Further, these works of Darkness, even among the Gentiles, much less among Chriftians, proceeded not always from the Defect of Judgment, from the Ignorance of Duty; but more ordinarily from the Corruption of the Will, were acted against the Dictates of Confcience, and known to be Sins while acted: Yet fitly called Works of Darkness, becaufe (as the Lord told Nicodemus, John iii. 20.) Every one that doth evil hateth the Light, neither cometh to the Light, left his deeds fhould be reproved. There is a natural Deteftation of Sin, when known to be fuch, in all Men; which maketh the most profligate Men defire their Sins may be concealed from the Knowledge of others; not confidering perhaps (as they feldom give themfelevs Time to confider) that they cannot escape the Knowledge of God. This Corruption of the Will, which occafions fuch Works of Darkness, Chrift hath alfo provided for and removed, by propofing fuch Arguments of Reward and Punishment, as if feriously reflected on, cannot fail to perfuade; by rectifying the Judgment, and thereby influencing the Will. For befides the external Arguments of our Obligation to God, and our own Interest concerned in it; every part of our Duty, when rightly understood, carrieth internal and powerful Arguments of Perfuafion with it.

Further,

Further, this Sentence of Chrift may be of use to us, to the discovering the true Followers of Chrift, and to the making a right Estimate of our own as well as others Relation to Chrift. For as he that followeth this Light, cannot walk in Darkness, so it is impoffible that he who walketh in Darknefs fhould follow this Light. It was formerly the Condemnation of the Jews, that Light came into the World, and Men loved darkness rather than light, because their deeds were evil. They retained their Infidelity, and rejected the Doctrine of Chrift, because contrary to their beloved Lufts and Vices. And it is now the Condemnation of as many Chriftians, that profeffing to follow the Light, they still walk in Darkness; that in the midst of all that Knowlege, which by Christianity is conferred to them, they practife the fame Vices which the Gentiles and Infidels were guilty of, betrayed to them by their Ignorance and Blindnefs: Who nevertheless call themselves the Sons of Light, pretend to be the Disciples of the Author of it, and to have a near Relation to him. Of fuch St. John hath pronounced, 1 John i. 6. If we say that we have fellowship with him, and walk in darknefs, we lie, and do not the truth.

And indeed if the Light of Heaven was not intended only to gaze upon, and please the Eyes of Men; if much less the Light of the Soul, the Doctrine and Truth reveal

ed by Christ, was not intended merely to promote the Speculations, and gratify the Fancies of Men; if a rational and virtuous Conduct of Life be the natural Effect of a found Judgment and accurate Knowledge of Duty, and the Arguments enforcing it; it is but a natural Confequence that this Light, wherefoever it is found, thould exert and discover it felf in Actions conformable to it. But it is abfurd to pretend that Light hath there any Influence, where the works of Darkness are performed; or that two fuch Contraries can confift together. Let us rather give Thanks to God, who hath fent this glorious Light into the World; and then hath called us out of darkness into this marvellous Light; hath rescued us from the former Darkness and Ignorance, and clearly revealed to us all neceffary Truths. Let us fecure to our felves, and improve the Benefits of this Light, by invariably following the Directions of it; fo fhall it become to us (what our Lord promifeth in the Text) the Light of Life.

SER

SERMON XI.

Preach'd on the 9th of February, 16, at Lambeth Chapel.

I PET. IV. 18.

And if the Righteous fcarcely be faved, where Jhall the Ungodly and the Sinner appear?

TH

HAT Chriftianity is no lazy Profeffion, that the acquifition of Salvation is no eafy Undertaking, our Lord hath endeavoured to convince us, by those many Precepts of Watching and constant Preparation to receive him, whenfoever he fhould call us to Judgment; by thofe many Parables, which tend to the fame Defign; by thofe frequent Predictions of Perfecutions, Hatred and Tribulation, which fhould attend his faithful Difciples. But in no Place are we preffed to Vigilance and Diligence by a more cogent Argument than in these Words, which reach all forts of Men, both those

Q 4

those who carnestly defire and pursue Salvation; and thofe who either not defire it, or with the defire of it retain those Sins which are manifeftly deftructive of it.

To increase the Diligence of the former, they are told, that the Righteous, are not without extreme Difficulty, are scarcely faved. And to confound the vain Hopes of the latter, or force them to change their vicicus Courfe of Life, if they will with any ap pearance of Succefs continue their Defire of Happiness, they are affured that even the Righteous are but hardly faved; and then certainly no Hopes of Salvation can be left for them. To enforce this Argument upon each fort of Men, is the Design of the Words in the Text, and fhall be also of my Difcourfe.

I. Then, of the Difficulty of Salvation even to the Righteous, with the Reasons. and the Juftice of it. The Reasons of it were many of them peculiar to the Chriftians of that Time when St. Peter writ, and affect not us. Others are peculiar to us, and concerned not them; and many common to both. I begin with the First, the Knowledge of which will also fhew the occafion and dependance of the Text and

Context.

I. Of the Difficulties peculiar to the Chriftians of thofe Times. The Principal intended by the Apostle in this Place, was the Perfecution