to fuffer our selves to be led away by the fame Prejudices with them. Men perhaps profeffing Chriftianity may imagine this to be impoffible, while they continue in the open Profeffion of it, and so take no Care to prevent it. But if we examine our felves, I fear, we fhall find our selves obnoxious to the fame Prejudices, and to have been often fe duced by them; if not to a Defertion of our Religion, yet to a Violation of it.

Was the Chriftian Faith a Stumbling-block to the Jews, becaufe defeating their hopes of a temporal Meffias, and worldly Happinefs? And are not we often tempted by the Pleasures of this World to withdraw our Obedience from the Laws of God, and thereby in effect to deny him? As often as Men preferr their worldly Intereft to the least Duty of Religion; as often as by too anxious a Diligence about the Affairs of this Life, they neglect the care of another; they give juft Reason to others to fufpect them guilty of the fame Errour of placing all their Happiness on this fide Heaven, and dif-believing the Joys of Paradise. Did the Jews often unfeasonably and importunately require a Sign? And are not we often induced to diftruft Providence, and murmur against the Divine Goodness; as often as God deferrs to refcue us from imminent Dangers and Calamities, and immediately ingageth not his miraculous Power in our Alliitance? Do not Men call in queftion the Juftice of the Divine

Dif

Difpenfation; because God refufeth to violate the established Laws of his Government, and fometimes permitteth the Good to pass unrewarded, and the Wicked to efcape unpunished in this Life? Was the Chriftian Religion Foolishness to the Greeks, because proposed by mean and unlearned Perfons? And have not the Effects of spiritual Pride been deplored in all Ages of the Church, and continue to this Day; while Men, puffed up with a vain Opinion of their own extraordinary Knowledge in Divine Matters, refuse to hear the Voice of their ordinary Paftor, fcorn to be inftructed by him, and rudely turn their Backs upon him? Did the Greek Philofophers defpife Christianity, because plain and fimple, eafie to be understood, and not difficult to be performed? And are not we often betrayed by a like Prejudice to neglect our Duty, and lay aside the Study of Divine Things? How many Chriftians are at this Day displeased with a fober and rational Form of Worship; either because it is not fraught with pompous and unuseful Ceremonies, or because it is devoid of Enthufiaftick Raptures, and unintelligible Impertinencies? So that we must acknowledge our felves to be no less concerned in the Words and Meaning of my Text, than were formerly either Jews or Greeks.

To conclude, if the moft certain Truths, and most holy Religion, be notwithstanding liable to the contradiction of foolish and unVOL. I.

rea

;

reasonable Men; if the Prejudices againft Chriftianity be found to be unjust and falfe let us neither be offended at the Oppofition of her Enemies, nor drawn into like Miftakes with them either by Paffion or Inadvertency. Let us give most humble and hearty Thanks to God, for fending his Son, as at this time, into the World to redeem us, and reveal to us his Will and Pleasure. Let us adore his Wisdom and Goodness, who hath contrived fuch excellent Methods, whereby the knowledge of this Mystery and Revelation may, with fufficient certainty, be tranfmitted to all Ages; improving the Happiness of our Knowledge, by fecuring to our felves the Rewards of it in a careful Practice of our Duty; that fo we may here with Comfort hold faft, and hereafter with Glory obtain the Promifes of everlasting Life: To which God of his infinite Mercy bring us all, for the fake of our Lord and Saviour Jefus Chrift.

SERMON

195

SERMON VII.

Preach'd January 20, 1689. at Lambeth Chapel.

Hebr. IX. 27.

It is appointed unto Men once to die, but after this the Judg

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ment.

Intend not from thefe Words to prove the Mortality of Mankind, or fhew that all the Members of it are fubject to that fatal Doom. The Experience of almost Six Thoufand Years may abundantly convince us of this. And least we should imagine our felves to be particularly exempted from the common Calamity of Mankind, that decay which we find in our Bodies, and those frequent Infirmities to which we are all fubject, permits us not to entertain any Hopes of fuch an extraordinary Priviledge. The neceffity of ending this Life is fo apparent, that it would be trifling to endeavour to demonstrate it; however the confideration of that neceffity is

a Matter of the greatest Moment, and which may juftly require the most serious Reflections of our Mind.

But that is not my prefent purpose, nor the defign of the Apoftle in thefe Words, wherein is expreffed the divine Determination in relation to the Mortality, and future Judgment of Men, and the Order of them; namely, that God hath decreed, that all Men fhall once Die, and that after Death they fhall receive either the Reward or Punishment of their Actions. Now however the fecret Decrees of God be unfearchable, and his ways past finding out; however a curious defire of knowing the Nature and Reasons of them may be rafh and fruitlefs; yet in these which so immediately and univerfally concern Mankind, and are, in effect, the great Object of our Religion, no Enquiry can be unneceffary or unufeful; the Reasons of them are obvious and fatisfactory, fuch as may not only be discovered by us, but even ought not to be unknown to us; and furely not without Reason: For nothing tends more effectually to fecure the Honour of God, and induce us to acquiefce in his Decrees, than an intire Satisfaction of the Juftice and Wifdom of them. And if this be neceffary in relation to all the Divine Decrees which respect us; how much more will it concern us to have a perfect knowledge of the Reafons of thofe grand Decrees, of Death and Judgment, which the Apostle hath compre

hended