will readily grant but that Christ should lay down his Life and die in our stead that we through Faith in his Blood might escape the Damnation of Hell and so have an entrance into heavenly Glory they will not abide They make him like Job upon the Dunghil or Stephen the Proto-martyr under a storm of Stones a rare pattern of patience in his Death but as for the Treasury of his Merit to Life and eternity of Glory that they do wholly reject The most that they will allow concerning the Death and Sufferings of Christ our Redeemer is only this that he died as a famous Martyr to confirm the Doctrin he preached and to be an example unto us that we might walk in all patience and self-denial before God But as for that expiatory Sacrifice which in his Death he offered up to God the Father and that full satisfaction which he made thereby to Divine Ju tice against this they bend all their strength as Men that were industriously resolved to undermine the whole Work of our Redemption and to reduce themselves into the same estate of hopeless and everlasting unpreventable misery with lapsed Angels that are now shut up in everlasting Chains under Darkeness However there is a sufficiency of Scripture-evidence shining forth with most clarified Beams of brightness enough to satisfy all those whose eyes the God of this World hath not blinded that Christ died by way of Satisfaction to Divine Justice that he laid down his Life in our stead and that in all his sufferings he designed the purchasing of Life and eternal Salvation for us Hence besides the several Types and daily hibastical Sacrifices under the Old Testament all prefiguring that Jesus Christ was by his Death to make an Attonement for Sin we have the Holy Ghost every where in holy Writ asserting this as the grand end of Christ's coming into the World and of his becoming obedient unto Death that he might save Sinners that he might make satisfaction to Divine Justice that he might reconcile us unto God that he might impetrate the forgiveness of Sins for us and so put us at length in possession of endless Glory As the Lord doth naturally hate Sin so likewise he is naturally inclined to punish it and though there be a Remnant according to the election of Grace that shall be saved yet in order hereunto the Lord stands upon terms of satisfaction to his own Justice resolving to have an adequate satisfactory price deposited or the Captive shall never be released (a) Rom. 3.25 26. To declare therefore the righteousness of God that he might be just Jesus Christ was set forth to be a propitiation for our Sins redeeming us out of the hands of Divine Justice which once being violated becomes inexorable till full Satisfaction be given not with Silver or Gold or any such corruptible thing but with his own precious Blood as of a Lamb undefiled and without spot In our first and grand Apostacy from God the Fountain of our Life and Happiness we together with the light of Gods countenance did miserably lose our selves (b) Luke 19.10 1 Tim 1.15 For this end therefore Christ came into the World that he by the Sacrifice of himself might seek and save us Though before the Fall there was a sweet accord a blessed Covenant of Love and Friendship betwixt God and Man yet no sooner did our first Parents prevaricate but this peaceful League was changed into a dissentious and mutual enmity God for Sin hating Man and Man through Sin hating God To make up therefore this sad breach to compose this unsociable difference Christ humbles himself unto Death that so this dissentious Flame which threatned to involve the whole Race of Mankind in one general conflagration being by the effusion of his own Blood supprest there might be a mutual Reconciliation and an unjarring indissoluble League of Love betwixt God and Man established The Socinian I know will tell you that the enmity was not mutual betwixt God and Man and that Christ by his Death did not pacify God reconciling him to lost Sinners but only destroyed the enmity that was in our Natures against God shewing us thereby that the Lord was already reconciled unto us and ready to receive us into the bosom of his eternal Love But though 't is true that the very coming of Christ into the World was an evident demonstration of that Philanthropy and Stupendious Love of Benevolence whereby the Lord stood inclined to do good to lost Man yet without the propitiatory Sacrifice of Christ upon the Cross there was no Love of complacency but the Wrath of God abiding upon us Reconciliation as Chrysostom observes well presupposing enmity and pacification some kind of hostile opposition Hence Christ our Redeemer is so often called the Propitiation for our sins * 1 John 2.2 4 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat peccatorum expiationem ipsam propitiationem seu id quo propter quod tum pâ—ccata expiantur consequenter Deus placatur Zanch. Christus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non quod reddat Deo homines propitios sed quod Deum reddat hominibus propitium Maccov which word doth properly signify somewhat whereby the anger of another is pacified and so he is induced to become propitious favourable and merciful towards the Party offending A time there was when Man stood not obnoxious to any guilt but sate enthroned in spotless Innocency so that Divine Justice it self could then bring in no black charges nor any Bills of Indictment against him but since first our first Parents touched the forbidden Fruit we stand every moment obnoxious to the Arrests of Divine Vengeance are involved in an universal guiltiness of nature and must eternally lie under the Dint of Gods heavy displeasure had we not †Ephes 1.7 Redemption through Faith in the Blood of Christ even the forgiveness of our Sins Had not Adam and we in him apostatized from God the Death of Christ would have been needless but now by reason of that first prevarication and our own supperadded Iniquities we could not otherwise escape the damnation of Hell since without the shedding of Blood there was no * Heb. 9.22 remission of Sins If Christ undertake to blot out and cover the black lines of sin he must draw them all over with the red lines of his own Blood 'T is not that unbloody Sacrifice of the Mass so much extolled in the Roman Synagogue that can expiate our guilt and cleanse us from Sin but if the deep stain of Sin be fetched out of our Souls and our Robes washed white it must be in the †Rev. 7.14 Blood of the Lamb. A Popes Indulgence may be of efficacy to send some ignorant People to Hell with more chearfulness and security than otherwise they would have gone thither but that Pardon which will prove effectual indeed to calm your Consciences when estuated through the guilt of sin
interest in this Glorious Reward than a dead Man is capable of being made the Monarch of the whole Universe The Tree must first take root and be filled with sap before any precious Fruit can grow upon it So you must first have the Root of the matter within you and be filled with the Sap of Sanctifying Grace before ever you can be Trees of Righteousness bearing Fruit to Eternal Life A Man must first be born into the World before he can have any Dignities Honour on Preferment conferred upon him in the World Thus a Man also must first be born again from Heaven by the Holy Ghost before ever he can be preferred to the full enjoyment of Life and Eternal Glory in the Kingdom of God (c) John 3.3 For except a Man be born again from above saith Christ he cannot see the Kingdom of God d A Man must first be a Member of the Church militant on Earth by Sanctification before he can possibly be made a Member of the Church triumphant in Heaven by eternal glorification (e) Rom. 5.21 The Grace of God in Christ Jesus is that alone which must Crown us with Glory if ever we have it And yet know you must that the Grace of God itself will never reign but through Righteousness unto Eternal Life The grand Reward of a Christian is the beatifical Vision of God in Glory But because he is an infinitely pure and holy God (f) Heb. 12.14 why therefore without Holiness you must never look to see him as your Happiness and Reward What should they do with an Holy God who are not themselves sanctified Or how can they behold with Comfort the Holy one of Israel who have not a pure Eye but are all over polluted and stained with Sin Never think to be a Vessel of Glory if first thou be not seasoned throughout in Body Soul and Spirit with renewing Grace But oh how long shall these things be Paradoxes and hidden Mysteries amongst you Where is the Man in our Congregations that knows by his (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. own experience what it is to be made a new Creature to be born of the Spirit from above to have his Heart washed in the Laver of Regeneration from all uncleaness and in a Word to be â—aised by the Almighty irresistable power of God from the Death of Sin to the Life of Grace Are not most Men pleasing themselves with external performances making their Prayers their Alms their good Works a fufficient Qualification for Heaven whilst they never think of getting sanctified Hearts and renewed Natures (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 30. Oh that all such amongst you would now consider how impossible it is for any Man to obtain the Reward of Eternal Glory not being first born again from above and made a new Creature Poor self destroying Sinners if here you become not Men of a pure Heart you must never see the Face of God in the Kingdom of Heaven but the Furnace of Hell is heating for you and a Night of Eternal Darkness abides you in the World to come And is it nothing do you think to be shut out of Heaven and to fall into Hell irrecoverably Is it nothing to miss of Eternal Life and for ever to lose the Reward of Eternal Glory that you can live and die so well satisfied in a carnal unregenerate Condition True it is while we are in this World living by sense little do we conceive what it is to be saved to sit down with Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God what it is to have full and Everlasting Communion with God in Glory nor can we so prize these things now as we ought to do Oh but we shall come to breath out our Souls into Eternity and must stand trembling at God's Tribunal to receive our everlasting doom then to be sure Life Happiness and Eternal Glory will be in request Oh then that in such a Day when all the World cannot comfort you Life may be yours and Salvation yours and the full enjoyment â—f God in Heaven yours give diligence now to have the Truth and Life of Grace in your inward Parts endeavouring to find a through sanctifying Change wrought upon you Remember if you die in a carnal Condition you are undone for ever damned for ever But if sanctified through the Spirit and made new Creatures the Reward of Eternal Glory shall be your Portion 4 Lay hold upon Jesus Christ by a lively Faith above all things labouring to get an interest in him Christ hath purchased by his own Death the reward of Eternal Life But it s not for all promiscuously whether good or bad but only for those that by Faith receive him making him their Saviour Though Christ were as universal a cause of Salvation as the Arminians dogmatize Yet till by Faith you embrace him as willing to receive him in all his Offices as a Prophet to instruct and teach you as a Priest to intercede and die for you as a King to command sanctifie and govern you to be sure he will never profit you to Life and Salvation * John 5.12 He that hath the Son hath Life but he that hath not the Son hath no Life Both the Life of Grace and the Life of Glory come in by Christ he alone is the Tree from whence you may gather this Fruit of Paradise And therefore of necessity you must close with Christ would you either have the Life of Grace to make you holy or the Life of eternal Glory to make you happy Salvation for lost Sinners could no otherwise be purchased but by the precious Blood of the Lord Jesus And though now the purchase be thus made yet the Blood of Christ cannot save you unless you receive him to dwell in your Hearts by Faith Communion is never to be found but where first some kind of union went before to usher it in So that though Christ came into the World to repair our lost condition to cleanse us from all unrighteousness to deliver our Souls from the Wrath to come and to make us meet by â—his Spirit working in us for the full enjoyment of God in Glory Yet if first we be not united to Christ we can never have the Happiness of Communion with him in these and the like glorious Priviledges but notwithstanding the Blood the Death the Sufferings of Christ must for ever fall short of Eternal Glory How dreadful then is the condition of every Christless Sinner There is an All-sufficiency of Merit in Christ but it shall never procure their Pardon There is a redundancy of Grace in Christ But it shall never sanctify nor make them holy There is a Soveraignity in the Blood of Christ but it shall never cleanse their Souls from Sin a There is an indeficient Fountain of Life in Christ But refusing him they must inevitably die the Death and suffer the
no Thunder nor Storms To be sure all our Thunder-claps do proceed from our own malignant Vapours nor should we be troubled with any Storm of affliction were it not for these Sins and Corruptions that abide in us (l) Cum à nobis amota fuerit omnis iniquitas nulla remanebit infirmitas Fulgent ad Trasimund lib. 3. pag. 370. For when once we are perfectly freed from all the Reliques of indwelling Corruption we shall hear no more of any Affliction But shall quite be past and out of the reach of all suffering so soon as ever we are past a possibility of sinning Rejoice then and lift up your Heads all you that have found Sin an heavy Burden like a Gravel in your Bowels like Fire in your Bones and like Poyson drinking up your Spirits the reward of Eternal Life will infallibly Prove the death of all your Sins There is a fourfol◠state of Man which respecting the point in Hand is vastly different A state of innocency before the Fall a state of Nature in the Fall a state of Grace after the Fall a state of Glory above the Fall In the State of Innocency Man might but would not abstain from Sin in the State of Nature Man neither can nor will forbear sinning in the state of Grace Man would but cannot be wholly free from Sin but in the state of Glory Man neither will nor can have any the least Sin abiding in him And if any thing I am sure this is welcome news to you that know the bitterness of Sin that find whenever you would be good Evil is present with you that groan continually under that Body of Death which you carry about you that complain every Day of Sin as that which hinders your Communion with a precious Christ disturbs the quiet of your minds makes Duty a weariness to you cools the heat damps the vigour and blasteth the Comfort of all your Devotions turning your poor distressed Hearts into a very Dunghil of all unclean and noysom Lusts Sin in the Heart is like the Leprosy in the House that would not out till the House was pulled down Thus though Sin may cleave to you for the whole time of this Life when once your earthly Tabernacles are dissolved now Christ comes to reward you to set the Crown upon your Heads to receive you into Eternal Mansions of Glory so that Sin and your Souls shall be parted never to meet again to all Eternity (m) Jam. 3.2 Here in many things we offend all But in Heaven we shall none of us offend in any thing at all (n) 1 John 1.8 10. Here if we say we have no Sin we deceive our selves if with any Sin we enter into Heaven we must deceive the infinitely wise God who never admits of us there till perfectly cleansed from all our Sins (o) 1 King 8.46 On Earth there is no Man that sinneth not (p) Eccles 7.20 in Heaven there is no Man that either doth or can sin (q) 1 Chron. 6.36 That Sin which is now only so far mortified that it cannot reign over you Shall then be totally abolished that it may not remain in you God's People are now like the Moon-light in the Lord but yet as the Moon so they have their spots and blemishes But then they shall be as the Sun in its Noon-day brightness (r) Ephes 5.27 wholly light and unchangeably Glorious not having spot or wrinkle or any such thing Grace indeed doth weaken Sin in the Soul enabling it to resist the Temptations of Satan But the recompence of Eternal Glory will wholly abolish the former and deliver from the latter (a) Joshua 10.24.25 As Joshua took the five Kings and shut them up in the Cave at Makkedah till the Battel was over (b) Absorptâ ergo morte in victoriâ nulla erit animae carnisve corruptio Fulgent de pass pag. 370. So God restrains and shuts up Sin in the Cave of our Body till our Warfare be finished but then he will utterly destroy them all That Crown of Righteousness which shall now be set upon your Heads it will perfectly ease you of every weight and the Sin that doth so easily beset you dividing like Moses's Rod the Waters of indwelling Corruption and so making a free passage for you into the heavenly Canaan So that having got this Crown upon thy Head now thou shalt never more Christian have cause to complain oh my Pride oh my Hypocrisy oh my outsidedness oh my vile affections oh my carnal earthly deceitful Heart but standing upon the Shore of Blessed Eternity thou shalt see all these Egyptians lie dead on the red Sea of Christ's Blood never any more to perplex thee nor any more to trouble thee nor any more to grieve thy Heart and wound thy Spirit to all Eternity Oh this is the blessed time wherein the Garden of thy Soul shall no more be incumbred with any such noysom Weeds (c) Genus illud peccati quod toties conturbat nos concupiscentias loquor desideria mala reprimi quidem debet potest per gratiam Dei ut non regnet in nobis sed non ejicitur nisi in morte Bern. ser 6. de advent Dom. This is the Funeral of all thy Sins and therefore must needs be to thy Soul the Birth-day of Joy unspeakable and full of Glory What is it Christian that is now thy greatest Sorrow thy daily Burden thy continual Trouble but only the remainders of Sin and indwelling Corruption Well rejoyce Christian and be exceeding glad the time is at hand when all these Achans that trouble thy Peace shall be stoned to death all these Jonah's which cause so many Storms in thy Soul shall be thrown over-board And all those Egyptian Lusts that daily pursue thee as unwilling to let thee go free they shall all of them be drowned and everlastingly overwhelmed as Pharaoh and his Host in the Red-sea One touch of this glorious Reward it will quite dry up every bloody Issue of Sin in thy Soul and as perfectly cleanse thee from all Filthiness and Pollution as thy Heart can desire to be 3 THE Reward whereunto God allows his People a respect in all their Obedience it 's a suitable Reward This Reward doth so punctually hit the Condition of an immortal Soul the Miseries the Wants the Desires of it as nothing in the World besides can do Be your present Troubles never so many your Necessities never so urgent your Desires never so enlarged Yet the Recompence of eternal Glory it affords a proper supply to them all answering every Trouble with a suitable Comfort every Necessity with a suitable Mercy every Desire with a suitable Good to fill up and satisfie it Here is Bread of Life to feed the hungry and sincere Milk to nourish the Weak (a) Isa 55.1 and the Wine of divine Consolation to comfort the Disconsolate and white Robes to adorn the naked and Rivers of living
or Field by Night where he would furrow his Cheaks with Tears solemnly vow and covenant with God and yet break through all again into his former course till at last he apprehended this covenanting and unfaithfulness in it did but bind a far more exceeding and eternal weight of wrath upon him with this he was so terrified that he durst covenant no more This course lasted from about seven to seventeen Years of Age in what manner Corruption acted before he remembers not After this time living an idle Life and being travelled with bad Company he cast off his allegiance to Parents and took a Wife before nineteen Years of Age for which his Father justly cast him off and he wonders the holy God did not also cast him into Hell But contrary to his demerit and to manifest that our heavenly Father can pardâ—n what earthly Parents cannot God took him in provided a comfortable subsistence for him and without any seeking of his fed this wretched Prodigal with Food convenient that was ready to perish upon a Dunghil This kindness of Divine Providence considered he could no longer resist this brake his Heart in pieces like a Potsheard dissolved him like Snow melted him like wax before the Sun Now his old Resolutions revived with more strength than ever and as a piece of pennance whereby to escape Hell and purchase Heaven he could be content to leave his Sins though still the remembrance of them was grateful to his Nature and he thought them a pleasant Morsel but that Hell stood at the farther end of them But he could have no admission upon these unworthy terms the Spirit of God falls to work with his Conscience as in a voice of Thunder and with terrors more dreadful than all that ever were solemnized upon Mount Sinai singles out his delicate darling corruption swallows him up into the confounding thoughts of it reads the Law charges Guilt and Wrath upon him and thereby slew him so that now he lies bleeding under reprobate astonishment dreading every moment when the Hand the avenging Hand of God would cast him into Hell And so violent was the Agony that he thinks that had not a gleam of Gospel Light come in offering relief and redemption through the free Grace of God in Christ that either Soul and Body had been torn asunder through the great violence of the storm or else he fears he should have destroyed himself to avoid it This notwithstanding he thinks he had some worse corruptions than what the Spirit of God now fastned upon his Conscience as many a bad Lord hath Slaves worse than himself though they all pay suit and service to him as his other Lusts did to this peccatum in deliciis Against this therefore he bent his whole strength little considering for some Years the state of his Soul as to other corruptions which lay dormant their General being so watcht that he could not command them out upon their devilish Service as he was wont Yet the great thing minded was Pardon for a long time with a resolution not to gratifie it though every denyal were a present Death Having thus in time obtained some rest from his hard bondage under it and guilty fears gendred by it he began to consider the great happiness of victory over corruption and to judge that what Poyson what Plague what Death and loathsome Ulcers are to the Body Sin is that to the Soul and infinitely worse which was all now set home upon him both by rational conviction and his own doleful experience This engaged him wholly to attend the business of mortification but chiefly of this Lust to cut off all provisions from it to deny its importunate cravings and to maintain a constant watch against it all which notwithstanding he often received wounds and bruises by it But having a little respite to examine himself as to other Corruptions Death comes upon him again he finds all manner of concupiscence working in him thinks himself a Babel a Sodom an Hell for all confounding and raging Lusts So that had he not by this time better understood whence to fetch Sanctifying Grace as them formerly he must have despaired But he had now learnt to go to the Lord Jesus not only as giving Remission of Sins through Faith in his Blood but likewise saving from Sin by the efficacy of his own Almighty Spirit Hither he never applied himself in believing manner but he obtained help from God through whose help â—he now saith that what was his darling Sin is dead to him and hath no power to command any entertainment in so much as one indulgent Thought though as for natural abilities he is as capable of Pleasure in it as ever His other Sins â—he finds daily to be dying and doth now find the like inclinations to spiritual things that he was wont to find to fleshly things and as strong aversations and eluctances against the lust of the Eyes c. as ever â—he found against the Holy ways of God so that were there no Hell to punish a Life of Flesh-pleasing but what is shut up in the very Nature of it he could not but hate it and fly from it as Men do from the Plague though there be no Law provided that Jesus is his Saviour that he hath saved him out of spiritual Darkness and out of Bondage under Sin given him a new Nature and made him to center wholly upon the blessed God to dwell with him to delight above all things in him and cleave to him as his Life Happiness and resting place Since brought thus far he hath found it with himself as followeth 1 He dare build his confidence for salvation upon nothing but the free Grace of God in Christ Jesus apprehended by Faith his Anchor is upon this Rock of Ages his Life is bound up with this Prince of Life and though through the Corruption of his own Heart and prepossessions of Errour about the Nature of Redeeming Grace he find it aâ— hard thing to believe yet his Heart is now possessed with Good and Honourable apprehensions of God He in good measure is freâ— from all imbittered thoughts of him hâ— believes that God hath given him Eternaâ— Life in his Son and that the Son is ablâ— to save to the utmost all that come to Goâ— through him in this and not in any workâ— of Righteousness which he hath done is hiâ— whole Hope Living and Dying and he believeâ— such Hope will not make him ashamed 2 He hath a regard to all Righteousness so far as his present imperfections will permit it to fulfil it and this from such â— Principle as he eats and drinks a new Nature within him which is not gratified with any thing more than Holy and Righteouâ— Actions In particular whereas when â— Boy he had injured several Persons in robbing their Orchards he hath confessed hiâ— Sin begged their Pardon with Shame anâ— Tears and made restitution this he waâ— often urged to before he performed it
they will never be able to reach the Price thereof Besides Christians whatever we do or suffer for God Luke 17.10 it 's no more than what we are obliged unto and surely in doing our duty we can never lay the (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Rom. Homil. 7. Foundation of Merit for Eternal Glory Nor may we think to make a Purchase of the New Jerusalem by paying an old Score WOULD we ever Merit Heaven and Eternal Glory of God we must present him with some acceptable (d) Debemus enim deo et nos ipsos et nostra omnia Cha. n. Tom. 3. lib 14. cap. 20. pag. 497. Services which we owe him not but how shall we give him any thing wherein he hath not already a full propriety when there is nothing that we are or have there is nothing that we can do or suffer in a way of Obedience but is due unto God from us by every kind of Right Had we any thing of our own wherewith to come before the Lord there might then be some ground of pretence for the Merit of good Works (e) Ex gratia enim datur non solum justificatis vita bona sed etiam glorificatis vita aeterna Fulgent ad Monim l. 1. p. 18. But since all that we have is due to God because it came from him and bears his Image and Superscription upon it we cannot rationally think it possible for us to Merit any thing thereby of God unless we can think it rational that God should be obliged in point of Justice by giving us one Mercy to give us another by giving us Grace to put us at length in Possession of Eternal Glory That whereby Christians you differ from others from the vilest of Sinners from the Damned themselves that are now roaring out in Hell is not of Merit but of Grace not of Debt but a free Donative 't is nothing in your selves but the free distinguishing love of God dropping the Pearl of Grace into your hearts whilst others are left to perish in their Sins that hath made the difference And surely by those graces which you freely receive from God you may not think to Merit Life and Eternity of Glory at the hands of God For certainly whatever grace you have it obligeth you to Duty so that your Graces and your Obligations of Obedience to God they grow up together and the more grace you receive from God the more deeply do you stand engaged to abound in the fruits of Righteousness towards God How then can you once have a thought that that Grace and Holiness which God hath freely wrought in you and whereby he hath laid you under the strongest engagements to all holy and upright walking before him should make God your Debtor obliging him in point of Justice to render you the Reward of eternal Glory Indeed to whomsoever the Lord gives Grace he will also give Glory and whomsoever he now makes Holy he will Crown them at length with Eternal Happiness But this you must know not an act of Justice founded upon Man's Merit but an act of free Grace bottomed upon the Remunerative goodness of God in the Blood of Christ Rom. 6.23 (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 'T is an act of Justice in God to punish Sin which is wholly our own and purely Evil and therefore Death is here called the Wages of Sin But to Reward the good Works of Believers which are neither their own nor purely good is an act of free Grace and therefore we find the Apostle to exclude all opinion of Merit calling Life Eternal in this place the gift of God (g) Non dixit similiter stipendia justitiae quia non est antequam remuneratur in nobis non enim nostro labore quaesita est Jerom. So that we see though it be of Justice that the Wicked are Punished yet it is of Grace that the Righteous are Crowned (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost And if it be of Grace then not of any Merit in our own good Works otherwise grace were no more grace if not every way free and gratuitous Rom. 4.4 For how can we count it a point of grace to give a Man his due Or what need he sue for Mercy who requireth no more than his own at the hands of God Admit but of Merit and you leave no place of entrance for the grace of God (i) Non est quo gratia intret ubi jam meritum occuparit Bernard Cant. 67. So likewise the grace of God in Christ it leaves no place for the Merit of our good Works For Grace and Merit are altogether inconsistent and mutually destructive one of another Rom. 11.6 So that if you pull down the Merit of good Works you set up Grace and if you go about to establish Merit you do utterly destroy the Grace of God and make it of none effect Let us not then Christians look in our Obedience to have that of Debt which God hath decreed to be of Grace nor go about to seek Heaven and Glory by way of Purchase which the Lord hath intended to be a Donative and of free Gift Whilst others trust to the Merit of their own good Works let us wholly rely upon the free Grace of God in Christ Jesus looking for the Recompence of Eternal Life not from the Justice of a Judge but from the Mercy of a Father not from the worth and dignity of our own Performances but from the free Bounty and Remunerative Goodness of the Lord our Redeemer You may do good Works and walk in ways of Obedience with an Eye to the Recompence of the Reward But yet none of these things must be done with respect to the Meriting of Eternal Life by them For though as (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 8. Serm. 15. Chrysostome sweetly saith we had done ten thousand good deeds yet it is of Grace that we must look to be saved and of Loving-kindness not of any desert in ourselves that we must seek to obtain Eternal Glory (l) Totis licet animae et corporis laboribus desudemus totis licet obedientiae viribus exerceamur nihil tamen condignum merito pro coelestibus bonis compensare et offerre valebimus Euseb Emissen homil 3. ad Monarch We stand so infinitely indebted to the God of Heaven that though we should with all the strength of Body and Mind exercise ourselves in Obedience to God all our Life long though with bitterness and anguish of Spirit we should bewail our own Sins mourn in some Wilderness till Doom's-day and dissolve our Souls with weeping into (m) Flaccescant licet membra vigilijs pallescant licet ora jejunijs non erunt tamen condignae passiones hujus temporis ad futuram gloriam Idem Rivers of Tears though we should live like Angels of Light shine like the Sun in it's Noon-day Brightness and exercise ourselves unto Godliness continually with all
to Skreen your Souls from the scorchings of unquenchable Fire and to make you appear with comfort before God's Tribunal it must be sealed with the precious Blood of Christ himself Betwixt Heaven and Mankind there is a great Gulf fixed which nothing but the Torrent of Christ's own Blood streaming down with an unresistible power could unfix and carry away Our first Parents in the Garden of Eden had no sooner sinned but God drove them forth thence setting an Angel to stand Centinel and to keep them out of Paradise with a flaming Sword but the Blood of Christ hath opened that passage at once blunting the Sword and quenching the flame that so his Elect might have a free entrance into Life and Glory No sooner did Christ give up the Ghost but the Veil which parted the holy place from the Holy of Holies was rent asunder the Lord thereby willing to let us know thus much that the Death of Christ had removed all obstructions that might interpose betwixt Believers and their eternal salvation in the Kingdom of Heaven As there fell a mighty storm upon the Red Sea whereby the passage was opened For Israel to go out of Egypt into Canaan So Jesus Christ was to undergo the most dreadful storm of a cursed Death that there might be a passage for us to eternal Glory through that sea of wrath which was betwixt our Egypt and our Canaan our Sins and the everlasting salvation of our immortal Souls Like Isaac upon the Altar we were all of us fast bound in the cords of our own iniquities and so ready to be offered up in Sacrifice to Divine Justice but so strong was the Love of Christ that immaculate Lamb of God that he comes in our stead interposeth betwixt us and the stroke of God's heavy displeasure suffering it to fall directly upon himself he takes the chastisement of our peace upon him and so offers up himself a Sacrifice unto God Bleeding groaning and dying for our sins †John 3.15 that we through faith in his Blood might not perish but have eternal life This is that I confess which the Socinian would fain evade and by all means labours as a Man made up of antipathies against the truth to contradict telling us that Christ died Bono nostro but not vice nostra for our good but not in our Room and stead but we have this truth confirmed with such a cloud of Witnesses and attested by so many Scripture evidences that one would wonder that ever Men should so far indulge the petulancy of their own carnal reason as to make the â—â—st oppositioâ—â— * Isa 53.6 The Lord saith the Prophet speaking of the Messias hath layed upon him the iniquities of us all Not the sins themselves not the fault of them nor the stain and pollution in them but the guilt and penalty belonging to us for them this was that which the Lord layed or more agreeably to the Original caused to meet upon Christ †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incurrere fecit in eum Buxtorf Dan. 9.26 even as many debts do all meet together upon one common Surety who is forced to pay them all in their stead for whom he stood bound The Messias shall be cut off saith another Prophet but not for himself or nothing to him as the Hebrew will bear it clearly implying that what ever the Lord Jesus suffered it was wholly upon our account and in our stead What else mean those many emphatical expressions in holy Writ where Christ is said to have â—â—â—â—red died and shed his Blood for us He * 1 Pet. 2.21 1 Pet. 3.18 suffâ—â—â—â—â—â— us saith the Apostle Peter in one place and in 〈◊〉 Christ also hath once suffered for sins the juâ—â— for the unjust But more emphatically our Blessâ—d Lord himself makes this to be the great end of his coming into the world (a) Mat. 20.28 Mark 10.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoties personis applicatur significat alterum successisse in alterius locum Grotius de satisfact Christi that he might give his Life a ransom for many Where the particle for in the Original is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may some times signify no more than the final cause implying that which is only done for the good and profit of another but its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth always signify a commutation and Subrogation an exchanging of one for another and a substituting of one in the place of another clearly implying that Christ gave his Life a ransom in our Room and stead The same thing doth St. Paul assure us of (b) 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè pretium quo redimuntur Captavi eamque commutationem quâ capite caput vita redimitur vitâ Hiperius in Loc. where he tells us that Christ gave himself a ransom for all meaning all not universally for then all should be saved but indefinitely of what rank or degree soever The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of special Emphasis not barely signifying the price of Redemption as some have rendred it but a Counterprice when one doth or undergoes in the Room of another that which he should have undergone in his own Person in which sense Jesus Christ was our Counterprise giving his own Life for the saving of ours (c) Fatemur nos Christum bono nostro mortuum esse nos bono fratrum nostrorum mori si id necessitas requirat debere at verò modus quo hoc praestitum à Christo modus quo praestatur à nobis longe diversissimus est neque enim nos hoc praestamus reatum in nos fratrum derivando aut pro ipso irae Dei satisfaciendo quod Christus fecit Maccov Loc. Com. cap. 63. pag. 587. And truly the Peculiarity of Christ's Death and Sufferings doth sufficiently evince them to have been not only for our good as the Socinian would have it but also in our Room and stead Christ died so for us as no Man no Prophet no Apostle no Martyr ever did or can do T was not barely for the confirmation of our Faith and for the encouragement of us in our sufferings in which sense (d) 2 Tim. 2.10 Paul testifieth of himself that he endured all things for the Elects sake and many thousand Martyrs have died for us but it was by way of Substitution as our Surety Christ willingly suffering in our stead and redeeming our Life with his own Death in which sense Paul disclaims the arrogating of any such thing to himself with the greatest abhorrency and indignation where reproving the factiousness of the Corinthians he asketh them (e) 1 Cor. 1.13 was Paul crucified for you This Blessed Apostle St. Paul with all the holy Martyrs of Christ they suffered no doubt for our good that we seeing them seal the Doctrine of Christianity with their dearest Blood might believe it to the
saving of our (f) 1 Pet. 1.18 19. Acts 20.28 Souls but yet they were never said to give their Souls a ransom for their Brethren which is said of Christ nor to purchase the Church of God with their own Blood which is plainly affirmed of Christ to let us know that in his suffering and dying for his people there was something peculiar unto him that could not possibly be communicated to any other (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Epist ad Diogenet pag. 386. Behold than a miracle of transcendent love Oh sweet exchange oh unsearchable artifice oh benefits surpassing all expectation that the iniquity of many should be hidden in one righteous person and that the obedience of one Christ should make many unjust persons righteous Oh what manner of love was this where the unjust sins and the just is punished the guilty transgresseth and the guiltless is beaten the impious offend and the pious is condemned what the evil deserves the good suffers what the servant perpetrates the Lord payeth and what Man commits the Son of God himself undergoes for our sakes All the Glory of the godly it wholly springs out of the shame of theit Lords sufferings and passion All the Rest of the godly it lies in the wounds of their Saviour by whose * Peccat iniquus punitur justus delinquit reus vapulat innocens offendit impius damnatur pius quod meretur malus patitur bonus quod perpetrat servus exolvit dominus quod committit homo sustinet Deus Aust Medit. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr ubi suprà stripes they are healed Jesus Christ was in a bitter agony sweating clods of Blood that a cold sweat in the agony of Death may not seize upon us He would wrestle with the Powers of Death that in our last conflict with Death our Faith might not fail us He would undergo most grievous anguish and have his Soul exceeding sorrowful unto Death that our Hearts might be filled in Heaven with joy unspeakable and full of Glory He would begin his Passion in the Garden that he might expiate Sin which was first committed in the Garden of Paradise He would be unjustly condemned on Earth that we being absolved in Heaven may at length have admittance into the glorious liberty of the Children of God He would have his Face covered that the Veil of Sin which hinders us from the beatifical Vision of God in Glory might be taken away He walked in heaviness towards Mount Calvary bearing the weight of his Cross that he might remove the burden of Eternal Punishment not suffering us to lie under the stroke of God's heavy displeasure for ever He cryed out in the bitterness of (a) Omnis piorum gloria est in Dominicae passionis ignominia Omnis piorum requies est in vulneribus salvatoris nostri Gerhard Medit. 6. Christus pro nobis sargâ—â—â—neum sudorem fudit ne frigidissimus in mortis agone sudor nos opprimeret Luctari voluit cum morte ne in agone mortis deficeremus Anxieâ—atem gravissimam tristitiam usque ad mortem sustinere voluit ut aeternae laetitiae in Caelis participes redderemur In horto fieri voluit passionis initium ut expiaret peccatum quod in horto Paradisi habuerat principium Condemnatus est in terris ut nos absolveremur in Coelis Facies ipsius tegitur ut a nobis removeret velum peccati quod in nobis aspectum Dei impedit damnabilem ignorantiam inducit Crucis pondus portavit ut onus aeternae poenae à nobis submoveret A Deo se derelictum clamavit ut aeternam Dei cohabitationem nobis pararet Sitivit in cruce ut rorem divinae gratiae nobis promereretur ac ne aeterna sitâ— perire cogeremur Lacrymas profudit ut nostras abstergeret lacrymas Coronâ spineâ coronatus est ut coelestem coronam nobis promereretur Gerhard Medit. 7. his Soul as forsaken of God that we might never be forsaken of God but have eternal Communion with him in Heaven He thirsted upon the Cross and would have Gall to drink that having merited for us the enlivening nectareous Dew of Divine Grace we might not pine with perpetual thirst but be satisfied with the sweet Wine of Eternal Consolation He would often weep and be filled with sorrow that coming to Sion with Songs and everlasting Joy upon our Heads we might obtain Joy and Gladness and have all tears wiped from our Eyes so that sorrow and sighing shall fly away He in a word would be crowned with Thorns that having laid aside the Rags of Mortality we at length might be crowned with Life and Eternal Glory in God's heavenly Kingdom Since then Christ was thus afflicted that we might be comforted since he drank of the Brook in the way that we might lift up our Heads with everlasting Joy since his Soul was sorrowful unto Death that we might receive the reward of Eternal Life since he came into the World for our sakes enduring the Cross and despising the Shame for this very end that we at length might be crowned with eternity of heavenly Glory what incongruity can you think it to have respect in our obedience to the recompence of the reward Had Christ our Redeemer a respect in all that he did and suffered to the meriting of Eternal Glory for us and may not we have respect in our obedience to the enjoyment of that Happiness and Glory which Christ hath so merited Did the beloved Son of God come down from the Bosom of the Father live such a miserable Life and die so painful execrable and ignominious a Death to purchase such a reward as a Christian cannot look at in his obedience but it will make him forfeit his ingenuity and transform him presently into a mercenary Indeed to fall in love with the Gift and forget the Giver highly to prize Redemption and to undervalue our Redeemer to have our Hearts more set upon Heaven and Glory than upon Christ himself who hath purchased it for us with his own Blood this were monstrously sordid and disingenuous but yet the respect which Christ had to the purchasing of Heaven and Glory for us in his Death and Sufferings doth sufficiently evince that we also in our obedience may have some respect thereunto I read of a certain Young Gallant that having received a Wound in the Wars whereof he came halt home his Mother told him Son this Wound will make you remember Virtue every step that you take To be sure Christian since Christ was wounded for our transgressions purchasing Life and Eternal Glory for us by the Price of his own Blood this may well make us think of Heaven every step that we take in the way of Gods Commandments Not frequently to make glad our Hearts with the sweet Meditation of Eternal Life not often to dwell upon it in our Thoughts taking encouragement therefrom to all holy and self-denying and
Carrion of bestial Delights you will thus renounce the Communion of Heavenly Joys Is this your Wisdom your Prudence to make Sin the object of your Joy the Theatre of your Delight the Centre of your Desires and the Element wherein you would continually chuse to live when God by a Miracle of rich Grace calls upon you to seek after Glory and Honour after Immortality and Eternal Life in the Kingdom of Heaven Can you think to maintain the comfort of your Life by Sin which is nothing but the fuel of Death and Misery Will you make that the sole object of your Joy which alone is the inlet to an ocean of Sorrow and perplexing disquietments The truth is we have many amongst us who wear Christ's Livery and are called Christians but yet they live as Persons resolved to chuse Epicurus that grand Sensualist for the Master oâ— their licentious Faction making Pleasure with him the Alpha and Omega of all their Happiness Seneca though an Heathen had a far more noble â—â—d heroick Spirit than such esteeming it the greatest Pleasure to contemn all carnal Pleasures whilst these reckon it for the highest accent of â—â—licity to live in them Such voluptuous Wantons walk directly antipodes to the end of their own being living in nothing but carnal Delights as if God sent them into the World to be therein like the Leviathan sporting themselves and feasting their Souls in an Ocean of sensual Pleasures They begin to anticipate here that Paradise of swinish Delights which Mahomet promised his own naâ—â—y Herd at leastwise to take an earnest of it continually soaking themselves in their own intemperance and brutish luxury They look after no other Heaven than only to go singing to Hell and though you give them the greatest variety of delightful objects yet they cannot be Merry unless they may have Treason against Heaven it self for the game and the Devil for their playfellow But be ashamed oh carnal Gospellers thus to give up the strength of your Souls in the service of sensual Pleasures making light in the mean time of Heaven and Glory together with those unsullied Paradisical Pleasures which are at God's right Hand for evermore Oh let not that be matter of Pleasure and Delight to you which lay so heavy upon the Soul of your blessed Redeemer Did Christ bleed and groan and die to save you from your Sins and yet will you live with delight in the Pleasures of Sin How ever can you have a good thought of Sin when you look upon it as that which brought down the Son of God from Heaven and that murthered the Lord of Life and Glory Must the beloved Son of God undergo the curse due to your Sins and must he also humble himself unto Death to purchase for you the reward of Life everlasting that after all this you should undervalue his Love and make light of so great Salvation preferring the Pleasures of Sin which are but for a season before it Will you see I beseech you your folly in the glass of these ensuing considerations 1 CONSIDER thus to delight in carnal Pleasures it argues your Souls to be utterly void of Grace and dead in sin Where ever Grace comes with power it mortifies all vile affections and quite alienates the Heart from all sinful delights so that whoever delights in the Pleasures of Sin to be sure he is yet in a state of Nature and was never brought under the Power of converting Grace (a) Quâ—madmodum impossibile est ut ignis flammam concipiat in aquâ ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est voluptates mundi cum poenitentia Christiana manere Otho Casman A voluptuous Man cannot be a gracious Man Nor is it possible for the Dove of true Piety to find any place whereon to rest the sole of her foot in a deluge of carnal Pleasures Our first Parents by eating of the forbidden fruit they lost their right to the Tree of Life and were shut out of Paradise (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Xenophon By feeding with delight upon the forbidden fruit of Sin Men forfeit their right to all saving Grace and must need be shut out of Gods presence which is better than life it self as that alone which can quicken and revive a dead Soul T is the dead Fish only and not the living that are carried away with the stream Thus when Men are carried away with a deluge of Sin and swim willingly down the stream of carnal delights it s a sign they were never alive unto God but that still they are dead in trespasses and Sins Hence the Widow who indulges a sensual appetite living in Pleasure (c) 1 Tim. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand Paedag. lib. 3. cap. 7. pag. 172. is said to be dead whilst she lives Who ever hath Pleasure in unrighteousness delighting in that as his proper element he hath no principle of Life and Grace abiding in him but is spiritually dead whilst he lives in the Body When Wickedness is sweet to our taste and we delight our selves in it here is the reigning power of Sin separating betwixt us and the God of Heaven and that indeed is not only the Death but the Hell of every graceless Soul A Life of sensuality speaks that Man to be spiritually dead who in such a manner lives after the Flesh (d) Rom. 8.13 For if you live after the Flesh saith St. Paul ye shall die When Men give their full consent to sinful desires not only committing iniquity but having Pleasure therein Not only esteeming a sinful Life to be happy but also counting it their Wisdom with profane Esau to sell their Eternal Birth-right for one mess of such pottage why this now is to live after the Flesh and whoever thus lives he is dead whilst he lives Doth then thy fancy run in a way of Sinful objects with delight taking thought for the Flesh to fulfil it in the lusts thereof Dost thou make thy self the standard and thy sensual appetite the rule of all thy actions Hast thou an Heart carried out continually after sinful objects if absent desiring and grieving for them but if present rejoicing and delighting in them How dreadful oh brutish Sinner is thy present condition If thus to enjoy the Pleasures of Sin be the Life of thy Soul it s estranged from the Life of God and thou art dead though thou livest (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Leg. Alleg. lib. There is a Death saith Philo of the Man and there is a Death of the Soul The first which he calls the Death of the Man that 's the separation of the Soul from the Body the second which he calls the Death of the Soul that stands in the want of Grace and the presence of Sin Tho then thy Soul be not separated from thy Body yet what will all this avail so long as thou livest in Sin which is the most dreadful Death and wantest the Grace of God
which indeed is the Life of thy Soul Did the Body of thy dearest Relation lie dead upon the floor what a woful Spectacle would it be and how bitterly wouldst thou weep over it But O Sinner thy Immortal Soul which should be more preciously dâ—ar in thy sight than all thy Relations in the World that lies dead in Sin it 's estranged from God the Fountain of Life it hath no interest in Christ the Prince of Life it hath no Portion in the Holy Ghost the Spirit of Life it hath neither Part nor Lot in Eternal Glory the Crown of Life and is not this a far more sad and woful Spectacle such as may well turn thy Head into Water and thy Eyes into a Fountain of Tears Oh what should fill thy Heart with Groans thy Eyes with Tears and thy Mouth with doleful Complaints if not this to see thy Soul without Life without God and Christ and without all hope of Eternal Glory in the World Canst thou weep bitterly for a dead Relation and yet canst thou not weep for thy self hast thou no Tears to shed over a dead Soul For a Man to be killed by Sin and yet to live to Sin taking pleasure therein what a woful condition is this If yet Sinner thou hast pleasure in unrighteousness to be sure the Tokens of Death are upon thee thou hast neither Life nor yet any hope of Eternal Life abiding in thee A Soul taking delight in the pleasures of Sin it 's a dead Soul * John 3.36 and a Dead Soul it shall never see Life but the Wrath of God abides upon it 2 CONSIDER so long as you take delight in the pleasures of sin you remain uncapable of and can never enjoy communion with God If conformity be that which capacitates for a mutual communion then doubtless an unholy sinner that hath pleasure in unrighteousness is altogether unfit for communion with an holy God †Heb. 1.13 whose Eyes are so infinitely pure that he cannot behold the least iniquity (a) Fit nostra societas cum Deo per similitudinem Ferrar. There can be no fellowship where first there is not some similitude What fellowship can there then be betwixt the great God who is all light and profane ungodly sinners delighting themselves in the unfruitful works of darkness You may say there is fellowship betwixt you and the God of Heaven (b) 1 John 1.6 But then if you walk in darkness making sin your delight you lie saith the Apostle and do not the truth 'T is an exempt priviledge and that which is peculiar to the pure in Heart that they shall see God and have communion with him (c) 2 Cor. 6.14 15. Hence St. Paul puts the question intending thereby a more vehement negation what fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with Belial We see by experience the darkness cometh not till the light be gone and when the light cometh the darkness vanisheth they cannot dwell together it being the nature of things contrary mutually to take away each other Thus the infinitely holy God and a voluptuous sordid Sinner who hath pleasure in unrighteousness they are of such contrary natures that they can no more have fellowship together than the clearest Light and the thickest darkness Amongst all the creature there are none that can have communion with any that live not the same life with themselves as a Plant whose life is only vegetative can have no communion with a beast whose life is sensitive neither can a beast have communion with Men because they live a rational (d) Ephes 4.18 life Thus all sensual wicked Men they are estranged from the life of God they live a life of sensuality delighting in sin as their proper Element and therefore can have no communion at all with God whose life is a life of unchangably blessed and spotless Holiness Oh then how miserable is the condition of all voluptuous sensualists who render themselves uncapable through their brutish lusts of communion with an holy God! Michael and the Dragon could not agree in one Heaven nor the Ark and Dagon in one House no more can a wicked Man and an holy God agree to have communion together Your carnal pleasures they shut out from communion with God as the Plague of leprosy shut out of the Camp debarring a Man from all society with such as were clean (e) In his rebus quae inter se pugnant ita ut neutra ferat alterius consortium quotiens hanc amplectimur illam abdicavimus quotiens unam rejioimus alteram agnoscimus Cyprian de dupl Martyr pag. 600. And had you rather with the Prodigal be feeding upon Husks amongst Swine than to feed with delight upon this bread of life in your fathers House Will you still go on to preferr these Onyons and Garlick of Egypt your carnal delights and pleasurable vanities before all the delicious Clusters of Canaan before the hidden Manna of Sweet communion and fellowship of an holy God Poor brutish sinners did you but know by experience what it is to walk in the light of God's countenance what it is to enjoy his favour what it is to be under his smiles in the face of Christ to receive daily the fresh communications of his love and for ever to have the sweet influences of these heavenly Pleiades falling down like a Golden showr into your own bosoms oh how quickly would you nauseate all carnal delights how quickly would you come off with shame and self-abhorrency from your pleasurable vanities making choice of Communion with God as the only Paradise of true delight and Soul-satisfying pleasures in all the World (f) Psal 34.8 Oh therefore do but tast and see how good the Lord is and what fulness of joy you may have in communion with him You have long been sucking the Breast of carnal delights and tasting how good the pleasures of sin are though but for a season Come now in like manner and draw the sincere milk of comfort from the breasts of Divine promises lay your mouths to the Hony-Comb of Heavenly communion sit you down a little under the shadow of the most High ascend with God into the Mount of transfiguration take a turn or two with him in the Galleries of love and if you find not a day thus spent to be better more laden with Fruits of Paradise to refresh and make glad your Souls than a thousand else where then turn aside again to your carnal pleasures renounce this Heavenly Canaan as a barren Wilderness and go back to the flesh-pots of your sensual delights in Egypt and spare not But oh the fulness of joy and divine satisfaction of a Man walking close in communion with God! You may as well perswade the most pompous Monarch faring deliciously every day to lay aside his princely Robes to desert his Throne and go feed upon husks with the Prodigal as
grand design of Christ in the Gospel (a) Fit nobis venia non quae peccata foveat sed quae ad piè sanctéque vivendi studia nos revocet Marlorat The great end of God's pardoning Grace and the grand design of Christ in the Gospel is the destroying not the favouring of Sin the healing not the increasing of the wound a Pious and Holy not an impious and profane Life Sinners believe it Christ never came down from Heaven to give you a priviledging licence to walk on merrily in the way of carnal Pleasure which leads to Hell (b) Redemptio nos obstrictos tenet ac sub obedientiae fraeno cohibet carnis nostrae lasciviam Cal. The redemption purchased by Christ it s an Eternal obligation to service not a Door opened to sensuality It 's a bridle to curb our lascivious Flesh not a feast intended to feed and please it Justification by the merits and Sanctification by the Spirit of Christ are inseparable Concomitants When Christ had his side pierced with a spear there issued forth Water and Blood And to be sure he that is not sprinkled with the Water from his impure lusts hath neither part nor lot in the Blood of Christ (c) 2 Cor. 5.15 The Lord Christ designed this in his Death that his redeemed ones should not live unto themselves in the lusts of concupiscence but wholly unto him who died for them and rose again He came into the World to destroy the works of the Devil not to purchase Men a licence to do the Devils work (d) Tit. 2.14 When he died it was to purifie himself a peculiar People zealous of God's works Not to patronize impure Hearts allowing them to sport themselves in the works of unrighteousness In one word the design of Christ was not only to keep Men from being Vessels of Wrath but also to make them vessels of Honour Consider then what you do when delighting in your carnal pleasures and how sadly you turn the Grace of God into wantoness Oh t is sad indeed when Men grow the more wanton for Mercies the more secure because of Divine Patience and the more sensual delighting in the Pleasures of Sin because Christ hath purchased redemption for lost Sinners What must the beloved Son of God so bitterly groan and bleed and die for our Sins and shall we still live in them with delight as in our proper element Was it a light matter that made Christ sweat drops of clodded Blood and for which the Lord of Glory must die the Death Oh why should we still have Pleasure in Sin which mingled so bitter a Cup for our blessed Redeemer When thus we abuse Christ we make him our Enemy So that where-ever his Grace is despised his wrath will take place (e) Rom. 2.4 5. Whosoever do indulge themselves in their carnal pleasures under a pretence of Christ's patronage shall most dreadfully smart for their blasphemy under the severest stroke of his Eternal displeasure You must not always think to wantonnize it still living upon the abuse of Gospel Grace But if still you make light of that great salvation never think but your carnal pleasures will ere long expose you to a far more exceeding and Eternal weight of damnation in Hell 4 Consider your carnal pleasures they degrade the Soul and make it become like the Brutes that perish Where sensuality bears the rule she will never suffer reason to enter in at the gate as well knowing that whoever hath the least of what sensuality desires hath a great deal more than sound reason alloweth And what is there that can more brutify the Soul of a rational Man and degrade it from the excellency of its own being into the likeness of a Beast than to live in those Pleasures which the dictates of right reason do condemn (f) Nemo est dignus nomine hominis qui vel unum diem totum velit esse in voluptatibus Cicero lib. 2. de Finib Tully tho an Heathen yet thought him unworthy the name of a Man who should spend one Day in carnal Pleasures And Marcus Aurelius he was wont to protest that though the Gods would pardon him and Men would not hate him yet he would not allow himself in any sensual contentments for the vileness of them When Men live by their brutish appetite and not by reason they do but carry a beasts Heart under the shape of a Man (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates in-Xenophon All the difference betwixt a Beast and a voluptuous Man stands mainly in the bodily shape For wherein else doth he differ from bruit Creatures who making light of the best things devotes himself wholly to the Pleasures of Sin The nature of these Pleasures is such that they do emasculate and dispirit the Soul taking away the use of reason and so leaving a Man wholly to the impetuous violent impulses of an uncurbed brutish appetite Good Men indeed have their Pleasures as well as the most sensual Epicure But such Pleasures only as are fit for a rational Soul to feed upon such as are pure Spiritual and of an Heavenly extraction (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. The Pleasures of a Wicked Man which do all of them spring from some carnal and brutish fruition are altogether unbeseeming a Christian in whose Heart the most refined Pleasures of Heaven and Glory do even in the Life by a sweet anticipation concentricate themselves Nor are the Pleasures of a Swinish sensualist rolling himself in the dirt and filthiness of carnal contentments any more to compare with the Pleasures of a Child of God delighting himself in the sweet contemplations of Heaven and Glory than the coursest Bread with our finest Manchet or that fulsome Water which by a nasty kind of percolation soars out of a filthy dunghil with those more pure clarified Streams which flow from a living Fountain Why then will you be like the Beasts that perish still melting away in Pleasures wanton Lap Can you count it your Honour to be degraded from your own essence or your Happiness to go a grazing with Nebuchadnezzar amongst the Beasts of the Field Have you nothing to glory in but your own shame nor any thing to make you merry but what will make you cease to be Men The very Heathen by the dim light of Nature saw so much turpitude in a Life of carnal Pleasure that they accounted it the Life of a Beast esteeming it as the Quintessence of true Pleasure to contemn all carnal Pleasures and live above them And will you then that live in a Goshen of Gospel-light come short of Heathens taking Pleasure in the unfruitful Works of Darkness (i) Praeclarè M. Tullius Si nemo est inquit quin emori malit quam converti in aliquam figuram bestiae quamvis hominis mentem sit habiturus quanto est miserius in hominis figurâ animo esse afferato Lact. Institut lib. 5. cap. 11. pag.
all carnal pleasures which like that at the last will bite like a Serpent and sting like an Adder Those that now live in carnal pleasures will shortly pass into a place of Torments where their Flowers being all faded that Fire will kindle upon them that must burn for ever (b) Prov. 5.4.5 Though lust come in with a painted face and be sweet in the act yet her end is bitter as Wormwood her feet go down to Death and her steps take hold of Hell (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat ad Tral Epist pag. mihi 69. There is a certain Herb the juice whereof being taken makes a Man laugh till he dieth Thus whoever takes pleasure in sin well may he laugh and make merry a while but to be sure he must die eternally and be damned for ever The seeming pleasure of sin is but coloured cruelty all being nothing but a sweet sawce to make Men swallow down with greediness those morsels of poyson the fiery venom whereof will afterwards drink up their Spirits and inflame their Souls with everlasting burnings in Hell The sting of sin will remain when the pleasure of sin is gon And though here Men make it their delight and merriment yet in Hell it will fill them with Horrour and Eternal torments As Diana of the Ephesians seemed to smile on such as came into her Temple but to frown upon such as went out So sin at first seems to smile upon those that have pleasure in it but at last it exposes them to the frowns of an angry God and for ever lays them under the stroak of his heavy displeasure Such is the deceit of sin that at first it presents (d) Laeta veâ—ire Vâ—nat tristis aâ—â—◠〈◊〉 pleasure and profit before us but so soon as ever the act thereof is over it deals with us as Amnon with Thamar thrusting us out and hating us wounding our Consciences and destroying our Souls Your carnal pleasures they may so far infatuate you a while (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. Paedag. lib. 3. cap. 7. pag. 172. as to make you think you are steering a right course towards the harbour of Eternal rest but if still you go on to delight in them you are sure to make shipwrack of your precious Souls and to be broken in pieces inevitably upon the rock of God's eternal Displeasure Who then for a moments pleasure could run the hazard of eternal Vengeance Do the damned in Hell think you find comfort in those pleasures of sin wherein for the present you so much delight Is there so much as one drop of hony in that bitter cup of Divine Fury whereof they are forced to drink deep to all eternity Oh Remember Sirs your carnal pleasures they turn you into vessels of wrath and so make you fit for destruction (f) Isa 5.14 If Hell beneath hath enlarged herself and made her Mouth wide without Measure it is that all such as rejoyce in sin may descend into that place of torment Look over Sirs the beginning and see what will be the end of your sin The fish Swim down Jordan pleasantly but they fall at last into the dead Sea So through a Jordan of carnal Delights you will come at last into the boundless Ocean of God's Wrath and Eternal Displeasure Here you sport it with your carnal pleasures but there you must smart for them Here they are your pleasure but then they will be your eternal Torment And oh how intolerable will eternal Burnings in Hell seem to you that are now for nothing else but your sensual contentments Now your flesh is delicate and tender it may lie soft and fare deliciously and have all sensual provision made to satisfy it But how will it do when cast into a Bed of sorrow when it comes to dwell with eternal Burnings when it must be tormented Night and Day without ceasing for ever Oh let the heat of Hell overcome the heat of lust and the bitter end of sin let it keep you from ever taking pleasure therein The Lord hath tied sin and the punishment thereof together as with Chains of Adamant so that if you break not off your sins by repentance (g) Luke 13.5 't is impossible that ever you should escape the damnation of Hell Who then can tell the misery the flames the everlasting burnings which at last like a tempest of Fire and Brim-stone wiil fall upon all that have pleasure in ungodliness Go to then ye Sons of Belial let loose the reins to all licentiousness please Flesh in all sensuality eat drink and be merry account our words as wind and Death and Hell as some poetick fictions cloath yourselves in Scarlet and fare deliciously every day Yet know that ere long destruction will overtake you as a Whirlwind and for all these things God will bring you to judgment (h) Eccles 11. And is this such a merry jocund life to go from short joy to eternal sorrow and after you have surfeited a while upon your carnal delights then to be punished with everlasting destruction from the presence of God and from the Glory of his power Oh what Tophet is not a Paradise what flames are not a Bed of down to such a destruction And yet this must be the Eternal portion of all the ungodly and thus it will be done to all those that have pleasure in unrighteousness Remember this ye that are mighty to drink Wine and that follow strong drink till ye are inflamed your Bacchus-bowls will ere long be turned into vials of wrath and after all your pleasant Liquors you must not expect the least drop of Water to cool your Tongues when eternally tormented in hellish flames Remember this ye whose strength is consumed in chambering and wantonness you will shortly have enough of all your lascivious practices when you must embrace deformed Devils lie down in a Bed of sorrow and have the Fire of Lust turned into the Fire of Hell Remember this in a word ye covetous rich Men that go cloathed in Scarlet and fare deliciously every Day weep and howl for the miseries that will come upon you when all your worldly treasures shall be turned into treasures of wrath and the rust that now corrupteth your Silver (i) Jam. 5.3 shall devour your flesh and like Fire seed upon you for ever And shall all our warnings be lost that tell you of a storm to drive you to the Harbour Was Sodom though pleasantly situated any safe place to be dwelt in especially for Lot when the Lord had given him notice of a cloud of Fire and Brimstone hanging over it and now ready to fall down in a storm of forest wrath upon it Will you never be serious in these Eternal concernments that those Eternal hellish torments of sin which follow after may deterr you from the Pleasures of sin which are but for a season Oh what everlasting furious Heart-rending reflexions will you have upon your
be their Eternal condition in another World whether it be upon Sin unto Death or upon Righteousness unto life everlasting Whatever the Church of Rome may dogmatize of their Limbus Infantum a Receptacle for the Souls of Infants dying without Baptism or of a Purgatory for such as die in venial Sins whose guilt was not fully expiated * Omnis homo aut est cum Christo regnaturus aut cum Diabolo cruciandns Aug. Ser. 85. de Temp. Aut Caesar aut nullus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Naz. in Pentecost Rom. 2.7 8 9. Yet as the ways of Men in this life are but two either Holy or Unholy so the Divine Oracle acknowledgeth no more than two Final and Everlasting estates for Men in the Life to come the one of Happiness the other of Misery the one of all fulness of Joy in God's presence and the other of everlasting Destruction from his Presence and from the Glory of his Power Hence it is said of God that to those who by patient continuance in well-doing seek for Glory and Honour and Immortality he will render eternal Life But to every Soul that hath Pleasure in Unrighteousness not obeying the Gospel Indignation and Wrath Tribulation and Anguish (*) Mat 25.31.46 And Christ himself declaring the Process of that great Day as he only takes Cognizance of two sorts of Men the one Righteous the other Wicked the one as Sheep on his right Hand the other as Goats on his left So he only makes mention of a twofold Sentence the one of Absolution the other of Condemnation each assigning to its proper Objects their everlasting Condition so that the Wicked in the Execution of this Sentence must go away into everlasting Punishment and the Righteous into life Eternal They that have not the Happiness to stand amongst the Sheep of Christ on the right Hand they must stand amongst the Goats on his left They that are not pronounced Blessed are pronounced Accursed And whoever is not called to inherit the Kingdom of God to be sure he must have his Portion with Hypocrites in the Lake that bumeth with Fire and Brimstone for ever Every Man's Works when he once comes to be matriculated amongst the Dead will (†) Opera sequuntur bonos persequuntur malos illi secundum opera coronâ justitiae donantur hi propter opera injustitiae quae injusti perpetrârunt oeternâ plectuntur miseriâ be sure to follow him either for his Comfort if they have been Righteous or for his eternal Confusion if Unrighteous Never think then my Brethren falling short of Heaven and Glory to escape the Damnation of Hell For as when the Light is departed a gloomy Darkness immediately thereupon succeedeth and taketh place So whoever are not counted Meet to be partakers of the Inheritance b of the (a) Col. 1.12 Saints in Light for them is reserved the (c) Heb. 10.27 Blackness of Darkness for ever And who to avoid Misery would not choose Happiness Who to escape everlasting Shame and perpetual Contempt in the World to come would not now make Glory his Option Who to prevent the heaviest Stroak of God's eternal Displeasure the furious gnawings of that Worm which never dies and the most exquisite Torments of everlasting Burnings in Hell would not now give diligence to lay up for himself a Treasure in Heaven Believe it Sinner thou that art a Demas embracing this present World thou that art a Judas betraying thy Lord and Master for thirty pieces of Silver thou that art an ungodly Achan hugging thy self in any accursed thing which God hath devoted thou in a word that art a prophane Esau selling thy Birth-right for a Mess of Pottage I have received a Commission from God to write bitter things against thee and out of love to thy poor Soul let me tell thee that if thus thou go on to make light of Heaven and Glory there remaineth nothing but a fearful looking for of Judgment d and fiery Indignation from the Lord to devour to torment and to burn thee for ever Oh then consider this all ye that forget God left he tear you in pieces and there be none to deliver you What is there in all the Profits Honours and pleasurable Vanities of this World that for them you should run the hazard of everlasting hellish Torments What is not Life to be preferred before Death Happiness before an Eternity of Misery and the Joys of Heaven before the everlasting Pains Tortures and Burnings of Hell Oh remember it Sinner there is that in Hell which though thy Flesh were of Iron and thy Bones of Brass might make thee tremble and thy Knees to smite one against another And yet in case thou be a Drunkard a Swearer a Covetous or an unclean Person making light of Heaven to enjoy thy Lust this is the place whither shortly thou (b) Jude 13. must go and wherein thou must erelong receive for thy Portion the Vengeance of eternal Fire For the Mouth of Truth hath spoken it and will make it good (d) Psal 9.17 that the Wicked shall be turned into Hell with all the Nations that forget God But that what I have said may effectually influence your Souls to look after Heaven give me leave to Epitomize Hell and to shew you in some few Particulars the Horrors wherewith this place of Torment is filled up to the brim 1 CONSIDER the Purity of Hell Torments which are a Cup of the Wine of God's fiercest Wrath unmixed wherein there is not to be found any one Ingredient of his Love or Mercy Here the worst of Men do enjoy some Good But in Hell even they whose Condition is the best they have nothing but Evil. There is not any Grant of the least Comfort to the greatest Torment not one drop of Hony in all the Gall which is given them to drink of nor so much as the least glimpse of heavenly Light in all that Cimmerian Darkness But (e) Jam. 2.13 Sorrow without Joy Death without (f) Potest dici quod etiam in eis damnatis scil misericordia locum habet in quantum citra condignum puniuntur Aq. Sup. 3. part q. 99. art 2. 1. Life and Judgment without Mercy must for ever be their Portion 'T is I know the Opinion of the Schoolmen that the very Reprobates in Hell are punished oitra condignum Whence some would infer that there is no place wherein there is not some Impression of God's Mercy nor any Creature which doth not tast of his Goodness But however God should mitigate some part of that Torment which the Sinner justly deserved and which in the Rigour of his Justice he might rightly have inflicted Yet as for any positive Effect of God's Mercy and Goodness in Hell the Damned are altogether unacquainted with it 'T is true both the Devils and Reprobates in Hell they have a Physical Being which in it self is good But yet to them it is nothing so as being only
with the Terrours of Mount Sinai before he refresheth (b) Isaiah 61.3 them with Mount Sion's Comforts first he brings them to mourn bitterly for Sin before he pours out upon them Oyl of Gladness first in a word he puts into them the Spirit of Heaviness before ever he will Cloath them with the Garments of eternal Salvation So that here we must mourn and humble our Souls for Sin would we ever come safe to Heaven rejoycing with Joy unspeakable and full of Glory And truly whatever some say to the contrary we may as well expect a Crop without Seed as to reap the Reward of eternal Glory without Sowing in Tears There must first a Shower of penitential Tears fall from our Eyes before ever the Sun-shine of true Happiness in the Kingdom of Heaven will break forth upon us Repentance is so necessary a Duty (c) Luke 13.3 5. that no Man could ever yet get to Heaven nor escape Hell without it Sin must and will have Sorrow either on Earth or in Hell either in this World to your Comfort or in the next to your Shame and eternal Confusion If therefore you love your Souls labour by Sorrow to prevent Sorrow by godly Sorrow for Sin here to prevent despairing Sorrow for Sin in Hell What is it not better that we should break off our Sins by Repentance than that wanting Repentance we should be broken in pieces like a Potter's Vessel with the Lion-rod of God's heavy Displeasure Is it not much better that we should fill God's Bottle with our Tears than that for want of such Tears he should empty all the Vials of his Wrath (d) Ezek. 18.32 upon us (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Apol. 2. pag. 48. 25. The Lord tells you plainly he hath no pleasure in your Death But yet he is resolved that you shall liâ—e upon no other condition than that of breaking off your Sins by Godly Sorrow And who would not rather live Repenting (f) An melius est damnatum latere quam palam absolvi Tertull. de Poenitent cap. 10. pag. 169. than be damned and die despairing Did Esau seek his Father's Blessing with Tears and will not you much more seek the Blessing of eternal Life at the Hands of God with Sorrow in your Hearts and Tears in your Eyes that you ever offended him Oh little do you know the unspeakable â—enefit accrewing to a poor Soul by Godly Sorrow wâ—at Comfort it fills him with here and what Glory at will Crown him with hereafter There are none that live so comfortable on Earth nor any that go more surely to Heaven when they come to die than those whose Life hath been spent in bewailing their Sins (g) Magnum est poenitentiae auxilium magnum solatium Illa est vulnerum peccatorumque sanatio illa spes illa porta salutis Lactant. Epitom cap. 8. pag. mihi 750. Great as Lactantius sweetly saith is the help and great the Comfort of true Repentance This like Balm is for the healing of our Sin-wounded Souls this is the Foundation of our Hope and this is the Gate of Salvation through which we may enter into the Kingdom of God When Hannah had wept before the Lord she went away and her Countenance was no more sad Go you likewise and weep bitterly before the Lord for all your Sins would you ever have your Hearts to be filled with Comfort and your Faces to shine with the Oyl of eternal Gladness They that would build high must lay the Foundation very low Thus godly Sorrow for Sin is that sure Foundation Stone upon which God lays the Superstructure of eternal Happiness Holy Mourning is the Seed out of which the (h) Mat. 5.4 Flower of eternal Glory Springs As the Harvest naturally follows the Seed Sown So if now you shall carefully Sow in Tears do not doubt but the (i) Psal 126.5 Harvest of everlasting Joy will follow after Let not then your Souls be by any means prejudiced against godly Sorrow which though bitter in the Root yet will be sweet in the Fruit working for your Repentance to Salvation (k) 2 Cor. 7.10 never to be Repented of The Pleasures Mirth and carnal Jollity of wicked Men will have a sorrowful end there is never a drop of Honey in Sin but will shortly be turned into a Sea of Gall and as the Pleasures of ungodly Men have abounded in this Life so their Torments in Hell shall much more abound But as for the Tears that drop from the Eye of godly Sorrow they will never grieve you nor give you any just occasion to Repent of them as being sure to end in Joy and be Crowned with an Eternity of heavenly Glory Repentance I confess is a Bochim a place of Weepers and therefore displeasing to a carnal Heart that would always dwell in the House of Mirth But (l) Haec te peccatorum flactibus mersum prolevabit in portum divinae clementiae protelabit Tertul. de Paenitent cap. 4. pag. mihi 166. through this Valley of Tears you will come at length to the Paradise of God where instead of the bitter Waters of Marah your Souls shall be satisfied with the new Wine of eternal Consolation when the Cloud that hid the Sun from us is once dissolved into a Shower then it shines out gloriously Thus when the Cloud of your Sins that now hides from you the Light of God's Countenance dissolves kindly into a Shower of Tears then will you find the Sun of Righteousness shining out upon you with the brightest beams of Love and Glory Shall I then prevail with you to become God's spiritual Seeds-men (m) Gal. 6.8 now sowing in Tears to the Spirit that of the Spirit you may reap Life everlasting Oh neglect not I beseech you this great Salvation deprive not your selves through the hardness and impenitency of your own Hearts of that fulness of Joy and eternal Happiness which the Lord hath provided for all that are Mourners in Sion What though godly Sorrow be displeasing to Flesh and Blood and Repentance bitter (n) Psal 16.11 Yet who for that fulness of Joy and those Pleasures that are at God's right Hand for evermore would not gladly undergo it Possibly you think its a tedious thing to afflict your Souls for Sin turning your Laughter into Mourning and your Joy into Heaviness Oh but remember that Crown that Kingdom that eternal weight of Glory to which your Repentance leads will abundantly make amends for all your Sorrow By a few-hearty Sighs and Groans and Tears you may get to Heaven And oh how sad would it be if for want of these you should fall into Hell irrecoverably and be tormented for ever A (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Dial. câ—m Tryphon pag 207. Man breaking off his Sins by true Repentance is looked upon and Crowned with eternal Glory as if he had never sinned But the least Sin Unrepented of will be sure to
plunge the Soul in remediless intolerable Misery 2 Be sure that you quit your own Righteousness giving diligence to see the Insufficiency of it to Life and Salvation Such is the Corruption of our Nature that though the Covenant of Works be violated and the Condition thereof unperformable to Man lapsed Yet still we would Trade for Heaven in a way of working building our Hope for eternaâ— Life upon the sandy Foundation of a Self-opiniative Righteousness If at any time Men are startled by the powerful Impressions of a Soul-searching Ministry and begin to feel the Sting of Sin in their Consciences you may presently see them have recourse not to Christ but to Moses not to the Righteousness which is of God by Faith but to the Righteousness which is of the Law placing their whole Affiance in the supposed Worth and Merit of their own good Works as if these could save them But know you must that those who put Confidence in their own Righteousness will as surely fall short of Heaven and Glory as those who make no Conscience of Righteousness at all Good Works when rested in and made the Matter of our justification before God are as infallibly Damning as evil Works when never Repented of (p) Gal. 3.10 For as many as be of the Works of the Law trusting in and expecting Salvation by them are under the Curse The Law at first was an easie way to Righteousness and from thence to Salvation But now every step thereof sinks as low as Hell It 's written within and without with Curses which way soever a Man stirs he finds nothing but Death before him One Man's way by the Civility of his Education the Ingenuity of his Disposition the Engagement of other ends or Relations may seem more smooth and plausible than anothers but by Nature they all run into Hell as all Rivers though never so different in other Circumstances run into the Sea And the Reason of all this the Apostle hath subjoyned in the following words taken from that everlasting Inability that we lie under to fulfil all Righteousness which the Law in its utmost rigour and latitude doth require at our Hands as pronouncing all those Accursed that continue not in all things which are written in the Book of the Law (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Eremita to do them So then though Sin and Death go together as Work and Wageâ— yet eternal Life must never be expected as the Purchase of our own good Works but as the free Gift of God in Christ Jesus The Ways of Sin (r) Rom. 6.23 is Death saith the Apostle But the Gift of God saith he purposely changing the manner of his Speech is eternal Life Say therefore the Papists what they will of their Merit of Condignity proportionate in worth and excellency to eternal Glory Yet would you not for ever be shut out of Heaven and fall short of Glory you must Renounce all Opinion of your own Merit laying hold on eternal Life as the free Gift of God For can we rationally think that our imperfect Obedience should justly deserve with God the Reward of eternal Glory Do we fail coming short in every Duty and shall we yet look for Heaven and not of Debt and not of Mercy If the (s) Rom. 8.18 Sufferings of this present Life are not worthy to be compared with the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum in loc Glory that shall be revealed in us what little reason can we have to think by any inferior act of Obedience to merit such a far more exceeding and eternal weight of Glory (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Philip. Homil. 11. The Reward of eternal Life is the gift of God and therefore not to be sought by Works of Righteousness as infinitely exceeding in Worth and Dignity all our performances how glorious soever Misinterpret me not as if I were declaiming against the necessity of inherent Righteousness when indeed the meritoriousness and condignity thereof proportionate to eternal Life is all that we here deny We do not cry down Obedience and good Works as they stand in subordination to â—â—ace and are the genuine Fruits of Sanctification as they of the Romish Faction have maliciously traduced the Reformation But only as they stand in opposition to the free Grace of God in our Justification and are made by Pharisaical self-justitiaries the Foundation whereupon to bottom their hopes for eternal Life We of the Church of England do maintain the necessity of good Works pressing earnestly to the practise of them as antecedaneous to Life Eternal without which no Man can be saved But that wherein we dissent from the Church of Rome is about the causality of good Words with whom we dare not affirm (a) Si propriè appellentur ea quae decimus nostra merita Spei quidem Seminaria sunt charitatis Incentiva occultae praedestinationis Judicia futurae foelicitatis Praesagia Via regni non causa regnandi Bern. lib. de Grat. liber Arbitr but deny them to be meritorious of Eternal Life as if a Man should be saved for them We do allow them with Bernard to be the preservatives of Hope the Incentives of Charity the marks of hidden Predestination the Presages of future Happiness the Way that leads to the Kingdom of Heaven but not the meritorious causes of our reigning with Christ there Take heed then that you think not of your own Righteousness above what you ought to think 'T is your duty to fulfil all Righteousness but will certainly be your undoing if you trust in any Beware therefore oh Man of this sugared Poyson within thee let there be no depending upon thy good Heart thy good Life thy good Performances But remember the proud Pharisee who stands upon his own bottom as well as ungodâ—â— Sinners whose lives are notoriously infamous for all manner of abominable impieties will fall short of Heaven Whoever thinks to find Life in his own Righteousness and Glory in his own Graces will be sunk through such carnal Confidence to lose Life and Eternal Glory for ever Oh then let not any Man be found cloathed in his own Righteousness that would ever be cloathed upon with the Garments of Salvation For Men to despair in themselves counting all their Righteousness but loss for the excellency of Heaven This is the best way to obtain the reward of Eternal Glory in the Kingdom of Heaven He that here cries out as a Man lost and undone in himself will hereafter be found in Christ to the saving of his Soul Never did any Man yet get to Heaven by trusting in his own Righteousness Nor shall any Man fall short of Heaven who renouncing his own Righteousness trusteth wholly to the Mercy of God in Christ Jesus 3 GET renewed Natures making sure of a principle of Grace within (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 30. A Wicked Man in his unregeneracy is no more capable of an
of God! If Sirs you think â—an Honour to appear Good (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat epist ad Magnes pag. 52. Omnino enim nihil prodest nomen sanctum habere sine moribus quia vita à professione discordans abrogat illustris tituli honorem per indignorum actuum vilitatem Salvian de Gubern Dei lib. 3. pag. mihi 94. is it not much morâ—â—n Honour to be so indeed What alas is the Name of Christian worth if you will goâ— put on the Nature of a Christian To think I was well reputed of amongst God's People I was called a good and had the Name of a Christian can this be a Cordial when you come to die Or will it comfort your Hearts when appearing before the Judgment-seat of (c) Quid est in quo nobis de Christiano nomine blandiamur cum utique hoc ipso magis per nomen sacratissimum rei simus qui à sancto nomine discrepamus Nam ideo plus sub religionis titulo Deum ludimus quia positi in religione peccamus Idem paulo post the great God where all your Paint and Varnish being washed off you must now be punished as Hypocrites with everlasting Destruction from the Presence of God and from the Glory of his Power To be counted Rich and yet turn Bankrupt to be judged healthful and yet sick unto Death would but aggravate in such cases a Man's Misery So to be counted Holy and yet Profane to have a Name to live and yet after all be found dead in Trespasses and Sins oh this will most dreadfully aggravate the Hypocrites Misery another day this will sink them deeper in Hell than the notoriously ungodly this will prepare flaming Ingredients for the Cup of Wrath and put new Stiâ—gs into those fiery Scorpions that will vex and torment them for ever If then you love your Souls give diligence now to have the best side inward doing every thing from the Heart sâ—â—cerely as unto God! Strive you must to make clean the inside as well as the outside of the Platter and to have pure Hearts as well aâ—â—lean Hands would you ever (d) 2 Tim. 2.21 be Vessels of Honour 〈◊〉 for the Master's use The foolish Virgins they had Lamps in their Hands a Profession of Godliness (e) Mat. 25.3 adorned with many glorious Performances But these were not animated with an upright Heart they wanted the Oyl of Grace within and therefore depart from me saith Christ I never knew you Christ will know those well he will know them to be Men of pure Minds and upright Hearts whom he receives to dwell with himself in eternal Mansions of Glory Otherwise if a Work of Grace be wanting within if the Heart be unsound and not inwardly Holy they must look to depart accursed into everlasting burnings where the painted fire of all their pretended zeal shall most surely be punished with the true fire of God's heavy wrath and sore displeasure Thus you may possibly appear Holy before Men and have your Christian Profession adorned with many seemingly glorious Performances But in case your Hearts be not upright before God now he throws you down for ever into Hellish-torments now he punisheth your Souls with everlasting Destruction from his own Presence now he commands you to depart accursed into everlasting Fire prepared for the Devil and his Angels and you must obey him Oh then what a woful thing is a rotten Heart and how much doth it concern us all to be that indeed which we are in shew He that is seemingly good but really bad though die he may with seeming hopes for Heaven and Glory yet fall he must into a real Hell of Misery and eternal endless Torments 7 SEE that you mortify through the Spirit the Deeds of the Body That which thou sowest saith the Apostle (f) 1 Cor. 15.36 is not quickned except it die so except first you die to Sin you can never be quickned nor raised to enjoy the Reward of eternal Life The way to die hereafter is to live here And the way to live hereafter is to die here They that now live in Sin must hereafter expect Death and eternal Misery as the just Reward and Punishment of their Sins But they that now die to Sin crucifying the Flesh with the Affections and Lusts shall hereafter live with God in eternal Mansions of Glory For saith the Apostle if ye live after the (h) Rom. 8.13 Flesh ye shall die But if ye through the Spirit mortify the Deeds of the Body ye shall live Here you see are described two ways the one leading to Death the other to Life the one to Hell the other to Heaven the one to endless Torments the other to all fulness of Joy in God's own presence So then he that will save the Life of his Sins shall lose his Soul But he that will mortifie himself his beloved Lusts and Sins and dearest Corruptions he shall live for ever Though then you cannot totally kill (g) Gal. 5.24 your Corruptions in this Life yet see that you be daily mortifying them Though you cannot wholly cast them out from remaining yet be sure to keep them under from reigning in your mortal Bodies that you should obey them All Sins are meritoriously Mortal but none save those which are left unmortified do eventually prove so (i) Rom. 6. Though it be true that every Sin deserveth Death even the Motus primò primi concerning which the Schoolmen write the very first risings and ebullitions of Lust in the Soul which do prevent all use of Reason though standing in her highest Watch-tower of Vigilancy to descry and with all curiosity to make observation of every approaching Enemy Yet there is no Sin though aggravated by supervening Circumstances to an equality of Guilt and heinousness with the most prodigious and horrid â—mpieties that were ever yet perpetrated by any Offender that doth actually infer Death exposing a Man to the Vengeance of eternal Fire unless suffered to go unmortified The least Sin when allowed of is enough for thy Damnation and the greatest when mortified can by no means hinder thy eternal Salvation The Life of Sin and the Life of a Sinner are like two Buckets at a Well if the one go up the other must go down Thus if your Pride your Hypocrisie your Covetousness your Carnality your vile Affections live in you you must die eternally but if through the Spirit you mortify them you shall live for ever Behold then I now set before you Life and Death Mount Ebal and Mount Gerrizzim Blessings and Cursings the Pleasures of Heaven and the Torments of Hell and oh that you would choose not Death but Life not Ebal but Gerizzim not Cursings but Blessings not hellish intolerable Torments but heavenly Glory There are but two Estates of Men in this present Life and but two proportionate to them in the Life to come Some here live after the Flesh and they must die
vitio est Aug. Epist 29. Why else are we every where called upon in holy Scripture to go on towards every perfection to grow in Grace and daily to be cleansing ourselves from all filthiness of Flesh and Spirit if the Work be already done If for the whole time of this Mortal Life God's People must be growing in Grace as I never yet met with the Man that durst deny it what a Solaecism is it to talk of a sinless Perfection Whatever is still in a growing condition that certainly is not come to its full Stature and utmost maturity (e) Nemo tam sanctus est ut non sanctior nemo tam devotus ut non debeat esse devotior Quis enim in hujus vitae constitutus incerto curriculo aut immunis à tentatione aut liber videatur à culpâ Quis est qui nihil virtutis sibi adjici aut qui nihil vitii sibi optet auferri Prosp Epig. 88. John 15.2 Why else doth every Branch in Christ stand in need of being purged by the Father so long as it bears Fruit unto God if here we can be perfectly free from Sin Every branch saith Christ in me that bringeth forth Fruit he purgeth it that it may bring forth more Fruit. What is it that God purgeth out of Believers but Sin And yet of every Believer bearing Fruit in Christ is it not said that God thus purgeth them There is no Man in the World no branch in Christ though never so fruitful and flourishing but this Text doth undenyably prove him to have many luxuriances to be lopped off and many superfluous Humours of Sin to be purged out Why else do the best of all God's People stand in need of Christ as a spiritual Physician for the whole Time of this Life if here perfectly cleansed from all their Sins and healed of all their spiritual Wounds Common Sense will tell you that as 't is needless to keep on a Plaister when the Wound is made whole every whit or to administer purgative medicines when the peccant Humour is wholly evacuated So 't were needless for God's People to make use of Christ as a spiritual Physician desiring him all their Life to exercise his healing Virtue upon them could they here be compleatly healed of all their spiritual distempers and made perfect in Holiness (f) Matth. 9.12 Tolle morbos tolle vulnera nulla est medicinae causa Aug. Ser. 9. de verb. Dom. For the whole need not the Physician but they that are sick So that either we must acknowledge ourselves to be sick or Christ tells us we have no need of him And indeed to preach up the Doctrine of an absolute perfection in this life is as much Antichristian as any thing I know being a most deadly blow at Christ our spiritual Physician and a Stratagem devised not only in Rome but in Hell it self to put the Lord Christ quite out of Office and his Blood out of Date for the healing of Sinners by making them believe they are perfectly whole and so neither need him to save them nor a Plaister of his precious Blood to heal them (g) Ubi omnis abest culpa ibi calamitates dolores morbi adeoque ipsa mors habere locum non possunt Maccov Nisi enim praecessisset in peccato mors animae nunquam corporis mors in supplicio sequeretur Homo in terram carne non iret si terra peccando non fieret Fulgent de Incarnat cap. 12. pag. 734. But in a word how come all God's People for this interim of Mortality to be daily obnoxious to many sad Pressures Afflictions Calamities and at last to Death itself if perfectly freed from all the Relicks of Sin and indwelling Corruption Whether God may not by his absolute Power and Sovereignity adjudge Man without any consideration of Sin to Eternal Misery is a Question much agitated nor would the affirmative decision of it at all invalidate the strength of this argument not only because such a thing would be per modum simplicis crucâ—atus and not per modum poenae which hath always a respect to vindicative Justice presupposing some guilt or demerit in the Person upon whom 't is inflicted but chiefly because whatever God may do by his absolute Power and Sovereignity yet there is nothing more evident in holy Writ than that God never afflicts any Man but he that is the subject of Sin Indeed whereever God pardoneth Sin there he doth also remove all punishment properly so called never afflicting the Righteous Man in order to the satisfying of his own Justice Nor always with respect to their Sins though for the most it is so as we may see in Job whose Calamities were rather exercises of his Grace than correctives of any vice in him (h) Quia sentio poenam recogito culpam Greg. But yet whereever we see afflictions rushing in upon any Person we must needs conclude that Sin was the Hand which made the breach whereever we see any Mans Teeth set an edge we must needs conclude that Sin was those sower Grapes which made Way for it it being a certain Truth that were we perfectly freed from Sin we should know no Sorrow Though some afflictions are not sent out directly against yet every affliction is a sad consequent and Testimony of indwelling Corruption (i) Jer. 2.17 The bundle of Rods at our back saith plainly there is yet Folly bound up in our Hearts And whatever Calamities we are here subject to do clearly evince us to be still the subjects in whom Sin abideth Let our Adversaries if they can give us but one instance whereever God afflicted an innocent Person or shew us the Man that was wholly free from Sin and yet liable to Sorrow (k) Lam. 3.39 Certainly as Afflictions do daily give birth to the Saints complaints So their Sins do daily give birth to such Afflictions What is it that makes all mankind rot like a Pomegranet shiver like a Pot-sherd splinter like a Venice Glass corrupt like a Standing-pool and molder away like Sodoms Apples into Ashes but Sin Sin it is that infects our purest Air that damps our richest Mines that poysons our sweetest Dainties that lays Thorns in our softest Beds of Down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdoms This is the Mother of all our Trouble the occasion of all our Grief the Gall in our sweetest Hony the Thorn that grows up with our most fragrant Roses the Wormwood that imbitters all our Comforts the inlet to Poverty in our Estates to Sickness in our Bodies and indeed to a whole Iliad of Heart-breaking Miseries 't is the engenderer of Tears in our Eyes the cause of all Sighs and deep fetcht Groans which make sad our Hearts every Day 't is the Harbinger of Death and that which doth inavoidably usher in our final dissolution The Naturalists will tell you that were it not for Vapours ascending there would be
Water to refresh the Thirsty and an eternal Sabbath of Rest for all that are now weary This Reward is Manna cujuslibet suporis like the Manna prepared for God's People in the Wilderness which they say had that very tast and relish in every Man's Mouth that pleased him best Here if one thing suite well with your Desires yet another goes cross or if one thing answer your Expectations yet in some other Mercy or Comfort you are often disappointed Oh but the Reward of heavenly Glory this will answer your Desires this will answer all your Wants your Grievances your sorrowful Sighs and careful Groans accommodating it self most exactly to your longing Expectations in all things Every poor Soul in this Life is a very Compound of manifold Miseries Wants and heart-breaking Distresses But as it is said of Mony that answers all things so this Reward it answers them all and removes them all What is it poor Child of God that thou standest in most need of What are thy Wounds that most pain thee thy Troubles that most oppress thee and what are thy daily Burdens that lie most heavy upon thy Spirit to grieve and afflict thee What is it after which thy Heart doth so pant and breath so impatiently long for Oh it may be thou art now upon the Rack sorely distressed But this Reward it will give thee a Writ of Ease from all thy Pain not suffering thee to groan under them any longer It may be with Zion thou sittest with Tears upon thy Cheeks weeping bitterly in the Night Oh but this Reward it will bring in fulness (b) Isaiah 35.10 of Comfort wiping away all Tears from thy Eyes Thou may'st possibly go mourning and be bowed down by reason of great Affliction Oh but this Reward it will give thee the Oyl of Gladness and make thee lift up thy Head with everlasting rejoycing Possibly thy Sins thy Unbelief thy Unfruitfulness thy hardness of Heart thy want of love to God and our dear Lord Jesus these trouble and afflict thy Spirit Oh but this Reward it destroys all our Sins turns faith into open Vision Hope into full Fruition crowning all our Graces how weak soever here with fullness and everlasting Perfection If thou groan because thy Pilgrimage is prolonged and thou dwellest as it were in the Tents of Kedar Oh remember this Reward it will bring thee home to thy Father's House it will gather thee to the Spirits of just Men made perfect it will change thy Sodom into a Zion it will turn the Brick-kilns of Egypt into Canaan's Golden Mines and the barren Wilderness of this World wherein thou now wandrest up and down like a poor distressed Pilgrim this Reward will change it into the Garden of God into the heavenly Paradise into a spiritual Eden full of purest Delights and divine Contentments Now peradventure thou hast Sorrow to remember thy Sins thy former Miscarriages thy daily Troubles thy absence from the Lord who alone is thy Hope thy Life thy Comfort thy Hearts desire oh but dear Christian this Reward it will make thee to forget (c) John 16.20 22. the days of thy Mourning it will put thee into the Bosom of thy dearest Lord it will turn thy Sorrow into Joy that shall never be taken from thee On Christians there is that suitableness in his Reward that it 's the very Plaister for your Sore the very Balm for your Wound the very Voice of Joy to your Spirits in heaviness the very Harbour of Rest and Happiness after all your Storms that have so grievously tossed you That variety of Expression made use of by the holy Ghost to shadow out the transcendent Excellency of this Reward doth most clearly evince the suitableness of it to all the Wants Indigences and desires of an immortal Soul If the Soul be dislodged from its earthly Tabernacle this Reward (d) 2 Cor. 5.1 provides Mansions of Glory for the comfortable Entertainment thereof in another World If a Man be hungry it 's a pot of hidden Manna to feast him If sorrowful (e) Rev. 2.17 it s the Joy of the Lord to comfort him If any Man be thirsty (f) Mat. 25.21 it's Rivers of Pleasure at God's right Hand for evermore to cool and refresh him If any Man walk in darkness (g) Psal 16. and have no light in him (h) Col. 1.12 it is the Inheritance of the Saints in Light If any Man walk in the valley of the shadow of Death it 's a Crown of Life (i) James like a Death-bed-cordial to revive him If any Man suffer Nakedness for Righteousness sake it 's the Garments of Salvation to cloath him it 's the white Robes of Glory to hide the Shame of his Nakedness If any Man lose Houses or Lands for Christ it 's an Inheritance incorruptible Undefiled (k) 1 Pet. 1. and that fadeth not away reserved in Heaven for him To the weary Soul that hath long been troubled through the Malice of an ungrateful World (l) Rev. 14.13 it 's a resting from his Labours To be short if any Man endure Afflictions it 's a far more exceeding and eternal weight of (m) 2 Cor. 4.17 Glory Oh then how suitable is this Reward that a poor Soul cannot be in any Distress nor labour under any Wants but this Reward will afford supply of Comfort giving ease to all that are now in pain the Garment of Praise to all that are now in heaviness and to all that are now labouring and weary and heavy laden the sweet enchearing Bosom of God himself for their eternal easeful Repose 4 THE Reward whereunto God allows his People a Respect in all their Obedience it 's a sure Reward So you may find it called by Sâ—lomon a Man in whose Breast all the Lines of Wisdom met as in their proper Center (n) Prov. 11.18 The Wicked worketh a deceitful Work but to him that soweth Righteousness shall be a sure Reward Both the Righteous and the Wicked are Men of active Spirits only the Works of the Wicked they prove abortive promising all good but exposing to Misery and so deceive Expectation But the Righteous he never meets with any such sad Disappointment but as the Harvest naturally follows the Seed-time so after a short Seed-time of Grace there will spring up as the never failing sure Reward of such a Person a full crop of eternal Glory So (o) Gal. 6.8 that you see the Text though but short doth yet carry in it both Blessing and Cursing both Life and Death both Heaven and Hell Blessing Life and Heaven to Crown the Righteous Cursing Death and Hell as that which must inevitably be the Portion of all the Ungodly The Wicked he worketh the work of a Lie that is a sinful Work every Sin being a Lie and such a Work that albeit it tells us a fair tale yet it will miserably deceive us at last betraying us into the Hands of Wrath Hell and
(b) Erimus Christiani cum Christo gloriosi de Deo patre beati de perpetua voluptate laetantes semper in conspectu Det agentes Deo gratias semper Cyprian ad Demetr pa. 331. you shall be glorious as Christ is glorious blessed of God replenished with all fulness of Joy and shall have an everlasting Sabbath of Rest taking up your sweetest Repose in the Bosom of your blessed Redeemer loving praising and enjoying him in one eternal Soul-entrancing Fruition HOW chearfully then may the People of God undergo their present Sufferings and entertain when it comes their approaching Dissolution The hope which Jacob had to enjoy the beautiful Rachel was to him a comfortable Hope under all his Hardships yet not worthy to make an Emblem of ours who hope within a few days more to enjoy the Light of God's Countenance and the Soul-ravishing Beauty of our blessed Redeemer's Face in Glory Affliction may attend God's People all their Life long but only as a Foil to set off their future Blessedness and make Heaven so much the sweeter Death it self that bold Pursuivant will erelong look in at the Windows of God's dearest Children but only as their Birth-day to an Eternity of Joy unspeakable and beyond imagination Lift up then your Heads with Joy amidst all your Afflictions to that Crown of Life that follows after And while the Thorn of Death is at your Breast ready to let out your Life-blood even then let your Souls break forth like so many heavenly Nightingales into singing as knowing that your bodily Dissolution will only make way for your Coronation in Glory You (c) Psal 126.5 6. may sow in Tears but shall reap in Joy You may go out weeping though you be such as bear precious Seed but shall doubtless come again rejoycing and bring your full Sheaves of Glory along with you Sorrow you may have over Night when you have the advantage of the Season to sleep it out and pass it over But your Joy will come in the Morning when you shall enter fresh upon it and have before you to enjoy it in the whole Day of a blessed Eternity that will never be over Your Joys are now mixt with Sorrows your Comforts with many Crosses and your Light with much Darkness But having finished your Course Death will put an end to all your Sorrows remove your Crosses and so compass you about with the Light of Glory When wicked Men die their Works follow them in eternal Hellish-torments But when the People of God die their Works follow them in the full Reward of everlasting heavenly Glory For Believers over Hell and Death Christ hath got the Victory and lets (d) 1 Cor. 15.57 them wear the Grown So that (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost now Death which to wicked Men is porta inserni the Gate of Hell to you that believe is become in tâ—â—itus coeli an entrance into Heaven Death which to the wicked is as God's Serjeant to drag them into the infernal fiery Dungeon is to you the Lord's Gentleman Usher to conduct you into the supernal Palace of heavenly Glory And who would not through Storms and Tempests to come to such a Harbour Who would not embrace a fiery Tryal Complement Death and come to the Grave with gladness knowing that to be the ready way to the coelestial Paradise They that come from (f) Chrysost hom de divit Laz. a City to a Country Village to transact Matters of Concern there when their Business is well accomplished they return into the City again with Joy Thus Christians you whose Souls came from the new Jerusalem to Negotiate the great Matters of Eternity here in this World having finished your Course and kept the Faith how joyful may you return like so many Royal Ships laden with the richest Merchandise to that heavenly City where the (g) Rev. 21.23 Lamb will be your Light and God your Glory Well may you be content to serve an hard Apprentiship here so you may come hereafter to be made free Denizens of this heavenly Jerusalem Well may you go on in the Work of the Lord having such a Crown in your Eye and so sure after all your Conflicts to be set upon your Heads Well may you Christians having that clear prospect of Glory which (h) At enim nos exequias adornamus eadem tranquillitate quâ vivimus Minut. Foel Oct. 125. erelong like a divine Load-stone will draw you to it self subscribe your selves upon all Occasions with that resolved Servant of Christ Ann Ayscough such as neither Fear Death nor dread his Might but as merry as those that are bound for Heaven Now unto the King Eternal Immortal Invisible the only Wise God be Honour and Glory for ever and ever Amen FINIS Mr. Joseph Cooper's Advice to his Wife and Children THE Regions of Eternal Love Which I approach my Soul doth move Something Divine with you to leave While Death of me doth you bereave When I in silent Dust do dwell These Lines to you my Love shall tell Your Widows Vail when you put on Your Fatherless when they make moan Accept these Words naught else I crave Do not despise your Husband 's Grave Know Life is short and Death most sure To dying thoughts yourself inure What I am now Dust and a Shade Your self must be your Life doth fade Let warm Repose nourish no Sin Old Age approaching courts Death in Of my cold Bed in Dust take part You must with or against your Heart This I suggest from silent urn That whilst I speak your Heart may burn And be inflam'd with heavenly Love Aspiring still to things above Your Children sweet in number many Resign to God reserve not any He is their Father and he will Their Souls with all his Goodness fill Doubt not his Love or tenderness To Widows and to Fatherless Can Love you hate can Life you kill Can evil spring from God's good will This is his will that Widows chast Should trust in God and not make hast This is his Goodness to their Seed He will them help in time of need Upon this Promise still depend It fills with joy makes God your Friend His heart is open and his hand Treasures of Love and Grace command To Widows that are pure in heart And Children he doth Life impart And let me whisper one thing more You and your Children have in store Treasures of Sighs Tears Groans and Prayers Of which you are the rightful Heirs He that in silent dust doth sleep For you to God did often weep Nay weeping was his easiest part He sigh'd he groan'd he broke his heart Strugling with God that he might give You Grace in Christ to make you live Hoping for this he did expire God will you save you shall admire Sweet Children and my Spouse most dear Live still by Faith and nothing fear But Sin which is the root of Strife The Seed of Death the Plague of Life Your
thoughts and care in God still centre To cleave to God is the best venture Would you for ever live above In raptures and transports of Love God's Word believe love Christ hate Sin Have Grace in Life have Truth within Be holy harmless fly from Vice This is the way to Paradise My Blessing I amongst you part See you serve God with all your heart That you may be with me possest Of endless Joy and happy rest And Hallelujahs ever sing With Christ our Lord and Heavenly King A Morning Soliloquy The Eye-lids of the beauteous Morn Which from the rising Sun are Born Open themselves and shed down light That Men may see God's Glory bright This Glory courts thy love my Soul Let not Nights Charms such Bliss controul The Morning is of every day The Maiden-head give 't not away Keep that for God wouldst thou be chast Let not thy Virgin Thoughts lie wast Awake embrace the Bridegroom royal That Love is early which is Loyal Hark how the soaring Lark doth sing And of the day glad tidings bring Prevent her Lyrick Harmonies When first the Light breaks in the Skies Let sleep give place to wakeful praise When Heaven calls on thee to rise Aurora with her blushing Face Doth seem to suffer much disgrace Where Men unmindful of their Duty Regard not Heaven in her Beauty Do not this Virgin Queen Disdain Who rise with her great Glory gain The World now shines with early Beams Heaven pours down light in vital Streams Be gone dull sleep do nor confine My Mind in Darkness Grace doth shine Arise my Soul arise and move Love him who feels no charms but Love All Praises to thy glorious King With heart indite when day doth spring What Chains of Darkness can thee bind When Life from God embalms thy mind Anthems Divine and Hymns most sweet To Christ are due when he doth greet Then wake my Soul thy thoughts sublime Court not Night Shades those Dregs of time To God thy Life through Christ aspire Feed still on his celestial Fire Dwell in the Light put on the Sun Of Grace for Glory thou must run Awake awake hug not fond Dreams Bright Phoebus sheds abroad his Beams Such golden day can never number Whose minds do rust with sleep and slumber Frail mortal Flesh how much I lose When for thy ease my eyes I close Most pure delights and thoughts Divine Waking with God are always mine If in dull sleep I must me hide Yet let my Soul with God abide How irksom is that sleeping space Which spoils me of such glorious Grace Sacred to Muses is the Morn The Graces then do Souls adorn They visit Mortals with great Bliss When night and day part in a Kiss Resist not Soul their powerful Charms But throw thy self into their Arms. Day breaking from a Throne of Gold Chides all whose Love to Christ is cold His Light comes to sue out Divorce Betwixt those lids which Night did force The Lord is jealous nor will he With Dreams and Shades still rival'd be The Worlds great Lamp doth guild the Plain And calls my Soul to entertain Thy Saviours Love and vital dew Which will thy Life and Strength renew Wast not in drowsie Dreams and Sleep Christ for thy Morning Love doth weep Ungrateful Soul break as the Light Through all the Clouds of Hell and Night With Christ each Day end and begin His Love controuls the charms of Sin When Heart and Soul in God still center No Lust can live no Vice can enter See how great Sol circuits our Sphere Diffusing Light now here now there With him for God set out and run Till Joys Immortal thou hast won Though Storms from Hell obstruct thy way Yet Heaven will make eternal day An Evening Soliloquy My Soul what shall I do for thee Approaching Night sings Lullabie Betake thee to thy Saviours Arms Hee 'l save from sin Hells mortal charms Night turns to Day when he his face Vnveils and doth with Love embrace Dark shades invite to take thy rest But first in God wouldst thou be blest Repose thy self his favour crave Sleep is the emblem of thy Grave From Sleep and Death he will restore That thou his goodness mayst adore He is thy Life and resting Place We sleep most sweetly in his Grace When God a Bed of Love doth make For us we 're well asleep or wake Night past the Day will shine and then The dead in Christ shall live again When Lord my Thoughts are full of thee And Heaven in smiles comes down to me How gastly is each look of Night What fatal Shades eclipse my Light Methinks I have no time to live When Sleep suspends what God doth give Night Opium through each sense diffused My active Soul hath oft abused And ravisht by his drowsie charms My Saviour from my feeble Arms Propitious Lord my Heart enlarge And let my Powers resume their Charge Divine sensations fall asleep While Night in Leatheâ— doth me sleep My Soul of Heaven all sight doth lose When Morpheus coâ—â—s my Eyes to close Come joyful Day let shadows fly Till blest I wake Eternally No envious sleep shall then surprize My ravish'd Heart or Amorous Eyes While fill'd with Glory from Christs face Shall nought but Joys of Love embrace Out of that sleep which next I take 'T were Life into this Life to wake O blessed Sleep thus to expire Were not to die but to live higher Above dull Nights and empty Dreams In Heavens great Lights and crystal Streams Where dwells no Sleep to wast our Time But Joys immortal and sublime FINIS