was faid before, propofed as one End of compiling this Gospel, the supplying us with feveral important Tranfactions in our Saviour's Life, omitted by the other Three Evangelifts. But, left his Enemies fhould fufpect a Favourite Difciple, to have allowed himself too great a Liberty of enlarging upon this Occafion; He tells us in the clofe, that it is not for want of Matter, his Hiftory ends fo foon. So far from this, that it is not to be conceived, much lefs to be told, how many of our Lord's Actions are ftill left unrehearfed. This is the Subftance of the Twenty fifth Verfe, And there are alfo many other things which Jefus did, the which, if they should be written, every one, I fuppofe that even the World itfelf would not contain the Books that should be written.

An expreffion, which fhews that even the Holy Spirit himself does not difdain those Figures, which They, to whom he condefcends to speak, find themselves obliged to use, for a more lively expreffion of their Thoughts, upon lofty Subjects, and extraordinary Occafions. And this Example proves thofe fqueamish People to be as bad Cafuifts as they are Orators; who charge with Falfhood all those innocent Modes of Speech, which only illustrate, and adorn, without any studied Intention or natural Tendency, to deceive.

The Substance then of this Conclufion is, That there is as much delivered down to us, as need be; though not fo much, as might be. And this acquits the Author of Partiality, in a Čafe where there was no poffibility of exceeding. It was his Defign to fatisfy, but not to opprefs, us with Evidence. Had not the Former been done, St. John could not have faid, Thefe things are written that ye might believe. And when enough was written for that Purpose, why fhould we defire, why fhould we fondly obtrude that which is not written for more? It can be no juft Reflection upon Scripture, or its Perfection, that all our Lord's Miracles are not related, all his Difcourfes not repeated there; fince that

is truly perfect, which is fufficiently fitted for its End. And they, who tax the Gofpel of fuch Infufficiency, will do well to acquaint us, what Additions to it will fuffice. What can those Miracles be, which would convince, if thefe, which we know already, are too weak? What those Discourses, which would prevail, if fuch as we read here, have not the Power to perfuade? Men may bear others in hand, and perhaps delude themselves, with a Pretence, that, if some Discoveries were a little clearer, fome things exprefs'd more fully and diftinctly, fome Grounds of Objection obviated; they would believe as affuredly, and live as ftrictly, as they, who prefs the Neceffity of both moft, could wifh. But all these are vain Imaginations, and they know not what they ask. Were all these things juft as they would have them, yet even then, they would be, where they are. The fame Pride, or favourite Luft, or worldly Intereft, would still produce the fame Effects. And no Words can ever be fo, plain, but these might draw to an ambiguous Sense; no Points fo clear, where Prejudice cannot ftart fresh Doubts. In a Word, what Abraham left upon the Rich Man, is, with its neceffary Variation, true of all Man kind, who live under the Ministry of the Gofpel: If they believe not the Revelations they have already, neither would they believe, neither would they be contented with, any other they could have. He that is an Infi. del, would be an Infidel ftill; And he that is unjuft and filthy, would be unjust and filthy ftill. Cleanfe therefore your bands, ye wicked, and purify your hearts, ye double minded; Draw nigh unto God, and be will draw nigh to you; For, if any Man be seriously difpofed to do his Will, and stand not in his own Light, that Man fhall not fail to know of the Doctrine, whether it be of God, or whether Jefus Chrift, and his Apoftleş, have fpoken of themselves.

But as for Thofe, who are already perfuaded of the Truth, as it is in Jefus; let Them thankfully receive

that

that Measure of Light, which God hath afforded. Let them bless him, for the abundant Evidence he hath given; for affuring their Hearts in the Faith of his Son; efteeming it, as it really is, the Glory of our Religion, that all the Excellencies of its Divine Author are too many, too great, to bear a particular Illuftration. Let them study with Diligence the most faithful Records of his moft holy Life; and search for the Treasures of Wisdom in his Heavenly Difcourses. Let them improve, by what they do or may know here, in Holiness of Converfation; and wait with Patience and humble Hope, for the ravishing Discovery of that hereafter, which as yet is unattainable. So fhall they pay true Reverence to the Memory of those Saints, by whofe Labours they have been inftructed, when they at once dwell upon their Books, and live by their Examples: So, be fure to obtain the feafonable Requests, in which, with a Charity large as His, whom we commemorate this Day, they befeech God of his Mercy, fo to enlighten his Church with the Doctrine of this blessed Apostle and Evangelift St. John, that every Member of it may fo walk in the Light of his Truth, as at length to attain the Light of everlasting Life, through Jefus Christ our Lord.

Collect.

Amen.

*Pfal. viii. 2. + Matth. ii. 16.

Rev. xiv. 4, 5.

The Innocents Day,

The COLLECT.

Almighty God, who out of the mouths of babes and fucklings haft ordained ftrength, and madest infants to glorify thee t by their Deaths: Mortify and kill all Vices in us, that by the innocency of our lives, and conftancy of our faith, even unto death, we may glorify thy holy Name, through Jefus Christ our Lord. Amen,

For

to the Profeffion and Practice of the Truth, with him.

2. And I beard a voice from beaven, as the voice of many waters, and as the voice of a great thunder, and I heard the voice of harpers harping with their barps.

2. At the fame time I heard a mixed Noise, exceeding loud, and yet melodious too; denoting the Multitude of these faithful

Chriftians, the Praifes, and Acclamations, and the Joy, that are among them in Heaven.

3. And they fung as it were a new fong before the Throne, and before the four beafts and the Elders, and no man could learn that fong, but the bundred and forty and four thousand, which were redeemed from the earth.

3. Such is the glorious State of the Church triumphant, where God fits in Majefty, surrounded with the Spirits of Apoftles, and other Holy Rulers of his

Church; where the Martyrs and Saints fing their Thanks to God, for his Grace and good Providence in their Sufferings for Chrift. Thanks, which none are capable of bearing a part in, but the ftedfaft pure Believers.

4. Thefe are they which were not defiled with women, for they are Virgins: These are they which follow the Lamb whitherfoever be goeth: Thefe were redeemed from among men, being the firft fruits unto God, and unto the Lamb.

4. And these are such as preferved themselves from the Pollutions of Idolatry and Uncleanness: Kept clofe to Chrift, and declined no Danger he led them to: lived in, fanctified and pre

were rescued from the Corruptions of the Age they fented as an Offering, the Choice, the Early Product of the Field, (like the First Fruits heretofore) to God and Christ.

5. And in their mouth was found no guile; for they are without fault before the Throne of God.

5, A Sacrifice, acceptable to God for their Conftancy and Sincerity, like thofe

under the Law, in which no Blemish was found.

COMMENT.

T. John, in the Chapter next before, defcribes a Vifion, reprefenting a very fevere Perfecution of the Christian Church; fuch as endeavoured, by all manner of Hardships, to draw Men over to Idolatry, and deprive thofe of Life

Chap. xiii. 15, 16, 17.

and

and Civil Liberties, who refused to submit to the wicked Decrees, impofed on them to this Purpose. And here he proceeds to fet before us the Conftancy and happy Condition of those who continued stedfast in their Principles, notwithstanding all fuch Discouragements to the contrary. Without entring therefore into any particular Enquiry, what diftinct Events this Portion of Scripture was more especially calculated for; it fhall be my Care rather to improve it, by confidering, in general, the Cafe of thofe, who live and die in the undaunted Confeffion of the Truth. And that shall be done under Two Heads. The One confifting of the Virtues and Qualifications, that these Saints and Martyrs are faid to be confpicuous for: The other, of the Circumstances of that blissful State, into which they are received, as a Reward for those Virtues.

I. I begin with the Virtues and Qualifications, for which these Saints and Martyrs are faid to be confpicuous according to that View of them, prefented to us in the Fourth and Fifth Verfes.

1. The First of thefe is, That they were not defiled with Women, for they are Virgins. From whence, what Advantage foever the Patrons and Advocates of a Single Life, voluntary, and vowed upon a Religious Account, may fancy to themselves; 'tis manifeft, they over-strain the Point, when cafting Reflections upon Heb. xiii. 4 that State of Life, which the Scriptures have exprefly pronounced Honourable; and, when they fuppofe all thofe Approaches, to pollute any Sort or Order of Men, which the Apostle hath abundantly vindicated, by ftiling them the Bed undefiled. From hence alone it would follow evidently enough, that by the Perfons net defiled with Women, must be meant here (if those Words were to be literally understood) Men, who never allowed themselves in any unlawful Liberties of this kind. Such as by mortifying their carnal Inclinations and Appetites,