II.

Dan. ivỳ

quencheth Flaming Fire, fo Alms ma- SER M. keth an Atonement for Sins; there are in the Books of Proverbs, and Daniel, two Texts, very express to this purpose: In the first of these the Wife Man declares, Prov.xvi. that by Mercy and Truth Iniquity is pur- 6. ged; and in the Latter the Prophet counfels Nebuchadnezzar, to break off his Sins by Righteousness, (or rather, as it 27. is in all the Ancient Versions, to redeem his Sins by Alms-deeds) and his Iniquities by shewing Mercy to the Poor. And were it proper in this place to vouch the Teftimony of the Earliest Writers of the Church, it were eafy to produce, from their Works, Paffages without Number, wherein they speak the fame Language.

I fear I have been tedious in settling the Sense of the Words: but it is no more than was requifite, in so important a Point, fo little infifted on from the Pulpit; and which may be thought liable to fome Juft Exceptions.

These I am now, in the Second Place, II to propofe, and fhall endeavour to remove. The doing of which will give

VOL. I.

E

me

SERM⚫ me an Occafion of clearing the Sense, and

II.

limiting the Bounds of this Truth more exactly and fully.

The First and Great Exception against This way of Expounding the Text is, that it gives too great a Colour to the Popish Doctrines of Merit and Supererogation; and feems to leffen rhe Worth of that only True and Proper Satisfaction for Sin, made by our Saviour on the Crofs. For, at This Rate, what need of Remiffion of Sin in Every Cafe by the Blood of Chrift, fince We our felves are in Good Measure capable of making the Atonement? We who have it, it feems, in our power, by the Exercife of one Particular Virtue to fecure a Pardon to our felves for Neglecting all the Reft; and can blot out the Remembrance of an Ill-fpent Life, by a few Acts of Charity at the Clofe of it? As if God were fo much beholden to us for our Good Deeds, as to be bound, for Their Sakes, to forgive us our Ill Ones! Or, as if the Performance of Our Duty in One Cafe, could make

any

manner

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manner of Amends to Him for our Non- SER M. performance of it in Another! This, fay They, is very Easy and Comfortable Divinity!

To take off the Force of This Objection, it will be requifite to reflect a little on these following Confiderations. And,

ift, We must Explain our selves a little more particularly, What is to be understood by that Charity, to which the Promise of the Text is made; What it is in the Nature and Extent, and what in the Intention and Degree of it.

As to its Nature and Extent, it must be understood to fignify not barely Acts of Relief to the Poor and Needy, as the Vulgar and Confin'd Use of the Word imports; but, more largely, all the feveral ways of Univerfal Beneficence and Kindness, by which one Man can be ferviceable to another. Farther, it expreffes not the Outward Material Act only, but must be fuppos'd to take in alfo the Vital Form of it, that Inward Principle of a Sincere Love towards God and Man, from whence it regularly flows; and fepa

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SERM. feparated from which, the meer external

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Act is a Lifelefs and Useless Performance. And Then, even of Charity thus Largely understood, it is not a common Degree that is meant here; 'Tis to an Intense or Fervent Charity, to a mighty and extráordinary measure of it, that this mighty and extraordinary Bleffing is exprefly faid to belong.

2dly, Even of this Exalted Degree of Charity it is not faid, that it shall cover all manner of Tranfgreffions, how Grofs and Heinous foever; The Words of the Text do by no means carry us to affert thus much concerning it: but only (as You have heard them Explain❜d to You) feem to fay, that it fhall be our Excufe for many leffer Neglects and Failings in our Duty, many Sins of Infirmity, Surprize, and Daily Incurfion; which are properly enough ftyl❜d the multitude of Sins: It shall Cover fuch Offences only, as are confiftent with a ftate of True Charity; and furely Thofe cannot be very Grofs and Prefumptuous. For He, who lives in the Perfect Exercife of that Fervent Charity, which the

II.

Text recommends, abounding Inwardly SER M and Outwardly in all the various Inftances and Expreffions of it, and in thofe feveral Virtues and Graces which do naturally attend it: I fay, whoever he is, that is throughly poffeft and acted by this Divine Principle of Love, can, not be fuppos'd capable of committing any Heinous Sins, whilst he is under the Guidance of it: And as for Thofe, which he had fallen into before the attainment of this Gift, They were certainly remitted alfo and cover'd, before the attainment of it; elfe, doubtless, he had never attain'd it. So that no Great Guilt of any kind can well be thought to harbour in that Breaft, where true Charity dwells.

Indeed, it is not univerfally certain, that, whenever God remits the Guilt of Sin, he remits the Puishment too (the Temporal Punishment, I mean): for Wicked Men, upon their Return to Virtue, do not seldom find, to their Coft, that a Sin may be pardon'd, and yet all the Ill Confequences of it not prevented; and they can, therefore, often trace the Steps