſoever a wicked man turneth away from the wickedneſs p. 196that he hath committed, and doth that which is lawful and right, he ſhall ſave his ſoul alive. Accordingly we find God, in the 1ſt of Iſa. calling to all Sinners in general, without any Diſtinction of Circumſtances, Ages, or Conditions, to come, and be reconcil'd to him. Waſh ye, make ye clean, ſays he, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well; and then, tho' neither the Out-goings of the Morning, nor of the Evening, have prais'd me; but from the Height of your Youth to the Declenſions of Old Age, you have been taken, and led Captive by your Sins at their will, I will do them all away: Tho' they be as Scarlet, they ſhall be white like Snow; tho' they be red like Crimſon, they ſhall be as wool. And again, in the third of Jeremiah, he with Infinite Tenderneſs and Affection courts his People to come to him, tho' they had moſt frequently revolted, and infinitely offended his Divine Majeſty. They ſay if a Man put away his Wife, and ſhe be joyn'd to another Man, ſhe ſhall not return to her former Husband any more: But thou haſt played the harlot with many Lovers, yet return again to me, ſaith the Lord. Thus Abſolute and Univerſal are the Promiſes and Invitations God makes to Sinners. p. 197Thus ſolemnly and pathetically does he declare (as you ſaw more at large in my Firſt General Head) his Good-will towards them; that he deſires not the death of any of them all; but had rather they would every one of them, from the Leaſt to the Greateſt, turn from their evil ways, and Live.

And yet we meet with ſome Perſons in the World, whoſe Ears are entirely ſtopped againſt this gracious and raviſhing Voice of the Heavenly Charmer. The Suggeſtions of Satan, or the Unhappineſs of an ill Conſtitution of Body, or the unwarrantable Aſſertions of ſome ill-natur'd, ſurly and melancholy Pſeudo-Prophets, or poſſibly all theſe three together, have plung'd their tender Spirits in the profoundeſt Depth of Amazement and Deſpair. They think they have committed a Sin unto Death, the Sin againſt the Holy Ghoſt, and therefore that Salvation belongs not to them; but that, tho' at preſent in different Manſions, they are reſerv'd, as well as the Devils, for Everlaſting Chains of Darkneſs at the Judgment of the Great Day. The Caſe of theſe Perſons is ſad and lamentable, and ſuch as calls for our Prayers, our Sorrow, and our utmoſt Aſſiſtance. And indeed for their Sakes I firſt made Choice of my Text, tho' the ſecond thing obſervable p. 198in it hath hitherto interrupted my Proſecution of this Matter. Have Patience therefore now, I pray, whilſt for the Eaſe of ſuch afflicted Souls, and to prevent (through God's Bleſſing) ſuch dangerous Miſtakes in others, I inſiſt upon this Point.

Now the Sin againſt the Holy Ghoſt is generally thought to be irremiſſible, and our Saviour's Words ſeem to aſſert as much. All manner of Sin and Blaſphemy, **Matt. 12.31, 32.Matt 12:31Matt 12:32ſays he, ſhall be forgiven unto Men: but Blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto Men. And whoſoever ſpeaketh a word againſt the ſon of Man, it ſhall be forgiven him: but whoſoever ſpeaketh againſt the Holy Ghoſt it ſhall not be forgiven him, neither in this world, neither in the world to come. And again in ††Chap. 3. v. 28, 29.St. Mark, Verily I ſay unto you, All Sins ſhall be forgiven unto the Sons of Men, and blaſphemies wherewith ſoever they ſhall blaſpheme, but he that ſhall blaſpheme against the Holy Ghoſt hath never forgiveneſs foreign, but is obnoxious to the Sentence of Eternal Damnation. And yet S. Chryſoſtom among the Ancients, and ‖‖In Matt. 12.Matt 12Maldonat, ‖‖In Matt. 12.Matt 12Grotius, ‖‖In Matt. 12.Matt 12Hammond, and **Great Exampl. pag. 201.Taylor amongſt the Moderns, are ſo charitable, as to think, that this Expreſſion, ſhall not be forgiven, is to be Underſtood with a Qualification; Impoſſibility p. 199in Scripture ſometimes denoting no more, than an extream Difficulty. Thus our Lord expreſsly **Mark 10.Mark 10declares, that 'tis eaſier for a camel to go through the Eye of a Needle, (which is abſolutely impoſſible) than for a rich Man to enter into the Kingdom of God. Yet he means not by this Aſſertion utterly to exclude all Rich Men from the Hopes of Heaven; but only ſignifies to us, that 'tis a very hard and difficult matter for them that truſt in Riches, ſaying to Gold, Thou art our Hope, and to the fine Gold, Thou art our Confidence, ever to undertake the ſeverer Diſcipline of the Goſpel here, and conſequently to be made Partakers of his Glory in the Kingdom of Heaven hereafter. How hard is it, ſays he to his aſtoniſh'd Diſciples, for them that truſt in Riches, to enter into the Kingdom of God? In like manner, (ſay theſe Learned Men) when he poſitively aſſerts, that all Sins and Blaſphemies whatſoever ſhall be forgiven unto Men, but that the Blaſphemy againſt the Holy Ghoſt ſhall never be forgiven, he means not, that 'tis abſolutely impoſſible it ſhould ever be forgiven; but only, that it ſhall not be forgiven ſo eaſily, but more hardly, and with greater Difficulty, than any other Sin or Blaſphemy whatſoever, Non utiquè quod remitti non p. 200poſſit, as the fore-cited Jeſuit; not that it cannot he forgiven at all; but becauſe they who commit it, nullam peccati ſui excuſationem habent, are utterly deſtitute of all Apologies and Excuſes, and therefore are more unpardonable than other Men.

I confeſs, I can determine nothing in this matter, whether this Sin be irremiſſible or not; I can only anſwer with the humble Prophet, Lord, thou knoweſt. God's gracious dealing indeed with David after his Adultery and Murther, with Peter after his Denial of his Maſter, with Paul after his perſecuting the Church, and with a thouſand other Sinners of the ſame Magnitude, obligeth me to believe, that there is no Sin or Blaſphemy whatſoever which is irremiſſible in reſpect of God; and that therefore if the Sin againſt the Holy Ghoſt be indeed irremiſſible, 'tis only becauſe it utterly excludes thoſe who commit it, from Repentance.

But tho I dare not be poſitive as to the Conſequences of this Sin; yet (what is a greater matter of Comfort to deſpairing Souls) I may venture to affirm, that, as to the Nature of it, 'tis ſuch as cannot be committed by any Chriſtian. If you ask me what 'tis, I briefly anſwer, That 'tis a p. 201Total Apoſtaſie, and Final Falling away from Chriſt and his Goſpel. I ſay, a Total Apoſtaſie, and Final Falling away. And yet not every Total Apoſtaſie, and Final Falling away neither; For 'tis poſſible a poor, ignorant Soul may be ſo decluded, as to Apoſtatize from Chriſtianity to Mahometiſm, or ſome other Impoſture, and yet ſtill believe Chriſt to have been a very good Man. But this is ſuch a Total Apoſtaſie, ſuch a Final Falling away from Chriſt and his Goſpel, as is attended with the greateſt Virulency, Rancour, Spight and Malice againſt both as can be imagin'd. When a Man not only utterly renounceth the known Truth, but alſo doth hate and abhor Chriſt and his Word; doth revile and ſpit upon him; doth with the Scribes and Phariſees crucifie and mock him; and is ſo far from acknowledging him to be the Son of God, or indeed ſo much as a good Man, who did all his Miracles by the Power and Aſſiſtance of the Holy Spirit, that he moſt maliciouſly and deſpitefully, after full Conviction of his Conſcience to the contrary, pronounceth him the greateſt of Cheats, a moſt grand Impoſtor, the Eldeſt Son of the Devil, who acted only by Commiſſion from Beelzebub, the Prince of the Devils.

p. 202This I take to be plain from our Saviour's own Words, when he mention'd this Sin. There was brought unto him, ſays the Evangeliſt, one poſſeſs'd with a Devil, blind and dumb:Matt. 12. compar'd with Mark 3.Matt 12Mark 3 and he heal'd him, inſomuch that the blind and dumb both ſpake and ſaw. The People, amaz'd at this great Miracle, gave Glory to him; confeſſing him to be, in very deed, the promis'd Meſſiah, the Son of David. But the Scribes and Phariſees, mov'd with envy, tho' they knew the Miracle to be the Effect only of the Spirit of God; yet, to leſſen his Reputation among the People, declar'd, againſt their own Conſciences, that 'twas not by any Divine Authority; but purely by Vertue of a black Confederacy with the Infernal Powers, that he did theſe things. This Fellow, ſay they with unparallell'd Rancour and Diſdain, doth not caſt out Devils, but by Beelzebub, the Prince of the Devils: Upon this ſays our Lord, All Sins ſhall be forgiven unto the Sons of Men, and Blaſphemies wherewith ſoever they ſhall blaſpheme; but he that ſhall blaſpheme againſt the Holy Ghoſt hath never forgiveneſs, but is in danger of eternal damnation: And then is added the Reaſon of this Aſſertion (which plainly ſhews what the Sin againſt the Holy Ghoſt is) in theſe words, becauſe they ſaid, He hath an unclean Spirit.

p. 203Now then (My Brother) do'ſt thou believe and confeſs, That our Lord Jeſus Chriſt is, in very deed, the Eternal Son of the Living God? That when he was here upon Earth he acted only by Commiſſion from his Father; and that the Mighty Works which did ſhew forth themſelves in him, were done by the Vertue and Power of his own moſt Holy Spirit? If thou doſt, then be of good cheer, that haſt not yet, and as long as thou continueſt in this Faith, thou canſt not commit this Sin againſt the Holy Ghoſt. Nothing now, but thy Impenitence, can ſeparate between thee and thy God. Thou haſt his own word for't: All ſins and blaſpemies whatſoever ſhall he forgiven unto the Sons of Men; tho' perhaps this Sin againſt the Holy Ghoſt (which thou haſt not committed) ſhall never be forgiven. Break off thy ſins then by Repentance, and they ſhall all be forgiven thee, Depart out of Babylon, and come to Chriſt; and thou ſhalt be refreſh'd, and find Reſt unto thy Soul. And ſo I come to the Laſt Thing obſervable in my Text, viz. the Benefit of accepting our Lord's Invitation; I will give you Reſt.

4. What joyful Tidings are theſe? What Eaſe is here to wounded Conſciences? what Comfort to Deſpairing Sinners? **Cant. 2. v. 11, 12.Song 2:11Song 2:12Lo the p. 204Winter (that diſmal time, wherein Ignorance, Error, and Superſtition, like Floods in the Winter-ſeaſon, overflow'd the earth) is paſt, and the Rain (thoſe cloudy, uncomfortable days, wherein we could ſee, and enjoy but little of him) is over and gone: All the tokens of a new World appear, and invite us to come and partake of heavenly joys and pleaſures. The Flowers appear on the Earth; All manner of Bleſſings ſpring up in abundance, now the Sun of Righteouſneſs is riſen upon us. The time of the ſinging of Birds is come, and the voice of the Turtle is heard in our land: The heavenly Hoſt ſing for Joy, and excite all Mankind to praiſe their Saviour with joyful Lips. Is then thy Soul full of Sorrow and Heavineſs, and drooping under the Apprehenſions of thine approaching Judgment. Does thy Conſcience tell thee, That Hell is thy Portion; and thine Inheritance in the Land where Death reigns for ever and ever? Is this, I ſay, thy caſe? Why, do not any longer deſpond, but throw away thy Garments, thy Sins, that encompaſs thee about, and riſe up, for thy Saviour calls thee. Behold, the Wiſe Men riſe up at his Call; they acknowledge his gracious Summons, and haſtily come away from a far Country; and therefore p. 205are kindly receiv'd, tho' their **Vid. Juſtin. M. Dial. cum Tryph. Jud. pag. 304. & Orig. cont. Celſ. lib. 1. p. 45, 46.Witchcrafts and Idolatries are ſo many. The humble Shepherd likewiſe obey the Heavenly Viſion; as ſoon as the Angels are gone to Heaven, they leave their feeble Flocks, and tender Lambs, and therefore are graciouſly admitted to the Preſence and Adoration of the great Shepherd of their Souls. The Star out of Jacob is riſen upon thee alſo, and and if thou wilt follow its Light, 'twill conduct thee to the Manſions of thy Lord and Saviour. The Glory of the Lord too is ready to ſhine round about thee; the abundant Viſitations of his Grace from Heaven will (if thou art willing) diſpell the uncomfortable Darkneſs of the Night; all the black Clouds of Melancholy and Deſpair, and enlighten thy Underſtanding, and actuate all thy Faculties, till at length they happily bring thee to Bethlehem, to the Preſence and Embraces of the Holy Jeſus. Come then, I ſay, thou ſinking, deſpairing Soul, unto thy Saviour. Come to him, by Faith and Repentance, and he will by no means caſt thee off. Come to him, and he will moſt tenderly receive thee. The Bowels of his Compaſſion will immediatel… move towards thee; and he will gently take thee by the hand, and guide thee into the way, that leads to Sion. p. 206'Twas his Meat and Drink, when he liv'd amongſt us to proclaim Liberty to the Captives; to looſen thoſe, whom Sin and Satan has bound; to bind up the Broken-hearted; to give Medicines to heal their Sickneſſes, and to preach the acceptable Year of the Lord. And tho' now he is gone to Heaven; yet he has not left thee comfortleſs. He is abſtracted from thee as to his bodily Preſence; but, his Divine Spirit and Grace ſtill attend and wait upon thee. Not all the Glories of Heaven, the Allelujahs of the Angels, and the triumphant Songs of the Saints, can make him forget thee; but the ſame Tenderneſs of Spirit, the ſame Mercy and Loving-kindneſs which he had upon Earth he now in the mid'ſt of all his Glories, ſtill retains for thee in Heaven. We have not ſuch an High-Prieſt, ſays the Apoſtle, as cannot be touch'd with the feeling of our Infirmities; but who having been tempted himſelf, is able to ſuccour them that are tempted. He ſits in those glorious Manſions at the Right hand of the Father, to make interceſſion for us. His Merits continually plead the Pardon of Repenting Sinners at the Throne of Grace, and he is able and willing to ſave all them to the uttermoſt that come unto God by him: Nay, 'tis his p. 207Glory, his Joy, and Crown, to forgive Sins; 'Tis the reward of his Sufferings, the Recompence of his Agonies, to Save Sinners. This he ſo ardently deſires and thirſts after, that he breaks not the bruiſed Reed, nor quencheth the ſmoaking Flax; but ſtill more and more ſoftens and mollifies the relenting Heart, 'till he ſends forth Judgment unto Victory. He cannot be always chiding, neither keepeth he is Anger for ever; but tho' he cauſe Grief, yet will he have Compaſſion, according to the multitude of his Mercies. Thus when Ephraim turn'd and repented; when he ſmote upon his Thigh, and was aſham'd for the reproachful Sins of his Youth; how tenderly, how affectionately, does his Maker deal with him? Is Ephraim **Jer. 31.20.Jer 31:20ſays he, my dear Son? Is he a pleaſant Child? that is Ephraim is indeed my dear Son, he is a moſt pleaſant Child; for ſince I ſpake againſt him, I do earneſtly remember him still therefore my bowels are troubled for him; I will ſurely have mercy upon him, ſaith the Lord. In the ſame manner when Zion, deeply ſenſible of her Sins grew diſconſolate, and ſaid within her ſelf, The Lord hath forſaken me, and my Lord hath forgotten me; he earneſtly proteſts to her, that his Heart was more tender of her than the p. 208Heart of any Parent could be of the Child of Infant of her own Womb. Can a Woman, **Iſa. 49.15.Isa 49:15ſays ſhe, forget her ſucking Child, that ſhe ſhould not have compaſſion on the Son of her Womb? Tea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands. Nay farther is ſo pleas'd at the Return of a Sinner that he aſſures us, there is Joy in Heaven over ſuch a One; yea more Joy among the Angels of God over one Sinner that repenteth, than over Ninety and Nine Juſt Perſons, who need no Repentance. When a loſt Sheep of the houſe of Iſrael is found; when it is reſcu'd out of the Jaws of Death and of Hell; Snatch'd out of the Paw of that roaring Lion who continually goes about ſeeking whom he may devour, and ſafely brought back into the Fold of the great Shepherd the Lord Chriſt Jeſus; Theſe Bleſſed Spirits are no ſooner acquainted with it, but they take into their hands their inſtruments of Muſick, and in the higheſt Strains of Seraphick Joy contulate his Return. The Vallies (to ſpeak after the Excellent Biſhop Taylor) are no ſooner fill'd with Benediction, and a fruitful Shower from Heaven; but theſe Mountains leap with Joy, even the Joy of Conquerours. This he has ſenſibly repreſented p. 209to us in the Parable of the Prodigal.Luke 15.Luke 15 He had moſt grievouſly tranſgreſs'd his Duty in every point, both to God and Man. When his indulgent Father, upon his Requeſt, had kindly Divided his Living between Him and his Brother; expecting, you may be ſure, no ſmall Comfort and Satisfaction from the joynt Welfare and Happineſs of his dutiful Children; this ungrateful and inhumane Wretch not many days after gathers all together, and gets him away into a far Country, where forgetful of his moſt tender Father, forgetful of his ſorrowful Relations, forgetful of his moſt gracious God, he lies wallowing in the Mire of all Fifthineſs and Debauchery, miſpending his precious hours in the Converſation and Careſſes of ſhameleſs, proſtitute, abominable Strumpets, and waſting all his Subſtance in a moſt profligate, brutiſh, and riotous way of living. Yet no ſooner does his Father ſpy him returning home, with a penitent Confeſſion in his Mouth; but (notwithſtanding his great Unworthineſs) his Bowels are mov'd towards him: yea, he becomes impatient, cannot expect his near Approach; but his Joy and Affection give him wings. Whilſt he is yet a great way off, he runs, he flies to meet him; has not Patience to ſtay for his humble Confeſſion; p. 210but immediately, in an Extaſie of Joy, falls upon his Neck, forgives and kiſſes him. The beſt Robe, the fatteſt Calf, Muſick, and Dancing, all the Expreſſions of the moſt ſolemn and extraordinary Joy are hardly enough to entertain him.

Now then (my diſconſolate Brother) who would not rather thus cauſe Joy to the Bleſſed Choires above by a ſincere and hearty Repentance, than by a Sullen, unwarrantable Deſpair pleaſe the profeſs'd Enemies of God and Man, the Spirits of Darkneſs? Who (I ſay) would not rather, by a timely Repentance, be the occaſion of a Jubilation and Feſtival both in Heaven and Earth; than by cauſing Grief in both delight the ſullen and deſtructive Powers of the Kingdom of Darkneſs? A Jubilation, I ſay in Heaven and Earth too: For ſee, thy Mother the Church, is highly concern'd for thee, ſhe mourns and laments thy unhappy State, and daily offers up Prayers and Tears for thy Recovery. She longs to ſee thee come boldly into her Courts, there with all her faithful Sons and Daughters to worſhip the God of our Joy and Gladneſs; and to ſing merrily, and to make a chearful noiſe unto the God of Jacob. Let then the Prayers and Tears of thy afflicted Mother; let the Hearty Concern, and paſſionate p. 211Wiſhes of the kind Spirits above, let the moſt gracious and tender Promiſes of Pardon which Truth it ſelf has made thee, work thee out of this groundleſs, this unaccountable State of Deſpondency. Thou muſt not, thou can'ſt not ſurely, after all this, deſpair. Thy Saviour tells thee, thou art not thine own; but His. He made thee at firſt, when thou waſt nothing; and when thou waſt loſt and worſe than nothing, He Redeem'd thee too with his own blood, and moſt ſolemnly ſwears he would not have thee periſh. Wilt thou not then believe Him, who hath done ſo many and great things for thee? Wilt thou not believe Him, who could even bleed and die for thee? If any Man of known Integrity had given thee his word thou wouldſt not Scruple to believe him: How then can'ſt thou thus affront thy God who cannot lye, by thy Infidelity; when he not only ſays, but alſo ſwears, he would have thee live? O! do not, do not thus evacuate all the gracious Methods the Heavenly Father is pleas'd to uſe for thy Recovery; Do not thus fooliſhly exclude thy ſelf from Happineſs, when God does not exclude thee. Alas! Thy God is Omnipotent, and can moſt eaſily perform all his Promiſes, and therefore he needs not deceive p. 212thee. He is good and gracious, and therefore he will not deceive thee. With him is no Variableneſs, or ſhadow of Turning; but he is the ſame yeſterday, to day, and for ever, and therefore he cannot deceive thee. Obey then his gracious Call; come to him; throw thy ſelf into his Arms; proſtrate thy ſelf with all due Humility at his feet; offer to him thy broken and contrite Spirit; beg him to accept thee, who never yet refus'd any, and he will moſt gladly receive thee. Tho' thou art never ſo heavy-laden, he will give thee Reſt. He will eaſe thee of thy burthen; he will pardon thy ſins; he will quiet thy. Conſcience here, and give thee everlaſting Reſt and Happineſs hereafter.

Which God, of his infinite Mercy, Grant unto us all, through the Merits and Mediation of Jeſus the Belov'd. To whom, &c.