thee pray to God for us that he take away the fiery serpents In Adversity Men will own the faithful Servants of God against whom they have murmured when all is well Moses forgetteth the injury and prayeth to God for them and God though he doth not take away the Serpents yet he provideth a Remedy unlikely in appearance a Brazen Serpent to cure the bites of Living Serpents but Divine Institution conveyeth a Blessing The word of Command is that they should look upon the brazen serpent and the word of Promise is that they should be healed Numb 21.8 Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one when he is bitten that looketh upon it shall live This is in short the History Secondly The Mistery or Typical use of the Brazen Serpent The chief things represented in it are Sin Christ and Faith the deadliness of Sin the manner of our deliverance by Christ and the Nature of Faith 1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent so the occasion of Christs sending into the World was Mans Sin and Misery we being all bitten by the old Serpent and so liable to the Curse The Devil is called the old serpent Rev. 12.9 And in the appearance of a Serpent he deceived our first Parents Therefore we read that the serpent beguiled Eve 2 Cor. 11.3 Humane Nature was then stung to Death by Sathan and the Venome dispersed its self throughout the whole Race of Mankind Among the Israelites there were but a few stung here all there their Bodies here the Soul there Temporal Death followed here Eternal In the Sting of these fiery Serpents two things representeth our Misery by Sin 1. It is painful 2. Deadly 1. This Sting is painful The bitings did presently cause pains and an intolerable thirst and burning which was very grievous to them so the sting of Sin is painful not alwaies felt but soon awakened In Spiritual things we are more stupid and are not so sensible of the Maladies of the Soul as they were of the pains of the Body We are subject to bondage Heb. 2.14 Though we do not alwaies feel actual horrour There is a fire smothering in our Bosoms though it be not blown up into a Flame One of our Spiritual Diseases is a Lethargy and it is a great part of our Misery not to know our Misery If Conscience were not lulled asleep we would be more sensible Surely Sathans bites are more painful than those of these Serpents his Darts are called fiery darts Eph. 6.16 His Darts are dipt in the gall of Asps and Vipers Boiling Lusts will in time awaken raging Fears and Despair O what horrour and torment will Sin procure to us if it be not speedily cured Sin is an Evil and a Mischief whether we feel it yea or no but we shall soon feel it an Evil as the stung Israelites felt the biting of the Serpents Sin in the Life will make Hell in the Conscience it seemeth a sweet draught while we are taking it down but there is rank poison at the bottom A wounded Spirit findeth it now Prov. 18.14 A wounded spirit who can bear Horrour and anguish of Conscience is insupportable ask any Man whose Heart is well awakened and he will tell you that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps no terrour comparable to the terror and sting of an accusing Conscience Gods terrors are compared to a Fire that drinketh up the Blood and Spirits Iob 6.4 The arrows of the almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselves in array against me No poison more burning than Sin in an awakened Conscience it may lie asleep till you come to dye in Sin stupid and benummed Creatures But then the sting of death is sin 1 Cor. 15.56 Death is made terrible by those sad horrors and apprehensions which Sin raiseth in us 2. This Sting is deadly As the biting of the Fiery Serpents could not be cured but was present Death till God found out a Remedy so this sting of Sin is deadly Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Gen. 2.17 In the day thou eatest thereof thou shalt surely dye dying thou die Rom. 6.23 The wages of sin is death Death Temporal Eternal Thou art a dead Man lost for ever if thou art not cured Those who were not solicitous about their Cure are a figure of the impenitent who obstinately continue in their Sins though they bring destruction upon them Not only Death Temporal which consists in the separation of the Soul from the Body but Death Spiritual which consists in an estrangement from God as Author of the Life of Grace yea Death Eternal which consists in a separation both of Body and Soul from the presence of God for evermore and is a perpetual living to deadly pain and torment This Second Death is set forth by two solemn Notions the worm that never dyeth and the fire that shall never be quenched Mark 9.44 By which is meant the Sting of Conscience and the Wrath of God Prov. 8.36 All they that hate me love death 2. Christ is set forth by the Brazen Serpent Here I shall shew you 1. The Resemblances 2. The Superexcellency of Christ above this and all the Shadows and Types of him 1. The Resemblance between Christ and the Brazen Serpent 1. The Brazen Serpent was a Remedy of Gods own prescribing out of his great Mercy So is this Remedy for lost Sinners the meer Fruit of Gods Love Iohn 3.16 God so loved the world that he gave his only begotten Son the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occasion or outward moving Cause was our Misery the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward impulsive Cause was his own love and pity to lapsed Mankind God found out the Remedy we neither plotted it nor asked it he saw the world of Mankind was perishing and involved in Eternal Ruine and because there was no Intercessor therefore his own Arm wrought out Salvation Herein the Antitype differeth from the Type The stung Israelites having Death in their bosoms go to Moses Moses goeth to God for he saw there could be no help elsewhere then God said Make thee a brazen serpent The motion came from them first but here it is quite otherwise God is the offended Party yet he maketh the first motion 1 Iohn 4.19 We love him because he loved us first There God found out the Remedy but here his meer love began the whole business and did set at work all the Causes that did concur to our Salvation we neither minded our Danger nor asked our Remedy 2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen to shew
the Summer and gathereth her food in the Harvest 'T is uncertain we shall live to Old-Age or see another Winter but 't is certain we shall live for ever in Heaven or Hell Reason and Conscience and Scripture assureth us of that Atheists think the People of God are a sort of credulous Fools as Celsus objected that Faith and Credulity brought in Errour None so Credulous as the Atheists who hearken to every foolish Fancy and Cavil against the light of the Universal Tradition of Mankind and the Evidence of Scripture which God hath so often owned and confirmed 2. The Inconsiderate and bruitish part of Mankind who come into the World they know not why and then go out of the World they know not whither These live in the World as in an House of Smoak as they see nothing out of it so scarce see the things they converse with in it These mistake their Banishment for their Countrey the Sea for their Haven and themselves for Beasts instead of Men Oh let these consider 1. Why they came into the World Not to Eat and Drink and Sleep and Sport We were made for Eternal Things not for Temporal Not for the World nor for our selves nor for any thing less than God to glorifie him and injoy him and all other things to serve as helps to Heaven Surely we were not made in vain nor by chance brought forth into light The least things have their appointed ends and surely man that hath an immortal Spirit was never made for a mortal Happiness Oâ— then that men should be so senseless as never to regard whether there be an Eternity yea or no That they should suffer the Beast to ride the man should live meerly to live Use their Bodies only as a Strainer or a Channel for Meat and Drink to pass through That they should only imploy their Souls about trifles and carnal Satisfactions Ioh. 18. â—7 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth All is for some end 2. The next thing to be considered is What will be their State when they go out of the World We daily draw near to our long home but we little think of it till we come to our Journeys end Fear not the Pit till we are plunged into it Prize not our time till it be lost and gone Eccl. 9.12 Man knoweth not his Time as the Fishes that are taken in an evil Net and as the Birds that are caught in the snare so are the Sons of Men snared in an evil time when it falleth suddenly upon them Death and Calamity befalleth a man when He little dreameth of it as the Fish and the Bird go with much Hope and Promise of good to themselves to the bait and the snare Hence the Beasts are more excusable than we They cannot foresee the end but are guided by Instinct and Appetite to present things that are good for them Oh! That men are entring upon Eternity and yet never think of it Oh excite your selves consider what will become of you when you die You die but once and there is no mending of your Errours when you awake in Flames A Merchant may lose in one Ship but the next venture may repair him and make him amends again An Oratour may lose Fame and Reputation in one Speech and Action and the next may restore it and recover it again with advantage but if a man die ill the loss is Irrevocable but if well the gain is Immortal Therefore surely we should prepare more for an entrance upon our Eternal Estate 3. To negligent and sensual Worldings who wholly busie themselves about the matters of this Life and are hurried hither and thither Psal. 39.6 Surely every man walketh in a vain show they are disquieted in vain Our Life is but a Picture Image Shadow or Dream of Life it vanisheth in a Trice All must be suddenly parted with here all the Riches and Honours and yet we cark and labour and turmoil to get these transitory things as if they would continue with us to all Eternity and had some durable satisfaction in them Present Pleasures and Profits Cloud our Minds and till we can get this Vail drawn aside this Cloud scattered we do not discern our mistake Oh! consider who would redeem the short pleasure of a Dream with the torment of many days Our days upon Earth are as a Shadow and yet this Shadow do we cleave to instead of the Substance and though earthly things be short in their continuance and uncomfortable in their end yet these take up our Life and Love and Care and Thoughts Just as those that want Children take Pleasure in keeping little Dogs and Cats So do they embrace the Shadow for the Substance Vain Glory for Eternal Glory a little Pelf for the true Riches a little paltry Business for the great Work and End of our Lives And when all is done 't is but a Spiders Web Iob 8.14 The trust of the Carnal Man shall be but as the Spiders Web. As the Spider out of his own Bowels weaveth a Web to catch flies and frameth it with a great deal of Art but 't is gone with the turn of the Besom so is the fruit of all their Plots and Cares and Labours and running up and down when in the mean time we are unmindful of Eternity Oh when will these distracted Worldlings find a time for God and Everlasting Happiness Childhood is not serious enough Youth must take their Pleasure Manly Age is too full of Business and Old-Age is too feeble 4. It reproveth Gods Children who are too lazy and have not that Life and seriousness in a spiritual Business which they have in an Earthly If Eternity be your aim why are you so dead and dull in a course of Holiness The Apostle biddeth Timothy to follow after Holiness To fight the good fight to lay hold on Eternal Life 1 Tim. 6.12 Implying if the one were his aim He would do the other If we press towards the mark why are we so frozen and cold in our Zeal for God so inclinable to every motion of Sin so easily overcome by Temptations Alas making Eternal things our scope is but a notion unless we provide forthwith with greater care exactness and diligence There should be a suitableness and Proportion between the exactness of our Conversation and the greatness of our Hopes 1 Thess. 2.12 Walk worthy of God who hath called you unto his Kingdom and Glory That worthiness is the worthiness of Condignity Congruity and Condecency But alas do we labour as for Eternity so follow after Righteousness so fight the good fight of Faith so despise the World deny our selves run through all streights Triumph over all Difficulties mortifie and subdue our own carnal Inclinations Alas we are so bold in sinning so cold in Holy things and do so little exercise our selves unto Godliness as if we had no such great
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our Flesh but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
deceived that embraced the Christian Religion that took such Pains in subduing the Flesh so freely hazarded their Interests and Life it self on the Promises of Christ and the Hopes of another World Are the wisest Men the World ever saw Fools and the Ordinances of Christ a customary Superstition and these Rejoicings and Foretastes of the Children of God a meer Deceit and Imposture Surely it cannot be Therefore this is true that the Soul dieth not with the Body but is in that Estate into which God disposeth it II. By the Light of Reason First I shall urge such Arguments as the Scripture directeth us to 1. From the Nature of the Soul it is a Spirit and such a Principle of Life as hath Light in it John 1.4 In him was Life and the Life was the Light of Men. The Soul of Man differeth from the Soul of a Beast for that hath only Life and Sense in it but this hath Light and therefore was designed to more noble and glorious Ends than merely to quicken and enliven the Body The Soul of the Beasts is mortal because it is created only to serve the Body and knoweth nothing desireth nothing delighteth in nothing but what belongeth to the Pleasure and Welfare of the Body But now the Soul of Man apprehendeth things past present and to come is capable of Tongues Arts and Sciences and things abstract from bodily Sense it can discourse about God Angels and all kind of spiritual Beings about Eternity and Immortality and propound and debate Questions and Doubts concerning the World to come The Beasts look only to their Food and the Propagation of their Kind they know nothing and can conceive nothing of Man's Affairs But now Man's Soul is not only capable of being enobled and improved by Moral Vertues and such things as fit us for Humane Society but is capable also of Conformity to God by being made holy and upright and of Communion with him in holy Duties and Acts of Grace 1 John 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. The Beasts desire not the Company of Men as we do of God and of the blessed Spirits In short there is a greater Affinity between the Souls of Men and Angels than between the Souls of Beasts and Men Psal. 8.9 Thou hast made him a little lower than the Angels Well then can it be imagined the Souls of Men furnished with such Capacities of Understanding are nothing but a little Puff of Air that is dissipated in dying or a little vital Heat that is extinguished with the Corporeal Matter or only the Vigour of the Blood That Soul that can so much soar aloft above the Interests and Concernments of the Body and take such a marvellous Delight and Contentment in spiritual things as the view of all manner of Truths must that follow the State of the Body Shall that Creature that cometh so near the Angels die like the Beasts or rather become like the Angels of God that always behold his Face Yea that Creature that draweth so near to God in the Majesty of his Person and the Abilities of his Mind that was created after God's own Image and for the Worship and Service and Enjoyment of God shall he die as the Beasts that perish It cannot be imagined 2. The Scripture mentions Words that imply its Independance upon the Body or that it doth not so wholly depend on the Body that it cannot subsist and act without it they go several ways as in the Text. 3 John â— 2. I wish above all things that thou maist prosper and be in Health as thy Soul prospeâ—eth 2 Cor. 4.16 For which cause we faint not but though our outward Man perish yet the inward Man is renewed Day by Day And Experience teacheth the Truth of these things that the Body and Soul seem sometimes to have no Communion with one another so different are their Functions and Offices You shall often see Men decrepit in all the Members of the Body who yet have the Motions of their Minds as strong and as nimble as when in perfect Health and when they are upon the Borders of Death without Vigour and Pulse their Understandings are more sublime than before and their Thoughts more refined It is true the Indispositions of the Body clog the Soul in things that are to be acted by the Body but in what the Soul acteth apart in the midst of Aches and Pains their Strength of Mind is entire and their Comforts never more raised than in bodily Weakness Therefore it lives and acts apart from the Body 3. The Scripture directs us to this Argument that this is the general Perswasion of all Mankind that there is a Life after Death and it instanceth in that that is most sensible and of every Day 's Experience our Desires and Fears 1. Desires The Soul hath a natural desire of Immortality which if it should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this how Men feel about for something eternal and infinite Acts 17.27 That they should seek the Lord if haply they might feel after him Every Man would be happy and eternally happy for otherwise he would be tormented with a fear of losing that which he counteth his Happiness See Psal. 4.6 Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us Mat. 13.45 â—6 The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it John 6.34 Lord evermore give us this Bread Numb 23.10 Let me die the Death of the Righteous Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal Injoyment of what is good an immortal Estate an infinite Good Every one that loveth himself would be happy and if he could everlastingly happy The Saints and those that are taught of God pitch upon the right Way Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness But this is the universal Inclination of all Mankind Whence cometh this Desire to be so universal if there be nothing to satisfy it Every natural Appetite was given us for some Purpose and have things designed for their Satisfaction and therefore there is that Immortality we all seek after not in our Bodies they must return to their Earth not in Fancy that is a Sâ—adow this is like the Pleasure which those take that want Children in playing with little Dogs it lieth in the Soul in the eternal Injoyment of God 2. Fears which presage and foretel such an Estate to our great Disquiet Conscience fears a Judgment after this Life Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death And a State of Misery to come
Good As to our selves we must subordinate all things to our true Happiness and be more careful for the Soul than for the Body All this Righteousness or the Evidence of natural Light calleth for at our Hands that we love our Creator and live to him and depend upon him for if he be God he is our first Cause highest Lord chiefest Good and last End That Love to others is shewed in doing to them as we would should be done to us We would have others helpful to us so must we to our Power be helpful to them he that will be for none but himself cannot justly expect that any should be for him And for our selves Man consists of a Body and of a Soul now all our Senses and bodily Powers and the Appetites must be subordinated to the Good of the Soul for the Soul is the chiefest Part. Well then if we live in the Neglect of God and be only Self-Lovers and Self-Pleasers and wrong our selves by gratifying our Flesh do we do well If we prefer every paltry Vanity before the Favour of God slander and wrong our Neighbour please Appetite before Reason and let the Beast ride the Man surely we obey Unrighteousness we do not do well 2. We must obey the Truth that is act agreeably to the revealed Will of God in Scripture that is to do well It is the Scripture which helpeth us to distinguish Good from Evil and will be a sure Direction in well-doing Psal. 119.105 Thy Word is a Lamp unto my Feet and a Light unto my Path. Prov. 6.23 For the Commandment is a Lamp and the Law is Light Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them We are not to be ruled by our own Thoughts but by God's Word which amply sets forth our Duty to us The Light of Nature is very dim and it would be a matter of great Difficulty to find out our Duty if we had no supernatural Light to help us Therefore God hath given his Word and that not only to instruct us in moral Duties most of which are evident by the Light of Nature but also in supernatural Verities which tend to our Relief and Deliverance by Christ. Well then well-doing is not one Work only but all our intire Obedience which is necessary to â—alvation that we may not only love God do Good to others govern our Appetites and Desires but believe in Christ and live according to his holy Institutes and perform all the Duties which belong to his new remedying Law This is Well-doing 2. There must be Continuance in Well-doing As we must indeavour universally to do all that God hath commanded us so we must continue this Care unto the End Luke 1.75 In Holiness and Righteousness before him all the Days of our Life In a Journey it is not enough to go a Mile or two but we must continue till we come to our Journey 's End so must we never give over whilst we are in this World There may be Interruptions Diversions and Straglings but a Christian gets into the way again Sometimes we slip and stumble and sometimes step aside but we must not go back again Some are good for a Pang or Fit Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always I might heap up many Considerations here but the thing is evident The Law bindeth continually and Grace planted in the Heart should influence all our Actions God's Eye is always upon us and every Hour and Moment we are a-new obliged to him for his Benefits how reasonable is it our Duty should last and the Use of Means be continued till we attain our End Therefore do not lose your Crown and the Benefit of all you have done already The Promise runneth to Perseverance Rev. 2.10 Be thou faithful to the Death and I will give thee a Crown of Life 3. Here is patient Continuance That is necessary also The good Ground is described to be that which bringeth forth Fruit with Patience Luke 8.15 The other Grounds brought forth Fruit but they did not bring forth Fruit with Patience the stony Ground was impatient of Contradiction and Afflictions The thorny Ground was impatient of the Delay of the Reward and therefore took up with present things Riches and Honours and voluptuous Living but they that have a deep Sense of the other World and can tarry God's Leisure enduring the Hardships of Obedience and look for their Happiness in the World to come that is the good Ground So Heb. 6.12 Be ye Followers of them who through Faith and Patience inherit the Promises We shall meet with Opposition within and without till we can deny our selves our Hearts are not sound with God We need the working Patience because of the Labour and Pains which belongeth to well-doing and the waiting Patience because our Reward is to come and the bearing Patience because of the Troubles and Dangers which we must indure if we would be faithful with God Loss of Estate Slanders of the Wicked and sometimes Danger of Life The working Patience should not be grievous to us because the Pains of Godliness will be recompensed with the Fruit of it the Peace and Comfort that followeth it and because there is more Labour in committing Sin than doing Good The waiting Patience should not be grievous because there must be a time for the Trial of our Faith They are Hypocrites which must have their Reward at present Matth. 6.2 Verily I say unto you they have their Reward The Believer he can wait for it he looketh for Glory and Honour too but not now The bearing Patience should not be irksom because Faithfulness in our Trials is most comfortable to us and most acceptable to God Comfortable to us we have not ordinarily so clear a Proof of the Reality of Grace as when we are under sore Trials 1 Pet. 1.7 That the Trial of your Faith being much more precious than of Gold though it be tried with Fire may be found unto Praise and Honour and Glory at the appearing of Iesus Christ. Faith is then Faith indeed and Obedience Obedience indeed The greater the Work and the more Impediments we meet with self-denying Obedience doth most evidence it self to the Conscience Whilst we do any thing for God while we do it without Shame Opposition and Loss it is more hard to interpret our Sincerity It is more acceptable to God 't is tried Friendship and Obedience which is most valuable The Obedience of a Souldier is pleasing to a General in a time of Peace when he saith to one Go and he goeth and to another Come and he cometh but especially in the most desperate Hazards when he doth not dispute Commands when he is bidden to go upon the Cannons Mouth From the whole Mortification Self-denial Contempt of the World Patience under manifold Sufferings
Intercession for us By his Merit our Right to Heaven is purchased and by his Intercession it is maintained for us SERMON XIV TITUS II. 13 That Blessed Hope c. Doct. II. THE Hope of Christians is a blessed Hope Hope is here put for the thing hoped for as Col. 1.5 For the Hope that is laid up for you in Heaven Where Hope is put for the Object of Hope Now this Matter or Object of our Hope is sometimes called Life sometimes Glory sometimes Joy and Pleasure It is a Life that never shall be quenched or put out Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life It is a Glory that is Eternal for Duration 2 Cor. 4.17 it is called a far more exceeding and Eternal Weight of Glory for the measure of it it is above our Conceit and Expression as much as a Creature can bear It is Joy and Pleasure without Mixture and without End Psal. 16.11 In thy Presence is Fulness of Ioy at thy right Hand there are Pleasures for evermore Now this Hope is said to be blessed because it puts us into the Fruition of absolute Blessedness We cannot conceive of it now to the full when we come to injoy it we shall find it above all that ever we could conceive or hear of it As much as we see and know of it sheweth it is a blessed thing but we shall understand it best when we hear the great Voice calling us Come up and see But a little to set it before you In Blessedness there must be a Removal of all Evil and a Coacervation and compleat Presence of all that is Good As long as the least Evil continueth a Man is not blessed only he is less miserable If a Man had all things that Heart could wish for what would it avail him as Haman when he wanted Mordecai's Knee Esther 5.13 All this availeth me nothing so long as I see Mordecai the Iew sitting at the King's Gate Ahab had the Kingdom of Israel but yet he fell sick for want of Naboth's Vineyard If a Man were never so well fitted for a Journey a little Gravel in his Shoe would founder him As in Carriages of War though there be a great Train yet if one Peg be missing or out of Order all stoppeth Or in the Body if one Humour be out of Order or one Joint broken it is enough to make us sick or ill at Ease though all the rest be sound and whole so if there be the least Evil a Man cannot be a compleat happy Man Complaining will not suit with Blessedness Now First In the Hope that we look for there is a Removal of all Evil. Evil is twofold either of Sin or of Punishment and in Heaven there is neither Sin nor Misery 1. To begin with Sin that is the worst Evil. Affliction is Evil but it is not Evil in it self but only in our Sense and Feeling if a Man had a Dedolency it is no Pain to a benummed Joint to be scourged But Sin is evil whether we feel it or no but it is worst when we feel it not Certainly that is Evil which separateth from the chiefest Good Affliction doth not separate from God it is a means and an Occasion to make us draw nigh to him many had never been acquainted with God but for their Afflictions but Sin separateth us from God Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Let a Man be never so loathsome yet if he be in a State of Grace he is dear to God the Lord taketh Pleasure in him though rough-cast with Ulcers and Sores and thrown into a Prison yet God will kiss him with the Kisses of his Mouth There is nothing so loathsome and odious to God as Sin This grieveth the Saints most Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death If any Man had Cause to complain of Afflictions Paul had he was often in Perils whipped imprisoned stoned but he doth not cry out When shall I be delivered from these Afflictions O but this Body of Death was worst of all Lusts troubled him more than Scourges and his Captivity to the Law of Sin more than Chains and Prisons This is the Disposition of the Saints they are weary of the World because they are sinning here whilst others are glorifying God not only that they are suffering here whilst others are injoying God A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men when they are beaten out of the World have a Fancy to Heaven as a Place of Retreat but that which troubles Godly Men is their Sin Well but in Heaven there is no Sin Eph. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish There is neither Spot nor Wrinkle upon the Face of the glorified Saints Their Faces were once as black as yours but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood And how pure and clean they are without Spot or Wrinkle the Apostle's Words that he might present it imply as if Christ did glory and rejoice in their Purity as the Fruits of his Purchase There you are freed from all Sins With much ado we mortify one Lust but Nature recoileth as Ivy in the Wall if you cut it down it breaketh out again It is much here if the Dominion of Sin be taken away there the being of it is abolished in Heaven it is not at all you will displease God no more and are freed from all the immediate and inseparable Consequences of Original Sin detraction in Duty and the like Here is no perfect Love and therefore the Soul cannot be fixed in the Contemplation of God that 's the Reason of wandring Thoughts but there the Heart cleaves to God without stragling In Heaven we shall be freed from Pride which lasts as long as Life therefore called Pride of Life 1 John 2.16 We cannot have a Revelation now but we grow proud of it 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure Nor can there be an Influence of Grace but we are apt to be proud of it There is a Worm in Manna but then we are most high and most humble because most holy O Christians is not this a blessed Hope that telleth you of a sinless State of being like Christ in Purity and Holiness 1 Iohn 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is What is it
begrudg the pains of his Service 1 Cor. 15.58 Be ye stedfast unmoveable always abounding in the Work of the Lord for asmuch as ye know that your Labour will not be in vain in the Lord. The Children of God are wont to think they can never do enough for God that hath found out such a Reward for them in Christ. A thousand Years Service will not deserve one hour's Enjoyment of this blessed Hope much less eternal Happiness When we come to see what shall be bestowed upon us we shall be ashamed that we have done no more Work for God having so much Wages and such excellent Encouragement Mat. 25.37 the Saints are brought in there saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee Drink being ashamed Ah Lord this is nothing What have we done At the Day of Judgment there will be the highest Exaltation of the Saints and yet the lowest Self-abasement they will wonder even to admiration of Angels There will be Christ's owning them and they disclaiming their own Services and all their Works and Christ rewarding them And therefore grudg not if you have the strictest Precepts of any Religion remember you have the noblest and highest Reward 6. It informs us what cause we have to contemn all earthly things tho they be never so great and glorious because of this blessed Hope There are two Considerations that will make us contemn the World and they are suted to the two essential Parts of Man and we should ever think of them We carry about us a mortal Body and an immortal Soul the Body lasts but for a while and the Soul survives and out-lives the Body's Happiness Now we toil our selves in gathering Sticks to our Nest when to morrow we must be gone Alas here we dwell in Houses of Clay whose Foundation is in the Dust which are crushed before the Moth Job 4.19 Our Estate in this World is represented by a Tabernacle which is a moveable Habitation but our Estate in Heaven is represented by a Temple Here it is but a Tabernacle and that of Clay that will be crumbled into Dust nay we are said to be crush'd before the Moth and a Moth is but a little enlivened Dust and so is Man The World is but a House of Potters Vessels that will be soon broken And shall we for the Conveniences of a Temporal Life prejudice and run the hazard and loss of our Eternal Hopes Shall we injure the Soul to gratify the Body that is the way to destroy both for ever Our great care should be for that Place where we live longest in the other World we have the longest Life and the most glorious Possession therefore our great Care should be for that 7. It informs us what little cause we have to envy carnal Men the Hope of your Profession is a blessed Hope This was David's Preservative he was daily in danger of his Life and his Enemies were fat and shining in the Pomp of the World and how doth he comfort himself Psal. 17.15 When I awake I shall be satisfied with thy Likeness as if he had said Alas their Felicity is but a sorry thing they are filled and I shall be filled too David sums up their Happiness under two Heads Whatever here we have it is either for personal Use or for our Posterity A worldly State is only valuable upon these two Grounds what we may use for the present and what we may transmit to our Children Now what a sorry Happiness is this to what I expect 1. For personal Use ver 14. Their Bellies are filled with thy hid Treasure that is with the rarest Dishes and best Meats which God's Store-house doth afford By hidden Treasures is meant Food and other worldly Comforts therefore called hidden Treasures because it doth not lie within every one's grasp and reach they are not vulgar and common Delights The meaner sort their Hand will not attain to it Lo here is all that which God allows them for their Portion the filling of the Belly and alas this is but the Happiness of Beasts who eat with less remorse yet all their Happiness is to fill their Belly with better Food than the poorer sort which indeed is a Misery rather than a Happiness for what doth this but nourish sensual Lusts and strengthen and hearten our Enemy And gorgeous Apparel is but a Supply from Creatures beneath us it is but Stercus in volutum Dung neatly wrapp'd up here 's the Sum of all a Carnal Man's Happiness that which God allows him for his Portion But a Christian hath better Fare if he goes into the Sanctuary there 's enough but if he goes into Heaven there 's a great deal more David defeats the Temptation by this Psal. 73.16 17. When I sought to know this it was too hard for me until I went into the Sanctuary of God to enjoy God in his Ordinances and the present Glimpses of God's Face Present Communion with God is far to be preferred above all the Dainties in the World But that is not all we shall be satisfied for ever We may go into Heaven as well as into the Sanctuary and behold God's Righteousness When I awake that is out of the Dust I shall be satisfied with thy Likeness A Child of God hath his Content and Happiness to the full when he comes to die A carnal Man his Back hath been richly clothed and Belly filled but when he comes to die he hath a sad Doom Son remember thou in thy Life-time receivedst thy good things and likewise Lazarus his evil things but now he is comforted and thou art tormented Luke 16.25 was said to Dives who fared deliciously every day and was clothed in Purple and fine Linen Well you have your Portion and must look for no more you give God a discharge for ought else But for God's Children then their Happiness begins they are going down to sleep in the Grave and when they awake they shall be filled they have not only God's Favour here but Eternal Felicity hereafter They that are called to a Feast will not fill themselves at home with courser Fare The rich Glutton who had his Belly full of hid Treasure here was shut out but Lazarus is carried into Abraham's Bosom and feasted there for this was their Table-gesture to lie in one another's Bosoms Christians reserve your Appetite a little you will be satisfied it is but staying a little longer for a better Meal We expect to be like Angels let others be like Beasts whose Happiness lieth in feeding 2. Then for the other part the transmission of Honour and ample Revenues to Posterity It is true Man is much carried out this way he would fain advance his House and live gloriously in his Posterity Posterity is a shadow of Eternity Children are but the Father multiplied when the Father's Thread is spun out then the Knot is knit his Name and Memory is continued in the World by his Children
Fathers were Idols and not Gods But how can it stand with the Providence of the true God to permit it and forsake Mankind so long Those Times of Ignorance God over-looked sent them no Means nor Messengers then but now he doth And so he teacheth them and us that it is not sufficient to follow the Religion of our Fore-fathers unless they had followed the Will of God If God over-looked them and vouchsafeth you more Grace you must not be prejudiced by the Tradition but improve the present Advantage 2. He as much as in him lieth taketh off the Prejudice of the Practice of former Times by a prudent and self-censure As also elsewhere 1 Cor. 2.8 Which none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory 3. He insinuateth that Ignorance doth not wholly excuse those that err but rather commendeth the Lord's Patience Secondly The Duty of the present Time 1. The Duty pressed is Repentance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance is a returning to our Wits again We were sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish Tit. 3.3 When the Conversion of the Nations is spoken of it is said Psal. 22.27 All the ends of World shall remember and turn unto the Lord as if they were asleep distracted or out of their Wits before the Light of Christ's Gospel shined into their Hearts not making use of common Reason We never act wisely nor with a Condecency to our reasonable Nature till we return to the Love and Obedience of God 2. This is here represented not as an indifferent and arbitrary thing but as expresly and absolutely commanded God's Authority is absolute if he hath commanded any thing Contradiction must be silent Hesitation satisfied all Cavils laid aside and we must address our selves to the Work speedily and seriously without delaying or disputing or murmuring God doth not advise or intreat only but commandeth or interposeth his Authority Now to break a known Command especially of such weight and moment is very dangerous Luke 12.47 That Servant which knew his Lord's Will and prepared not himself neither did according to his Will shall be beaten with many Stripes James 4.17 To him that knoweth to do Good and doth it not to him it is Sin A Man in the dark may easily err and go astray but while we know better and what is the express Will of God concerning us we must set our selves to do it 3. As universally required all Men every where not only Iews but Gentiles and not some sort of Gentiles but all you Athenians and all the World this universally bindeth Some must turn from their Idols but all from their sinful Ways Whosoever will not repent when God calleth for Repentance they smart the more for it Impenitency under the Means is the worst sort of Impenitency I may say as Christ Luke 13.5 Except ye repent ye shall all likewise perish II. The Argument or Motive Which we considered 1. As propounded 2. As confirmed First As propounded Where note 1 st The Time He hath appointed a Day wherein he will judg the World 2 dly The manner in Righteousness 3 dly The Person By that Man whom he hath ordained These Circumstances must be opened and then we must consider how they make an Argument For opening the Circumstances 1 st The Time appointed but not revealed He hath appointed a Day The word Day is not taken strictly for such a space of Time as is usually signified by that Notion but it is put for a certain fixed space of Time The Work cannot well be dispatched in twenty four hours There is Iudicium discussionis Iudicium retributionis a Judgment of Search or Trial and a Judgment of Retribution Tho by the absolute Power of God they may be commanded into their everlasting Estate in an instant yet the Causes of the whole World cannot be discussed in an instant especially when God designeth the full Revelation of his Justice in all his Proceedings with Men. Therefore the Apostle calleth that Day the Day of the Revelation of the righteous Iudgment of God Rom. 2.5 When this time will be we cannot tell for God hath not revealed it Mat. 24.36 But of that day and hour knoweth no Man no not the Angels in Heaven but my Father only And therefore it is Curiosity to enquire and Rashness to determine Acts 1.7 It is not for you to know the Times or the Seasons which the Father hath put in his own Power It is enough for us to believe the thing which is not strange to Reason that God should call his Creatures to an account Natural Conscience is terrified with the hearing of it Acts 24.25 As Paul reasoned of Righteousness Temperance and Iudgment to come Felix trembled And the same guilty Fears are incident to all Mankind Rom. 1.32 Knowing the Iudgment of God they know also that they who have done such things as they have done are worthy of Death That we are God's Subjects is evident to Reason because we depend upon him for Life Being and all things that we have failed in our Subjection to God in denying the Obedience due to him is evident by the universal daily and sad Experience of the whole World that Error and Sin will not take place to all Eternity but that there must be some time when the Disorders of the World shall be rectified is a Truth that easily maketh its own way into the Consciences of Men but is fully determined by the Gospel 2 dly For the manner He will judg the World in Righteousness that is then the whole World shall receive the fruit of their Doings whether they be good or evil But doth God ever judg the World otherwise than in Righteousness I cannot say that for far be it from the Iudg of all the Earth not to do right Gen. 18.25 He never doth any thing unjustly or unrighteously now but then he will fully manifest his Righteousness He now judgeth the World in Patience but then in Righteousness There is a difference between a defect of Justice and a Transgression of the Rules of Justice There is no Injustice in God's Dispensations of present Providence but yet there is a Defect or not a full measure or manifest Demonstration of his Justice shewed now on the godly or the wicked Therefore it is said Eccles. 8.14 There be just Men to whom it happeneth according to the Work of the Wicked and again there be wicked Men to whom it happeneth according to the Work of the Righteous He doth not pass this Censure upon the wise and righteous Providence of God but either speaketh according to the Judgment of Flesh and Blood which is apt to judg hardly of so strange a Distribution or according to the visible Appearance of things when evil things happen to good Men or good things to evil Men. For outward things being not absolutely good and evil are dispensed promiscuously and in the day
the midst of Difficulties such a fickle and such a changeable Creature as Man is how can that be 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation The Power of God is engaged for our Defence So for Temporal Difficulties when we see no means no likelihood to escape yet we are not thoughtful of this matter for our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King Dan. 3.17 In Death when we go to the Grave to moulder into dust and rottenness then to look upon the Morsels of Worms as parcels of the Resurrection what shall uphold and support our Hearts in waiting upon God for this Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subà ne all things unto himself The Scripture still referrs us to the mighty Power of God whereby he can subdue and cause all to fall under him The Destruction of Antichrist and Enemies of the Church who are supported by great and strongly combined Interests how can that ever be hoped for Rev. 18.8 Her plagues shall come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her and that is the greatest Cordial of the Soul The Life of Faith lyes in the Belief of God's Power and All-sufficiency He can raise up the Church from her low Condition and all without any means when all is dry Bones then God can put Life into his People 2. To encourage us in Obedience it is good to believe and improve the Power of God 1. That we may carry it more humbly and more dutifully 1 Pet. 5.6 Humble your selves under the mighty hand of God This is that which begets a deep awe and reverence of his Majesty Shall we not submit to that God that is able to crush us O therefore let us Study to please him in all things When you sin you bid deâ—iance to the Almighty and enter into the Lists with God and provoke him to jealousie 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he Do you know what it is to dash against God and Contest with God He that is Almighty is the most desirable Friend or the most dreadful Adversary and therefore humble your selves and carry it dutifully towards him Every one would be in with the Almighty Be sure to keep in with the Lord Deut. 10.17 For the Lord our God is a God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons nor taketh reward Will you provoke him and dare him to his Face 2. To keep us upright in Obedience without Warping and using any Carnal shifts Gen. 17.1 I am the Almighty God walk before me and be thou perfect God alone is enough to you The Reason why we so often step out of the way is because we do not believe God to be Almighty that he is more able to defend than Man to hurt Even God's own Children may warp for want of a sound belief of this Abraham saved himself by a Lye because he would not trust God with his Preservation Gen. 20.11 Moses was backward to do the Lord's Message Exod. 4.13 as if God could not bear him out before Pharaoh and before the Egyptians There was a Promise Iacob should have the Blessing but Rebecka puts him upon using indirect means to obtain it because she could not trust God's Alâ— sufficiency to bring it about He that will not trust God and rest upon his Power cannot be long faithful to him because they think there is not enough in God they will seek elsewhere All sincerity ariseth from these two things and until you get your Hearts into this Frame you never will be sincere submitting all things to God's Will and resting upon God's Power How desperate soever the Case be this will relieve you and keep you sincere and comfortable the Lord is a powerful God and knows how to provide for his Glory and for your sustentation Now to quicken you thus to believe and improve the Power of God I will offer these Considerations 1. Consider the Amplitude of God's Power which is not to be measured by our scantling and model we can do something but God can do all things we must have Matter prepar'd but God works out of nothing we do things difficultly and must have time but God can do all things in a moment he needs no Instruments or Tools no Pattern or Copy but worketh all things according to the Counsel of his Will We rust with Age and our strength is dryed up but the Lord's hand is not shortened that it cannot save Isa. 59.1 His strength is never wasted or dryed up When any thing is to be done or expected from God is it greater than making the World and God is where he was at first Our knowledge of things is by Effects but God never had an Effect adequate to his Power he hath done great things but he hath Power to do greater Mal. 2.15 And did not he make one yet had he the residue of the Spirit When he Created the World he had the residue of the Spirit he could have made more Worlds All Created Effects are finite and therefore not fully answerable to the force of the Cause Let us be still enlarging in our Thoughts of God's Power This is a Power that needeth not the Concurrence of visible means but can work without them yea opposite Power is no hinderance to God Rubbs are plain Ground to him Isa. 27.4 Who would set the bryars and thorns against me in battle I would go through them I would burn them together What can Bryers and Thorns do against a devouring Flame they are fit Fuel to encrease the Fire but cannot hinder the burning God works through all Opposition Isa. 43.13 I will work and who shall lett it 2. Consider this Power is ready to be employed for our Use so far as it shall make for God's glory and our good God is ours if we be in Covenant with him and if so all that is in God is ours also Quantus quantus est as great as he is God makes over himself in Covenant I am yours therefore Almightiness is yours to be set a work for you And as Aristotle said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are common between Friends and Confederates 1 Kings 22.4 Iehoshaphat said unto the King of Israel I am as thou art my People as thy People my Horses as thy Horses Surely being in Covenant with God it is a Relation of Friendship and whatever is God's is ours and that is the reason of this Expression Eph. 6.10 Be strong in the Lord and in the power of his might In all our Faintings and Fears we should look upon God's Almighty Power as a
better colour The Mystery of Redemption to the Carnal is but a cold Story and the Rose of Sharon but as withered Flowers and the Promises of the Gospel are as dry Chips 3. The Causes of it they are the Holy Ghost and Faith as his Instrument This Joy is stirred up by the Holy Ghost therefore often called Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost And the Comforts of the Spirit Acts 9.31 Walking in the fear of the Lord and in the comfort of the Holy Ghost But then Faith is the Means Rom. 15.13 Now the God of hope fill you with all joy and peace in believing 1 Pet. 1.8 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory So that it is a Fruit of Faith as well as a Work of the Holy Ghost Faith joyned with Love will bring much Love into the Heart of a Believer and will cause it to be deeply affected with Christ's Grace 3. The Nature of this Joy and Gladness Here we must distinguish 1. There is a superstitious Joy which ariseth from knowing Christ after the Flesh 2 Cor. 5.16 Wherefore henceforth know we no Man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more which is seen in this it prizeth Christ's Name but neglects his Office pretends a fond Esteem of his Memory but despises his Benefits As the Iews would fly in the Face of any that would not count them Abraham's Children yet would not do the Works of Abraham so is the Nominal Christian's Joy This Joy venteth it self in a Carnal way by outward Theatrical Pomp and Ceremonial Observances but not in real Affection to Christ yea they are rather Enemies to his spiritual Kingdom and Cause and Servants and express their rejoycing rather as Votaries of Bacchus than as Disciples of Christ in a gross and Carnal way This Joy is a rejoycing in Christ for a day but we are to make it our daily Work an holy Festival that lasteth our whole Lives Phil. 4.4 Rejoice in the Lord alwayes and again I say rejoice This is a different thing from Abraham's rejoicing He had a Prospect of Christ's day and was exceeding glad but this is a Carnal owning of the God of the Countrey and no more 2. There is an holy Rejoycing which may be considered 1. As to the lively Acts. 2. Or solid Effects 1. As to the lively Acts in solemn Duties as the Word and Meditation and Lord's Supper it doth your Hearts good to think of Christ Cant. 1.4.10 We will be glad and rejoice in thee we will remember thy Love more than Wine Psal. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him Your Heart shall live for ever Heb. 11.13 All these dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them That is when they thought of it the time of the Gospel was a sweet time to them and so it is to all other Believers A Man cannot think of his Pelf or any petty Interest in the World without Comfort and can a Believer think of the Promises and not be affected with them In solemn Meditation and other Duties is Faith and Joy acted 2. As to its solid Effects 1. It is such a Joy as doth enlarge our Hearts in Duty and strengthen us in the way of God Nehem. 8.10 For the joy of the Lord is your strength Psal. 119.14 I have rejoiced in the way of thy Testimonies as much as in all riches The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience a Christian cannot be without it 2. It sweeteneth our Calamities and Crosses 1. Common Afflictions It can never be so sad with us in the World but we have cause of rejoycing in Christ Hab. 3.17 18. Tho' the Fig-tree do not blossom c. yet I will rejoice in the Lord and joy in the God of my Salvation For we have better things in him than any natural Comfort which can be taken from us This should not diminish the solid satisfaction of our Souls 2. The Afflictions of the Gospel Luk. 6.23 Rejoice ye in that day and leap for joy for your Reward is great in Heaven for in like manner did their Fathers unto the Prophets Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and enduring substance They are fit Occasions to shew how much we Value Christ above all our own Interests how near and dear soever they be to us 3. It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation for Love and Delight cannot lye idle in the Soul either it is taken up with the Joyes of Sense or with the Joyes of Faith And it is good for every Man to Observe what it is that puts gladness into his Heart where his solid Contentment and Pleasure is A bruitish Heart fetcheth all its Solaces from the World but a gracious Heart from Christ the one love Pleasures more than God but to the other Christ and his Benefits are their matter of Joy and Comfort this is that they are cheared with as they get more of Christ into their Hearts Psal. 4.7 Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased As David calleth God his exceeding Ioy Psal. 43.4 They need not the Carnal Mirth without which others cannot live Psal. 4.6 Who will shew us any good VSE Well then you see Faith is not only a Sight but a Taste or a feeding on the Promises with delight Psal. 119.111 Thy Testimonies I have taken for an heritage for ever for they are the rejoycing of my heart And such a Delight as draweth off our Hearts from other things as the Man that had found the true Treasure Matth. 13.44 For joy thereof goeth and selleth all that he hath and buyeth that field I Observe a double Joy in Abraham 1. In Desiring He rejoiced to see my day The Spiritual desires of God's People after Christ are full of Joy There is a Joy that accompanieth seeking before we attain what we seek after Psal. 105.3 Let the hearts of them rejoice that seek the Lord. Before Complacential Joy there is a Seeking Joy Better be a Seeker than a Wanderer and Delight in Christ keepeth up this seeking 2. There is a Joy after Faith hath given some satisfaction First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoiced and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was glad A Man sick of a Mortal Disease when he heareth of
former Prophets There are so many Degrees mentioned first they grow slight and careless and do not care to hear what you say then they refuse to obey what they have heard then they grow Sermon-Proof they can hear and have no Benefit by it As long as the Word doth any way affect a Sinner there is some Hope but within a while Conscience smiteth not and Men have gotten the Victory over their Fears and Scruples And thus they go on from natural to voluntary and from voluntary to judicial Hardness of Heart and so are a ready Prey for the Devil 8. Dilatory Excuses are the last Refuge of an hard Heart When they can no longer withstand a Conviction they adjourn and put off the Compliance with God's Will and so elude the Importunity of the present Conviction Felix his Heart boggled Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and said Go thy way for this time when I have a convenient Season I will call for thee Mind the present Season when God is affording Opportunities of getting Grace Heb. 3.7 8. To Day if ye will hear his Voice harden not your Hearts Psal. 119.60 I made haste and delayed not to keep thy Commandments Zacheus Luke 19.6 he made haste and came down and received him joyfully Peter and Andrew Mark 4.20 They straitway left their Nets and followed him Paul Gal. 1.16 Immediately I conferred not with Flesh and Blood If God hath given you any Will and Inclination for the present it is an Advantage Sin the longer it continueth the stronger it groweth He that doth not go over at the Fountain-head will not be able to go over when the Stream groweth broader and the farther he goes downward the broader still he findeth it Every Day 's Impenitency bringeth on a new Degree of Hardness Would a Man that is to drink that which to his knowledg is poisoned put the more into his Cup and then take it off out of a Presumption that at length he shall find an Antidote Alas thou may'st be poisoned and dead before the Antidote comes SERMON III. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts Vse 1. OF Trial. Is this our State Take the two Properties to judg by Insensibleness and Inflexibleness First A hard Heart is insensible insensible of Providences of the Word and of the State of the Soul 1 st Insensible of Providences 1. Of Mercies Either of the Author of Mercies they never look up to the God of their Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold As Swine that feed upon the Acorns but never look up to the Tree from whence they fall Cant. 4.1 Behold thou arâ— fair my Love behold thou art fair thou hast Doves Eyes As Doves peck and look uâ—ward It is a sign of a tender Heart to see God in every Mercy A drowsy and unattentive Soul never heedeth it is wholly swallowed up in present Enjoyments and looketh no farther It is our Privilege above the Beasts to know the fâ—rst Cause other Creatures live upon God but they are not capable of knowing God they glorify God in their Kind but we may know him Idolatry and Sottishness had never crept into the World if Men had owned the first Cause Or of the End of Mercies which is to draw in our Hearts to God therefore they are called Cords of a Man Hosea 11.4 I drew them with Cords of a Man with Bâ—â—ds of Love Esther 6.3 What Honour and Dignity hath been done to Mordecaâ— for 〈◊〉 2 Sam. 7.2 Thâ—â— the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When the Heart is urging to Duty upon this score God hath been good to me he hath given me Food and Raimâ—â—â— What have I done for God Now the Heart is hard when we are not sensible of his daily Providence and gracious Supplies in this kind 2 Sam. 12.7 8 9. Thus saith the Lord God of Israel I anointed thee King over Israel and delivered thee out of the Hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy Bosom and gave thee the House of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight David had lost his Awe of God because he had not a thankful sense of the Mercies of God 2. Of corrective Providences The Body is a tender Part with wicked Men when they are straitned for bodily Conveniences they will complain yet the hard Heart is still insensible of Judgments They are insensible of the Author or discerning Cause they do not look upward nor inward and though doctrinally right in these things yet they do not seriously consider it and recal it to mind Opinion is one thing and Consideration is another wicked Men may take up good Opinions but they do not consider the Force and Consequence of them 1. They do not see the Hand of God in them Isa. 26.11 Lord when thy Hand is lifted up they will not see They look on these things but as a Chance 1 Sam. 6.9 And see if it goeth up by the way of his own Coast to Bethshemesh then he hath done us this great Evil but if not then we shall know that it was not his Hand that smote us it was a Chance that happened to us If Men own God's Hand they should take up the Matter with him but they own it doctrinally though not practically A Godly Man hath explicite Thoughts of God Iob doth not say the Sabeans and the Chaldeâ—â—s but the Lord gave and the Lord hath taken away Job 1.21 They do not complain when they are crossed of Chance but the Lord is angry and when they are stricken they consult with him and humble themselves before him Wicked Men are sensible of the smart of the Rod but not of the Hand that holds it 2. They do not see the deserving Cause of them which is Sin Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again to the Lord. If Sickness cometh if a Relation be taken away if an Estate be blasted a waking Conscience looks to the Cause they would see the Mind of God in the Rod. When Israel fell before the Men of Ai Ioshua looketh out for the Troubler so do God's Children 2 dly Insensible of the Power of the Word they have no taste no feeling of the Powers of the World to come Jer. 23.29 Is not my Word like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is a breaking and a melting Power in the Word
do not lose what you have wrought Isaac digged Wells and the Philistines dammed them up so when the Soul hath digged a Well of Salvation Satan will seek to damm it up therefore be watchful SERMON VI. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I Come now to the particular Objects of Meditation First I begin with that which is the Chief End of Man a necessary Work that you may come to your selves Luke 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he came to himself he said how many hired servants of my Fathers have bread enough and to spare and I perish with hunger That is when he began to consider of his Condition it put better thoughts into him Therefore that we may come to our selves it is good to consider the End why we were Created and the Errand upon which God sent us into the World to reason thus with our selves Why was I sent into the World Why do I live here to get an Estate or to get into Christ To wallow in Pleasures or to Exercise my self in Communion with God To heap up perishing things together or to make my Everlasting State more sure When the End is rightly stated Men know their Work and so live up to the purposes of their Creation But alass Many know other things but are ignorant of themselves and so pass on carelesly to their own Ruine like him that gazed on the Stars and fell into a deep Pit their Eyes are upon the ends of the Earth but they do not consider their Souls Others for want of considering the end of their Lives are so far from living as Christians that they scarce live as Men but either as Beasts or as Devils Delight in the Pleasures of the World transformeth a Man into a Beast it is their happyness to enjoy Pleasures without remorse and to gratifie the Body and delight in Sin transformeth a Man into a Devil Worldly Pleasures are not Bread and Sinful Pleasures are Poyson You that are allured by the Pleasures of the World which are lawful in themselves you lay out your Money for that which is not Bread and you to whom it is Meat to do Evil you feed upon that which is Rank Poyson the World cannot satisfie and Sin will surely destroy Thus Men beguile themselves and do not consider of the end of their Lives till their Lives be ended and then they make their moan Usually when Men lye a dying then they cry out of this World how it hath deceived them And how little they have fulfilled the end of their Creation Partly because then Conscience is awake and puts off all Disguises and partly because present things are apt to work upon us and when the Everlasting Estate is at hand the Soul is troubled that it did no more think of it Oh consider It is better to be prepared than to be surprized Think not only of your Last End but of your Chief End what should be the great aim of your Lives even before Death comes All Religion lyes in this in fixing the aim of your Life all the difference between Men and Men is in their Chief Good and Utmost End In the managing of this Meditation I shall pursue it in this Method not that I prescribe to you but that I may set some bounds to my own Discourse however I shall use such a Method as is most facile and obvious not exceeding the Capacity and Reach of the meanest The Work of such a Meditation may be divided into three parts 1. The Considering Work 2. The Plotting and Contriving Work 3. The Arguing Work First In the Considering Work you may propound these or such like things to your thoughts 1. Man was made for some End All God's Works are referred to the Service and Use of his Glory Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of wrath God being a wise Agent must have an End now God could have no other End but himself and his own Glory for the End must be more worthy than the Means something better and above all created things And if God made all things for himself then Man who was the visible Master-piece of the Creation the lesser World the Compendium and Summ of all Gods other Works So the Apostle Rom. 11.36 For of him and through him and to him are all things All things are of him as a Creator through him as a Preserver and to him or to his Glory from him as the first Cause to him as the last End Certainly God did not make such a glorious Creature as Man for any low use The whole Creation was for Mans Use and Man was for God's Glory Psalm 8.3 4. When I consider the heavens the works of thy fingers the moon and the stars that thou hast ordained what is man that thou art mindful of him and the Son of Man that thou visitest him He was God's Deputy and Vicegerent created to enjoy the Comfort of other Creatures and to exercise Dominion over them the whole World is his Palace arched with Heaven and floored with Earth But still that he might be faithful to his Maker and do his Homage to God and give him the Rent and Tribute of his Glory and Praise And therefore if the Heavens do declare the Glory of God and the creeping things and all Beasts in their Rank and Place much more should Man who was furnished with Higher Priviledges and with an Higher Capacity we have faculties that are especially suited to this purpose therefore it is said 1 Iohn 5.26 He hath given us an understanding that we may know him that is true Certainly God never made such a Glorious Creature for Wealth or Pleasures but for an higher Use and Purpose even for himself If you do but look upon his Mind and Understanding you will find it to be a wrong and debasement to take it off from a Spiritual Use and put it to a Carnal 2. This End is the injoying and glorifying of God To enjoy God is Mans happyness and to glorifie God is Mans work by glorifying God he comes to enjoy him and he enjoyeth him that he may glorifie him Herein he differeth from other Creatures they were made only to glorifie him not to enjoy him but Man to glorifie him and enjoy him too 1. He was made to enjoy him for that is his happyness Domine Fecisti nos propter te irrequietum est cor nostrum donec perveniat ad te The Soul is made up of unlimited and restless desires there are such cranneys and chinks in the Soul that cannot be filled up but by the enjoyment of God we were made for him and we are not quiet till we do enjoy him Nature will teach us to groap after an Eternal good as the Sodomites did after Lots Wife in the Dark Acts 17.28 That they should seek the Lord if haply they might feel after him and find him
Lord hath taught thee better as David when he had chosen the Lord for his Portion Psalm 16.7 I will bless the Lord who hath given me counsel My own Reason would never have taught me so much that is a dimm light there were some obscure instincts to sway me to my happyness in general but I might have groped about for the Door of Grace but not have found it but God gave me Counsel As Austin saith Errare per me potui redire non potui Lord I could go astray of my self but I could not return of my self so we could go astray fast enough out of the Inclination of our own Nature but thou hast brought home a poor lost Sheep on thine own Shoulder if I had been left to the Counsels of my own heart what would have become of me 5. By Soliloquie with your own Souls Expostulate with your selves for your former Errors and Follies Rom. 6.21 What fruit had ye in those things whereof ye are now ashamed The end of those things is death why should I melt away my Spirit and emasculate my Soul by stooping to such low Contentments VVhat have I got by turning away from God but a VVound and Disquiet in my Conscience Then charge your Souls Issue out a practical Decree determine with your selves VVell Now I see it is best to cleave to God I will choose God for my chiefest good and utmost end Oh my Soul I see with David Psalm 73.28 It is good for me to draw nigh to God Therefore farewel my Pleasure that pleased my Childish Age when I was a Child I did as a Child it shall be my care now to enjoy Communion with God to be Ruled by his VVord to live to his Glory those things that have intercepted the Delight and Contentment of my Spirit I will leave them to the Men of the VVorld SERMON VII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I AM now to propose to you another Object of Meditation which is the sinfulness of Sin an Argument very necessary and practical It is necessary in several respects Partly to humble us we have low thoughts of Sin and therefore we are but slight in the Matter of Humiliation Until we understand the Evil of Sin sufficiently we do not think it worthy of Tear a or one hearty sigh but when the Understanding is once opened the Heart is deeply affected Psalm 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears VVe see such filthiness in Sin as cannot be washed away without a Deluge of Sorrow And it is necessary partly to awaken us to a greater Care and Conscience who would adventure upon a Sin that doth but know and seriously consider what it is Gen. 39.9 How can I do this great wickedness and sin against God That will be the Issue of such a Consideration The Child will thrust his Fingers into the Fire that doth not know the pain of being scalded or play with a snappish Cur that hath not been bitten Men are the more bold in adventuring upon Sin because they do not know the danger And it is necessary partly to urge us to come to Christ none look to the Brazen Serpent but those that are stung so none regard Salvation but those that have been stung with some remorse in their Consciences for the great Evil of Sin when the poor Soul feels the weight and burden of Sin then it will come to Christ. And it is necessary partly that we may more loath our selves when we come into the presence of God Gracious Men are most self-abhorring Elijah covered himself with a Mantle Isaiah said Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips Peter had such a Sense of his Sins that he saies â—uke 5.8 Depart from me for I am a sinful man O Lord Though there was something of Excess and Sin in these Dispositions that is so far as they do exclude the Encouragements of the Gospel but yet there is somewhat worthy of Imitation so far as they had a deep sense of their own unworthyness It is a necessary Argument you see and of much Practical use but very large and will yield great plenty of Thoughts it will be harder to know what we should omit in the Consideration of it than what we should pitch upon I shall pursue it in this Method 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin 2. VVhat Arguments you should propound to your Souls to work your Hearts to a sense of it 1. For the general Observations and Rules concerning the sinfulness of Sin 1. None can know the utmost Evil of Sin perfectly but God There is a kind of Infiniteness in Sin because it is committed against an Infinite Object and therefore a finite and limited Understanding cannot conceive of the Evil of it The greatness of Sin is known by the Party offended and the Party satisfying both are Infinite 1 Iohn 3.20 If our heart condemn us God is greater than our heart and knoweth ull things As if he had said your Heart doth not suggest half the Evil that there is in Sin for the Infinite God knows there is a great deal more Evil in it than you can conceive VVhat is our Light to the Eye of God VVe are the guilty Parties and so are apt to be partial in our own cause but God is the Party offended and therefore he can best judge of the measure of the Offence Again Gods whole Nature setteth him against it we have but a drop of Indignation against Sin God hath an Ocean he is most good and therefore most hateth what is Evil. The truth is there is nothing properly an Object of Divine Hatred but Sin it is wholly and only carryed out against it and therefore he seeth more Evil in it than any Creature possibly can 2. Mans Knowledge of Sin is more clear at sometimes than at others VVhen Conscience is opened there is not a greater Load and Burden David could say Psalm 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me It is a Rule in Philosophy Elementa non gravitant in suis locis Elements are not heavy in their proper place a Fish in the VVater feeleth no weight though it would break the back of a Man if that weight of VVater lay upon him So VVicked Men are in their Element when they are in the heat of their sinful pursuit here they sport and play and feel not the burden of Sin Sometimes when Men come to dye Conscience is touched and then they cry out of the burden of Sin 1 Cor. 15.56 The sting of death is sin then their Hearts are filled with a sad despair
Every Sinner is as a mad Gamester he ventures a Kingdom the largest and fairest that ever was at every throw and he is fure to lose it too Then consider the pains of Hell they will set out the greatness of Sin and consider them either in regard of Gods Ordination or Appointment or in regard of your own feeling 1. In regard of Gods Ordination and Appointment That the good of God who is meekness and sweetness and Bowels it self should adjudge his Creature to Eternal Torments certainly there is some cause We pity a Dog if he should be cast into a furnace for half an hour yet those tender Bowels of Mercy shrink not up at the sight of Sinners though Man be the work of his own hands and though the Creature screech and howl under these pains yet he will not lessen and take them away Surely there is some great evil in Sin that hath tyed up the hands of Mercy 2 Consider it in regard of your selves and your own feeling Oh for a short Temporal Pleasure thou runnest the hazard of Eternal pains We that cannot endure the scratch of a Pin or the aching of a Tooth how shall we endure the torment of so many thousand years and yet still to look for more Heb. 10.31 It is a fearful thing to fall into the hands of the living God Mark the Attribute the living God who Lives for ever to see the Vengeance accomplished as long as God is God Hell will be Hell there can never be any Hope that Gods Being can be destroyed or that there will be aâ—cessation of those torments and pains God ever liveth to reward the Godly and to punish the wicked 3. The third sort of Arguments are from the aggravations of Sin that may enhance it and show the greatness of it to your thoughts 1. It is natural to us It is necessary to reflect upon this Circumstance because it is the hardest matter in our Humiliation to be sufficiently affected with our Birth-Sin Evils that come by Accident are Objects of Pity but Evils of Nature are Objects of Hatred we pity a Dog that is poysoned but we hate a Toad that is poysonous by Nature oh how may the Lord hate us that have Evil in our Nature it is not accidental to us It is the great fondness of Men to make that an excuse which is in it self the greatest aggravation Some will say when they are reproved for Sin I cannot do otherwise it is my Nature this will be the cause of thy ruine without an Interest in Christ. The Waters that come out of a pure Fountain may be soiled and dirtied but they will be clear again but a puddle that runneth out of a Dunghil will be alwaies nasty and filthy Our Sins are not by Accident but by Nature they are not like the muddying of a clear Fountain but like the unsavoury liquor that comes out of a Dunghil Original Sin however you think of it is the sin of sins we are born with such a Sin and it is worse than any other Sin Actual Sins are but as a transient Act whereby there is a violence offered to one of Gods Commandments but this is a constant rooted abiding contrariety to Gods own Nature Actual Sins are a blow and away but this is a remaining Enmity Actual Sins are like a fit of Anger and Displeasure soon up and soon down but this is a rooted hatred This is the cause of all other Sins the bitter root that diffuseth a poyson into all the branches All other Sins that a Man commits are but Original Sin acted and exercised Look as in the Art of numbring the greatest number that can be numbred is but One multiplyed so the whole fry of Actual Transgressions is but Original Sin multiplyed this Spawn diffused and spread abroad all those Traiterous Actions that we are guilty of in the course of our Lives are all summed up in this sinning Sin 2. Our Sins are many We sin in praying in eating in ploughing in trading and any one of these is enough to undo a World The Angels became Devils for one Sin for one Sin of thought a proud thought against Gods Empire and Greatness and for this they were thrown into places of Darkness what ruine then will a great many Sins procure to thy Soul If single Sins seem light in themselves yet what are they all together There is nothing lighter than one Sand and yet nothing heavier than Sand in a great quantity A Gnatt a Fly a Locust are poor inconsiderable Creatures yet when they come in multitudes they are called Gods great Army and destroy whole Countreys Ioel 2.11 The Lord shall utter his voice before his Army for his camp is very great If every pore in the Body were but pricked with a Pin the veins would soon be emptied of Blood One Sin was deadly but what are they altogether when from Top to Toe there is nothing but sores and putrefaction Herod was eaten up with Lice a small inconsiderable kind of Vermin yet the abundance of them destroyed him so though Sins seem small in themselves yet when they come in clusters how soon will they devour and eat out the life and comfort of the Soul Psal. 40.12 Innumerable evils have encompassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore my heart faileth me And if David may say so may not we much more Nothing can be little that is committed against the great God but suppose them small yet they are a Company oh this will make your hearts fail The little finger of Sin is weighty but when all the loins of it are laid upon the Soul how great will the Burden be Lok upon all the troubles of the Servants of God and you will find they were first occasioned by a small Sin as Mr. Peacocks by eating too freely at a Meal but when innumerable evils shall compass you about that wherever you look there is Sin if you look on Duty there is Sin if you look on your Calling there is Sin if you look on your Recreations there is Sin if you look on the hours of your repast there is Sin Oh this will make your hearts fail indeed 3. If they have been such as have been committed against Knowledge There is more of the Nature of Sin in such Acts for the Nature of Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law now the more we know the Law the greater is the Transgression according to the sense we have of the Law so the offence is elevated and raised He that hath Knowledge is magis particeps legis the Law is a piece of himself it is impressed upon his Conscience and he offereth violence to the Principles of his own Bosome This is the Reason why the Children of God use this aggravation as David Psal. 51.6 In the hidden part thou shalt make me
Reverend Thoughts that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration 1. I shall lay down some preparative Considerations 2. I shall come to the work it self I. To prepare you To consecrate your thoughts for the entertainment of so great a Mystery consider these things 1. When you have done your utmost your thoughts will still fall short Isa. 40.28 There is no searching of his understanding There is an excess in every Attribute above all Humane Thought and Conceit and though we follow on after God yet we cannot find him out to perfection Now among all his Attributes none is more hidden from us than his Wisdom as Children that are only busied in puppets and bawbles cannot imagin what it is to govern a Common-wealth Power is obvious but our foolish Spirits cannot trace the Wisdom of Providence much more his Wisdom discovered in the Gospel One of the Names of Christ is Wonderful Isa. 9.6 It is a point that we should alwayes be studying and yet we can never come to the bottom of it and therefore what is wanting in Thoughts must be supplyed by wonder When we have done all we must cry out Rom. 11.23 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his wayes past finding out As if he had said I have done as much as I can I have discovered as much as I am able but I must leave off disputing and fall now to wondring The Light of the Scripture doth not discover him fully 1 Cor. 13.9 We know in part and we prophesie in part Full Knowledge is our Portion in Heaven these are but partial Discoveries we have even in the Word of God However this is no excuse for Negligence and Barrenness Not for Negligence for we must follow on to know the Lord Hosea 6.3 It is the fault of Christians that they keep alwayes to their Milk and first childish Thoughts and Apprehensions we should rise higher in our Considerations and Admirations of the Love and Wisdom of God It is notable that Moses his first request to God was What is thy name Exod. 3.13 and then I beseech thee shew me thy glory Exod. 33.18 we must follow on from considering Gods Name to clearer sights of his Glory Not for Barrenness Empty Thoughts void of Argument and Discourse beget a confused Stupor not a Wonder the Thoughts are only stayed not raised 2. Not only Men but Angels themselves are at a loss in this great Mystery they study it as well as we and cannot come to the bottom of it 1 Pet. 1.12 Which things the Angels desire to look into The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bow down and bend the Body it is an allusion to the Cherubims that were pictured over the Ark stooping and as it were bending their Bodies as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime that the Angels which do continually behold the face of God cannot perfectly comprehend them they are learning and improving their knowledge by learning and improving the dispensations of God to the Church Ephes. 3.10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God that they may know the curious contrivances of Gods Wisdom by observing the Revelations that are made and the Dispensations God hath used towards his Church And possibly this may be the meaning of the Apostle in that expression 1 Tim. 3.16 Seen of Angels that is with Reverence Admiration and wonder to see Christ stoop so low to be cloathed with Flesh to condescend to a Nature so much beneath their own This is the work of Angels either they desire to know more of Christ or they delight themselves in beholding of that they know Oh we should never be weary of searching into these Holy Mysteries and acting our thoughts upon them 3. They wonder most at the contrivance of the Gospel that have most Interest in it to others it is but a cold Story or naked Plot. Concernment sharpneth Invention and Affection a Man doth then more seriously consider of it their Eyes are open and they have more of sense and feeling And that is the Reason why the injoyments of the Saints have notes of wonder annexed to the expressions of them as Phil. 4.7 The peace of God which passeth all understanding c. 1 Pet. 1.8 Ioy unspeakable and fall of glory they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel They can best wonder at the contrivance of the Gospel who are called out of darkness into his marvellous light 1 Pet. 2.9 They wonder in their thoughts that God and Christ should design their Heaven be plotting and contriving their Salvation before all Worlds how they may be Vessels â—â—lled up with Glory Oh marvellous Light wonderful unutterable Joy These are the apprehensions of Gods Children others may look upon the Gospel as a probable Truth but they have found it a comfortable Truth therefore their hearts are raised in wonder II. I come to the Work it self You may manage it three wayes 1. By Observations 2. By Arguments 3. By Comparisons 1. By Observations Observe what is Beautiful and Excellent in the Gospel 1. God did not contrive to save the fallen Angels Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham He was not made an Angel for Angels as he was made a Man for Men. Oh Lord Thou sawest Angels sinning but not returning in them thou didst discover the severity of thy Justice but in us the riches of thy Mercy God would not so much as treat with a fallen Man Angel but plotted a way to recover In the Election of Angels Mercy is not so much glorified as in the Election and Calling of Men there was Grace showed in the Election of Angels but not Mercy none of the fallen Angels were saved but fallen Man is called to Grace in Christ. Certainly whatever the causes were there was much of Wisdom and Mercy in it Whether it be for this cause that when Adam sinned the whole Humane Nature fell but the whole Angelical Nature did not fall but only a part of it the kind it self needed not to be repaired but all the Mass of Mankind was poysoned Or whether this be the cause meerly the Will of God certainly there is much of Mercy in it Love after a breach is more glorious it is more to be reconciled than to be confirmed Poenitens the Penitent have more cause to glorifie God then Innocens the Innocent those that are received to Mercy than those that are confirmed by Grace Or else was this the cause Because the Angels sinned out of their own Motion Angels had no other Gemptation but their own
new Convert Acts 16.34 That he rejoyced believing in God with all his house he was but even recovered out of the Suburbs of Hell ready to kill himself just before verse 27. so that a Man would think he should easier fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to find joy so soon in such an heart yet he rejoyced though he was still in danger of his Life for treating those as Guests whom he should have kept as Prisoners So 2 Cor. 8.2 We read of the abundance of their joy and deep poverty because they were acquainted with the Gospel So Zacheus received Christ joyfully because Salvation was come to his House Luke 19.6 He made haste and came down and received him joyfully And the Man that found the true Treasure for joy thereof goeth and selleth all that he hath Matth. 13.44 He parted with all His Satisfactions Comforts and Contentments This is so sure a Truth that where-ever the Gospel or Christ is received in any degree and proportion though not to a converting degree there is some joy In Converts I have showed you and you may cast in that Text by way of over-plus Acts 2.41 Then they that gladly received the word were baptized and the same day there were added to the church about three thousand souls It is a degree not amounting to Conversion Luke 8.13 The stony ground received the word with joy Herod had some kind of joy in hearing Iohn the Baptist Mark 6.20 He did many things and heard him gladly And his other Hearers rejoyced in his light for a season Iohn 5.35 These had a joy but not in such a predominant degree as to be able to controul their Affections to other things and so this joy could not maintain it self or keep it self alive Therefore it is said That we are his house if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 The first offers of Pardon and Life by Christ do stir up this joy in us as the Gospel sheweth us a way how to come out of the greatest Miseries and get an interest in the greatest Happiness The possible hope of Relief and Deliverance cannot but affect us if we be serious 2. As to our Progress in the Duties and hopes of the Gospel it is still carried on with joy Therefore Believers are described by it as their vital act Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh What is the constant work of a Christian but a rejoycing in Christ Jesus or a thanâ—ful sense of our Redeemers Mercy And therefore the whole Life of a Christian is represented by keeping a Feast 1 Cor. 5.7 8. Christ our passover is sacrificed for us therefore let us keep the feast Seven dayes the Iews kept their feast of unleavened Bread which figureth the whole time of our pilgrimage till we enter into the Everlasting Sabbath Every day is a Holy-day and a Feast-day with a Christian now Christ his Passeover is sacrificed for him partly through a sense of Gods Love partly through the Testimony of a good Conscience and partly through the hopes of Glory He is alwaies rejoycing in God if he be in a right frame and liveth up to his Gospel-Priviledges Let me chiefly instance in two Duties of Prayer and Praise or Thanksgiving which take up a great part of our Commerce with God And especially because they are connected with the Duty we are upon for we must rejoyce evermore praying without ceasing and in every thing give thanks The Duties that follow serve to act and cherish this joy 1. Rejoyce evermore so as to pray without ceasing They that delight in God will be often with him and can come chearfully and unbosom themselves to him as a Man would to his Friend They are not drag'd into his presence as into the presence of a Judge but they come freely to him as Children to their Father They that love God as their portion and happiness will much converse with him they are out of their Element but when they are praying to God or speaking of God or thinking of God therefore they are still with him But this is denyed of the Hypocrite Iob 27.10 Will he delight himself in the almighty Will he alwayes call upon God They may sometimes cry to him not because they love him and his service but because they love their own ease and to be free from trouble their streights may force a little Service from them Well then without delight we cannot keep a continual course of Communion with God in Prayer 2. For Praise or giving of Thanks in every thing give thanks that is both the fruit of our delight in God and a means to quicken it One that delights in God will have cause enough to give thanks whether the Creature come or goe what-ever is taken from him his joy is not taken from him He can bless God for his Mercies in Christ when retrenched and cut short in the World though he hath lost some Comforts yet others are yet remaining Shall one Cross imbitter all our Comforts As one string broken puts the whole Instrument out of Tune They can bless God for taking as well as giving Iob 1.21 The Lord gave and the Lord hath taken away blessed be the name of the â—ord If the Lord gave all why may he not take away a part A thankful heart can praise God for God himself for choicer Mercies yet continued for some outward Mercies remaining If God gave all and take but a part have we any cause to complain 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life because the beginning progress and ending is carryed on by it the joy of God is our support in our declining time the staff of our Age for then Christians grow more dead to the World and worldly things and are less moved by them whether they keep or loose have or want them and then they are nearer to Eternity and have more of that rejoycing in hope spoken of Rom. 2.12 This joy is a beginning of the joyes in Heaven here we have a Sip there a full Draught Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven There is indeed a vast difference in the degrees here a little joy entreth into us but there we enter into our masters joy Math. 25.23 But though they differ in degree yet the Object and Affection is the same It is the same God and the same Glory which delighteth us only now they are seen by Faith then they shall be Objects of direct sight and fruition we shall see him face to face In short rejoycing in God is a beginning of the Imployment we shall then have in Heaven Therefore when we expect in a few days to be
Persons that is his Judgment is not sway'd by any thing that is extrinsical and belongeth not to the cause in hand and will not approve or disapprove any Man for his Persons sake or External Prerogatives if he be not otherwise worthy of approbation or reproof As to instance in the foregoing distinctions 1. The Gifts of the Body Strength and Beauty It is not the Strong and Beautiful that are accepted with God but the Good and the Holy He is strong in a Spiritual sense not that overcometh another man but tameth his own flesh Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his Spirit than he that taketh a City The true strength is seen also in vanquishing the temptations of the Devil 1 Iohn 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one So not outward Beauty but Grace doth make us amiable in the sight of God Alas that is a fading thing in its Prime it is but Skin-deep The adorning of the hidden man of the Heart is that which is of great price in the sight of God 1 Pet. 3.3 4. This Beauty is never shrivell'd nor doth it wax Old and is in high esteem with God 2. For the Gifts of the Mind Learning Secular Prudence these things may make us more Serviceable in the World but surely in themselves they do not commend us to God It is pity Men should prostitute their great abilities to so vile an use as only to Cater for the Body or to turn and wind in the World or else to put a Varnish on the Devils cause As Satan chose the form of the Serpent to deceive our first Parents because he was the subtilest of all the Beasts of the Field Gen. 3.1 So he delighteth to employ the sharpest subtilest Wits but at last with all their Wit and Learning they are thrust down into Hell unless they lay aside their Worldly Wisdom and cleave to Christ and walk in his ways whatever it costs them 1 Cor. 3.18 If any among you seemeth to be wise in this World let him become a Fool that he may be Wise. In the Eye of the World it seemeth foolish to stand on terms of Conscience but that that will be found the best Wisdom at last 3. Of Estate Rank and Quality Some are Noble some Ignoble But the Blood that runneth in the Veins of the Poor is of the same Colour with yours that are Nobly Descended By Nature you are equal for he has made all Nations of one Blood Acts 17.26 And this distinction will not out-live time but ceaseth at the Graves Mouth Certainly it beareth no weight before Gods Tribunal 1 Cor. 1.26 Not many Mighty not many Noble are called So some are Rich and Mighty others are Poor and in a low Condition but none are accepted the more for their greatness dignity or Worldly preheminence Iob. 34. â—9 He accepteth not the person of Princes and regardeth not the rich more than the pâ—or for they are all the work of his hands Alas it is a vain plea with God to say I am Rich I am Noble I am a Prince I hope he will not deal severely with me The Rich or Poor Prince or Beggar do all stand upon the same level before God The dignity power and wealth of Princes doth not move him to spare them neither Lordship nor Ladiship nor Principality nor Kingdom can stead you if you be a Transgressor your Sensuality is as odious to God as the Drunkenness of the Rascality When we stand before the Lord we are stript of all our personal qualities and regarded only according to our Works Rev. 20.12 I saw small and great stand before God So for Bond and Free Though Christian Religion abolish not those civil distinctions which are between Masters and Servants Governors and Governed yet it layeth no weight upon any of these as to our acceptance with God The Bond may be Christ's Freeman 1 Cor. 7.22 and the Free are but Christ's Servants Therefore the Apostle biddeth Masters to carry themselves well to their Servants because God is no respecter of persons Eph. 6.9 Col 3.25 4. In respect of Nation or Country Some lye nearer others more remote from the Sun but they are all alike near to the Sun of Righteousness Gal. 3.28 Iew and Greek are all one in Christ Iesus or else miserable without him Especially since the coming of Christ in the Flesh the door of Grace is much more inlarged and the inclosure broken down 5. For Externals in Religion for Profession and outward Priviledges Cornelius was an holy and good Man but wanted Circumcision yet was accpted of God when many a Carnal Jew that had it was rejected by him This is attested by the Apostle Rom. 2.9 10 11. Tribulation and anguish upon every soul that doth evil of the Iew first and also of the Gentile but glory honour peace to every man that worketh good to the Iew first and also to the Gentile for there is no respect of persons with God God is not partial to Jews above Gentiles nor to Carnal literal Christians above Pagans If by outward profession there be a people nearer to God than others they have the priviledge to be first rewarded if they do good But then they must expect to have punishment and destruction first if they do evil for the greater their Priviledges the greater also their Provocation and Guilt will be For God's rewards and punishments are not conferred by an uncertain rule of arbitrary favour and displeasure neither do they depend on outward priviledges of being or not being Circumcised but are exactly proportioned to mens Qualifications and Actions Well then Baptism or the external Profession of the Faith is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christian as Circumcision or the Profession of the Law is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jew Now if either be without holiness of Heart and Life it is nothing to their acceptance with God either for the submission to the Rituals of Moses or the external observances of the Gospel if there be not that Constitution of Heart or that course of Life which this Profession calleth for for God looketh not to shews and appearances but the reality of Mens Godliness and Obedience It is no Plea to say I am of the true Religion 6. I shall add Where Men are under one common Profession but differ in lesser things As there were different Parties at Corinth but one common Christ 1 Cor. 1.2 All that call on the Lord Iesus Christ both theirs and ours with 12 and 13 Verses Is Christ divided It is the nature of man to confine all Religion to their own Party and inclose the common Salvation As here in England our Divisions have tempted us to Unchurch Unminister Unchristianize one another we make no scruple to cast one another out of Gods favour but God's approbation doth not go by our Vote and Suffrage