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of Salvation is made plain before us, and Light is come into the World.

But 2dly, What use doth the World make of it? Why, fuch is the Folly and Ingratitude of moft Men, as to love Darkness rather than Light, to prefer Error and Ignorance before the Knowledg of the Truth, and to chufe rather to walk on ftill in Darkness, than to tread the Path that leads to the Light of everlasting Life. Such as thefe wilfully fhut their Eyes against the Light flashing in their Faces, and caft the Word of God behind their backs; faying with them in Job, Depart from us, we defire not the Knowledg of thy Ways, Chap. 21. 14. One would think the World hould be tranfported with Joy at this great Light's coming into it and that all Men fhould welcome this Sun of Righteousness as 'tis reported fome of the Northern People do the Sun, who wanting its Light for fome Months, when it begins to peep out and rife to them, they all falute it with Joy and Exultation, crying out, idros, Behold the Sun! In like manner, it might be expected, that the benighted World that had a long time lain in Darkness, and in the Shadow of Death, fhould rejoice at the Appearance of this Sun of Righteoufnefs, meeting him with Acclamations of Joy, and faying, is ios, Behold the Sun! or with St. John, ide o auvos, Behold the Lamb of God, that taketh away the Sins of the World! But lo! the quite contrary, He came unto his own (that is, to the Jews, who were his own People, of his own Stock and Lineage) and yet they receiv'd him not, John 1. 11. Yea, they from whom he might expect the best Reception, were fo far from receiving him, that they rejected his Perfon and despised his Doctrine; and instead of owning him as a Saviour, treated him as a Malefactor: They fhut up this great Light of the World in the dark Lanthorn of the Grave; and eclips'd awhile this Sun of Righteoufnefs. And tho he foon rofe again, and breaking thro the Cloud, after fhin'd the brighter; yet they ftill hated the Light, flighted his Inftructions, and would have none of his Ways. And fo do the Atheists, Deifts, and many nominal Chriftians to this day.

But what is the Ground or Reafon of this ill Carriage? Why, the Reason here given is, Because their Deeds are evil: They love Darkness rather than Light, because their Deeds are evil. The Courfe of Men's Lives have a strange and ftrong Influence upon their Belief and Opinion of

things,

things, and evil Practices do very much corrupt and debauch good Principles. 'Tis obvious to obferve, that good Men, who lead holy and vertuous Lives, eafily believe the Truths of the Gospel, which they fee tend fo much to the Happiness of this Life and the next; they feel their Minds inclin❜d to receive Christ as the Saviour of the World, and both defire and delight in the Knowledg of his Ways: they chufe Light rather than Darkness, and prefer Knowledg before Ignorance, and that because their Deeds are good: they labour to regulate their Practice by the Rule of God's Word, and instead of fhutting their Eyes against the Light, they pray God to open them, that they may more clearly fee the wonderful things of his Law. And thus an honeft Mind leads them to the Knowledg of Divine Truths. Whereas bad Men, on the other hand, who lead loose and wicked Lives, do all they can to extinguish the Light of Truth, which fhews them the Error and Danger of their Ways, and would ftop their Career of Wickedness: for this reafon they hate Knowledg, and endeavour to ftifle and fupprefs the Light of it from fhining into their Understandings, and that because their Deeds are evil. Their Works being contrary to God's Word, they care not to receive or hearken to what makes against them, but rather feek to put out that Light, which they have no mind to work or walk by. And therefore the Evangelift in the next words adds, that every one that doth evil hateth the Light, neither cometh to the Light, left his Deeds fhould be reprov'd. There are fome Sins fo foul, as to fhun all Discovery, and to covet a black Veil of Darkness, to hide their Deformity. There are others attended with that Shame and Disgrace, as not to be able to bear the Light, and fo are acted under Vizors and Difguifes, to avoid the Reproach and Cenfures of the World. Ágain, there are others fo full of Mischief and Danger both to Body, Soul, and Goods, that few care to own or be thought Actors of them. And generally all forts of Sinners feek Secrecy, to conceal the Bafenefs and Obliquity of their Actions.

But he that doth truth, cometh to the Light, that his Deeds made be made manifeft, that they are wrought in God. Where by Works of Truth are meant vertuous and good Works, done in conformity to God's Word, and the Rules of right Reafon. Such Works do not decline, but defire the Light; they come to it to be made manifeft, and rather court than fly Obfervation. For thefe being wrought in

God,

God, that is, according to his Will, and by the Direction of his Holy Spirit, have the Approbation of God and Confcience too: and the more they are expos'd to Light, the more Joy and Comfort do they bring to them that do them.

This is the Senfe and Drift of this Day's Gospel; which fhews us,

1. The infinite Love of Godito Mankind, in giving his Son to be our Saviour; fo as to admire, adore, and answer the Ends of it.

2. The great Danger of Ingratitude, and the Abuse of fuch Love; which defeats the Design, and deprives us of the Benefit of it, fo as to abhor and avoid it.

3. The Honour and happy Iffue of good and vertuous Actions, which will intitle us to the Salvation procur'd by it. All which are to be the Subject of this Day's Meditations, and the Practice of our whole Life: which God grant, &c.

DISCOURSE VIII.

The EPISTLE for Tuesday in Whitfun-Week. Acts viii. 14-17.

When the Apostles that were at Jerufalem heard that Samaria had receiv'd the Word of God, they fent unto them Peter and John; who when they were come down pray'd for them, that they might receive the Holy Ghost; for as yet he was fallen upon none of them, only they were baptiz'd in the Name of the Lord Jefus. Then laid they their Hands upon them, and they receiv'd the Holy Ghoft.

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FTER the Death of St. Stephen, there follow'd a great Perfecution of the Church which was at Jerufalem; by means whereof, the Difciples that were there, were all scatter'd about throughout the Regions of

Judea

Judea and Samaria, except the Apostles, who remain'd at Jerufalem. Among thofe that were fcatter'd, Philip the Deacon went down to the City of Samaria, and preach'd Chrift unto them. Where the People with one accord gave heed unto those things which Philip fpake, hearing and feeing the Miracles done by him: for he difpoffefs'd evil and unclean Spirits, and many that were troubled with Palfies and Lameness were heal'd by him; which occafion'd great Joy in all the City. Now Samaria was a City or Country inhabited by Jews and Gentiles, and fo they had a Medley or Mixture of Religions, partly Jewish, and partly Heathenifh; for they feared the Lord, and served their own Gods, after the manner of other Nations; 2 Kings' 17.33. They mingled the Service of the true God with that of the falfe and heathen Gods, and blended their Worship with Idolatry. In our Saviour's time there was a great Controverfy between the Jews and the Samaritans, about the Object and Place of Worship; of which we read, John 4 where our Saviour told the Samaritans, that they worship'd they knew not what, ver. 22. meaning, that they were Idolaters, and wanting the Knowledg of the true God, fell down to falfe and idol Gods; and fuch they continu'd, till Philip went down and preach'd to them, and by his Doctrine and Miracles convinc'd and converted them all to the Christian Faith: infomuch that they believing what Philip preach'd concerning the Kingdom of God, and the Name of Jefus Chrift, became Profelytes to the Gospel, and were baptized both Men and Women.

Now when the Apostles, who were at Jerufalem, heard that Samaria had receiv'd the Word of God, they fent unto them Peter and John: that is, hearing the good Success of St. PhiIp's Miniftry at Samaria, by the Acceffion of fo many Converts to Christianity, and knowing that Philip had gone fo far with them as his Office of a Deacon would reach, namely, to teach and to baptize them; they thought fit to fend down two of their own Company with the farther Power of Apoftles, to do fomething more for them. The Perfons fent were St. Peter and St. John, two of the prime Apostles; the one the Apoftle of the Circumcifion, the other the Difciple whom Jefus loved. But what was the End or Errand upon which they were fent? Why, that was partly to confirm the new Converts, and partly to ordain Elders and Paftors to inftruct and govern them in the feveral Cities or Parts of the Country...

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To which end, the next words tell us, that when they were come down, they pray'd for them, that they might receive the Holy Ghoft: which was the Prayer generally used at Confirmation and Ordination, and was here very feafonable and neceffary; For as yet the Holy Ghoft was not fallen upon any of them, only they were baptiz'd in the Name of the Lord Jefus being perhaps as ignorant yet of the Holy Ghoft, as the Difciples at Ephefus, who being ask'd by the Apostle, whether they had receiv'd the Holy Ghoft fince they believ'd? reply'd, that they had not fo much as heard whether there was any Holy Ghoft, having had no other than John's Baptifm, which had no mention of the Holy Ghoft, Acts 19. 2, 3. And therefore the Apostles both here and there pray'd, that they might receive the Holy Ghoft: and when they had laid their Hands upon them, their Prayers were anfwer'd; and 'tis faid here, that they receiv'd the Holy Ghoft, and there, that the Holy Ghoft came upon them, and they spake with Tongues, and prophefy'd. So that from these words, which are principally meant of the laying on of Hands in Confirmation, reckon'd among the first Principles of the Doctrine of Chrift, common to all Chriftians, Heb. 6. 2. I must treat,

Firft, Of the Nature, End, and Rife of this antient Rite of Confirmation.

Secondly, Of the Ceremony of laying on of Hands ufed

in it.

Thirdly, Of the Perfons by whom and to whom it is to be administer'd.

And,

Fourthly, Of the Graces and Bleffings that accompany and accrue from it.

And, Firft, For the Nature of Confirmation, it is the ratifying or confirming of the Vow or Promife made in Baptifm: for when any are receiv'd into the Church by being baptiz'd, they folemnly promise to believe all the Articles of the Chriftian Faith, and to continue ftedfast in that Belief to their Lives end. And this in adult or grown Perfons, who are inftructed before they are baptiz'd, is done foon after Baptifm; as it was in thefe Samaritan and Ephefian Converts. But in Children, who by the Mercy of Chrift and the Charity of the Church are admitted to Baptifm, and are receiv'd into the Church upon the Engagement of others, before they are capable of under

ftanding

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