thee pray to God for us that he take away the fiery serpents In Adversity Men will own the faithful Servants of God against whom they have murmured when all is well Moses forgetteth the injury and prayeth to God for them and God though he doth not take away the Serpents yet he provideth a Remedy unlikely in appearance a Brazen Serpent to cure the bites of Living Serpents but Divine Institution conveyeth a Blessing The word of Command is that they should look upon the brazen serpent and the word of Promise is that they should be healed Numb 21.8 Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one when he is bitten that looketh upon it shall live This is in short the History Secondly The Mistery or Typical use of the Brazen Serpent The chief things represented in it are Sin Christ and Faith the deadliness of Sin the manner of our deliverance by Christ and the Nature of Faith 1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent so the occasion of Christs sending into the World was Mans Sin and Misery we being all bitten by the old Serpent and so liable to the Curse The Devil is called the old serpent Rev. 12.9 And in the appearance of a Serpent he deceived our first Parents Therefore we read that the serpent beguiled Eve 2 Cor. 11.3 Humane Nature was then stung to Death by Sathan and the Venome dispersed its self throughout the whole Race of Mankind Among the Israelites there were but a few stung here all there their Bodies here the Soul there Temporal Death followed here Eternal In the Sting of these fiery Serpents two things representeth our Misery by Sin 1. It is painful 2. Deadly 1. This Sting is painful The bitings did presently cause pains and an intolerable thirst and burning which was very grievous to them so the sting of Sin is painful not alwaies felt but soon awakened In Spiritual things we are more stupid and are not so sensible of the Maladies of the Soul as they were of the pains of the Body We are subject to bondage Heb. 2.14 Though we do not alwaies feel actual horrour There is a fire smothering in our Bosoms though it be not blown up into a Flame One of our Spiritual Diseases is a Lethargy and it is a great part of our Misery not to know our Misery If Conscience were not lulled asleep we would be more sensible Surely Sathans bites are more painful than those of these Serpents his Darts are called fiery darts Eph. 6.16 His Darts are dipt in the gall of Asps and Vipers Boiling Lusts will in time awaken raging Fears and Despair O what horrour and torment will Sin procure to us if it be not speedily cured Sin is an Evil and a Mischief whether we feel it yea or no but we shall soon feel it an Evil as the stung Israelites felt the biting of the Serpents Sin in the Life will make Hell in the Conscience it seemeth a sweet draught while we are taking it down but there is rank poison at the bottom A wounded Spirit findeth it now Prov. 18.14 A wounded spirit who can bear Horrour and anguish of Conscience is insupportable ask any Man whose Heart is well awakened and he will tell you that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps no terrour comparable to the terror and sting of an accusing Conscience Gods terrors are compared to a Fire that drinketh up the Blood and Spirits Iob 6.4 The arrows of the almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselves in array against me No poison more burning than Sin in an awakened Conscience it may lie asleep till you come to dye in Sin stupid and benummed Creatures But then the sting of death is sin 1 Cor. 15.56 Death is made terrible by those sad horrors and apprehensions which Sin raiseth in us 2. This Sting is deadly As the biting of the Fiery Serpents could not be cured but was present Death till God found out a Remedy so this sting of Sin is deadly Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Gen. 2.17 In the day thou eatest thereof thou shalt surely dye dying thou die Rom. 6.23 The wages of sin is death Death Temporal Eternal Thou art a dead Man lost for ever if thou art not cured Those who were not solicitous about their Cure are a figure of the impenitent who obstinately continue in their Sins though they bring destruction upon them Not only Death Temporal which consists in the separation of the Soul from the Body but Death Spiritual which consists in an estrangement from God as Author of the Life of Grace yea Death Eternal which consists in a separation both of Body and Soul from the presence of God for evermore and is a perpetual living to deadly pain and torment This Second Death is set forth by two solemn Notions the worm that never dyeth and the fire that shall never be quenched Mark 9.44 By which is meant the Sting of Conscience and the Wrath of God Prov. 8.36 All they that hate me love death 2. Christ is set forth by the Brazen Serpent Here I shall shew you 1. The Resemblances 2. The Superexcellency of Christ above this and all the Shadows and Types of him 1. The Resemblance between Christ and the Brazen Serpent 1. The Brazen Serpent was a Remedy of Gods own prescribing out of his great Mercy So is this Remedy for lost Sinners the meer Fruit of Gods Love Iohn 3.16 God so loved the world that he gave his only begotten Son the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occasion or outward moving Cause was our Misery the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward impulsive Cause was his own love and pity to lapsed Mankind God found out the Remedy we neither plotted it nor asked it he saw the world of Mankind was perishing and involved in Eternal Ruine and because there was no Intercessor therefore his own Arm wrought out Salvation Herein the Antitype differeth from the Type The stung Israelites having Death in their bosoms go to Moses Moses goeth to God for he saw there could be no help elsewhere then God said Make thee a brazen serpent The motion came from them first but here it is quite otherwise God is the offended Party yet he maketh the first motion 1 Iohn 4.19 We love him because he loved us first There God found out the Remedy but here his meer love began the whole business and did set at work all the Causes that did concur to our Salvation we neither minded our Danger nor asked our Remedy 2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen to shew
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our Flesh but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
the Sons of God All now is under a Vail your Christ your Life your Glory is hid Our Persons are hid under Obscurity and Abasement Col. 3.3 4. Your Life is hid with Christ in God but when Christ who is our Life shall appear then shall ye also appear with him in Glory Look as Moses told those Rebels when they would level the Officers of the Church Numb 16.5 To Morrow the Lord will shew who are his So when once the Night of Death is past over to Morrow when we awake out of the Dust of the Grave then Christ the natural Son will appear in all his Royalty and Glory as the great God and Saviour of the World and then also the adopted Sons shall be manifested we shall put on our best Robes and be apparell'd with Glory even as Christ is In Winter the Tree appears not what it is the Life and Sap is hid in the Root but when Summer comes all is discovered So now a Christian he is under a Vail but in this great Day all shall be manifested 2. It is a Day of Perfection Every thing tends to its perfect State and so doth Grace We see the little Seed that lies under Ground breaks through the Clods and works its way farther because it is not come to the Flower and Perfection So Grace still tends and longs for Perfection then we shall have perfect Holiness and perfect Freedom Christ to the glorified Saints will be a perfect Saviour Death which is a Fruit of Sin is still continued upon the Body therefore Christ is but a Saviour in part to the Spirits of just Men made perfect but then the Body and Soul shall be united and perfectly glorified that we might praise God in the Heavens Christ's Coming is to make an End of his Redemption of what he hath begun At first he came to redeem our Souls and break the Power of Sin but then he comes to redeem our Bodies from the Hand of the Grave and from the Power of Corruption the one is done by Humiliation and Abasement the other by Power The Scripture speaks as if all our Privileges in Christ were imperfect till that Day Regeneration Adoption Union with Christ they suffer a kind of Imperfection till then Regeneration the Day of Judgment is called by that Name Matth. 19.28 In the Regeneration when the Son of Man shall sit on the Throne of his Glory Then all things are made new Heaven and Earth is new Bodies new Souls new Then Adoption is perfect Rom. 8.23 Waiting for the Adoption to wit the Redemption of our Bodies What is the meaning of the Apostle's Expression As soon as we are planted into Christ are we not the Sons of God Yes now we are Sons but the Heir is handled as a Servant during his Non-age 1 Iohn 3.2 Beloved now we are the Sons of God but it doth not yet appear what we shall be we wait for the Adoption Justification that is perfect then Acts 3.19 Repent therefore and be converted that your Sins may be blotted out when the times of Refreshing shall come from the Presence of the Lord Then our Pardon shall be proclaimed in the Ears of all the World and we shall have Absolution out of Christ's own Mouth then shall we come to understand what it is that the Lord saith I will remember your Sins no more and your Iniquity shall be blotted out Then for Redemption Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption Luke 21.28 Look up and lift up your Heads for your Redemption draweth nigh O how doth the Captive long for his Liberty so should we long for that Day for it is the Day of our Redemption Now the Body is a Captive and when the Soul is set at Liberty the Body is held under the Chains of Death Ay but then Christ comes to loosen the Bands and Shackles of the Grave and free the Bodies of the Saints Look as the Butler was not afraid when he was sent for by Pharaoh because Ioseph had assured him he should be set at Liberty So Christ comes to set you fully at Liberty not only the Soul but the Body Therefore to think and speak of that Day with Horror doth ill become them that expect such Perfection of Privileges to be acquitted before all the World and to be crowned with Christ's own Hands 3. It is a Day of Congregation or gathering together The Saints are now scattered they live in divers Countries Towns and Houses and cannot have the Comfort of one another's Society But then all shall meet in one Assembly and Congregation It is said Psal. 1.5 The Vngodly shall not stand in Iudgment nor Sinners in the Congregation of the Righteous There will be a time when Christ's Church shall be gathered all together into one Place As the Stars do not shine in a Cluster but are dispersed throughout the Firmament for the Comfort and Light of the World so are the Saints scattered up and down in the World according as they may be useful for God but then when the four Winds shall give up their Dead and the Saints shall be gathered from all the Corners of the World this shall be the great Rendezvouz Look as the Wicked shall be herded together as Straw and Sticks are bound in a Bundle that they may set one another a fire Drunkards with Drunkards Adulterers with Adulterers and Thieves with Thieves Matth. 13.40 41 42. As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity And shall cast them into a Furnace of Fire there shall be Wailing and gnashing of Teeth The Wicked shall be sorted with Men like themselves and so increase one another's Torment so shall all the World of the Godly meet in one Assembly and Congregation and never separate more In this Life we cannot injoy one another's Fellowship for divers Reasons God hath Service for us in divers Countries but such a happy time shall come when we shall all make but one Body therefore the Saints are still groaning and longing for that happy Day we for them and they for us not only the Saints upon Earth that are left to conflict with Sin and Misery but the Saints in Heaven are still groaning as the Souls under the Altar Rev. 6.9 10. How long O Lord Holy and True Look as those in a Ship-wrack that have gotten to the Shore stand longing and looking for their Companions So glorified Saints that have gotten safe to Shore still they are longing and looking when the Body of Christ shall be made perfect and all the Saints shall meet in one solemn Assembly This is the Communion between us and the Saints departed they long for our Company as we do for theirs Here the Tares are
Giving and the Persons to whom 1. The Giver and that is Jesus Christ who is God over all blessed for ever Usually Men make a Market of their Courtesies they give to them that can give again and make them Recompence but he is that blessed Lord to whom nothing could accrue from us In short the Father gave him and he gave himself There is infinite Love in that God the Father gave him Iohn 3.16 God so loved the World that he gave his only begotten Son It tells you not how but leaves you to wonder and admire at it I would represent it a little to you and therefore let us measure it by created Affections The Affections of the Virgin Mary to Christ is the fittest Glass I can represent it by From her he took his Substance that had the Interest of an earthly Mother Now how was she troubled What Commotion was in her Bowels The Holy Ghost expresseth it Luke 2.35 Yea a Sword shall pierce thrô thy own Soul also that the Thoughts of many Hearts may be revealed She was like one wounded to the Heart when she saw Christ hung upon the Cross yet he took but his humane Body from her If there was such a Commotion in the Bowels of the Virgin Mary the Mother of the Lord what then was it for God the Father to give up his only Son His Love was Infinite yet he gave up Christ. We read of some Fathers who have much denied themselves Abraham offereth Isaac Ieptha offereth his Daughter Lot would have given his Daughters to save his Guests These are but obscure Shadows of the Father's giving up of Christ in whom he took infinite Complacency and Contentment And then bless God for this willing Condescension of the Lord Christ that his Heart was so taken with the Motion the Father makes to him Son you must be responsible to my Justice and take a Body Christ replied Lo I come And Isa. 53.11 He shall see of the Travel of his Soul and be satisfied To bring Sons to Glory cost the Lord Christ much travel of Soul but he saith all this is well enough if he shall see the Fruit of it it is enough I am satisfied this is enough for all the Temptations in the Wilderness enough for all the Agonies in the Garden enough for all the Sorrows on the Cross if a few Creatures might be saved and brought to God And consider the Father's Giving and the Son 's Giving they are not contrary and do not destroy one another The Father's Love doth not lessen Christ's but commend it that he hath the same good-will to us as the Father had Jesus Christ as Mediator is the Servant of God's Decrees Many times the Servant hath not the same Affection to the Work as the Master hath But it is otherwise here God's Heart and Christ's Heart is set upon the Work God sets him a-part to be a Mediator and Christ sets himself a-part to see what he can do to save Creatures O bless the Lord. Thus for the Giver 2. The Gift He gave himself not an Angel Among all the Treasures of Heaven and Earth there was nothing more excellent and precious than the Lord Christ He doth not give Gold and Silver but himself to die for us 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ. And how doth he give himself Certainly his whole Self Body and Soul his Godhead was engaged in this Work tho that could not suffer He shall make his Soul an Offering for Sin Isa. 53.10 Christ's Soul was to stand in our Souls stead His Soul was heavy to the Death as well as his Body abused mangled with Whips and exposed to Sufferings And the Godhead it self assisted all was interested in it So that look as when the Sun shines upon a Tree tho you cut the Tree you do not cut the Sun so the Godhead stood by but suffered nothing Christ suffered not only Death but Desertion The Soul 's forsaking of the Body at Death was nothing so heavy as God's forsaking of the Soul when he cries out My God my God why hast thou forsaken me Mat. 27.46 Many forsook him his Disciples left him they all fled but Christ complains not of this but there was the suspension of the wonted Joys of the Godhead and that troubled him This was the Passion of his Passion The Moon loseth no Brightness when it suffereth an Eclipse by the Interposition of the Earth but shines as bright as ever so the Lord Christ lost nothing but only there was an Eclipse of God's Countenance and this was the Terror and Anguish of his Soul 3. Consider the Manner of giving it was free and voluntary without reluctancy which was the great Argument of his Love freely and willingly he gave up himself Gal. 2.20 The Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me Faith pitcheth upon this Circumstance Who loved me and gave himself for me to urge us to the spiritual Life 4. Consider for what End it was Ephes. 5.2 He gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour The Sacrifice that was offered for the whole Congregation was to be killed without the Camp and the Blood to be brought with sweet Perfume to the Mercy-Seat So the Lord Christ comes out of Heaven to be killed on Earth and then is gone to Heaven to represent his Sacrifice to God as a sweet Perfume He gave himself to be a Ransom for us to die a shameful and accursed Death on the Cross he gave himself to be substituted in our room and stead The sadness of every Loss is according to the measure of Enjoyment Life died Righteousness was made Sin O blessed Exchange 5. Consider for whom he doth it The Apostle saith it was for us not for Angels Tho they did far exceed Man in Excellency of Nature yet God would not treat with the lost Angels they were never recovered but he gave himself for us Men. Nay not only for us that were his Creatures but that were his Enemies vile and unworthy Sinners Rom. 5.8 God commendeth his Love towards us in that while we were yet Sinners Christ died for us A Man would even die for a good Man tho there be but a few such Persons in the World but here the Just dies for the Unjust 1 Pet. 3.18 For Christ also hath once suffered for Sins the Iust for the Vnjust that he might bring us to God Now this commends his Love indeed in that it was for us vile Miscreants Dust and Ashes Adam sold us for a thing of nought an Apple and so the Lord might have condemned us cast us off and created another World of nobler Creatures than the present Race of Men or might have redeemed us at a cheaper rate Let all this
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
in all our Enjoyments If God gives you deliverance you may say as Hezekiah Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption You are loved into Mercy Whatsoever you enjoy it is not as a Creature but as an Heir What a Comfort then will a Christian take in a morsel of Bread when he causes God's special Love in it more than worldly Men can take in their greatest Possessions Look as a mean Remembrance from a Friend is better than a Royal Gift from an Enemy so this makes thy Meat and Bread sweet when sent from thy Father in Heaven when thou hast it as an Heir of Promise 6. This will make Afflictions sweet their very Property is altered they are not now vindictive Dispensations but such as belong to the Covenant of Grace and so they will not do us harm In faithfulness thou hast afflicted me Psal. 119.75 When you can make this Reflection the Lord seeth I want this else I should not be exercised with such Providences At least there is a Supply of inward Comfort and then a heavy Burden is nothing to a sound Back If God strikes Sin is pardoned and the Sting of Affliction is taken away 7. It will sweeten Death it self thou knowest whither thou art going Death is a sad stroak to wicked Men which sends the Body to the Grave and the Soul to Hell it must needs be a King of Terrors to them But Death to those that have this strong Consolation is as Haman was to Mordecai from a Mischief it is made a Means to do us Honour Christ hath delivered us both from the Hurt and Fear of Death Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage So that we may entertain it with Delight as Iacob looked upon the Chariots that were sent for him with rejoicing This is a Messenger to carry me to Christ and who would refuse to be happy Phil. 1.23 I desire to depart and to be with Christ. They know Death is but a loosing from the Body that they may be joined to Christ and they had rather lose a thousand Bodies than Fellowship with Christ their Souls are sent away in peace to the place of Bliss 8. This makes the Day of Judgment sweet Look as the betrothed Virgin longs for the Day of Espousals and when the Bridegroom will come or as a Woman longs for the return of her Husband that is gone a long Voyage so the Soul that is betrothed to Christ longs for the return of the Bridegroom that he may carry it into his Father's House 9. It will make the Thoughts of Heaven sweet When a Christian walks abroad and points up to Heaven he may say there is the place of my Bliss and everlasting Abode One would think this were enough to ravish the Heart of any Man and make him do any thing even run to the ends of the Earth to gain this strong Consolation But we are backward and slow therefore here is the great Question What shall we do to get and keep this great Comfort I shall give you a few Directions Many rest in Notions when they see the Way they are discouraged and go no farther But will you engage before the Lord to observe these things if you find them according to Scripture First Then how to get these strong Consolations 1. Lay a good Foundation by meditating upon the Mercy and Truth of God in the Gospel Our first Comfort ariseth from Meditation or the serious Act of Faith on the Mercy and Truth of God as settled Assurance ariseth from a sight of Evidence God usually gives us at first Conversion a taste of his Goodness and Sweetness which differeth from Assurance 1 Pet. 2.2 3. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby If so be ye have â—â—sted that the Lord is gracious Usually at first when the Soul is taken up with deep Thoughts of God's Love and Mercy in Christ God lets in some Comfort and Sweetness into the Soul which though it be not Assurance and a solemn Testimony of our Interest in Christ yet it is a Refreshment which the Soul receiveth while it admires the Riches and the Bounty and the Certainty of God's Grace However this is a Taste a Beginning that maketh as look after a more assured sense of God's Grace Briefly there must be believing Thoughts of God's Mercy and Truth I call this Meditation because all the direct Acts of Faith are performed and carried on by the help of the Thoughts Faith engageth us in solemn musing and deep Thoughts fasten things upon the Spirit As Eggs are hatched by a constant Incubation so when the Soul museth Comfort ariseth The two things you should often propound are Mercy and Truth because they are the Iâ—â—hin and Boaâ— the two Pillars which support the Covenant of Grace for it was made in Mercy and kept in Truth Therefore it is said Mich. 7.20 Thou wilt perform the Truth to Jacob and Mercy to Abraham The Covenant was made first with Abraham therefore it was Mercy to him but it was made good to Iacob therefore it was Truth to him In the 89th Psalm they are seven times coupled the one is the Fountain the other the Pipe and Conveyance it springs from Mercy and is conveyed and dispensed in Truth Therefore the Psalmist saith Psal. 25.10 All the Paths of the Lord are Mercy and Truth to them that keep his Covenant and his Testimonies It is free that it may be sure and sure that it may be free These are the two Attributes God doth glorify in the Covenant of Grace and in all his Dispensations of Grace 1. Meditate of the Mercy and Love of God In the Covenant of Works God would glorify his Justice but his great Aim in the Covenant of Grace is to glorify his Mercy Ephes. 1.6 To the praise of the Glory of his Grace wherein he hath accepted us in the Beloved God would make Grace glorious Justice seeks a fit Object Mercy only a fit Occasion The Question of Justice is To whom is it due But the Question of Mercy is Who wants it who needs it Well then though Satan and our own Hearts may make many Objections there is enough indeed to overwhelm us to damn us when we look to our selves But what will God glorify Grace Grace This is the Banner he hath spread over the Church in defiance of all the Powers of Darkness He hath brought me to the Banqueting-house and his Banner over me was Love Cant. 2.4 You must refresh your Souls with a sense of God's Mercy every day get a sprinkling of Christ's Blood upon your Heart Now in the establishing Assurance this is necessary for the Spirit sealeth us a Spirit of Promise upon terms of Mercy and Grace Ephes. 1.13 Ye were sealed
also that he was the Altar whereupon this sacrifice was offered For as the Altar doth sanctifie the gift Matth. 23.11 So doth his Godhead add an infinite value to his sufferings Act. 20.28 Feed the Church of God which he hath purchased with his own blood 2. It hath the full vertue of a sacrifice For sacrifices had a three-fold respect To God to Sin and to Man God is pacified Sin expiated and Man delivered and freed All these concur in Christ. 1. As to God who in the Mystery of redemption is considered as the Supream and Universal Judge He is Pacifyed and Satisfied by the sacrifice of the Lord Jesus Christ as the party offended So he pittyed Man found out a ransom and sacrifice for our attonement As the Supream Law-giver and Judge of mankind so he is to receive the Ransom Sacrifice and Satisfaction or else to punish us as we have deserved For before this Supream Judge man standeth guilty and lyable to Death But Christ made his Soul an offering for sin Isai. 53.10 He undertook the penalty due to us for sin And therefore he is said to give himself for us as a Propitiation 1. John 2 2. And he is the propitiation for our sins And God intended him as such Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood 1 John 4.10 Herein is love not that we loved Goâ— but that he loved us and sent his Son to be the propitiation for our Sins Now propitiation implyeth his being pacifiâ—d and appeased so as to become propitious and merciful for ever to sinful man submitting to the to the terms of his Covenant 2. As to sin So he is said to expiate abolish and purge it Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of the Majesty on high As God would not be appeased without a Sacrifice or Satisfaction So sin could not be purged without bearing the Punishment When the Sacrifice was offered and made on the behalf of sinful man then was Sin purged or expiated or made removeable upon certain terms determined by God our Supream Judge and Law-giver The Blood of Christ hath done that which will remove the Guilt and Pollution of it when rightly applyed 3. As to the Sinner he is delivered and freed from Sin That is the sinning party making use of Gods Remedy is reconciled to God Col. 1.21 22. And you who were sometimes alienated and Enemies in your Mind by wicked works yet now hath he reconciled in the Body of his Flesh through Death The Sin is not reconciled to God but the Sinner is and being reconciled is pardoned Eph. 1.7 In whom we have Redemption through his Blood the Forgiveness of Sins And also sanctified Heb. 13.12 Wherefore Iesus that he might sanctifie the People with his own Blood suffered without the Gate That is there is enough done to sanctifie the Party and consecrate him to God Yea perfected Heb. 10.14 By one offering he hath perfected for ever them that are sanctified There needeth no other Sacrifice no other satisfaction for by this Sacrifice he hath obtained all things necessary to Salvation There needeth no more to satisfie Justice or to procure Salvation for his People in the way of a Sacrifice 2. That the New Covenant is made and confirmed by vertue of this Sacrifice and without it there is no Admission to the Grace of it 1. By it Christ is authorized to offer the terms and dispense the Benefits of it Heb. 13.20 The God of Peace that brought again from the dead the Lord Iesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant That Blood of the Everlasting Covenant hath a double reference there to the God of Peace which is the Title of God God's wrath was appeased and his Justice satisfied by the full recompence which was made for our offences through the Blood of the Covenant So he is the God of Peace And also to his bringing back Christ again from the dead as having done his work and satisfied to the uttermost farthing and so God investeth him with his Office as being the great Shepherd of the Sheep That is a Power of saving that which was lost or recovering the Poor stray Sheep out of the Power of the Wolf that they may be brought again into the Pasture and injoy the Priviledges of Gods flock 2. By this Sacrifice the Benefits of the New Covenant are sealed ratified and conveyed to us As is evident from the words of our Saviour in the Institution of the Lords Supper This Cup is the New Testament in my Blood which is shed for you Luk. 22.20 Or This is my Blood of the New Testament which is shed for many for the Remission of Sins Mat. 26.28 Wherefore we have the New Covenant the Blood confirming this New Covenant which is the Blood of Christ shed for the Remission of Sins as the principal Blessing of the New Covenant which promise had been in vain if Christs Blood had not been shed to satisfie Divine Justice So that this is the firm and immutable basis upon which this Covenant is fixed otherwise a Covenant between God and sinful man had not been stable So in other places Zach. 9.11 By the Blood of thy Covenant I have sent forth thy Prisoners out of the Pit in which is no water All our deliverance cometh by the Covenant and by the Blood of the Covenant not only as a promised but as a purchased Blessing It is by the Blood of the Covenant that we are pardoned by the Blood of the Covenant that we are sanctified by the Blood of the Covenant that we are perfected for ever 3. That our manner of entering or renewing Covenant with God is by the same Moral Acts by which they were conversant about the Sacrifices To understand this let us see what the Sacrifices did import 1. They were glasses to represent their Misery and the debt contracted by Sin And therefore the Apostle calleth them The hand-writing of Ordinances that was against us and was contrary to us Colos. 2.14 For by the killing of the beast it was testified that they deserved to dye themselves Their Sacrifices were a publick Testification of their Guilt an acknowledgment of the Debt rather than an Acquittance So Heb. 10.3 In those Sacrifices there is a remembrance again made of Sins every Year And that is the Reason why it is said Psal. 51.17 The Sacrifices of God are a broken Heart Every one that offered Sacrifice was in a broken-hearted manner to profess and acknowledge that he was worthy to die for his Sins And doth not the same Obligation lye upon us if we would make a Covenant with God by vertue of the great Sacrifice of Atonement offered to God for the whole Congregation of God's people Surely the curse of the Law bindeth us over to Eternal wrath And this must be assented unto and subscribed by every mans Conscience with
that kept not their first Estate but left their own Habitation he hath reserved to Everlasting Chains under Darkness unto the Iudgment of the great Day They were not contented with the place they were in but would be Independant of themselves Equal to God by Usurpation and Robbery and so instead of Angels became Devils But Christ is not God by Usurpation but God by Nature He was not thrust down but came down 2. His Exinanition and Abasement Which is 1. Generally set forth 2 Particulars are mentioned 1. Generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no Reputation in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself ver 8. 2. The Particulars are His Incarnation mean Life and accursed Death Let us stand a little and consider this Condescention by comparing the terms That the Creator should stoop so low as to become a Creature and go down from the form of God to the form of a Servant from Equality with God to Subjection to Men from being Lord of all to a State of Obedience and that Obedience carried on in the way of the most perfect self-denial Obedient to the Death and that Death cloathed with all the circumstances that might make it grievous it was painful ignominious and accursed I shall insist only on the general Description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no Reputation emptied himself lessened himself in the next verse humbled himself Doct. That the Lord Iesus did for our sakes empty lessen and humble himself I shall open three things 1. How far Christ was lessened 2. That this was his own voluntary Act. 3. That this was for our sakes I. How far Christ was lessened It chiefly lieth in these two things 1. Obscuring his Godhead 2. Abatement of his Dignity 1. His Godhead was obscured by the interposing vail of our Flesh. He did empty himself of that Divine Glory Splendour and Majesty which before he had Not by ceasing to be what he was but by assuming something to himself which he was not before viz. the Infirmity of the humane Nature which did for a time hide his Divine Glory so that little of it did appear and that to some few only that narrowly observed him Iohn 1.14 We beheld his Glory the Glory as of the only begotten of the Father To the generality it was otherwise Isa. 53.2 He shall grow up before him as a tender plant and as a root out of a dry ground he hath no form or comeliness and when we shall see him there is no Beauty that we should desire him As the covering in a dark Lanthorn hideth the Light from shining forth so did the Humane Nature obscure his Divine Glory For he assumed not this Nature as it shall be in Heaven perfectly Glorified but as it is now since Sin entred into the World cloathed with manifold Infirmities He came in the form of a Servant not of a Glorified Saint The Apostle Rom. 8.3 calleth it The likeness of sinful Flesh the Estate and Condition of his assumed flesh was exposed to all those Infirmities which in us are the Punishment of Sin Though he continued still Infinite Eternal and Omnipotent and in his greatest Abasement was still the Lord of Glory yet his external Habit and Appearance was that of a mean afflicted man and the Divinity though not separated with-held its influence to leave the Humane Nature to suffer whatever the Humanity was capable of As it exposed the Soul to desertion so the Body to all manner of Sufferings and Death it self 2. His Dignity was lessened And there was a Depression of the Glory of his former State That which the Romans called capitis Diminutio a lessening of State and Condition The Eternal Word set himself at nought lessened and humbled himself from the Condition of being Lord of all to that of a Subject and Ordinary Man Gal. 4.4 But when the fulness of time was come God sent forth his Son made of a Woman made under the Law From a Judge of the World he became a Party It was a Condescention of God to take notice of mans Misery Psalm 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth Much more to make a Party in it and to be found among the miserable Three steps of Condescention we may eminently take notice of 1. That Christ Who thought it no Robbery to be equal with God is made less than God Iohn 14.28 My Father is greater than I compared with Iohn 10.30 I and my Father are one As Mediator Incarnate he undertook an Office designed him by God and obeyed him in all things They are one in Essence yet the Father was greater than he not as he was God but Man and Mediatour and in his present State of Humiliation For he bringeth it there to prove that by departing out of the World then he should be exalted to a more glorious Estate than that in which he was during his abode upon Earth because the Vail should then be laid aside and that Glory which he had with God before the World was made should fully appear Iohn 17.5 And now Father glorifie thou me with thine own self with the Glory which I had with thee before the World was 2. That he was not only lesser than God but lesser than the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.7 Thou madest him a little lower than the Angels or for a little time the time that he spent here on Earth Man is Inferiour to an Angel as Man in the Order of Being much more as Mortal for the Angels never die therefore his very Incarnation and liableness to Death was a great lessening of his Dignity Though the Incarnation of Christ was the Exaltation of our Nature yet it was the Depression and Humiliation of the Son of God God could stoop no lower than to become man and man could be advanced no higher than to be united to God 3. That in the Humane Nature he was depressed beyond the Ordinary Condition of Man For he came in such a form and course of Life as was beneath the ordinary rate of Mankind Psal. 22.6 I am a worm and no man a reproach of men and despised of the People So Isa. 53.3 He was despised and rejected of men a man of Sorrows and acquainted with griefs and we hid as it were our faces from him he was despised and we esteemed him not As a vile and abominable Creature both despised and rejected scarce deemed worthy the Name of a man or to have any converse and fellowship with them It is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaving off of a man as if we should say the very list and fag-end of Mankind so low and mean that the Nature of man can hardly descend lower Mark 9.12 The Son of Man must suffer many things and be set at nought it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nought worth or nothing Thus did he appear in
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th That if thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by which he became an heir of the righteousness which is by Faith The saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood Drowned and Destroyed the impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal penalties threatned by God if we do not repent and believe we shall not be saved from wrath But if we believe and prepare an Ark that is diligently use the means appointed for our safety then we become heirs of the righteousness which is by Faith Noah shewed himself a Believer indeed to prepare an Ark with such vast charge in the face of the scorning World which was an eminent piece of Self-denial and Obedience But such will the true Faith put us upon Look as to be justified by the Law or Works required by the Law is all one so to be justified by Faith or the New Covenant is all one also Whatever therefore the New Covenant requireth as our duty that we may be capable of the priviledges thereof that must be done by the sincere Believer 'T is not the idle but the working Faith 2. That confession with the Mouth is required unto Salvation for God is not glorified nor others edified nor our selves comforted but by such a believing with the Heart as hath confession going along with it 1. God is most glorified when Faith breaketh out into confession either in word or deed suffering or obedience 2 Thes. 1.11 12 Wherefore we pray always that God would count you worthy of his calling and fulfill all the good pleasure of his goodness and the work of Faith with power that the name of our Lord Iesus Christ may be glorified in you By the work of Faith there is not meant the internal elicite or heart acts such as assent consent and affiance thus we may honour God in our selves but not before others but the external act of confession which is made either by patient sufferings or holiness of life so we honour God before others Our Deeds must answer our Faith For the truest confession is made by deeds rather than words for words are cheaper than deeds The World therefore believeth deeds more In short a Christian that desireth to magnifie Christ in his Soul desireth also to magnifie him in his body Phil. 1.20 So Christ be magnified in my Body whether by life or by death So 1 Cor. 6.20 Glorifie God in your bodies and Souls which are Gods 2. Others are edified For that which is secret is no means to profit them they cannot see our Faith but they may see our good works Mat. 5.16 Let your light so shine before Men that they may see your good works and glorifie your Father which is in Heaven And 1 Pet. 2.12 That they may by your good works which they shall behold glorifie God in the day of visitation and a holy life is required for their sakes that love may be a means to bring them home to God 3. We are most comforted for 't is the practical operative Faith which giveth a Right to Salvation and breedeth assurance of it in our Souls That is but the image and shaddow of Grace that lurketh and lieth hid and idle in the Soul Iam. 2.14 What doth it profit my Brethren if a Man say he hath Faith and hath not works Can Faith save him You do not look for salvation by Christ if you do not take the way that leadeth to it but a fruitful Faith evidenceth it self and confirmeth our interest and increaseth our joy Vse To press you 1. To mark the order of the benefits first righteousness then Salvation 1. We can never have sound Peace there is no appearing before God without some Righteousness of one sort or other God is Holy and Just therefore somewhat we must have to stand before this Holy God 2. No other Righteousness will serve the turn but the Righteousness of Faith We are in a woful case till we get an Interest in the Righteousness of Christ Iob 33.24 Then he is gracious to him and saith Deliver him from going down into the Pit for I have found a ransom 3. Till we heartily and sincerely believe or enter into this Covenant we have not this Interest Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Then for Salvation is this all your Hope and Desire that your Soul may be saved in the day of the Lord Then let not lesser pursuits divert you Acts 16.30 The Iaylor said to Paul and Silas Sirs what must I do to be saved It doth not touch us so near how we shall live in this World as how to live in the other Secondly Mark the Order of Duties 1. Faith Then Confession Hear and your Souls shall live First Hear then Live There must be a believing with the Heart and a Confession with the Mouth both go together For with the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation A Sermon on 1 Cor. Viii. 6 But to us there is but one God the Father of whom are all things and we in him And one Iesus Christ by whom are all things and we by him IN the Text there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion Among the Pagans there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Gods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Lords verse 5. By Gods meaning the Supream Deities by Lords middle Powers or Gods of an Inferiour Order supposed to be Mediators and Agents between the Supream Gods and Mortal Men called by the Orientals Baalim Lords as Gods here by the Apostles By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Plato in his Sympos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Commerce and Intercourse between Gods and Men is performed by Daemons Now the Christian Religion doth herein agree with the Pagan that there is a Supream God and a Mediator But it differeth that they had a Plurality in both sorts of their Gods we but one in each And so the Christian Religion is distinguished from all others by one God and one Lord. To us that is to us Christians there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Sovereign God from whom as Supream we derive all our Graces and to whom as Supream we direct all our Services And one Lord that is one Mediator by whom as through a golden Pipe all Mercies are conveyed to us and by whom also we have access to God But to us there is but one God c. In the Words observe 1. What is said of the Supream and Most High God 1. The Unity of his Essence that though he be distinguished into three Persons Father Son and Holy
ingage our Thankfullness and increase our Hatred of Sin In short two affections are most proper and seasonable Mourning for Sin and Rejoycing in Christ. 1. Mourning for Sin When we call to remembrance the Death of Christ the anguish of his Soul the bruises of his Body the effusion of his Blood these are all occasions of Godly sorrow For he hath born our griefs and carried our sorrows and he was wounded for our transgressions he was bruised for our iniquities the Chastisement of our peace was upon him and by his stripes we are healed Isai. 53.4 5. Therefore godly sorrow is seasonable so far as it is a means part of Repentance The Iews on the Solemn day of attonement used to afflict their Souls on that Day as you may read Levit. 23.27 28 29. On the Tenth day of the seventh Month it shall be a day of Attonement it shall be an holy Convocation unto you and ye shall afflict your Souls and offer an offering made by Fire unto the Lord. And ye shall do no work on that day for it is a day of Attonement to make an Attonement for you before the Lord your God For whatsoever soul it be that shall not be afflicted in that same day he shall be cut off from among his people Mark when this should be at the day of Expiation or Attonement and Solemn Reconciliation with God that they might have forgiveness of all their Sins Affliction of Soul or Humiliation is inward by Godly sorrow for Sin which worketh repentance unto Salvation not to be repented of 2 Cor. 7.10 It is done by judging and loathing our selves for the Evils we have committed outwardly by Fasting and Abstinence from all fleshly Delights which the Iews observed with great rigour I press it only as it was a sign of Repentance Then we best remember Christ Crucified when we are Crucified with him Gal. 2.20 I am Crucified with Christ. When the Sensual Inclination is mortified and the Heart deadned to the pleasures of Sin which are but for a Season 2. Rejoycing in Christ Jesus The other tendeth to this as a preparation to the Solemn effect And to Repentance there must be joyned Faith which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed confirmed and applied as they are in the Lord's Supper without joy We are invited to the Lord's Table as to a Feast and joy doth best become an Holy Feast This Ordinance was instituted for our Consolation as being one of those Solemn assutances given to the Heirs of Promise And their nature and use is to beget Strong Consolation Heb. 6.18 It is true we come to it with remorse but that by way of preparation and for the quickening of our appetite But the proper act wherein consisteth our Communion with Christ and his Body and Blood is the joy and contentment that the Soul received in that Christ dyed for us Christ is not only propounded as dead but as dead for us that his Death may be our Life and a fountain of everlasting comfort to us When we come to God's Table we Eat and Drink in his presence as those that are agreed with him and reconciled to him by Jesus Christ. And then Rom. 5.11 We joy in God through our Lord Iesus Christ as those that have received the attonement So Psal. 22.26 The meek shall Eat and be satisfied they shall praise the Lord that seek him your Heart shall live for ever That is the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food and the vital effects thereof of which by Faith they are made partakers He speaketh there of paying his vows and alludeth to the Peace-offerings when they feasted with their Friends Which is fulfilled in the Eucharist or Commemorative Feast which we observe in the remembrance of Christ's Death These are the Spiritual Affections we come with brokenness of Heart and go away with Joy Act. 8.39 And when they were come up out of the Water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and be went on his way rejoycing 3. The Commemoration of Christ's Death as a Mystery of Godliness is done by a due consideration or reflection on the cause occasion and benefits of it 1. The first inward moving cause of all is the great love and mercy of God to us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins This must not be overlooked partly because this is commended to us Rom. 5.8 But God commendeth his love to us in that while we were yet Sinners Christ dyed for us Some things may be told us but this is commended that we may be sure not to forget it This was the great thing propounded to our thoughts this gracious act and expression of God's mercy and bounty carried on in the most astonishing way far beyond what we could conceive or imagine And partly because this calleth for thankfulness the great principle of Gospel-Obedience 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Yea the Life and Soul of every Duty the very design and tenor of the Gospel and the way of Salvation by a Redeemer is so ordered by God as to raise the highest Thankfulness in Man and that we might be deeply possessed with his Love Thankfulness is the great Duty of the Gospel and which containeth and animateth all the rest For the Gospel from first to last is a benefit 1 Tim. 6.2 Partakers of the Benefit And therefore to be received with Thankfulness for what obedience is to a meer Law that is Thankfulness to a Benefit This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Eucharist The Lord Jesus hath gone before us as a pattern 1 Cor. 11.24 When he had given Thanks he brake it and Verse 25. After the same manner he took the cup that is giving Thanks as Matth. 26.27 He took the cup and gave thanks And all because of that Grace and Bounty of God which he came to discover to Mankind and would Seal with his Blood Well then this Grace Love and Goodâ—ess of God in giving his Son to dye for our Sins should never be over-looked by us That all our Acts may be Acts of Thankfulness our Repentance may be a thankful Repentance our Love may most affect the Heart with Sin Ezek. 16.63 Thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified
off from Earthly He bowed his Head and gave up the Ghost I come to the later part of the Text. Some read it that first he Died and then bowed the Head there being no Spirit left to support it but Christ first bowed the Head and then died he did as it were becken to Death to come and do its Office He yielded up the Ghost his Soul was truly separated from his Body The form of Resignation we have Luke 23.46 Father into thy hands I commit my spirit Wicked Men because they die against their Wills their Souls are said to be taken away Luke 12.20 Thou fool this night thy Soul shall be required of thee Job 27.8 For what is the hope of the Hypocrite thò he hath gained when God taketh away his Soul But Christ yieldeth it up and for a Godly Man to give up the Ghost noteth his Faith Submission and Willingness to depart out of the Body As the Prophet saith of Christ Isa. 53.12 He hath poured out his Soul unto death Death did not surprize him Doctr When all things were finished Christ freely and willingly gave up the Ghost His Life was not taken away but resigned there was much of Violence but no Coaction The Term Giving up the Ghost doth not imply the bare Death of Christ but that he died willingly and freely Nihil in hoc Christo est nisi profusa liberalitas misericordiae remissionis peccatorum I can see nothing in this Christ but a prodigality of Love and Mercy He had freely emptied his Veins in the Garden every Pore became an Eye and wept Blood for your sakes and now he cometh to pour out his Soul Reasons why Christ was so willing to die 1. Out of Obedience to his Father The Divine Decrees had laid a necessity upon him and where the Father saith Must Christ saith I will Matth. 26.54 55. Thinkest thou not that I cannot now pray to my father and he shall presently give me more than twelve Legions of Angels which was the just number of a Roman Army But how then shall the Scriptures be fulfilled that thus it must be Christ willingly took this Necessity upon him it was but Necessitas ex Hypothesi had it not been for his Eternal Consent it would never have been said Thus it must be Luke 22.37 This that is written must be accomplished Luke 24.46 Thus it is written and thus it behoveth Christ to suffer It was a Necessity of his own making he was not compelled to Accept of the Conditions from God nor forced by the Violence of Man â—o yield up his Life Iohn 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment have I received of my father 2. Out of Love to us The Jews crucified him but Love made him die we had else perished for ever The Law laid it upon us but Love made Christ take it upon himself Isa. 53.4 Surely he hath born our griefs and carried our Sorrows Justice demanded it of us but Christ said I will be responsible exact it of me Mat. 20.28 Even as the son of man came not to be ministred unto but to minister and to give his life a ransom for many He took Life to lay it down at the demand of Justice Justice said I must have a Ransom Christ said Take it of me let these go Iob 33.24 Then he is gracious unto them and saith Deliver him from going down to the pit I have found a ransom The Father received it and Christ payed it As the Angel said to Abraham Gen. 22.12 Lay not thine hand upon the lad neither do thou any thing unto him Justice would have reached forth a deadly stroke to us but Christ catched the blow 3. This would finish his Labours Death was Christ's last Enemy of his Person as well as of his Kingdom He had been harassed and worn out with Sorrows the Grave was a place of Rest it was finished as to him Isa. 57.2 He â—â—all enter into peace they shall rest in their beds Death was the end of Christ's Journey and all his Labours in the Flesh. The Grave was a dark dismal place till Christ went into it ever since it is but a Chamber of Rest and Christ keepeth the Key of it Isa. 26.20 Enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment 4. This furthered his Triumph and made it every way more compleat By dying Christ carried the War into his Enemies Land and foiled Death in its own Territory and made Death it self Mortal by lying in the Grave The Cross and the Grave were the means of Christ's Triumph by these the Devil thought to foil him and by these he triumphed He conquered Satan and Sin when they seemed to have most power upon him like angry Bees they stung him and disarmed themselves Heb. 2.14 That through death he might destroy him that had the power of Death that is the Devil Col. 2.15 And having spoiled principalities and powers he made a shew of them openly triumphing over them in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Cross Eph. 2.16 Having slain the enmity thereby that is by his Cross formerly spoken of When he was slain himself then he slew Death and the Law Christ's crucifying was his Exaltation and Preferment It is twice expressed by lifting up Iohn 3.14 So shall the son of man be lifted up John 12.32 33. I if I be lifted up will draw all men after me This he said signifying what death he should die The Grave was consecrated and sanctified by Christ's lying there Duo in cruce affixi intelliguntur saith Origen Christus visibiliter sponte suâ— ad tempus Diabolus invisibiliter invitus in perpetuum There were two crucified at once Christ visibly of his own accord for a time only the Devil invisibly against his will for ever Christ received a slight hurt in his Heel but he bruised Satan's Head 5. He was hastening to his own Glory Heb. 12.2 For the joy that was set before him he endured the cross despising the shame and is sat down at the right hand of the throne of God He was thinking of his Welcom to Heaven Oh what sweet Embraces there would be between the Father and him Psal. 110.1 The Lord said unto my Lord Sit thou at my right hand till I make thy enemies thy footstool Dan. 7.13 14. I saw in the night-visions and behold one like the son of man came with the clouds of Heaven and came to the Ancient of days and they brought him near before him And there was given him dominion and glory and a kingdom that all people nations and languages should serve him his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed How the Angels should usher him into Glory
though there were two left with shining Garments to give satisfaction to his Disciples Acts 1.10 11. While they looked steadfastly towards Heaven as he went up behold two men stood by them in white apparel which said Ye men of Galilee why stand ye gazing up into heaven This same Iesus which is taken up from you into heaven shall so return in like manner as ye have seen him go into heaven Christ was thinking how his Father would embrace him put the Crown upon his Head bid him sit down at his right hand and how there he was to be Royally attended And this doth not derogate from his Love to us for he went to prepare a Place for us and as our fore-runner is entred into Glory and because he lives we shall live also 1 Use. To commend the Love of Christ to us 1. That he should die this was an incomparable condescention of his Love Simeon suffered himself to be bound for his Brethren Gen. 42.24 Lot proffers his Daughters to save his Guests Gen. 19.8 But Christ would lay down his Life If it were in our choice who would die Who would be tumbled into a Pit of Darkness a cold Hole where he should see the Sun no more We would live for ever It is not put to our choice but it is in our wishes But Christ might have chosen whether he would die or no and yet he died 2. Christ had more reason to love his Life than we have He had a delicate Body and the Social Presence of the Godhead The poorest Worm in the world desires to keep its Life Iob 2.4 Skin for skin yea all that a man hath will he give for his life That is a Man would part with all for Skins were the Barter of those days And the more excellent the Life is the more desire Men have to keep it as young Men whose Marrow is in their Bones to them Life is Life indeed The Woman that was broken and spent with old Age yet spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her living on Physicians Luke 8.43 Christ had reason to love Life upon a Natural Respect he was about 33 Years old and upon a Spiritual Respect his Human Nature enjoyed the near presence of the God-head but when he was in his full vigour and strength he willingly died 3. That Death which he died was a sad bloody Death the saddest Death that any Man could die He was weaken'd with the Agonies in the Garden They pierced his hands and his feet Psal. 22.16 The Sinewy Parts of his Body were pierced with Nails his Life dropping out by degrees the Irons open'd a passage for his Soul And which was more than all he suffered under the wrath of God Mat. 27.46 My God! my God! why hast thou forsaken me 4. It was a shameful Death he suffered as a Malefactor Isa. 53.12 He was numbred with the transgressors He was Crucified between two Thieves In medio latronum tanquam latronum maximus as if he were the greatest of them He was treated as a Sinner we are made the Sons of God Iob was called Hypocrite by his Friends but he would maintain his Righteousness till death Iob 27.6 My Righteousness will I hold fast and will not let it go my heart shall not reproach me so long as I live Eusebius Vercellensis chose rather to starve in Prison then that it should be said he had eaten with the Arians Christ takes it patiently to die as a Thief an Impostor a Traytor Iohn 18.30 If he were not a malefactor we would not have delivered him up unto thee The High-Priest charged him with Blasphemy Mat. 26.65 Then the High-priest rent his clothes saying He hath spoken blasphemy what further need have we of witnesses Behold now ye have heard his blasphemy The Disciples began to doubt of him and to look on him as an Impostor Luke 24.21 We trusted that it had been he that should have redeemed Israel By God himself when he had taken our Sins upon him he was dealt with as a Transgressor 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin He was as a Sinner before Heb. 9.28 So Christ was once offered to bear the sins of many An ingenious Man â—alueth his good Name above all Enjoyments There was enough to clear Christ's Innocency yet in the repute of the world he suffered as a Malefactor Oh how unlike is Christ to the Men of the World Christ is Innocent and accounted a Transgressor they are Transgressors yet would fain be accounted Innocent as Saul said to Samuel 1 Sam. 15.30 I have sinned yet honour me now I pray thee before the elders of my people and before Israel We are more careful of Credit than Conscience and would not be accounted Sinners yet do not fear to be so What a comfort is this to Believers that Satan cannot lay more to your charge than his Instruments did to Jesus Christ. 5. He submitted to this Death most willingly He thirsted and longed to pay the Ransom for us here was not so much pain and shame as there was willingness Gal. 1.4 Who gave himself for our sins There was not only the Acts of the Father in giving Christ but a peculiar Act of Christ He gave himself How freely did Christ empty his Veins and let out his Soul it was no more to Christ to pour out his Soul than for the Minister to pour out the Wine We pray as if we were afraid to be heard we hear as if we were loth to be saved we serve God as if we were loth to please him there is a grudging in our Acts of Duty but Christ was free and willing to die for us 6. His Blood was spilt in Malice it might have cried for Vengeance yet it crieth for Pardon it had the Perfume of an infinite Merit Heb. 12.24 The blood of sprinkling speaketh better things than that of Abel As to Abel's Blood that crieth for Vengeance Gen. 4.10 The voice of thy Brother's blood crieth unto me from the ground Christ's Blood cries for Pardon As to the Actors his Blood would not have been a Curse to them if they had harken'd to the Voice of the Gospel But to speak of our selves we by our Sins had made our Lord to serve and die yet doth not his Blood speak against us as Abel's did against Cain but it speaks to God to pacifie his Wrath and to pardon us Our Sins cry Lord forgive not Isa. 2.9 The mean man boweth down and the great man humbleth himself therefore forgive them not They speak in our Conscience ye deserve Death But Christ's Blood speaketh words of Peace and Comfort to cleanse it and make it quiet when Wrath is ready to break out from Justice it still cryeth Father it is finished Christ's Blood yet speaketh When the awaken'd Conscience lies in fear of the offended Judge and is vexed with the restless Accusations of Satan the Blood of Christ speaketh better things viz. it is
deceived that embraced the Christian Religion that took such Pains in subduing the Flesh so freely hazarded their Interests and Life it self on the Promises of Christ and the Hopes of another World Are the wisest Men the World ever saw Fools and the Ordinances of Christ a customary Superstition and these Rejoicings and Foretastes of the Children of God a meer Deceit and Imposture Surely it cannot be Therefore this is true that the Soul dieth not with the Body but is in that Estate into which God disposeth it II. By the Light of Reason First I shall urge such Arguments as the Scripture directeth us to 1. From the Nature of the Soul it is a Spirit and such a Principle of Life as hath Light in it John 1.4 In him was Life and the Life was the Light of Men. The Soul of Man differeth from the Soul of a Beast for that hath only Life and Sense in it but this hath Light and therefore was designed to more noble and glorious Ends than merely to quicken and enliven the Body The Soul of the Beasts is mortal because it is created only to serve the Body and knoweth nothing desireth nothing delighteth in nothing but what belongeth to the Pleasure and Welfare of the Body But now the Soul of Man apprehendeth things past present and to come is capable of Tongues Arts and Sciences and things abstract from bodily Sense it can discourse about God Angels and all kind of spiritual Beings about Eternity and Immortality and propound and debate Questions and Doubts concerning the World to come The Beasts look only to their Food and the Propagation of their Kind they know nothing and can conceive nothing of Man's Affairs But now Man's Soul is not only capable of being enobled and improved by Moral Vertues and such things as fit us for Humane Society but is capable also of Conformity to God by being made holy and upright and of Communion with him in holy Duties and Acts of Grace 1 John 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. The Beasts desire not the Company of Men as we do of God and of the blessed Spirits In short there is a greater Affinity between the Souls of Men and Angels than between the Souls of Beasts and Men Psal. 8.9 Thou hast made him a little lower than the Angels Well then can it be imagined the Souls of Men furnished with such Capacities of Understanding are nothing but a little Puff of Air that is dissipated in dying or a little vital Heat that is extinguished with the Corporeal Matter or only the Vigour of the Blood That Soul that can so much soar aloft above the Interests and Concernments of the Body and take such a marvellous Delight and Contentment in spiritual things as the view of all manner of Truths must that follow the State of the Body Shall that Creature that cometh so near the Angels die like the Beasts or rather become like the Angels of God that always behold his Face Yea that Creature that draweth so near to God in the Majesty of his Person and the Abilities of his Mind that was created after God's own Image and for the Worship and Service and Enjoyment of God shall he die as the Beasts that perish It cannot be imagined 2. The Scripture mentions Words that imply its Independance upon the Body or that it doth not so wholly depend on the Body that it cannot subsist and act without it they go several ways as in the Text. 3 John â— 2. I wish above all things that thou maist prosper and be in Health as thy Soul prospeâ—eth 2 Cor. 4.16 For which cause we faint not but though our outward Man perish yet the inward Man is renewed Day by Day And Experience teacheth the Truth of these things that the Body and Soul seem sometimes to have no Communion with one another so different are their Functions and Offices You shall often see Men decrepit in all the Members of the Body who yet have the Motions of their Minds as strong and as nimble as when in perfect Health and when they are upon the Borders of Death without Vigour and Pulse their Understandings are more sublime than before and their Thoughts more refined It is true the Indispositions of the Body clog the Soul in things that are to be acted by the Body but in what the Soul acteth apart in the midst of Aches and Pains their Strength of Mind is entire and their Comforts never more raised than in bodily Weakness Therefore it lives and acts apart from the Body 3. The Scripture directs us to this Argument that this is the general Perswasion of all Mankind that there is a Life after Death and it instanceth in that that is most sensible and of every Day 's Experience our Desires and Fears 1. Desires The Soul hath a natural desire of Immortality which if it should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this how Men feel about for something eternal and infinite Acts 17.27 That they should seek the Lord if haply they might feel after him Every Man would be happy and eternally happy for otherwise he would be tormented with a fear of losing that which he counteth his Happiness See Psal. 4.6 Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us Mat. 13.45 â—6 The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it John 6.34 Lord evermore give us this Bread Numb 23.10 Let me die the Death of the Righteous Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal Injoyment of what is good an immortal Estate an infinite Good Every one that loveth himself would be happy and if he could everlastingly happy The Saints and those that are taught of God pitch upon the right Way Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness But this is the universal Inclination of all Mankind Whence cometh this Desire to be so universal if there be nothing to satisfy it Every natural Appetite was given us for some Purpose and have things designed for their Satisfaction and therefore there is that Immortality we all seek after not in our Bodies they must return to their Earth not in Fancy that is a Sâ—adow this is like the Pleasure which those take that want Children in playing with little Dogs it lieth in the Soul in the eternal Injoyment of God 2. Fears which presage and foretel such an Estate to our great Disquiet Conscience fears a Judgment after this Life Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death And a State of Misery to come
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul Rom. 8.23 And not only they but our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
begging to his own Creature and deals with us as importunately as if the Benefit were his own thus doth he pray us to be reconciled And then God threatens eternal Death to stir us up to take hold of eternal Life he tells us of a Pit without a Bottom and a Worm that never dies Sometimes he seeketh to work upon our Hope and sometimes upon our Fear he not only tells us of the loss of Happiness which is very grievous to an ingenuous Spirit Heb. 12.14 Follow Holiness without which no Man shall see the Lord But he tells us of those eternal Torments that are without End and Ease of a Worm than never dies and of a Fire that shall never be quenched O whose Heart doth not tremble at the mention of these things Then on the other side we have Promises as great as Heart can wish for and more 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises It hath not entred into the Heart of Man to conceive of these things Who ever hired a Man to be happy or a thirsty Man to drink or a hungry Man to eat Salvation is so acceptable and the heavenly and blessed Hope so glorious that we should purchase it at any rate but God taketh all Methods to awaken Man Thus the Gospel may well be said to be a powerful Instrument of our Salvation because it hath a powerful Tendency that way 2. Because it hath the Promise of the Spirit 's Assistance Rom. 1.16 the Gospel is said to be the Power of God unto Salvation not only because it is a powerful Instrument which God hath appropriated to this Work but this is the Honour God puts upon the Gospel that he will join and associate the Operation of his Spirit with no other Doctrine but this And therefore the Apostle saith Gal. 3.2 Received you the Spirit by the Works of the Law or by the hearing of Faith How come you to receive the Spirit either by endeavouring to get Acceptance with God according to the Terms of the Law or by the Doctrine of the Gospel The Assistance of the Spirit is joined with no other Doctrine This is the Authentick Proof of the Excellency of that Doctrine that God hath reserved the Power of his Grace to go along with it he will not associate and join his Spirit with any other Doctrine The Law as it is contra-distinguish'd from the Gospel it is called the Ministration of Condemnation 2 Cor. 3.9 and the Ministration of Death to fallen Man ver 7. It is the Office of the Law to condemn a Man not to save him Not as if preaching of the Law did make us guilty but shews us to be guilty to him that is guilty of Death it puts the Guilt before their Eyes that knowing it and feeling it he may be terrified and despair in himself and beg for Deliverance To this end the Apostle gives us an account of his own Experience Rom. 7.9 I was alive without the Law once that is I thought I was alive and did not know my self or feel my self guilty of Death I thought my self to be in as good a condition towards God as any Man but when the Commandment came Sin revived and I died then I counted my self to be lost and utterly undone A Sinner before the Law comes is like a Beggar that dreams he is a King and that he wallows in Ease and Plenty but when he awakes his Soul is empty and he feeleth his Poverty and his hungry Belly and his Rags confute all his Dreams and false Surmises So we thought our selves to be alive in a good condition towards God but when the Law comes then we see our selves to be dead and lost Therefore the Law as it is opposed to the Gospel is not the Means of Salvation so it is only the Law of Sin and Death Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Object You will say these seem to be hard Expressions to call it the Law of Sin and Death but you must understand it aright To Man fallen the Law only convinceth of Sin and bindeth over to Death it is nothing but a killing Letter but the Gospel accompanied by the Power of the Spirit bringeth Life Again Psal. 19.7 it is said there The Law of the Lord is perfect converting the Soul therefore it seems the Law may also be a word of Salvation to the Creature I answer By the Law there is not meant only that part of the Word which we call the Covenant of Works but there it is put for the whole Word for the whole Doctrine of the Covenant of Life and Salvation as Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate day and night And if you take it in that stricter sense then it converteth the Soul but by accident as it is joined with the Gospel which is the Ministry of Life and Righteousness but in it self it is the Law of Sin and Death Look as a thing taken simply would be Poison and deadly in self yet mix'd with other wholsome Medicines it is of great use is an excellent Physical Ingredient So the Law is of great use as joined with the Gospel to awaken and startle the Sinner to shew him his Duty to convince him of Sin and Judgment but it is the Gospel properly that pulls in the Heart Vse To press you to regard the Gospel more as you would Salvation it self for it bringeth Salvation By way of Motive and Encouragement 1. Consider the greatness of the Salvation Heb. 2.3 How shall we escape if we neglect so great Salvation It is not a slight matter in the Gospel God doth not treat with you about Trifles your eternal Life lies upon it we preach to you a Doctrine that tends to Salvation That so the Argument may be more operative consider what is Salvation Salvation implieth a Deliverance from Danger and Distress and a preservation in a condition of Safety Sometimes he is called a Saviour qui quod semel factum est conservat ne pereat that keepeth a thing in a condition of Safety tho it were never lost In this sense God is said to save Man and Beast Psal. 36.6 O Lord thou preservest Man and Beast As he doth preserve them from Decay and Ruin so he is the Saviour of all Men 1 Tim. 4.10 There is not a Creature but may call God Saviour But this Salvation I speak of is a Salvation proper but to a few Creatures not a general Preservation or Act of Providence here is not only Safety but Glory it is a translation to a place of Happiness Again he is said to save that delivers out of Danger and Destruction as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion saveth him and in common speech we call him a Saviour that delivers from Evil. But mark this
World for he is to be accepted not only as our Lord and Lawgiver but as our chiefest Good as an All-sufficient Saviour You are under a Vow and alienate things once consecrated when you withdraw your Affections after you have once given them up to Christ What have Lusts to do in an Heart that is once dedicated to God Vse 1. Information It informeth us 1. How little Interest in Christ they have who are still under the Power of worldly Lusts. The Apostle giveth us this Note Gal. 5.24 They that are Christ's have crucified the Flesh with the Affections and Lusts. He doth not say that they are Christ's that believe that he was crucified or that he died for Sinners but they are Christ's that feel that he was crucified that by the Virtue of his Cross do crucify their own Lusts and sinful Affections What a Christian and yet worldly a Christian and yet sensual a Christian and yet proud You that are given to Pleasures do you believe in Christ that was a Man of Sorrows You that are carried out after the Pomp and Vanity of the World do you believe in Christ whose Kingdom was not of this World You that are proud and lofty do you profess an Interest in the humble Christ It is in vain for those to talk of his dying for Sinners and boast of the Excellency of his Cross that never felt the Virtue of it Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World Your Affections to the World are still strong how can you glory in his Cross What Experience have you of the Goodness of it Have you gotten any thing by the Cross Are you planted into the Efficacy of it Rom. 6.5 For if we have been planted together in the Likeness of his Death we shall be also in the Likeness of his Resurrection Do you feel any weakning of Lusts and decay of Sin at least doth it put you upon Endeavours in this kind The Roots of Sin are in all but do you seek to mortify them Do you deny them in the way prescribed do you seek to prevent them with Diligence to suppress them with Watchfulness to resist them with Strenght and Resolution When there is not a constant Course of Mortification set up but Lust is let alone to reign without Controul you have no Interest in Christ. Mark it is said they crucify the Flesh there is a Work on your part Man is not wholly passive 2. It informeth us that true Mortification is proper to Grace Grace teacheth us to deny worldly Lusts mere Reason cannot Reason may sometimes convince us of Lusts but it cannot reform them in many things it is blind but in all weak The sublimest Philosophy that ever was could never teach a Man to go out of himself to deny his Lusts to despise the World Many of the Heathens were to Appearance temperate just sober and liberal but still the Lusts remained and therefore some in Despair have pulled out their Eyes because they could not prevail over a naughty Heart Sapientia eorum abscondit vitia non abscindit they hid their Sins but did not cut them off As an Oven stopped up is the hotter within so the Excess and Execution of Lusts being prevented they grew more outragious The Heart of Man will not be kept in order by any thing but by the Power of Grace We may argue fast vow pray promise and watch against Sin these are good means but not to be rested in for they are too weak to master Sin God hath reserved this Honour for his Grace in Jesus Christ Rom. 7.24 25. O wretched Man that I am who shall deliver me from the Body of this Death I thank God through Iesus Christ our Lord. We can have Deliverance no where else Are not Counsels of Reason able to help me No they cannot Is not a moral Course of Mortification able to help me as Fasting Watching Prayer No these may restrain it somewhat and lessen the Violence of it Satan may be outed for a time but yet he returneth with more Violence as the Jailor hangeth more Irons on him that is caught again after an Escape It is only the Grace of God that mortifies Sin Vse 2. Of Reproof of those that do not deny worldly Lusts but feed and serve them they act for their Sins rather than against them Nature is bad of it self and we need not make it worse these tempt Temptations and cater and purvey for Sin Therefore the Apostle useth that Phrase Rom. 13.14 Make not Provision for the Flesh to fulfil the Lusts thereof Men make it their Business to satisfy their boundless Desires forecast to fulfil their sinful Desires and Affections We must provide for the Body but not to fulfil every wanton Lust and loose Desire This may be done by outward Provocations when Men feed their Distempers and make Nature more lustful and more wrathful Iames 5.5 Ye have lived in Pleasure on Earth and been wanton ye have nourished your Hearts as in a Day of Slaughter The Heart is the Seat of Desires they reared up their Concupiscence by Excess and dainty Morsels and all those Courses by which Lust seemeth to be satisfied but is indeed inflamed As salt Water wets the Palate but inflames the Stomach so they nourished Lust by voluntary casting themselves on Occasions of Sin He who truly desireth to shun Sin will shun the Occasions of it Who would bring Fire to a Barrel of Gunpowder Gen. 39.10 And it came to pass as she spake to Joseph day by day that he hearkened not unto her to lie by her or to be with her As he would not yield to the Sin so not to the Occasion Or else it may be done by Meditation and Thoughts By Thoughts the Heart and the Temptation are brought together as a Match is first propounded before it is closed with Thoughts are Sin 's Spokesmen and fasten the Temptation on the Heart as worldly Thoughts admiring outward Excellencies Psal. 144.15 Happy is the People that is in such a case Wrathful Thoughts debase Men every Circumstance aggravates the Injury and Offence and so inflames their Spirits Or else by a free and uncontroled Use of the Senses Matth. 5.28 Whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart Death getteth in by the Windows Eve saw the Fruit Gen. 3.6 And when the Woman saw that the Tree was good for Food and that it was pleasant to the Eyes and a Tree to be desired to make one wise she took of the Fruit thereof and did eat David saw Bathsheba 2 Sam. 11.3 From the Roof he saw a Woman washing her self and the Woman was very beautiful to look upon and this inflamed his Heart Solomon bids us Prov. 23.31 Look not thou upon the Wine when it is red when it giveth his Colour in the Cup
and reflected upon the Soul there is the more Service and Care to glorify God and to do him Respect and Honour Thus Faith the radical Grace is necessary for this temper and frame of Heart which is called Godliness and inclineth us to worship and glorify God 2. Fear and Love are likewise necessary I join them together because they do best mix'd Love with Fear that it may not be servile and Fear with Love that it may not be careless and secure both are Gospel-Graces In the Old Testament when God's Dispensations were more legal and God is represented as a Judg Fear is more spoken of but in the New Testament where more of Grace is discovered Love is more spoken of but both are necessary Fear and Love are indeed essential Respects of the Creature to God therefore both continue in Heaven and they are of great Use in the spiritual Life to maintain Piety Fear is necessary that we may keep God always in our Eye and Love that we may keep him always in our Hearts Fear restrains from Offence and Love urgeth to Work and Service Fear thinks of God's Eye and represents him as a Looker on and Love remembers God's Kindness Fear makes us cautious and watchful and stirs up awful Thoughts that we may not offend God and grieve his Spirit and Love works a Desire to injoy him and a Care to glorify him wherein indeed true Godliness consists for Godliness in its proper Notion importeth a Tendency of the Heart towards God either to injoy him which is our Happiness or to glorify him which is our Work and Duty And therefore Love is of great Use it stirs up Desires to injoy God and Fear which stirs up Care to glorify God Fear makes us upright because of God's Eye and Love makes us diligent and earnest because we are about God's Work who hath been gracious to us in Christ the one makes us serious the other active so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists Well then he is godly that feareth God for he would not offend him and he is godly that loves God because all his Care and Desire is to serve him and injoy him Secondly The Ordinances about which Godliness is conversant Because Particulars are most effective let me speak a Word of each The Ordinances which manifest which nourish which increase Godliness are these Reading Hearing Meditating Prayer the Use of the Seals and keeping of the Sabbath 1. Reading the Word The Words of Scripture have a proper Efficacy The Holy Ghost is the best Preacher therefore it is good now and then to go to the Fountain our selves and not only to have the Word brought to us by others but to read it our selves As the Eunuch Acts 8.28 when he returned from publick Worship he was reading the Scripture and God owned it by sending him an Interpreter Every Ordinance hath its proper Blessing and when we use it out of Conscience God will not be wanting He that sent Philip to the Eunuch will send his own Spirit to help thee therefore read the Word Daniel the Prophet that had the highest Visions from God yet he studies other Prophecies those of Ieremiah Dan. 9.2 I Daniel understood by Books the Number of the Years whereof the Word of the Lord came to Jeremiah the Prophet Mark the Study of the Scripture is a Duty that lies upon those that are most gifted and most eminent for Parts Nay the Prophets and holy Men of God read over again and studied their own Prophecies 1 Pet. 1.10 Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you And if they that were guided by an infallible Spirit immediately inspired by the Holy Ghost if they thought fit to read and read again and again their own Prophecies and inquire diligently into the Salvation they spoke of much more is it our Duty to read the Word None is above the Ordinance of Reading That 's one Ordinance which nourisheth Godliness 2. Hearing One Institution must not justle out another It is not enough to read at home but you must also hear and attend upon publick Preaching Rom. 10.14 How shall they believe in him of whom they have not heard It is God's Ordinance Seldom is Grace got by Reading We have our Confirmation by Reading but usually Conversion is by Hearing therefore do not reason against this Duty and say you can provide your selves with Books you are not wiser than God his Will should be Reason enough though the Institution should be never so mean and despicable 1 Cor. 1.21 It pleased God by the Foolishness of Preaching to save them that believe All God's Institutions are full of Wisdom and full of Reason There is some Help certainly in Hearing there 's a Ministerial Excitation which is of some Use. Look as warm'd Milk is fitter to nourish than that which is cold so the Word of God delivered by a lively Voice hath a greater Congruity and Sutableness to the Work of Grace As the Ear was the Door by which Death got into the Soul by hearkning to the Temptation so God would have the Ear to be the Sense of Grace and the Door of Life and Peace In the Church Hearing is exercised as in Heaven Seeing Our Happiness in Heaven is express'd by Vision and Sight but in the Church Hearing is our Duty and our Benefits and Advantages come in by attending upon the Word therefore it is good to take all Occasions and to be swift to hear James 1.19 Though we know a great deal already and have never so great Parts yet we need a Monitor to represent the things of God to us and to awaken our Consideration and lay them before our Eyes and though we know many things we are forgetful and do not think of them It is good to come to this Duty that we may be put in Remembrance 3. Meditation a neglected thing but it falleth under the Care of Godliness as well as others It is not enough to exercise the Eyes and the Ears but the Thoughts God deserves the best Use and the Flower and Strength of our Reason and the things of God deserve Consideration being so difficult and so excellent Especially should we meditate upon the Word we hear for then there 's matter to work upon and somewhat whereby to fix the Thought Psal. 62.10 God hath spoken once twice have I heard this That which God speaks we should go over again and again in our Thoughts As when a Man hath been hearing of Bells the Sound hovereth in the Brain when the Bells cease Thus and thus hath God spoken to day and what shall I say to these things This is like grinding of the Corn it prepares and makes it fit Nourishment for the Soul So meditate upon what you read Iosh. 1.8 The Book of the Law shall not depart out of thy Mouth but thou shalt
will be little enough to repent the loss of that which is past Consider a Man can never come soon enough into the Arms of Mercy nor soon enough out of the Power of Satan Present Necessity admits of no Deliberation therefore charge your selves to be more solid and serious Sin if you let it alone will gather more Strength Jer. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do Good that are accustomed to do Evil. When a Stick hath been long bent it will hardly ever be set right again Some that have been late converted have much bewailed their Disadvantage their standing out so long till their Inclinations were fixed and that they have got a stubborn Nature so strong and ever apt to recoil upon them Consider we would not have God to put us off when we come for Mercy and are in present need and shall we put off God We would count a Delay to be as bad as a Denial therefore take heed of Delays in this kind for if ever you be called to Grace you will smart for it soundly Christ waited upon the Spouse for Entrance Cant. 5.2 My Head is filled with Dew and my Locks with the drops of the Night and then the Spouse waited for Comfort ver 6. I opened to my Beloved but my Beloved had withdrawn himself and was gone my Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer What is the Reason when the Work is begun and the first stroke is given to Sin that Christians walk so mournfully for a great while O they have made God wait long and stood out many a Call therefore the Lord exerciseth them with waiting Let all this work thee to comply with the Importunity of the present Conviction of the Holy Ghost Vse 2. Is to reclaim us when we are greedily set upon other Businesses and Projects than the great Business of our Lives as to get Wealth Honour and great Estates Remember what is thy Duty and Work in this present World Consider 1. The shortness of Life We have a great deal of Work to do in a little time therefore we should not waste it every day we are nearer to the Grave We are sensible of the Decays of others but not of our own thou seest others wax old and die remember thou thy self art going that way When two Ships meet one another in the Sea the other Ship seems to fail faster than yours tho both pass away alike because you are not sensible or do not observe your own Motion We see others are mortal but do not number our own Days This is a Point of Prudence Psal. 90.12 So teach us to number our Days that we may apply our Hearts unto Wisdom A Man would think of all Points that were plainest and soonest learned yet it is very hard to learn the lesson of our own Frailty I mean to learn it by Heart to learn it practically 2. The Uncertainty of Life We know not when Death will surprize us it is ill to be taken unprovided when Death comes to say Hast thou found me O my Enemy Every day we have cause to look to it more are mistaken in reckoning upon Life than upon Death Thou art asleep in the Wolf's Mouth there is no Remedy but imploring the Shepherd's Help A Carnal Man that goeth on in Sin provoketh God to his Face and trieth whether he will cut him off yea or no. We are sure to live to enjoy what we provide for Heaven but we are not sure to live to enjoy what we provide for the World A Man may not rost what he took in hunting but when he cometh to enjoy his Estate God cutteth him off Luke 12.20 Thou Fool this night thy Soul shall be required of thee then whose shall those things be which thou hast provided And shall my Master come and find me idle 3. After Death followeth Eternity the great Amazement of the Soul Now if Death find you at Peace with God Eternity will be comfortable and Death sweet Body and Soul part but God and the Soul meet When we can see Angels ready to do their Office and Conscience becometh our Compurgator I bear you witness you have spent your time in this World in obeying and serving God and then Body and Soul take leave of one another it is a blessed parting But now when you have not regarded your Work you are then delivered up to Satan by such an Excommunication as shall never be reversed Accursed till the Lord come and then Body and Soul meet to be tormented for ever It is a sad parting when Conscience falls a raving and we curse our selves and the day of our Birth O that ever such a Creature were born O that I had been stifled in the Womb and never seen the Light 4. The necessity of working out our own Salvation God's Stipulation with Mankind is not made up all of Promises something is required Holiness is the way to Salvation Men that live as they list can claim nothing The World is a common Inn for Sons and Bastards in the time of God's Patience he keeps open House for just and unjust but no unclean thing entreth into Heaven At the great Rendezvouz God maketh a Separation Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous The wicked shall not be able to look Christ in the Face nor vail themselves in the glorious Assembly 1 Cor. 6.9 10. Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Our Desires settle into Opinions we think God will not damn his own Creatures and an universal Hope is natural 5. The Folly of not doing our Business To get bodily Supports is but our Errand by the by these Souls were not given us to scrape up Wealth and only to provide and purvey for the Body Let us use them to the end that God gave them to think of Eternity Luke 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful And Mary hath chosen that good part which shall not be taken away from her Martha was careful to entertain Christ in her House but Mary to entertain him in her Heart The one thing needful is the Care which every one ought to have of his own Salvation Every thing is best that helpeth us on towards Heaven and that is evil that hindreth us in our pursuit of Heaven This will appear to be the greatest Wisdom at length and not to spend your Lives in getting Honours or Pleasures or screwing your selves into the Favour of great Personages It is commonly said of a Man that hath gotten an Estate that he
I shall tell you what Application there must be if we cannot attain to Assurance There are three degrees of Application beneath Assurance 1. Acceptation of God's Offer that is one degree of Application Iob 5.27 Hear it and know thou it for thy good Put in for these Hopes and take God on his Word stipulate with him and undertake thy part of the Covenant upon a confidence God will not fail thee As Moses when the Book of the Law was read Exod. 24.6 took half the Blood and sprinkled it on the Altar to shew that God undertook to bless them and ver 8. the other half he sprinkled on the People by which they were engaged to obey There must be in all Christians the Answer of a good Conscience 1 Pet. 3.21 2. Adherence Stick close to this Hope in a course of Obedience If we do God's Work we shall not fail of Wages 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air. 3. Affiance noting waiting upon God tho with some Doubts and Fears for the Revelation of this Glory Tho you cannot say It is yours yet wait with hope till your Change come looking for the Mercy of Christ so that you durst venture your Soul in that Bottom This is committing our Souls to him in well-doing as to a merciful and faithful Creator 1 Pet. 4.19 You put your Souls into God's Hands that made them 3. Expect it This is the formal Act of Hope which is pressed in the Text. This Hope and Expectation of Blessedness is the Strength of the inward Man The Devils have a Faith but because it is without Hope it yieldeth no Refreshment James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The word signifies such a trembling as the raging of the Sea it is a Light that does not refresh but scorch There would be Comfort in Hell if there could be Hope there It is the Duty now in season here we must expect Rom. 8.24 We are saved by Hope In Innocency there was little or no use of Hope and in Heaven there will be none at all the Object of Man's Happiness will be present and enjoyed but now all is to come we have only a Taste and Pledg to make us long for more and expect more Faith by Hope maketh them present Substance Heb. 11.1 Faith is the Substance of Things hoped for Things of Eternal Life seem as a Shadow and Fiction to a carnal Heart This Hope is an earnest Elevation of the Mind to look for what Faith counteth real Vse 3. To direct us how to look for this blessed Hope 1. Consider it Hope is a temperate Extasy a Survey of the Land of Promise As God said to Abraham Gen. 13.14 15. Lift up now thine Eyes and look from the Place where thou art Northward and Southward and Eastward and Westward For all the Land which thou seest to thee will I give it and to thy Seed for ever So Psal. 48.12 Walk about Zion and go round about her tell the Towers thereof It is a great Advantage to think often of Heaven it maketh it present to us Heaven deserveth our best Thoughts We should always do it in the Morning it were a good Preservative to keep us from being under the power of present things Psal. 17.15 I shall be satisfied when I awake with thy Likeness In some special Seasons doth Hope set the Mind a-work in times of Trouble and present Sufferings we enjoy a happy Dedolency the Mind is untouched whatever the Body suffereth When we are summoned to the Grave and bodily Sicknesses put you in mind of Death when Sense and Speech fail the Love of God never fails this pale Horse is sent from Christ to carry us to Glory and though we go down to the Grave to converse with Worms and Skulls this Hope may comfort us Iob 19.26 27. And thoug◠after my Skin Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another tho my Reins be consumed within me 2. Long for it Hope cannot be without Groans Every day wind up your Affections for here is nothing but Conflicts and Sorrows Love to Christ cannot be without him it will never be content Nature desires Perfection Col. 3.1 2. If ye then be risen with Christ seek those things which are above where Christ sitteth at the right Hand of God Set your Affections on Things above not on Things on the Earth There is our God our Christ our Rest Where your Treasure is there will your Heart be also Mat. 6.22 not only the Mind but the Heart what we are much thinking of the Desires will be working that way The new Nature cannot be without these Desires every thing tendeth thither whence it came Eph. 1.3 Who hath blessed us with all spiritual Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly Places God sits in Heaven that dispenseth Grace Christ that conveyeth it thence come our Mercies Comforts and Joys therefore it is against the tendency of the new Nature not to be tending thither where Christ is who is our greatest Happiness There is your Father your elder Brother the best of the Family and your spiritual Relations whom you most valued the best Company is in the other World Here you have Maintenance as in a foreign Land but there is your Interest and Estate How unworthy soever we are there is infinite Mercy to give it there it acts like it self infinite Merit to purchase it there we receive the full Fruits of our Redemption and the present Fruits of the Spirit are the Earnest of it as an Earnest is something in part of a greater Sum. 3. Wait for it There are Groans of Expectation as well as of Desire You have a fair Charter granted by God the Father written with the Blood of Christ sealed by the Spirit To make your Expectation more firm consider 1. Christ's Goodness and Mercy Looking for the Mercy of our Lord Iesus Christ unto eternal Life Jude v. 21. He never discovered any backwardness to thy Good or inclination to thy Ruin 2. God's Faithfulness Heb. 9.18 19. That by two immutable things in which it was impossible for God to lie we might have strong Consolation God stands more on his Word than on Heaven and Earth If an honest Man has made a promise of any thing he will make it good much more may we depend on the faithful God 3. God's Power If our Souls were in our own keeping we might fear but we are kept by the Power of God through Faith unto Salvation 1 Pet. 1.5 Abraham being perswaded of God's Power against Hope believed in Hope Rom. 4.18 4. Christ's Merit and Intercession Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh
Intercession for us By his Merit our Right to Heaven is purchased and by his Intercession it is maintained for us SERMON XIV TITUS II. 13 That Blessed Hope c. Doct. II. THE Hope of Christians is a blessed Hope Hope is here put for the thing hoped for as Col. 1.5 For the Hope that is laid up for you in Heaven Where Hope is put for the Object of Hope Now this Matter or Object of our Hope is sometimes called Life sometimes Glory sometimes Joy and Pleasure It is a Life that never shall be quenched or put out Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life It is a Glory that is Eternal for Duration 2 Cor. 4.17 it is called a far more exceeding and Eternal Weight of Glory for the measure of it it is above our Conceit and Expression as much as a Creature can bear It is Joy and Pleasure without Mixture and without End Psal. 16.11 In thy Presence is Fulness of Ioy at thy right Hand there are Pleasures for evermore Now this Hope is said to be blessed because it puts us into the Fruition of absolute Blessedness We cannot conceive of it now to the full when we come to injoy it we shall find it above all that ever we could conceive or hear of it As much as we see and know of it sheweth it is a blessed thing but we shall understand it best when we hear the great Voice calling us Come up and see But a little to set it before you In Blessedness there must be a Removal of all Evil and a Coacervation and compleat Presence of all that is Good As long as the least Evil continueth a Man is not blessed only he is less miserable If a Man had all things that Heart could wish for what would it avail him as Haman when he wanted Mordecai's Knee Esther 5.13 All this availeth me nothing so long as I see Mordecai the Iew sitting at the King's Gate Ahab had the Kingdom of Israel but yet he fell sick for want of Naboth's Vineyard If a Man were never so well fitted for a Journey a little Gravel in his Shoe would founder him As in Carriages of War though there be a great Train yet if one Peg be missing or out of Order all stoppeth Or in the Body if one Humour be out of Order or one Joint broken it is enough to make us sick or ill at Ease though all the rest be sound and whole so if there be the least Evil a Man cannot be a compleat happy Man Complaining will not suit with Blessedness Now First In the Hope that we look for there is a Removal of all Evil. Evil is twofold either of Sin or of Punishment and in Heaven there is neither Sin nor Misery 1. To begin with Sin that is the worst Evil. Affliction is Evil but it is not Evil in it self but only in our Sense and Feeling if a Man had a Dedolency it is no Pain to a benummed Joint to be scourged But Sin is evil whether we feel it or no but it is worst when we feel it not Certainly that is Evil which separateth from the chiefest Good Affliction doth not separate from God it is a means and an Occasion to make us draw nigh to him many had never been acquainted with God but for their Afflictions but Sin separateth us from God Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Let a Man be never so loathsome yet if he be in a State of Grace he is dear to God the Lord taketh Pleasure in him though rough-cast with Ulcers and Sores and thrown into a Prison yet God will kiss him with the Kisses of his Mouth There is nothing so loathsome and odious to God as Sin This grieveth the Saints most Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death If any Man had Cause to complain of Afflictions Paul had he was often in Perils whipped imprisoned stoned but he doth not cry out When shall I be delivered from these Afflictions O but this Body of Death was worst of all Lusts troubled him more than Scourges and his Captivity to the Law of Sin more than Chains and Prisons This is the Disposition of the Saints they are weary of the World because they are sinning here whilst others are glorifying God not only that they are suffering here whilst others are injoying God A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men when they are beaten out of the World have a Fancy to Heaven as a Place of Retreat but that which troubles Godly Men is their Sin Well but in Heaven there is no Sin Eph. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish There is neither Spot nor Wrinkle upon the Face of the glorified Saints Their Faces were once as black as yours but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood And how pure and clean they are without Spot or Wrinkle the Apostle's Words that he might present it imply as if Christ did glory and rejoice in their Purity as the Fruits of his Purchase There you are freed from all Sins With much ado we mortify one Lust but Nature recoileth as Ivy in the Wall if you cut it down it breaketh out again It is much here if the Dominion of Sin be taken away there the being of it is abolished in Heaven it is not at all you will displease God no more and are freed from all the immediate and inseparable Consequences of Original Sin detraction in Duty and the like Here is no perfect Love and therefore the Soul cannot be fixed in the Contemplation of God that 's the Reason of wandring Thoughts but there the Heart cleaves to God without stragling In Heaven we shall be freed from Pride which lasts as long as Life therefore called Pride of Life 1 John 2.16 We cannot have a Revelation now but we grow proud of it 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure Nor can there be an Influence of Grace but we are apt to be proud of it There is a Worm in Manna but then we are most high and most humble because most holy O Christians is not this a blessed Hope that telleth you of a sinless State of being like Christ in Purity and Holiness 1 Iohn 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is What is it
that you have struggled with and groaned under all your Lives but Sin Now that is blotted out when the Days of Refreshing shall come And as there is no Sin so there are no Temptations in Paradise there was a Tempter but none in Heaven Satan was long since cast out thence and the Saints fill up the vacant Rooms of the Apostate Angels The World is a Place of Snares a Valley of Temptations it is the Devil's Circuit where did he walk but to and fro in the Earth but in Heaven nothing entreth that defileth Rev. 21.27 No Serpent can creep in there though he could into Paradise O Christians lift up your Heads you will get rid of Sin and displease God no more Here we cry Lord deliver us from Evil and then our Cries are heard to the full Grace weakneth Sin but Glory abolisheth it and the old Adam is left in the Grave never to rise more 2. The next Evil is the Evil of Affliction Whatever is painful and burdensome to Nature is a Fruit of the Fall a Brand and Mark of our Rebellion against God therefore Affliction must be done away as well as Sin if we be compleatly happy As in Hell there is Evil and only Evil a Cup of Wrath unmixed without the least Temperament of Mercy so in Heaven there is Happiness and only Happiness Sorrow is done away as well as Sin It is said Rev. 21.4 God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor crying neither shall there be any more Pain The Afflictions of the Soul are gone there are no more Doubts of God's Love nor Sense of his Displeasure here though we are pardoned and the Wound be cured yet the Scars remain Absalom could not see the King's Face when he was restored In wise Dispensation God sometimes hideth his Face from us here upon Earth We need to be dieted and to taste the Vinegar and the Gall sometimes as well as the Honey and Sweetness that we may the better relish our Christian Comforts The World is a middle Place standing between Hell and Heaven and therefore hath something of both the Saints have their Mixture of Pleasure and Sorrow Iob 2.10 Shall we receive Good at the Hand of the Lord and shall we not receive Evil But there is Fulness of Joy and Pleasures for evermore Psal. 16.11 Thou wilt shew me the Path of Life in thy Presence there is Fulness of Ioy at thy right Hand there are Pleasures for evermore there is no Mixture of Sorrow Here we complain that the Candle of the Lord doth not shine with a like Brightness as in the Months that are past there our Sun remaineth in an eternal High-noon without Clouds and Overcasting Nox nullâ— secuta est no Night follows The Afflictions of the Body are done away Heaven is a happy Air where none are sick there is no such thing there as Gouts and Aches and the grinding Pains of the Stone Here it is called a vile Body Phil. 3.21 as it is the Instrument of Sin and the Subject of Diseases We have the Root of Diseases in the Soul and that is Sin and the Matter and Fuel of them in the Body peccant Humours and Principles of Corruption As Wood is eaten out with Worms that breed within it self so there are in our Bodies Principles of Corruption that do at length destroy them but there we are wholly incorruptible Yea because Deformity in the Body is a Monument of God's Displeasure one of the penal Events of Sin introduced by Adam's Fall it is done away the Body riseth in due Proportion Whatever was monstrous or mishapen in the first Edition is corrected in the second like the Errata's in a second Edition And for Violence without Heaven is a quiet Place when there are Tumults in the World God is introduced as sitting in the Heavens a quiet Posture Psal. 2.4 He that sitteth in the Heavens shall laugh There is nothing to discompose those blessed Spirits wicked Men cannot molest them nor abuse them Here the very Company of wicked Men is a Burden as Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.7 David complains Psal. 120.5 Wo is me that I dwell in Mesech and sojourn in the Tents of Kedar But there the Son of Man shall send forth his Angels and gather out of his Kingdom all things that offend and them which do Iniquity Matth. 13.41 The Wicked shall be bound Hand and Foot and cast into utter Darkness as when Men will not be ruled they are sent to Prison Here poor Saints are subject to a Number of Infirmities Labour Thirst Hunger Cold Nakedness and Want which all cease then It is a rich Inheritance as well as a glorious one Ephes. 1.18 That ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints These Distinctions of Poor and Rich as they are understood in the World do not outlive Time we shall have enough of true Riches which is eternal Glory and the full Fruition of God Labour ceaseth though there be a continual Exercise of Grace all things rest when they come to their proper Place so do they that die in the Lord we still serve God but without Weariness Yea we are freed from the Necessities of Nature Eating and Drinking and Sleeping to which the greatest Potentates are subject Though they are exempted from hard bodily Labour yet they are not exempted from the Necessities of Nature but there the Use of Meats and of the Belly and Stomach is abolished 1 Cor. 6.12 Meats for the Belly and the Belly for Meats but God shall destroy both it and them It is a piece of our Misery that our Life is patched up of so many Creatures as a torn Garment is pieced and patched up with Supplies from abroad the Sheep or Silkworm supplies us with Clothing the Beasts of the Earth and Fishes of the Sea with Food and all to support a ruinous Fabrick that is ever ready to drop about our Ears But there we are above Meat and Drink and Apparel it will be our Meat and Drink to do our Father's Will Nakedness will be no Shame we shall have Glory instead of a Robe And the Body will not be a Clog to the Soul but a Help This Mass of Flesh we carry about with us is now the Prison of the Soul where it looketh out by the Windows of the Senses but there it is no longer the Prison of the Soul but the Temple of it In short all that I have to â—ay upon this Branch is comprized in Rev. 21.4 And God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more Pain for the former things are passed away There is quite another kind of Dispensation no Distraction of Business our whole Employment there will be to
think of God and study God but without Weariness Satiety or Distraction Secondly In Blessedness there is a Confluence of all Good To the Happiness of the Creature it is necessary that his Comforts should be full and eternal Psal. 16.11 In thy Presence is Fulness of Ioy and at thy right Hand are Pleasures for evermore 2 Cor. 4.18 The things which are seen are temporal but the things which are not seen are eternal That they may be full for Parts full for the Degrees and the manner of Enjoyment and that they should continue for ever that he may possess this Happiness without fear of losing it let us examine these things 1. He must injoy all Good for the Parts of it the whole Man in all his Relations must be blessed For Man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature is to be happy not only in his Person but in his Company and Relations so we hope for an Estate when our Persons shall be happy both in Body and Soul conformed to Christ and we shall be blessed in our Company and Relations we are brought into the Presence of God which is Blessedness it self and into the Sight and Fellowship of his blessed Son and into the Company of blessed Angels and Saints First The Happiness of his Person and there both of his Body and his Soul 1 st Of his Body It is good to consider that It is now a Temple of the Holy Ghost and he cannot leave his Mansion and quit his ancient Dwelling-Place and therefore he raiseth it up and formeth it again into a compleat Fashion like to Christ's glorious Body Phil. 3.21 Who shall change our vile Body that it may be like to his glorious Body for Clarity Agility Strength and Incorruption Solomon's Temple was destroyed but the latter Temple was nothing so glorious as the former Men wept when they saw it Ezra 3.12 But many of the Priests and Levites and chief of the Fathers who were ancient Men which had seen the first House when the Foundations of this House was laid before their Eyes wept with a loud Voice But it is not so here what is raised shall be quite another Body For the present there is to be seen a beautiful Fabrick wherein God hath shewed his Workmanship every Member if it were not so common would be a Miracle all is so ordered for the Service and Comeliness of the whole but now it is a vile Body subject to Diseases fed with Meat humbled with Wants many times mangled with Violence dissolved by Death and crumbled to Dust in the Grave like a dry Clod of Earth This is the Body that we carry about with us a Mass of Flesh dressed up to be a Dish for the Worms Men labour with a great deal of doe by embalming it with Spices to keep it from Putrefaction but all will not serve the turn it moulders at last But this vile Body shall rise in another manner like to Christ's glorious Body When the Sun appeareth the Stars vanish their lustre is eclipsed and darkned But the Sun of Righteousness when he appears at the last Day doth not obscure but perfect our Glory But wherein shall our Bodies be like to Christ's glorious Body The Apostle will tell us that in another Place 1 Cor. 15.42 43 44. It is sown in Corruption it is raised in Incorruption it is sown in Dishonour it is raised in Glory it is sown in Weakness it is raised in Power it is sown a natural Body it is raised a spiritual Body Let me single out three Expressions it is raised in Incorruption it is raised in Glory it is raised a spiritual Body 1. It is an incorruptible Body Now it yielded to the Decays of Nature and is exercised with Pains and Aches till at length it droppeth down like ripe Fruit into the Grave but hereafter it shall be clothed with Immortality wholly impassible What a Comfort is this to them that are racked with Stone and Gout humbled with Diseases or withered with Age to think they shall have a Body without Aches and without Decays that shall be always in the Spring of Youth The Trees of Paradise are always green 2. It is a glorious Body Here it is many times deformed at least Beauty like a Flower is lost in Sickness withered with Age defaced by the several Accidents of Life but then we shall be glorious like Christ's Body The naked Body of Man at first was so beautiful that the Beasts of the Field admired it and thereupon did Homage to Adam but we shall not be conformed to the first Adam but the second Adam When Christ was transfigured in the Mount it is said Matth. 17.2 His Face did shine as the Sun and his Raiment was white as the Light There was such strong Emissions of the Beams of Glory that they could not indure the Shining of his Garments but it astonished the Disciples his Garments could not vail nor their Eyes indure those Beams of Glory Paul could not indure that Light that shined on him when Christ appeared to him from Heaven but was utterly confounded and struck blind Acts 9.3 4. And as he journied he came near Damascus and suddenly there shined round about him a Light from Heaven and he fell to the Earth and heard a Voice saying unto him Saul Saul why persecutest thou me By this you may guess a little what the Glory of our Bodies shall be for we shall be like him Moses by conversing with God forty days the Complexion of his Face was altered so that he was forced to put a Vail upon it In this low Estate in which we are we must make use of these hints If we lose a Limb or a Joint he that healed Malchus his Ear will restore it again 3. It is a Spiritual Body either for Agility caught up into the Air to meet the Lord not clogged as now Or rather because more disposed for spiritual Uses for the Enjoyments and Employments of Grace Here it is a natural Body a great Clog to us it is not a dexterous Instrument to the Soul we are not in a Capacity to bear the new Wine of Glory there it is made more capacious as wide Vessels to contain all that God will give out The Disciples fainted at Christ's Transfiguration Mat. 17.6 And when the Disciples heard it they fell on their Faces and were sore afraid We cannot receive such large Diffusions and Overflowings of Glory as we shall then have every strong Affection and raised Thought doth overset us and causeth Extasy and Ravishment eminent Objects overwhelm the Faculty But there it is otherwise God maketh out himself to us in a greater Latitude and we are more able to bear it 2 dly For the Blessedness of the Soul which is the Heaven of Heaven Our Happiness is called the Inheritance of the Saints in Light Col. 1.12 Giving Thanks to the Father who hath made us meet to be Partakers of the Inheritance of the Saints in
it to lie under the Wrath of God for ever and ever We were involved in the same Guilt in the same polluted Mass with others therefore we might be bound up in the same Bundle to be cast into Hell as well as they Why are we taken and others left to perish O bless God for this that we are as Brands pluck'd out of the Burning we are bound up in the same Guilt and Misery Zech. 3.2 Is not this a Brand pluck'd out of the Fire Though you feel the smart of the Rod upon your Backs remember this is nothing to Hell Damnation and Wrath to come And this is given to prevent that 1 Cor. 11.32 VVhen we are judged we are chastned of the Lord that we should not be condemned with the VVorld What cause have we to bless God that we may think of Hell as a Danger that we have escaped by Christ But then for Heaven the positive part of this Blessedness you have a Right tho not an actual Enjoyment Sometimes Heaven is said to be kept for us and sometimes we are said to be kept for Heaven 1 Pet. 1.5 VVho are kept by the Power of God through Faith unto Salvation Christ holds Heaven in our Right in our Stead and in our Names and we are kept by the Power of God for Heaven Again Heaven is prepared for us Matth. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the VVorld And we are prepared for Heaven Rom. 9.23 And that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory 2 dly The greatness of your Engagement to all the Persons of the God-head 1. To God the Father Admire the Love of God that poor Worms should be so exalted that a Clod of Earth should shine as the Sun that those dark and impure Souls of ours should be purified and glorified God could not satisfy himself with temporal Kindness with loving us for a while but he must love us for ever Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting to them that fear him From Eternity to Eternity God is God and our God Nay and small things would not content him but we must be interessed in a compleat Blessedness 1 John 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall apappear we shall be like him for we shall see him as he is O we should often work this upon our Hearts the great Love of God in predestinating us to such a Glory There is a great deal of Mercy laid out upon us during our Pilgrimage but more laid up for us Psal. 31.19 O how great is thy Goodness which thou hast laid up for them that fear thee O the greatness of Love Infinite Mercy sets it self a-work to see what it can do for Man a poor wretched Creature a thing of Yesterday a Rebel an Enemy to God think of it we may but we cannot express it to the full The least of God's Mercies is more than we can acknowledg and deserves praise much more this full Portion for here God sets himself to make a Creature as happy as it is capable The Lord hath gone to the utmost in nothing but his Love he never shewed so much of his Wisdom and Power but he could shew more but he hath no greater thing to give us than Himself and his Christ he cannot love us more there can be no more done there can be no higher Happiness than the eternal enjoyment of Himself All the Promises of the Word comes short of what you shall enjoy That which Paul saw and heard in Heaven in his Extasy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that could not be uttered 2 Cor. 12.4 The Scriptures that are sufficient to make the Man of God perfect here profess an Insufficiency Weakness and Imperfection when they come to speak of Heaven and the Glory of it 1 Cor. 13.9 For we know in part and we prophesy in part is spoken with respect to Heaven and Happiness to come there the Scripture can speak but in part there are no Words nor Notions in the World sufficient to express what God hath provided and we have not Ears to hear it All the Notions now we have of things must be taken from what is obvious to sense and present apprehension and therefore certainly because Heaven surpasseth all that hath been we cannot apprehend the Glory of it The Scripture leaves it rather to be admired in silence there are Joys unspeakable there is no Language intelligible to us that is fit to represent Heaven O then admire the Love of God the Father that hath provided such great things for us 2. Consider how deeply we are engaged to Jesus Christ to deliver us from Wrath to come He himself was made a Curse and tasted the Vinegar and Gall Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Something he suffered that answered Wrath to come In Hell there is poena damni and poena sensus the Loss and the Pain and Sense of God's Wrath. The Lord Christ had for a while the suspension of the Joys and actual Consolation of his Divine Nature a loss that cannot be imagined Mat. 23.46 My God my God why hast thou forsaken me there 's his Loss Then he had an actual feeling of the Wrath of God therefore he saith Mat. 27.38 My Soul is exceeding sorrowful even unto Death there was his Sense of Pain He was forsaken that we might not be separated from God for ever and his Soul was heavy to the Death that we might not be cast into Eternal Burnings Then for the positive Part that we might have Everlasting Glory Christ left his Heaven that we might enjoy ours he came from Heaven and is gone to Heaven again and will come from Heaven the second time and all to bring us thither with the more triumph so that going and coming coming and going he is still ours He came at first out of the Bosom of God to establish the Merit and pay the Price for our Glory God sold it not at an easy Rate the Blood and Agonies and Shame of the Son of God must go for our Glory it was no easy matter to bring sinful Creatures so near to God The Lord would not so much as treat with Apostate Angels when once they were Sinners they were no more to remain in his Presence nor to come near him but they were cast out of Heaven The Door was shut against sinning Creatures but Christ came to open it Christ came to open Paradise that was guarded with a flaming Sword he catched the Blow that we might have Communion with God and therefore he sueth it out as
for her Purification given her at the King 's Cost Nay it is danger to neglect him Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is God wooeth you he will take you with nothing you bring him nothing but Necessity but he will pay all your Debts Nay nothing can hurt you as long as he is on your side Rom. 8.31 If God be for us who can be against us Do not leave then till you can say as Thomas Joh. 20.28 My Lord and my God Take him but give him the Honour of a God Adoration Invocation Faith and Love Vse 3. Direction 1. If we would see God let us look on Christ as we look on the Sun in a Basâ—n of Water Christ is the Character of his Father's Person Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person 2. If we would see Sin without Horror and Despair let us look on Christ all the heavenly Powers could not bring us into favour with God again Secondly For the Title of Mercy and Love Christ is a Saviour as well as the great God How is Christ the Saviour Take it thus Positively as well as Privatively he doth not only free us from Misery but gives us all spiritual Blessings Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery so he gives us everlasting Life John 3.16 That whosoever believeth in him should not perish but have everlasting Life Then he is a Saviour not only by way of Deliverance but by way of Prevention he doth not only break the Snare but keeps our Feet from falling he not only cures our Diseases as a Physician when we are sick but he leads guides and keeps us as a Shepherd We do not take notice of preventive Mercy How many times might we fall if we had not a Saviour Prevention is better than Escape better never meet with Danger than be delivered out of Danger There is an invisible Guard we are not sensible of it but the Devil knows and is sensible of it Iob 1.10 Thou hast made an Hedg about him and about his House and about all that he hath on every side Again he is a Saviour by way of Merit and by way of Power not only to rescue us from Satan but to redeem us to God If a Man would deliver a condemned Person it is not enough to take him by force out of the Executioner's hands but he must satisfy the Judg. Thus hath Christ done not only delivered us from the Power of Darkness but God in Christ is well-pleased he hath satisfied his Father's Wrath. Again before his Exaltation he redeemed us then he deserved our Salvation and afterwards he works our Salvation When he was upon Earth he was a Saviour by Merit therefore it is said we have Salvation by his Death 1 Thess. 5.9 God hath not appointed us unto Wrath but to obtain Salvation by our Lord Iesus Christ who died for us And after his Exaltation he works out our Salvation and so we are saved by his Life Rom. 5.10 Much more being reconciled we shall be saved by his Life Living and dying he is ours that so living and dying we might be his Again he saves not only for a while so as we might be lost afterwards but for ever therefore it is called eternal Salvation Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him He saves us not only from Temporal Misery but from Hell and Damnation he saves not only the Body but the Soul Nay he saves not only from Hell but the very fear of it Heb. 2.15 And deliver them who through fear of Death were all their Life-time subject to Bondage He not only delivers us from the hurt of Death but the fear of it He doth not only give us Heaven but Hope and frees us from Bondage and Despair He not only saves us from the Evils after Sin but from the Evil of Sin So Mat. 1.21 Thou shalt call his Name Iesus for he shall save his People from their Sins and there is the chief Point of his Salvation In short he not only saves us in part but to the utmost Heb. 7.25 Wherefore he is able also to save to the uttermost all that come unto God through him He not only gives us Grace at first but all things that are necessary to Life and Godliness Vse 1. Bless God for Christ that he hath taken the care of our Salvation into his own Hands he would not trust an Angel with it none was fit for it but him Isa. 59.16 He saw and there was no Man and wondred that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him Christ did as it were look down from Heaven and say Alas there are poor Creatuâ—es like to perish for want of a Saviour I will go down and help them my self Look as when Ionah saw the Storm he said Take me up and cast me into the Sea and then shall the Sea be calm to you Jonah 1.12 So when the Lord Christ saw the Tempest raised he said Cast me into the Sea Lo I come to do thy Will O God Heb. 10.9 The Storm was raised for Ionah's sake but we raised the Storm and yet Christ would be cast in to appease it Therefore bless God for Christ. Vse 2. Get an Interest in him O be not quiet till you are able to say Our Saviour You can take no Comfort in the great God until the next Title follows and you can call Christ your Saviour but that is matter of Joy and Comfort Luke 1.46 47. My Soul doth magnify the Lord and my Spirit hath rejoiced in God my Saviour But what shall we do that we may apply this 1. Reject all other Saviours Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Acts 4.12 Mark when God threatned a Deluge to sweep away the old World there was no Safety but in the Ark if the World had devised other Ships yet they would not hold out against the Flood So whatever you do unless you close with Christ and are grafted and implanted into Christ as Members of his Body for he is only the Saviour of his Body you are not safe But especially take heed of making a Saviour of Self that we are wont to set up instead of Christ of setting up the Merit of thy Works and the Power of thy Nature the one renounceth the Humiliation of Christ the other his Exaltation Be at a loss till you close with Christ for Christ came to seek and to save that which
the Smiters you must be tempted by the Devil hunted and baited by Men to be responsible to my just Wrath. The Decree is past a Body is prepared you must take it and go down to the Sons of Men you are the Sinner in the Law if you take this Body These were the Demands of God to Christ. Now saith Christ Lo I come to do thy Will Father I am willing to stand in their stead to accept of all to be responsible to thy Justice So when Christ was come in the Flesh Iohn 4.34 My Meat is to do the VVill of him that sent me and to finish his VVork What was the Work for which God sent Christ Sad Work to make Reconciliation for Sinners to die in their stead and yet saith Christ this is my Meat Look as a hungry Man prizeth his Food so doth the Lord Christ value and prize his Work nay infinitely more Christ himself was then hungry and had sent to the Market to buy Provision but he had now met with other Meat to eat he was dealing with a poor lost Soul Nay we have not yet the Full of the Expression for Christ seems to speak there by way of Excellency this was his choice Dish the Diet that suted with his Appetite God hath vouchsafed us great store of Creatures but some Meats we relish better than others as Isaac loved his Venison that was Meat for his Tooth And when we come to a Feast every one saith of the Dish he most affects This is my Meat So Christ seems to speak my Meat by way of Eminency that is the Dish I affect that my Soul longs to taste of it is to do my Father's Work and to be employed for the Salvation of Sinners Nay yet further Christ seems to speak by way of Appropriation my Meat that is mine alone he alone tasted of this Cup. At this Table none eat but he none was to taste of his Father's Wrath but he none was to drink of this bitter Cup but he Again Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished The Baptism Christ speaks of there was the Baptism of Blood to make a Laver of his own Blood He was about to make a Bath for Sinners to wash our Garments white and he thought he never could soon enough empty his Veins and go to the last Work wherewith our Redemption was to be accomplished to close up all with his Death I am straitned and troubled in Spirit till the time come Another emphatical Expression we have Luke 22.15 VVith desire have I desired to eat this Passover with you before I suffer Why was Christ so earnest to eat that Passover Because it was the last it was a Passover that was sauced with Gall and Vinegar much more sharp than that which the Jews offered him upon the Cross it was the immediate Forerunner of his Agonies and bitter Sorrows in the Garden yet with desire have I desired it it is a Hebraism O my Soul vehemently and earnestly hath longed for this time Another Expression we have Mat. 16.22 23. Peter had disswaded Christ from suffering Be it far from thee Lord this shall not be unto thee Christ rebuked him Get thee behind me Satan compared with Mark 4.10 with the same Indignation that he rebukes the Devil tempting him to Idolatry he rebukes Peter disswading him from Suffering His Heart was set upon the Work of our Redemption therefore Peter is thus rebuked Another Expression of his willingness is his bidding Iudas hasten his Work Iohn 13.27 VVhat thou dost do quickly Certainly it was not out of an Approbation of his Sin but a Testimony of his Love the sooner the better Christ when he considered that poor Creatures had Souls to save and all was not finished thought the Traitor was too slow for he desired to get his Body upon the Cross and finish all his Work for our Salvation Again his Behaviour at his Death shewed his willingness Christ had the command of Legions of Angels but would not suffer one Disciple to draw his Sword He might have prevented all and have withdrawn himself from their Fury for he foreknew what would befal him He had been discoursing with his Disciples and encouraging them to bear the Trial patiently yet doth not forsake the place of his usual resort he goes to the Garden where he knew Iudas would betray him being willing to dispatch all One Expression more we have which gives you an account of his Patience in Suffering Isa. 53.7 He was oppressed he was afflicted yet he opened not his Mouth he was brought as a Lamb to the Slaughter and as a Sheep before her Shearers is dumb so he openeth not his Mouth The poor Sheep when under the Shearers hands is meek and dumb and the Lamb goes to the Slaughter without howling and crying so doth the Lord Christ go to the Altar quietly without strugling II. For the Grounds of this Willingness They are his own Love and his Obedience to his Father 's Will. Sometimes it is said that Christ gave himself and sometimes it is said that God the Father gave Christ. Christ gave himself Gal. 1.4 Who gave himself for our Sins God the Father is said to give him Iohn 3.16 God so loved the World that he gave his only begotten Son In some places it is made an Act of his own personal Love Gal. 2.20 Who loved me and gave himself for me And Ephes. 5.25 Christ loved the Church and gave himself for it At other times it is made to be an Act of Obedience Phil. 2.8 He became obedient to Death even the Death of the Cross. And Iohn 10.18 This Commandment I received of my Father Indeed there was a concurrence of both of Love in Christ and Obedience to his Father 1. There was a Love to us Christ was drawn to this Work with no other Cords but his own Bowels It was Love that brought him out of Heaven and Love nailed him to the Cross and Love laid him in the Grave and made him free among the Dead If you ask Upon what Errand came the Son of God out of the Bosom of the Father I answer Upon a Design of Love Of what Sickness he died I answer Of Love not by Constraint certainly though he died a violent Death it was meerly by Consent Iohn 10.18 No Man taketh it from me but I lay it down of my self Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood 2. There was his Obedience to God As Jesus Christ was God so by one and the same Will doth the Father give Christ and the Son give himself for the Father's Will is his Will they are one in Essence therefore one in Will and one in Operation and what the Father doth the Son doth because of the Unity of Essence Iohn 5.19 What things soever the Father doth these also doth the Son likewise But this is not all
wilt thou have me to do said Paul when he surrendred himself up to God Acts 9.6 If Christ was longing when will the World be made and the Bounds of their Habitation fixed that I might dwell with them O we do not long for Heaven as Christ longed for Earth He could expect nothing but hard Usage Grief and Death he came to taste the Vinegar and Gall and we do not long to taste of the Feast of Love If Love brought down Christ to us why cannot it carry us up to God When you are backward to believe and pray let it shame you that Christ was so willing And in the Lord's Supper let it shame us that we have less Appetite to feast our Souls with the Benefits of the Cross than Christ had to endure the Death of the Cross. Can we say with Christ With desire have I desired to eat this Passover Here is a Cup of Consolation tempered with Christ's Hand and we have no earnest Groans after it Christ could say It is my Meat to do the Will of God and certainly it should be so to us In the Lord's Prayer Thy Will be done immediately goes before a Petition for daily Bread to shew it should be more desirous for us to do God's Will than to eat our daily Bread Christians when will you learn of Christ We plead and stand disputing every Inch with God When you feel any Reluctancy and Regret of Spirit remember Christ offered up himself willingly Christ's Work was sad Work but he did not say it is a hard Work and is like to cost me dear and I shall meet with an unthankful World and my Doctrine is like to be despised among the Nations he pleaded none of these Discouragements O when shall we learn to do as Christ not to reason but run the Ways of God's Commandments Psal. 119.10 With my whole Heart have I sought thee It is not Obedience if it be not willing Psal. 110.3 Thy People shall be willing in the Day of thy Power When Difficulties arise consider Christ's Torment and Suffering abated nothing of his Love Iohn 13.1 Having loved his own that were in the World he loved them unto the end In the midst of his Agonies he still said Luke 22.42 Not my Will but thine be done Let us be content not only to do but to suffer 2 Sam. 15.26 Behold here I am let him do to me what seemeth good unto him Vse 3. Here is Encouragement in Believing 1. In Troubles of Conscience Christ willingly offered up himself he went as a Lamb to the Slaughter therefore he is the Lamb of God that taketh away the Sins of the World John 1.29 Willing Sacrifices are acceptable to the Lord he loveth a chearful Giver God had no respect to Cain because he offered with a grudging Mind The Sacrifice that came to the Altar struggling was counted unlucky if the Beast did roar or bleat much or shewed much reluctation it was an ominous sign More particularly the great Aggravation of Sin is the willingness of it not the grosness of the Act so much as the propension and bent of the Will If thou hast been a willing Sinner and art now troubled about it here is a willing Saviour he suffered as earnestly and with as much strength of Desire as ever you committed Sin Luke 22.15 With Desire have I desired to eat this Passover with you before I suffer Stop the Mouth of Conscience by considering the burning Desires of his hearty good Will with what desire haste and speed with what vehemency he did long to suffer 2. In your Prayers and Addresses for Mercy He that gave himself for us will he not give us any thing He that was ready to die will be ready to help Lo I come Psal. 40.7 So when we call upon him Isa. 58.9 Thou shalt call and the Lord shall answer thou shalt cry and he shall say Here I am Rev. 22.12 Behold I come quickly He giveth the same Answer to our Requests as to the Father's Commands Wait with Hope Christ that gave himself for us will give himself to us SERMON XX. TITUS II. 14 That he might redeem us from all Iniquity c. I Come to handle the second Incouragement namely that which is taken from the Merit of Christ's Death And therein 1. Here is Christ's Act he gave himself for us to be an Expiatory Sacrifice and Ransom for Souls 2. I come to the second Branch and that is Christ's Aim He gave himself but why To redeem us from all Iniquity c. Here is the Privative and Positive Part of this Deliverance first Redemption then Sanctification The Privative Part we must first take notice of and that is Redemption a Phrase which the Apostle useth here to enforce us to a Denial of Ungodliness and worldly Lusts. Here I shall first handle the Nature of Redemption in General and then particularly shew how we are redeemed from Iniquity I. For the Nature of Redemption It is the great Gospel-Privilege and therefore needs to be explained To redeem another it signifies to free them from any Distress especially from Captivity and Bondage The Word will be best explained with respect to the Customs and the Figures of the Law of Moses for certainly from thence it was taken Now under the Law there was a two-fold Redemption such as was immediately made to God or else to Man 1. To God I observe that there was a kind of Ransom that every Man was to give for his Soul Exod. 30.12 13 14 15. When thou takest the Sum of the Children of Israel after their Number then they shall give every Man a Ransom for his Soul unto the Lord when thou numbrest them that there be no Plague amongst them when thou numbrest them This they shall give every one that passeth among them that are numbred half a Shekel after the Shekel of the Sanctuary an half Shekel shall be the Offering of the Lord. Every one that passeth among them that are numbred from twenty Years old and upward shall give an Offering to the Lord. The Rich shall not give more and the Poor shall not give less than half a Shekel when they give an Offering unto the Lord to make an Atonement for your Souls Whenever they were numbred by Head and by Pole that the Plague might not break out among them they were to give a Ransom for their Souls which shewed that all our Souls were forfeited by Sin to God and it was in God's Power to take them when he pleased therefore every Man was to give this Acknowledgment And some conceive the Plague which fell out in David's time for numbring the People was for want of giving this Ransom to God Now the Poor and Rich were both to give equally the same Ransom the Poor to give no less and the Rich no more viz. half a Shekel to shew that all Souls before God are equal the Debt was equal and that the Price of Christ's Blood was equal
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
the World God created all things by his Word Psal. 33.9 He spake and it was done he commanded and it stood fast This whole Fabrick of Heaven and Earth which we now behold with wonder was made with a Word And mark God's creating Word and Word of Promise do not differ they are both the Word of God and there is as much Force and Power in this Word I will take away the Heart of Stone as there was in this Word Let there be Light There is as much Power in this Sentence I will make your vile Bodies to be like to Christ's glorious Body as there was in that Word Let there be a Firmament God's Word was powerful enough to make a World when it was nothing before All the Works of God subsist by the Force of his Word Heb. 1.3 Vpholding all things by the Word of his Power It is but for God to say Let it continue let it be and either are accordingly One Word is enough to undo the World and one Word is enough to uphold and preserve it God's Word is the Declaration of his Almighty and powerful Will whatever he did in the World he did it by his Word Therefore if you have this immutable Ground if God hath deposited and plighted his Word you have enough to establish strong Consolation for it is powerful to all Purposes and Intents whatsoever 2. Consider the Certainty of it When the Word is gone out of God's Mouth it shall not be recalled The Lord prizeth his Faithfulness above all things The Scripture must be fulfilled whatever Inconveniences come of it Mark the whole Course of Providence and you will find that God is very tender of his Word he valueth it above all his Works Luke 21.33 Heaven and Earth shall pass away but my VVords shall not pass away God is not so tender of Heaven and Earth but that he will break it all to pieces rather than not make good his Word though it be a curious Frame and Fabrick in which he hath displayed much of his Glory yet that shall be dissolved Heaven and Earth do only continue till all that is prophesied of in the Word be fulfilled We shall enjoy the Comfort of his Word in Heaven when all these things are melted away with a fervent Heat Nay which is more God valueth his Word above the humane Life of Christ his own Son If God passed his Word for it his Son who was the Delight of his Soul equal to him in Glory must come from Heaven take a Body and suffer a cruel Death Lo I come in the Volume of the Book it is written of me I delight to do thy Will O God Psal. 40.7 God had passed his Word to the Church that it should be so therefore rather than he would go back from his Word he sent Christ to die for a sinful World There was no Promise of more difficulty for God to grant nor for us to believe than this of the Incarnation and Death of Christ yet rather than go back from his Word Christ must come and die an accursed and shameful Death Secondly The main thing is what ground of Consolation we have in God's Oath And there I shall I. Shew the Reasons why God gives us his Oath over and above his Word II. The several Advantages which we have by his Oath in Believing I. For the Reasons why God should give this Oath An Oath you know is given in Matters doubtful Philo saith An Oath is given for the manifestation of a Matter which is secret and doubtful and which cannot otherwise be determined To swear in Things apparent and Matters clear is to take the Name of God in vain All Matters which are clear are otherwise decided Matters of Opinion by Argument Matters of Fact by Testimony Matters of Promise by the single Word of the Party that promises if he be a Person of Honour and Credit but always an Oath supposes some Doubt and Controversy that cannot otherwise be determined And so much the Apostle intimates when he says Heb. 6.16 It is the End of all Strife or Controversy Well then God's Promises being of such absolute Certainty why doth the Lord deposite his Oath with the Creature since his single and bare Word is enough I answer the Matter it self needs it not but only in regard of us We look upon the Promises with doubtful Thoughts there is a Controversy between God and us we have hard Thoughts of God as if he would not be so good as his Word therefore his Oath is given not to shew the Doubtfulness of the thing that is sworn but the Greatness of our Unbelief Austin saith Est exprobatio quaedam infidelitatis nostrae God hereby upbraids us with our Unbelief when he gives us an Oath for the Confirmation of any Matter Briefly God's Oath is given us for two Reasons to shew us the Certainty and to shew us the Excellency of our Priviledges in Christ. Reason 1. To shew us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners yea or no whether God will save those that take Sanctuary at Christ God saith Ay and we say No and how shall the matter be decided Observe it and you will find that there are two things which we are apt to suspect in God his good Affection in making the Promise and his Truth in keeping the Promise We suspect his good Affection especially when we are in Pangs and Gripes of Conscience and we suspect his Truth in Straits and Difficulties whenever in the Course of God's Providence we are cast into such a Condition that we think he hath forgotten his Promise Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty but in a gracious Condescention he is pleased to put an End to the Controversy by an Oath As if the Lord had said Do you doubt of this Will you put me to my Oath Here I am ready to take it and that the matter may no longer remain in Suspence I sware by my Life by my Holiness by whatever you count sacred and excellent in me That whoever among you whatever he be that is touched with a Sense of his Sin and Misery by Nature if he will run to Christ for Refuge take Sanctuary in Christ if he doth belong to my unchangeable Purposes of Grace I will surely without miscarrying bring him to a sure and eternal Possession of Glory and for the present I will be a Father to him and guide him and keep him as the Apple of mine Eye I will be his present Help his Guardian his Counsellor during the whole time of his Aboad in the World where he is only liable to Dangers This was the matter in Controversy and this is the Substance of God's Oath And I shall shew you how apt we are to distrust God in all this We suspect as I said either his good
in Christ I shall have strong Consolation And we have not only an assuring but an inviting Oath to help us in such a Case Ezek. 33.11 As I live saith the Lord God I have no pleasure in the Death of the Wicked Count me not a living God if I delight in your Scruples and in your Death 4. In Fears of Death We must die by Faith as well as live by Faith and then comfort our selves with the Promise and Oath of God called here two unchangeble things We need all the Props of Faith that can be used When all things are about to change then think God changeth not though I am changing apace As one comforted himself with that Passage Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Power be removed saith the Lord that hath Mercy on thee Sight is almost gone and Speech doth even fail but God's loving Kindness will never be gone You are changing but you may look upon Death it self as an Act of Faithfulness and sent in Mercy to break the Shell that you may have the Kernel to dissolve the Union between Body and Soul that the Soul may flit away to God SERMON III. HEB. VI. 18 We may have strong Consolation c. Doct. II. THat the Fruit of this Certainty and Assurance which we have by God's Word and Oath is strong Consolation To make way for the discussion of this Point and to open the Words which the Apostle here useth I shall I. Enquire what is meant by strong Consolation II. How this strong Consolation ariseth from the Certainty and Assurance we have by God's Word and Oath III. How it is dispensed on God's part and how far it is required on ours I. What is meant by strong Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two Terms Consolation and strong Consolation First Consolation There are three words by which the Fruits and Effects of Certainty and Assurance is expressed which imply so many degrees of it There is Peace Comfort and Joy Peace in the Scripture-Dialect notes Rest from Accusations of Conscience Comfort notes a temperate and habitual Confidence Then Joy notes an actual Feeling or an high Tide of Comfort or a lively Elevation of the Saints 1. Peace That we have as a Fruit of Justification Rom. 5.1 Being justified by Faith we have Peace with God There are no actual Doubts though we cannot say we have absolute Assurance This is the lowest degree of Assurance and it is a Fruit of the Holy Ghost as many of the Children of God have Encouragement to wait upon God though they cannot for all the World say they have an absolute Interest in Christ. 2. Then there is Consolation and Comfort which notes an habitual Perswasion of God's Love there is an habitual Confidence a serenity and chearfulness of Mind Though there be not high Tides of Comfort there is Support though not Ravishment It is called Everlasting Consolation 2 Thess. 2.16 17. Now our Lord Iesus Christ himself and God even our Father who hath loved us and given us Everlasting Consolation and good Hope through Grace comfort your Hearts and establish you in every good Word and Work There is a settled Comfort and he prayeth for the continuance and increase of it When the Heart is lightned or eased in Duties or Troubles it is bewrayed by a constant Chearfulness and Alacrity in God's Service and Support in Troubles 3. Then there is Joy or an high and sensible Comfort Rom. 15.13 Now the God of Hope fill you with all Ioy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost This abides not always it is a Festival Dispensation wherewith God entertains the Soul in the Day of his Royalty and Magnificence he useth it but now and then We have this high Joy either after the Pangs of the new Birth when deep Sorrows were occasioned by the Spirit of Bondage When David's Bones were broken then make me to hear Ioy and Gladness Psal. 51.8 Then we have the highest Comfort John 16.21 A Woman when she is in Travel hath Sorrow because her Hour is come but as soon as she is delivered of a Child she remembreth no more the Anguish for joy that a Man is born into the World Then our Apprehensions of Christ are most fresh Comfort being a strange thing is most welcome Trouble makes way for more Comfort for as our Trouble is most vehement so is our Comfort enlarged Or upon the solemn Exercise of Grace when we are carried on in high Assistance in Meditation Prayer receiving the Supper and the Word is revived upon the Conscience Or else in times of Suffering and Self-denial for God will always be even with a Believer 2 Cor. 1.5 For as the Sufferings of Christ abound in us so our Consolation also aboundeth by Christ. A Man is no loser by Christ but according to the Ebb of outward Comforts so is the Tide and Overflow of inward Comforts And when we have Experience of Christ's Sufferings we also have Experience of Christ's Comforts that at the same time God may have an Experience of our Faithfulness and we of his So that Comfort is a middle degree of Assurance between Peace and Joy a temperate Confidence and Support though we do not feel Ravishment and actual Sweetness as a Child doubteth not of his Father's Affection tho he doth not actually smile upon him Secondly The next Term is strong Consolation Why is it so called 1. It is called so either in opposition to worldly Comforts which are weak ravishing and washy The Consolations of the World seem to be strong till they come to be tried Carnal Joy makes a great noise but is soon gone As the crackling of Thorns under a Pot so is the laughter of the Fool Eccles. 7.6 None seem to lead such merry Lives as carnal Men but when it comes to the Trial when their Joy is put to it by Sickness Trouble Pangs of Conscience or Death it is soon spent Take away the Creature and it is gone it dependeth upon somewhat without them Or if the Creature continueth it availeth not before it cometh to trial wicked Men tremble at the very thoughts of Eternity Outward things cannot ease the Conscience if they could satisfy the Heart they cannot buy a Pardon Jer. 17.11 As the Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. Prov. 11.4 Riches profit not in the Day of Wrath. Carnal Mirth is a merry Madness as a Bird in the Powler's Snare Prov. 9.17 18. Stollen Waters are sweet and Bread eaten in secret is pleasant But he knoweth not that the Dead are there and that her Guests are in the Depths of Hell a stollen fit of Mirth when Conscience is asleep Carnal Mirth intangleth
time come when the Strength of your Comforts will be tried Here you sit a brooding upon Wealth as the Partridg upon rotten Eggs and what then At his latter End he shall be a Fool Jer. 17.11 Why at his latter End Then he shall be so in the Conviction of his own Conscience his own Heart will call him Fool O Fool O mad Man that I was in lavishing out my Time Strength and Care upon that which will yield me no Comfort Mr. Fox tells us of a rich Cardinal when about to die cried out And must I die that am so rich Will not Death be bribed Will Money do nothing now This will be your Case and Condition when you come to die if you get not an Interest in this strong Consolation As that Pagan Emperor warbled out to his Soul O animula blandula vagula quo nunc abibis c. O where is this Soul of mine going You that now shine in Bravery that eat of the fattest and drink of the sweetest when your Day is gone what will become of you you must die and go from all this Nothing then but Peace of Conscience and spiritual Comfort will serve the turn O for one Dram of this Comfort then when Death is nigh and God is angry Men keep a great deal of Bustle now to get Honour and break through all Restraints of Honesty and Conscience to work themselves into worldly Greatness O but when they come to die how will this be upon their Heart What would they give then for Peace of Conscience and this strong Consolation which God vouchsafeth to the Heirs of Promise But then no Price will be given to God That look as a Husband when he surprizeth his Wife in her Adulterous Imbraces He will not spare in the Day of Vengeance he will not regard any Ransom neither will he rest content tho thou givest many Gifts Prov. 6.34 35. So when God hath surprized you in the midst of your Whoredoms when you have diverted your Respects from and been disloyal to him it is the Day of his Vengeance and he will take no Ransom What will a Man give in Exchange for his Soul There will be such a dying-hour which thou must expect it is hard by Christians have you Comforts strong enough to encounter the Terrors and Horrors of Death within a little while you will be put to trial 4. It informs us that Christians put a Disparagement upon their Comforts when they are dejected with every Fear and Trouble This is much beneath God's Oath the Merit of Christ and the Joy of the Holy Ghost and all the Provision the three Persons have made As for Instance 1. When your Comforts are too weak as you fain in every Affliction Prov. 24.10 If thou faint in the day of Adversity thy Strength is small Thou hast small Comfort if it will not bear thee out in outward Trouble God and Christ and the Spirit they are as it were trying their Skill I would speak it with Reverence to raise up a Confidence in Believers that shall be Affliction-proof now if you are presently gone when put to trial you disparage this strong Consolation and frustrate all the Provision they make for you Many a Heathen would do better upon moral Principles and behave themselves with a greater Generosity and Bravery of Spirit You know that Question Iob 15.11 Are the Consolations of God small with thee the meaning is Is all the Provision of Comfort and Grace and Joy in the Spirit too slender to bear you up in this Affliction What do you expect Christians Would you have better Provision than God hath made Dost thou expect greater Promises surer Mercies and a more able Christ to bear up thy Heart Are not all the Consolations of God able to raise you up Thus when you are overcome in every Trial. 2. When you are full of Doubts Bondage and servile Fears you disparage God's Consolation As for Instance when you cannot think of the Judgment without Horror Acts 24.25 As he reasoned of Righteousness Temperance and Iudgment to come Felix trembled or of Death without Bondage Heb. 2.15 Through fear of Death they were all their Life-time subject to Bondage Christians now and then we should be making Experiments and trying the Strength of our Comforts and say thus Can I venture my everlasting Estate upon this Confidence Would I be thus found if Christ were coming to Judgment 1 John 4.17 Herein is Love made perfect that we may have Boldness in the Day of Iudgment Take it for God's Apprehensions of his Love to us or our Apprehensions of our Love to God we should still be providing for that Day and citing our selves before Christ's Tribunal that we might see of what Strength our Consolation is SERMON IV. HEB. VI. 18 We might have a strong Consolation c. Vse 2. TO press you to look after this strong Consolation O! be not contented until you have the Fruit of God's Oath that you may be able to live up to the Provision and Preparation he hath made for your Comfort in the Covenant It is a Condescension that God will give us his Oath and this is the Fruit of it that we might have strong Consolation to see our Names in God's Book and our Heaven in Christ's Possession I shall press you with Arguments both of Duty and Profit First For Arguments of Duty 1. It is for God's Honour that his People should walk comfortably Two things there are which God glories most in the Holiness and the Comfort of his People in the Holiness as he is a God of Grace in their Comfort as he is a God of Consolation It is said in Scripture There is none holy as the Lord. God would have the World know that there is none can sanctify but he alone Moral Principles may change the Life but he only can change the Heart And then it is said there is none like him in Pardon Mich. 7.18 Who is a God like unto thee that pardoneth Iniquity God would have the World know that there is no Comfort so strong and sweet as that which he conveyeth In your Lives God will be glorified in Holiness in your Deaths God will be glorified in your Comfort Ier. 6.16 Where is the good Way and walk therein and you shall find Rest for your Souls Is there any such Comfort to be had as my People have as they have found in the way they have beaten the beaten Path of Faith Repentance and Godliness 2. As it is for God's Glory so for our Profit we look upon Comfort with Jealousy knowing we have deserved none we are guilty Creatures therefore are loth to entertain it even upon God's Terms Joy is the strength of the Soul Neh. 8.10 The Ioy of the Lord is your Strength and that in all Duties Satan knoweth that while the Conscience is kept raw the Soul is unfit for Action A Christian never acts so strongly so regularly as when he is filled
God will not linger but fly Delays are a Sign of Unwillingness To say Non vacat I am not at leisure rightly interpreted is Non placet it doth not please me When Men are not at leisure for the things of their Peace it is a Sign they have no Mind to go to Christ and are not earnest in this matter Excuses are but a real Denial as they that have no Mind to pay their Debts they put off their Creditors and troublesome Suitors until another time only to be rid of them When Men have a true sense of their Case they can trifle no longer In a matter of Life and Death Delays are dangerous God is for present Obedience Heb. 3.7 To day if ye will hear his Voice And so a Soul that is affected with its Condition cannot dally with God any longer Gal. 1.16 Immediately I consulted not with Flesh and Blood When Christ called Andrew and Peter they straitway left their Nets and followed him Mat. 4.20 And Zacheus made haste and came down and received him joyfully Luke 19.6 When Men have but a slight Conviction they think of a more convenient Season when such a Business or such a Temptation is over but alas modò modò non habet modum a Sinner's Morrow will never come 2. Running to the City of Refuge implieth avoiding all By-ways A Soul that is rightly affected cannot be satisfied with any other thing Another place would not secure the Man nothing but the City of Refuge Worldly things to a wounded Conscience are as unsavoury as the White of an Egg. Surely the Wound is not deep enough when it can be healed with other Plaisters and that Thirst is not urgent which we can quench at the next Ditch I mean when the Comforts of the Creature can satisfy the Soul our Thirst was not very deep Many have a Trouble upon them but they quench it in Mirth and carnal Company and by little and little wear out all Feelings of Conscience A Man that ran to a City of Refuge would not turn aside but went a strait way thither another Town could not secure him So all things else are but Dung and Dross in comparison of being found in Christ Phil. 3.8 9. There are two things which are apt to keep us from Christ when we begin to be touched with any sight of Sin or God's Wrath pursuing us either the Delights of the World or some formal Duties When a Man begins to be in want with the Prodigal he first feeds upon Husks with the Swine takes up with Worldly Delights which serve to benum and stupify the Conscience Or if that will not do then some outward formal Duty That Trouble never went very deep that can be cured with any thing on this side Christ. 3. This Running implies an unwearied Diligence The Man was running still till he was gotten into the City of Refuge for it was for his Life so we are unwearied until we meet with Christ Cant. 3.2 The Spouse sought her Beloved throughout the whole City from one Ordinance to another Where is Christ They run here and there to the Word and to Prayer to see if God will let in any glimpse of Love They do not presently give out tho they find not what they look for but are born up by Encouragements of the Word Many that have Trouble upon them are anxious and make a kind of Essay whether God will give them Christ or no and if not presently answered throw up all But they which run to Christ in good earnest wrestle with many a Discouragement and Delay it is for the lost Sheep of the House of Israel it is Childrens Bread and not to be given to Dogs but they are resolved to hold fast and take no Denial 4. When they are got into their City of Refuge they stay there having once taken hold of Christ they will not quit their hold-fast for all the World Many times the Children of God have that which Divines call a Negative Adherence that is they do not stick to other things tho they dare not apply Christ to their Souls tho they have but a Twilight and make but a blind Adventure they dare not say Christ is theirs yet they will not let go that kind of loose Hope for all the World Much more when it comes to some Positive Adherence tho not a full Assurance that is when they are resolved to cast their Souls on Christ to see what God will do with them as Ioab when he took hold of the Horns of the Altar he said If I die I 'll die here 1 Kings 2.30 So whatever Discouragements they meet with their Hearts hold Christ fast and will not let him go II. For the second Branch To lay hold upon the Hope that is set before us and you must repeat the word flying or running again Here is another Metaphor implied the Apostle having spoken of flying alludeth not only to the City of Refuge but to that speed and haste Men make in a Race to take hold of the Prize for he speaks of laying hold of a Hope set before them the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seize upon it and ver 20. of a Fore-runner that is entred before us 1 st What is this Hope Hope is put for the thing hoped for Heaven with all the Glory thereof for it is a Hope that lies within the Vail ver 19. or a Hope laid up for us in Heaven Col. 1.5 Mark the double end of him that cometh unto Christ Refuge and Salvation for in Christ there is not only Deliverance from pursuing Wrath but Eternal Life to be found First we fly from deserved Wrath then we take hold of undeserved Glory This is more easy of the two Rom. 5.10 11. For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement The greatest Brunt is at first because of the great fear upon us to fly from Wrath then we encourage our selves to take hold of Eternal Life In the temporal Refuges they had Security but not Possessions there was no Heritage there but here we are not only secured against the Avenger of Blood but we are called to great and glorious Hopes Our Privileges in Christ are not only privative but positive Cant. 2.3 I sat down under his shadow with great delight and his Fruit was sweet to my Taste Christ is not only a shady Tree to afford a cool and wholsome Shade to shelter us from the Scorchings of the Sun but a fruitful Tree we are not only sheltred from Wrath but called to eat of the Apples of Paradise In the Covenant of Grace God doth not only enter into a League with us that he will not hurt us but he openeth all his Treasure to us So Psal. 84.11
The Lord God is a Sun and a Shield We are not only pardoned but restored to Favours and Friendship It is much to us to be delivered from the Terrors of Hell but more to be made Heirs of Eternal Life The Prodigal only looked for a Pardon Luke 15. 19. Make me as one of thy hired Servants and the Father bringeth forth the Robe the Ring and the fatted Calf O that we that have deserved to be in the bottom of Hell should find a place in the Heart and Bosom of God! Let us enlarge our Expectations according to the Extent of Christ's Mercy Here is Pardon and Glory Heaven is more credible than Pardon Rom. 5.10 Much more being reconciled we shall be saved by his Life It is harder to get a guilty Sinner pardoned than a pardoned Sinner glorified And let us answer the Divine Mercy to be not only negative but positive in our Obedience Many please themselves in an Abstinence from gross Sins but do not care to maintain Communion with God Psal. 1.1 2. Blessed is the Man that walketh not in the Counsel of the ungodly nor sitteth in the Seat of the scornful But his Delight is in the Law of the Lord and in his Law doth he meditate Day and Night They are not Scorners wicked Enemies and Drunkards but there is no Savour of Religion upon their Hearts Do they delight in the Law of the Lord Do they meditate on it and make it their Study To leave Sin is but the first degree there must be something more 2 dly Why is this Hope said to be set before us I answer 1. To note the Divine Institution of this Reward it is not devised by our selves but appointed by God The Hypocrite's Hope is compared to the Spider's Web Iob 8.14 which is a poor slender thing woven out of her own Bowels and it is gone by the first turn of a Besom so is the Hypocrite's Hope a Fancy a slender Imagination or a rash and unadvised Confidence which comes to nothing 2. It is proposed and set before us for our Encouragement As it is said of Christ Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame that is for the Joy that was propounded to him Well then it is a real Hope and a Hope offered to us and laid before us 3. What is it to run to take hold of the Hope set before us Sometimes it implieth a challenging it as ours as 1 Tim. 6.19 That they may lay hold on Eternal Life Here it signifies holding fast never to let this Hope go It implieth Diligence of Pursuit Perseverance to the end and all this upon Christian Encouragement 1. Diligence in Pursuit of Eternal Life in the Heirs of Promise It is express'd by working out our Salvation making it our business Phil. 2.12 Work out your Salvation with Fear and Trembling Most Men make a Jest of it or a thing of course but when it must be made the main Work the great Pursuit and thing in Chase as the obtaining the Prize in a Race and not only a Business but that which is first and chief Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof And a Business that must be earnestly prosecuted and well followed and that notwithstanding Discouragements Mat. 11.12 The Kingdom of Heaven suffereth violence and the Violent take it by Force When Men press through and will not be kept out there must be earnestness in the Matter and this not only for a fit and for a little while until they have made some progress but there must be a getting ground daily I press toward the Mark for the Prize of the high Calling of God in Christ Iesus Phil. 3.14 getting nearer and nearer making for Heaven apace to be established in the Hopes of eternal Life When we will not be put off with any thing else but have Heaven or nothing this is to seek Heaven in good earnest 2. This flying to take hold of the Hope set before us importeth Perseverance in well-doing notwithstanding the Difficulties in the way to Heaven The Israelites way to Canaan lay through a howling Wilderness So we have many Inconveniences and Discouragements in our way to Heaven but we are born up with this Hope that the Promise will make amends for all and so we go on in our course till we come to our Journey 's end And the Apostle speaking how Christ as Judg of the World will distribute eternal Rewards describeth those that shall inherit eternal Life Rom. 2.7 Those that by patient continuance in well-doing seek for Glory and Honour and Immortality It is not a Description of our first Address to Christ and taking comfort in his Merit no that consists in a broken-hearted acknowledgment of our Sins and a desire to be found in Christ depending upon his Merits and Righteousness to free us from the Wrath of God But the Apostle is not describing our coming to Christ but our coming to Heaven and the manner how Justified Persons look for their eternal Reward by patient continuance in well-doing they seek for Glory Honour and Immortality Though we are justified and have the Right of Sons yet we shall not have the Possession of the Inheritance until we are exercised in well-doing therefore we must wait God's leisure and persevere in Obedience And 3. All this upon Christian Encouragements for the Hope that is before them A Man may know much of his Spirit by what bears him up and what is the Comfort and Solace of his Soul Titus 2.13 Looking for the blessed Hope When a Man is born up by invisible Comforts and upon the Hopes of an invisible Inheritance kept for him in Heaven A wicked Man's Hope lies within the Compass of the World therefore it may perish and die before he dies Prov. 11.7 When the wicked Man dies his Expectation shall perish and the Hope of unjust Men perisheth or at least it ends at Death Prov. 14.32 The Wicked is driven away in his Wickedness He would fain stay longer in the World but he is arrested by Death in the Name of the great God of Heaven and driven into the other World there to be responsible to God but the Righteous hath hope in his Death then his Hope beginneth APPLICATION Vse 1. Comfort to those that can apply it even to those who are thus qualified that are driven and drawn to Christ and then go on chearfully with the Work of Obedience waiting for their Inheritance in Heaven Now that you may take in this Comfort examine your selves 1. Have you ever felt any Law work Were you ever driven to Christ Were you ever startled and rowzed out of your Sins and made sensible of the Displeasure of God and forced to sit alone and complain over a naughty Heart Have you Paul's Experience Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death Have you been awakened Ephes.
the Grief and would fain shift off the Cross but when we see the End then we acknowledg it is good to be afflicted If God write his Law upon our Hearts by his Stripes upon our Backs and so light a Trouble maketh way for so great a Benefit we should not grudg at it Our Happiness doth not consist in outward Comforts Riches Health Honour civil Liberty or comfortable Relations but in our acceptance with God and injoyment of God Good is to be determined by its respect to true Happiness Affliction therefore taketh nothing from our Happiness but addeth to it as it increaseth Grace and Holiness and so we are more approved of God injoy more of God 3. Impatiency at what is past or a fretting dislike of God's Dispensations Now by Faith we are perswaded both of the Greatness and Goodness of God and so our murmuring is prevented I. Faith has an esteem of the Greatness of God God is too great to be questioned The more we see the Greatness and Majesty of God the more is our Pride checked Iob 35.5 6. Look unto the Heavens and see and behold the Clouds which are higher than thou If thou sinnest what dost thou against him Or if thy Transgressions be multiplied what dost thou unto him It is a swelling against God's Soveraignty that he should have the disposal of us at his pleasure Hab. 2.4 Behold his Soul which is lifted up is not upright in him but the just shall live by his Faith The lifting up of the Heart is opposed to living by Faith The lifting up of the Heart is a proud murmuring conceited Disposition under trouble taxing and censuring his Proceedings Such a Soul will make defection Heb. 10.38 Now the Iust shall live by Faith but if any Man draw back my Soul shall have no pleasure in him Pride will not suffer the Heart to submit to the Will of God and so scorneth to bear the Cross of Christ. But now Faith that relieth upon God and his Promises suffereth God to take his own Way and that waiting upon God in his Way is a sure Path to a blessed Issue Pride is conceited of its own Wisdom and Power as if we could secure our selves better than by waiting upon God Pride hath no Opinion of God or his Dealings but Faith which is an high esteem of God referreth all to him 2. Of the Goodness of his Conduct Faith perswadeth us with Quietness and Security to cast our selves into God's Hands who will guide all things well Observe Christ's submission in his Trouble Matth. 26.39 He prayed saying O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt And David's 2 Sam. 15.25 26. The King said unto Zadok Carry back the Ark of God into the City If I shall find favour in the Eyes of the Lord he will bring me again and shew me both it and his Habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good unto him All Discontents come from Unbelief we do not believe God's Providence and fatherly Care but act as Gentiles nor his Love in Christ for if we did we would let him alone to bring his Children to Heaven in his own Way Many times that is best for us which we do not think best for us Peter was best pleased when upon Mount Tabor Mat. 17.4 Lord it is good for us to be here But Christ had other Work for him to do Secondly The Causes of Trouble are removed by Faith As 1. Self-Love 2. The Life of Sense And 3. Fancy or vain Conceit A Man that is governed by these and is under the Influence of these will never be free from trouble But now Faith perswading us of the Love of God in Christ cureth our Self-love 1 John 4.16 We have known and believed the Love that God hath to us And shewing us better things to come weaneth us from present Sense 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen And depending upon the Wisdom and Care of God referreth the choice of our Condition to him and the carving of our Lot and Portion as it maketh most for his Glory Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death whether by things adverse or prosperous whether the way be fair or foul In short there are certain Propositions and Conclusions which are absolutely necessary to exempt us from Trouble and carnal Self-love the Life of Sense and Fancy or vain Conceit will never submit to them but are only granted by Faith are the Results of Faith 1. That spiritual Benefit doth abundantly recompence and make amends for the loss of temporal Interests If an healthy Soul be in a sickly Body 3 Epist. John 2. I wish above all things that thou mayest prosper and be in health even as thy Soul prospereth If the inward Man may be renewed though the outward Man perish 2 Cor. 4.16 Though the outward Man perish yet the inward Man is renewed day by day That a little Faith discovered to be sound and saving is of more worth than the best Gold upon Earth 1 Pet. 1.7 That the trial of your Faith being much more precious than of Gold that perisheth though it be tried with Fire might be found unto Praise and Honour and Glory at the appearing of Iesus Christ. I◠sore Trials discover Reality of Grace better undergo them than be without them and we should esteem and prize these Seasons of exercising and trying Grace more than times of the quickest and greatest Gain in the World a little 〈◊〉 in a Trial should make up all the Pain Shame and Loss that attendeth it Now Self-love Sense and Fancy will never subscribe to this 2. That God will never leave us wholly destitute or to Difficulties insupportable 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it Alas many times in the Eye of Sense they are left and see no Helper 3. That all the Bitter of outward Trials is nothing to the Sweets of inward Communion which the Soul hath or may have with God thereby Heb. 12.11 Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them that are exercised thereby 4. That Hope against Hope and Patience above Strength is the truest Life of Faith and never wanted a most comfortable Issue Rom. 4.18 Who against Hope believed in Hope that he might become the Father of many Nations James 5.11 Behold we count them happy which endure Ye have heard of the Patience of Job and have seen the End of the Lord that the Lord is very pitiful and of tender Mercy 5. That all the
Pereas ne me perdas Let it perish that it might not hinder me from the Study of Philosophy nay men will do more for their Lusts How many do sell all and for what To serve their Vanity and Lust to keep up Gaming to please the Flesh that they may supply their Riotous Excess and living beyond their Compass And shall poor base Lusts which are unreasonable and for which God will condemn them do more with them than the Love of God with us 2. Consider what you were and within a little while what you shall be When you came into the World you were contented with a Cradle and when you go out of the World you must be contented with a Grave Iob 1.21 Naked came I out of my Mothers womb and naked shall I return thither 1 Tim. 6.7 For we brought nothing into the World and it is certain we can carry nothing out What were we we came into the World shiftless and helpless but God made Provision for us and hath kept us hitherto Thô you have been born of Noble and Rich Parents and to great Estates this Provision was made ready for you by God without any Care of yours and therefore If God hath taken any thing away from you Accepit sed dedit He gave it at first and God is where he was at first Well and what shall we be That hath a great influence surely we must be naked again Death will strip us of all our Comforts therefore we do but part with that which we cannot keep and it were better to do so than to venture your Souls that must live for ever Therefore it is not unreasonable and hard when Christ bids us to forsake all I come to the Second part of Christ's Advice Go sell all but he doth not stay there and give to the Poor To throw away Riches as Crates did who threw his Goods and Money into the Sea is no Vertue but a vain Ambition better to distribute to others what is superfluous to our selves Our Lord in this Injunction to the Young Man doth not only require selling but Distribution or Liberality to the Poor The Note is Doct. One special End and Vse unto which rich men should employ their Wealth should be the help and relief of the Poor 1. In General it is not Give to the Rich but to the Poor Christ speaks of Feasting and entertaining one another which may have its Place and Time When thou makest a Dinner or a Supper call not thy Friends nor thy Brethren neither thy Kinsmen nor thy rich Neighbours lest they also bid thee again and a recompense be made thee But when thou makest a feast call the poor the â—aimed the lame the blind And thou shalt be blessed for they cannot recompense thee but thou shalt be recompensed at the Resurrection of the Iust Luke 14.12 13 14. And therefore one great thing in our Feasting should be to consider the Poor The sweetest Influences should fall upon the lower Ground There are many that even truck with their Kindnesses but it is not Charity so much as Merchandize when Men shew respect to those that can respect them again O! but do it to the Poor that can make you no Recompence 2. Of the Poor there are three sorts There are Pauperes Diaboli the Devil 's Poor such as have riotously spent their Patrimony and have reduc'd themselves to Rags and Beggery by their own Misgovernment These are not wholly to be excluded from our Charity when their necessity is extream we ought to give something to the Man thô not to the Sin It may work upon them especially when we joyn Spiritual Alms with Temporal and mind them of their Sin by which they have reduc'd themselves to such necessity Again there are Pauperes Mundi such as come of Poor Parents and live in poor Estate in the World these are to be relieved whether they be gracious or ungracious good or bad for we must have Brotherly kindness that is to our fellow Saints and Charity 2 Pet. 1.7 Add to brotherly kindness Charity There 's a Common Bond of Nature between them and us they are our own Flesh. Isa. 58.7 That thou hide not thy self from thy own Flesh. Then there are Pauperes Christi such as have suffered loss of Goods for Christ's sake or being otherwise poor do profess the Gospel Rom. 12.13 Distributing to the necessity of Saints And Gal. 6.10 As we have therefore opportunity let us do good to all but especially to the houshold of Faith There 's an order which God hath instituted First we are to take care of our own Family Children Parents or Kindred 1 Tim. 5.8 If any provide not for his own and especially for them of his own house he hath denyed the Faith and is worse than an Infidel Then God hath made us Stewards for Strangers and Forreigners Now among Strangers those that profess the same Faith with us are first to be regarded and there especially those that best evidence the reality of their Faith by a Holy Life then after these we are to extend our Charity to all men as occasion is offered Reasons of this 1. Christ hath commended them to us as his Proxies and Deputies He himself can receive nothing from us being exalted into the Heavens But now that we may not deceive our selves with a cheap Love to Christ he hath devolved his right upon the Poor as his Deputies Mat. 26.11 Ye have the poor always with you but me ye have not always He hath left them always with us that we may exercise our Bounty towards them We pretend very much Love to Christ If Christ were sick in Bed you would visit him if in Prison or in Want you would relieve him what is done to one of these is done to him Matth. 25.40 Verily I say unto you in as much as you have done it unto one of the least of these my Brethren ye have done it unto me 2. It is a great Honour put upon us to be Instruments of Divine Providence and preservation to others God hath substituted the Poor to receive and you to give so that you are in the place of God to relieve and comfort them The Lord could supply them without you but he would put the Honour of the Work upon you it is the greatest Resemblance of God Our Lord hath told us It is more blessed to give than to receive Acts 20.35 More blessed that is more like the Blessed God O it is a very great Mercy to be able and to be willing to give Nihil habet fortuna magna majus quam ut possit natura bona melius quam ut velit It is the greatest thing in a great Estate that you are able to distribute to the Necessities of others and it is the best thing in a good Natur'd man that he is willing to give As the true Advantage of Wealth is in relieving others so nothing sheweth our Conformity to God
in all our Enjoyments 7. In his Obedience to his mean Earthly Parents Do you think this is a slight Matter Christ was God blessed for evermore yet he submitted to his poor Parents It is said Luke 2.51 He went down with them and came to Nazareth and was subject unto them Thô his Parents were mean and despicable yet he was subject to them and as it is most probable he wrought in their mean Trade for the Iews said Mark 6.3 Is not this the Carpenter Not only the Carpenter's Son but the Carpenter and Iustin Martyr says he was employed in making of Yokes and Ploughs The Great God becoming Man was subject to his Parents What a Lesson hath Christ set to Children Whatever you be you can be no greater than Christ and your Parents can hardly be meaner than Ioseph and will you be stubborn and Disobedient and rather govern than be subject 8. In the Sweetness and Beauty of his Conversation and yet in a strict and winning way Many mens Troubles come from themselves they are rough and sowr and do not walk amiably There is a great deal of Wisdom required of Christians that they should walk so strictly and yet so pleasingly that they may both represent and endear their Religion to others As it is said of Athanasius that he was Magnes Adamas he was a Load-stone to draw the Hearts of the People and an Adamant in the resistance of Sin But what do I speak of Athanasius when a greater than Athanasius is here Jesus Christ did so sweetly dispose himself in all kind of Conversation that he grew up into Favour both with God and Man Luke 2.52 And Iesus increased in Wisdom and in Stature and in favour with God and Man The meaning of which is this the Lord Jesus was always perfect and full of Holiness and not capable to receive more than he had but he growing from a Child to a Man he grew more in Wisdom and Favour with God and Man As for Example Suppose the Sun in the Firmament were a Vegetative and growing Creature it would be full of Light the first moment of its Creation yet growing bigger it 's Light would encrease thô it were always full so Christ was always full of Knowledge and full of Grace yet according to his Receptivity and Capacity so was Grace conveyed to him How many are there that decline and pass from Zeal to Lukewarmness from Exactness in the ways of God to Liberty and Licentiousness This is to be a falling Star and to imitate the Apostate Angels who fell from the State of Purity and Blessedness in which they were to a State of Sin and Misery But Christ encreased in Grace and in favour with God and Men it was a high point of Wisdom in Christ so to carry all things that he might gain upon all that he conversed with 9. In the Holiness and Purity of his Life Though he lived in the midst of Enemies that hated him and were watchful and malicious to spy out all Occasions against him yet saith he Iohn 8.46 Which of you convinceth me of Sin◠The Devils themselves acknowledge his Holiness Mark 1.24 I know thee who thou art the Holy one of God The Apostle telleth us Heb. 4.15 He was in all points tempted like as we are yet without Sin and 1 Ioh. 3.5 In him is no Sin and 1 Pet. 2.22 Who did no sin neither was guile found in his mouth He took upon him our Natural but not our sinful Infirmities Christ took the Nature without the Sin of the Nature the Sun of Righteousness was like the Beams of the Sun that shines all over a sinful World without being tainted with it's pollution Heb. 7.26 Such an High Priest became us who was holy harmless undefiled separate from sinners Christ suffered the Torments of Hell at least equivalently to free us from Hell yet he would not nor could commit the least Sin thô it had been to free all men that ever had been in the World Now as he which hath called you is holy so be ye holy in all manner of Conversation 1 Pet. 1.15 Imitate Christ in his Holiness which was a part of his Glory and will be of yours Matth. 5.8 Blessed are the pure in heart for they shall see God Here we should be walking Pictures of Christ that others may see the Face of Christ in us Tread in his Steps Live so holily that if the Bible should be lost it may be found again in our Holy Lives 10. In his wonderful Patience and Meekness Never any suffered so much and never any suffered so patiently How much wrong do others do but will suffer none And how much wrong did Christ suffer but did none 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a sheep before the shearers is dumb so he opened not his mouth And Isa. 50.6 I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Iob though a Pattern of Patience yet in the extremity of his Afflictions fell into Impatience and cursed the day of his Birth but there was no Iniquity in Christ no guile found in his mouth not one impatient word fell from him he was made up all of Patience Now in this should the Saints imitate Christ Rom. 12.12 Be patient in Tribulation The Example of Christ's Meekness should be the great allay to us when we are transported with the gusts of Passion What an unconformity is there between Christ and us when there are such mists raised in the Soul that the Light of Reason cannot be seen Men drunk with Passion how unconformable are they to the Meekness of our Saviour Christ rendred sweet Language for bitter Blessings for Curses did Christ do so so should Christians 11. In Love to his Enemies Take that eminent Example of Christ who died for Enemies Rom. 5.10 When we were Enemies we were reconciled to God by the death of his Son As for those Enemies which were the Instruments of his Death which shed his Blood yet when he was upon the Cross he breathed forth his Soul in Prayer for them Luke 23.34 Father forgive them for they know not what they do He would give his Enemies the Morning-Market of the Gospel He gave his Disciples charge to go abroad into the World that Repentance and Remission of Sins should be preached in his Name among all Nations beginning at Ierusalem Luke 24.47 there where his Blood was shed there would he have the Vertue and Comfort of it preached And the Apostle presseth this same Duty upon us from this Example of Christ Col. 3.13 Forbearing one another and forgiving one another if any man have a quarrel against any even as
in God The Soul of Man should be justly poysed and at a Point of Indifferency to worldly things to get or keep to want or have as God will Until our Resolutions be as easily cast the one way as the other we shall never be said to be wholly free from this Sin of trusting in Riches But certainly we are deeply tainted with it when we are so over dejected with worldly Losses 1 Cor. 7.31 They that mourn as if they mourned not And 2 Pet. 1.5 Add to Temperance Patience If there were a Moderation in the use of worldly things it would make way for Patience Gregory saith Iob lost his Estate without grief because he possess'd it without Love But it is a sign we love them too much when we murmur against God and the Heart is so depressed when they are taken away by God's Providence as if all our Happiness were gone certainly Riches are too highly prized and the World too impatiently desired when they are so deeply lamented if when they take wings and are gone they bewail it as if their God were gone Iudges 18.24 Ye have taken away my gods which I made and the Priest and are gone away and what have I more and what is this that ye say unto me What aileth thee Thence ariseth their Trouble Grief and Sorrow of Heart IV. For the Remedies against this Secret and great Mischief of putting our Confidence in Earthly things First By way of Consideration 1. Consider the Uncertainty of Riches should check our trust in them 1 Tim. 6.17 That they trust not in uncertain Riches What depends upon more Uncertainty than our outward Estates and will you trust in them Who would trust another that is sure to fail him at his greatest need Prov. 23.5 Wilt thou set thine eyes upon that which is not for Riches certainly make themselves wings and fly away as an Eagle towards Heaven A Man is not better and more sufficiently provided for his Dinner because there is a Flock of Wild fowl now pitched upon his Fields they may soon fly away Riches are like winged Creatures compared to Eagles which fly away towards Heaven how are they gone How many ways may the Lord take them away from us There is the Fire the Thief fraudulent Bargains vexatious Law-suits publick Judgments the Displeasure of the Times Many are the wings that Riches have and therefore unless a Man hath a Mind to be deceived why should he trust in them This should be deeply thought of in our greatest Prosperity especially when we have many Instances before our Eyes Alas how many are there that have laid out all their Wit and Labour nay and venture Conscience to get an Estate and all is gone in an instant and they have Heirs that they never thought of and yet the World is as greedy upon these things as ever 2. Consider None ever trusted to the World but they have Cause to complain in the Issue We think Wealth can do great things for us and stand us instead beyond any other thing to make us happy but we shall find it otherwise God is jealous of our Trust and the Creature that is of it self vain is made more vain by our Dependance upon it God will set himself to disappoint a Carnal Trust Prov. 11.28 He that trusteth in his Riches shall fall 3. Consider The more Wealth many times the more Danger therefore shall we trust in this In a Net when great Fishes are taken the lesser make their escape A great Tree by the largeness and thickness of its Boughs provoketh others to Lop it or it falleth by its own weight Nebuchadnezzar led the Princes and Nobles Captive when the poor were left in the Land As many times Thieves and Robbers cut off the Finger for the Ring 's sake when they cannot otherwise pluck it off so is a Man destroyed and made a Prey for his Wealth 's sake 4. Consider the Unprofitableness of Wealth without God it cannot make you Contented and Safe and Happy and Comfortable Luke 12.15 A man's life consisteth not in the abundance of the things which he possesseth A Man doth not live upon his Wealth not by Bread alone Mat. 4.4 but by the Providence of God I do not only say they cannot make you happy and wise certainly they cannot do that but they cannot make you more healthful chearful and comfortable So that whether you will or no at length you are brought to depend upon God but especially is their unprofitableness seen in the Day of Death and in the Day of Wrath In the Day of Death when a Man must shoot the Gulph of Eternity and launch out into the Deep Ocean of the other World Iob 27.8 What is the hope of the Hypocrite thô he hath gained when God taketh away his Soul When you must dye and nothing shall remain with you but the bitter remembrance of an Estate either ill got or ill spent for it is all one O how bitter and grievous will this be to you to call to Mind the Iniquity of Traffick to remember the cries of the Oppressed Widow or Orphans or neglected Poor or your Pride and Luxury and sowing to the Flesh when God comes to take away the Soul Or else in the Day of Wrath Prov. 11.4 Riches profit not in the day of wrath Of Internal Wrath when a Spark of God's Anger lights upon the Conscience and our Thoughts are awakened against us and fall as a heavy Burden upon us O what will all Riches do To allude to that Prov. 6.35 He will not regard any ransom neither will he rest content thô thou givest many gifts Justice will not be bribed neither will all the Money you have buy you a Pardon And in the Day of External Wrath Zephan 1.18 Neither their Silver nor their Gold shall be able to deliver them in the day of the Lord's wrath As Absalom's Mule left him hanging by the hair of the Head so will Riches leave and forsake you in all your misery 5. Think seriously of this That God is the Author of all Wealth and the Soveraign Disposer of it and therefore whether we have it or have it not we must trust in God If Wealth fails that we have it not then it is manifest it is not to be trusted in If it should encrease yet it should occasion us to trust in God who gives us what we have by what Means soever it comes to our hands it is his Gift It is the blessing of the Lord that maketh rich Prov. 10.22 If Riches come to you by Inheritance from your Ancestors it was by the Providence of God that you were Born of Rich and Noble Friends and not of Beggars If it come by Gift it is God that made them that gave it you able and willing If it comes by Industry and Skill it is God that gives the Faculty the Use and the Success So that still God is to be trusted in not in the Creature for he hath
to serve God and labour to please him and to study the Promises of God that they may grow in Grace And yet when they abandon themselves to sensuality and live from one Weeks end to another and can scarce tell what to do with their time and yet cannot afford it to God how culpable are they 3. They have greater Advantages of furthering the Duties of Piety and Mercy and of honouring God with their substance Prov. 3.9 and of relieving others of making themselves friends of the Mammon of unrighteousness Luk. 16.9 I say they have greater Opportunities of being rich in good works 1 Tim. 6.18 Others that have Hearts have not Estates and cannot be so publickly useful God expects from every Man according to his Ability and therefore they should abound in all Acts of Mercy and Piety for the promoting the Honour and Service of God and relief and comfort of others But alas usually it is here as in Nature those mountains in the Bowels of which there are most Mines of Gold and Silver are most barren So rich men for the most part live most unprofitably as to the fruits of Grace Piety and Charity They that have great Estates have least Heart to do any thing for God and Men of a middle condition do exceedingly outstrip those that are vastly and excessively rich in being liberal and open-handed for honouring of God and the relief of others 4. More is required of them because of the Influence of their Example They are as the first sheets others are printed off by them The more any are exalted and lifted up above others the more conspicuous are their Actions The Example of an Eminent Person is never single for when such a one doth evil he carries others with him as the stream doth that which floats upon it If they do good their Countenance and Example doth exceedingly provoke many to follow after that which is good therefore they should specially take care to fear God and be diligent in the Exercise of Godliness and serious in the business of Eternal Life But alas who authorize sin and propagate it in the poor more than they that have a plentiful Fortune and Estate to bear them out in it Who are more dissolute and lascivious and Prophaners of God's holy Name and Day and Deriders of God's Word and holy Services and Servants and so wherever they go they leave their dreggs behind them and leaven others and draw them into sin which makes the difficulty of their Salvation so much the greater II. The other Proposition that is contained in this Observation is that this ought to be much press'd seriously thought of for Christ inculcates it again and again 1. To keep up a remembrance of God and Heavenly things in the Hearts of rich Men. Security and Forgetfulness of God is the Cause of all the mischief rich Men are liable to Men that have so much in the World never think of God and Salvation The Heart is so full of the World that it leaves no place for the thoughts and remembrance of God When God would offer to come in upon them it doth fare with him as it did with Christ when he was born at Bethlehem there was no room for him in the Inn Luk. 2.7 When God would lodge in the Understanding the upper Chamber of the Soul that 's full of worldly or sensual Projects If he would enter into the Memory that 's the World's Ware-house and it is pester'd with Cares about present things If he would enter into their Hearts and Affections they are prepossess'd already that is the World's Storehouse there their Treasure lyes and so what with this and that it comes to pass that God is not in all their thoughts Psal. 10.4 The awful remembrance of God is a strange uncouth thing to those that are full and live plentifully in the World this appears by the whole current of Scripture God forewarns his People of it Deut. 11.12 When thou shalt have eaten and be full beware lest thou forget the Lord thy God When Men are full and abound with so much accommodation God is banished out of their thoughts He Complains of this as the Cause of his People's forgetting him Hosea 13.6 According to their Pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me God is forgotten in Prosperity when we have not such a sensible need of him and of his help Men can live alone and apart from God and therefore cast off all thoughts of him 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy Plenty easily breeds forgetfulness of God therefore it needs often to be inculcated and enforced upon and thought of by them 2. This ought to be much press'd and seriously thought of to awaken suspition there may be a Snare in our Estate To suspect danger is a good means to prevent it and therefore that we may draw Men to Self-suspition being compassed about by the Snares of the Devil we must again and again tell you how hard it is for rich Men to be saved Agur was afraid of Riches and the evil Influence of them and therefore prays for a competency Prov. 30.8 9. Give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord Whereas Men that never think of danger are surprized with it before they are aware therefore it is good to be suspitious of a prosperous Estate to be afraid of the World more when it smiles than when it frowns Most men are afraid of Poverty but few are afraid of Wealth and yet there the Snares and Temptations lye and the reason is because they prize their Temporal Interest more than their Eternal Salvation Poverty is against their Temporal Interests but Wealth Fulness and Plenty is a hinderance to their Eternal Salvation and Men will venture their Souls rather than their Bodies It is fat and rank Soil that feedeth Weeds therefore think of it often here lyes the difficulty to have the World at will and not to be insnared by it to learn to abound is the harder Lesson Paul had learned both so must we Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need We say of a Proud Man or Woman such an one would do well to be a Lord or Lady but it is harder than you imagine how few are there that have any lively thoughts of Eternity or make any serious Preparation for Death and Judgment when they have Health and Wealth and all the Accommodations which the Carnal Nature desires and therefore be suspitious when you find Delight and what is pleasing to the Flesh it
the midst of Difficulties such a fickle and such a changeable Creature as Man is how can that be 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation The Power of God is engaged for our Defence So for Temporal Difficulties when we see no means no likelihood to escape yet we are not thoughtful of this matter for our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King Dan. 3.17 In Death when we go to the Grave to moulder into dust and rottenness then to look upon the Morsels of Worms as parcels of the Resurrection what shall uphold and support our Hearts in waiting upon God for this Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subà ne all things unto himself The Scripture still referrs us to the mighty Power of God whereby he can subdue and cause all to fall under him The Destruction of Antichrist and Enemies of the Church who are supported by great and strongly combined Interests how can that ever be hoped for Rev. 18.8 Her plagues shall come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her and that is the greatest Cordial of the Soul The Life of Faith lyes in the Belief of God's Power and All-sufficiency He can raise up the Church from her low Condition and all without any means when all is dry Bones then God can put Life into his People 2. To encourage us in Obedience it is good to believe and improve the Power of God 1. That we may carry it more humbly and more dutifully 1 Pet. 5.6 Humble your selves under the mighty hand of God This is that which begets a deep awe and reverence of his Majesty Shall we not submit to that God that is able to crush us O therefore let us Study to please him in all things When you sin you bid deâ—iance to the Almighty and enter into the Lists with God and provoke him to jealousie 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he Do you know what it is to dash against God and Contest with God He that is Almighty is the most desirable Friend or the most dreadful Adversary and therefore humble your selves and carry it dutifully towards him Every one would be in with the Almighty Be sure to keep in with the Lord Deut. 10.17 For the Lord our God is a God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons nor taketh reward Will you provoke him and dare him to his Face 2. To keep us upright in Obedience without Warping and using any Carnal shifts Gen. 17.1 I am the Almighty God walk before me and be thou perfect God alone is enough to you The Reason why we so often step out of the way is because we do not believe God to be Almighty that he is more able to defend than Man to hurt Even God's own Children may warp for want of a sound belief of this Abraham saved himself by a Lye because he would not trust God with his Preservation Gen. 20.11 Moses was backward to do the Lord's Message Exod. 4.13 as if God could not bear him out before Pharaoh and before the Egyptians There was a Promise Iacob should have the Blessing but Rebecka puts him upon using indirect means to obtain it because she could not trust God's Alâ— sufficiency to bring it about He that will not trust God and rest upon his Power cannot be long faithful to him because they think there is not enough in God they will seek elsewhere All sincerity ariseth from these two things and until you get your Hearts into this Frame you never will be sincere submitting all things to God's Will and resting upon God's Power How desperate soever the Case be this will relieve you and keep you sincere and comfortable the Lord is a powerful God and knows how to provide for his Glory and for your sustentation Now to quicken you thus to believe and improve the Power of God I will offer these Considerations 1. Consider the Amplitude of God's Power which is not to be measured by our scantling and model we can do something but God can do all things we must have Matter prepar'd but God works out of nothing we do things difficultly and must have time but God can do all things in a moment he needs no Instruments or Tools no Pattern or Copy but worketh all things according to the Counsel of his Will We rust with Age and our strength is dryed up but the Lord's hand is not shortened that it cannot save Isa. 59.1 His strength is never wasted or dryed up When any thing is to be done or expected from God is it greater than making the World and God is where he was at first Our knowledge of things is by Effects but God never had an Effect adequate to his Power he hath done great things but he hath Power to do greater Mal. 2.15 And did not he make one yet had he the residue of the Spirit When he Created the World he had the residue of the Spirit he could have made more Worlds All Created Effects are finite and therefore not fully answerable to the force of the Cause Let us be still enlarging in our Thoughts of God's Power This is a Power that needeth not the Concurrence of visible means but can work without them yea opposite Power is no hinderance to God Rubbs are plain Ground to him Isa. 27.4 Who would set the bryars and thorns against me in battle I would go through them I would burn them together What can Bryers and Thorns do against a devouring Flame they are fit Fuel to encrease the Fire but cannot hinder the burning God works through all Opposition Isa. 43.13 I will work and who shall lett it 2. Consider this Power is ready to be employed for our Use so far as it shall make for God's glory and our good God is ours if we be in Covenant with him and if so all that is in God is ours also Quantus quantus est as great as he is God makes over himself in Covenant I am yours therefore Almightiness is yours to be set a work for you And as Aristotle said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are common between Friends and Confederates 1 Kings 22.4 Iehoshaphat said unto the King of Israel I am as thou art my People as thy People my Horses as thy Horses Surely being in Covenant with God it is a Relation of Friendship and whatever is God's is ours and that is the reason of this Expression Eph. 6.10 Be strong in the Lord and in the power of his might In all our Faintings and Fears we should look upon God's Almighty Power as a
and with least defaults in his Duty and blots in his Fidelity to Christ. Would you know then whether your Faith be strong or weak know it by this The more you can adhere to Christ whatever Temptations you have to the contrary if you can venture not only some but all things upon the Account of the Promise of Eternal Life 1. Deny the sinful Pleasures of the Flesh they were never worth the keeping If I cannot deny a little vain Pleasure what can I deny for Christ surely momentary Delight is bought too dear if it must be bought with the loss of Eternal Joyes Esau is represented as a Prophane Person that sold his Birth-right for one morsel of Meat Heb. 12.15 If the vain Delights of the World prevail so with Men that all the Promises of the Gospel cannot reclaim them these comply with the Motions of the Flesh which is importunate to be pleased but have no sense of the Offers of Christ who calleth upon us to save our Souls The true Christian is a Stranger and Pilgrim on the Earth whose Mind and Heart is set upon better things which are to come 1 Pet. 2.11 Upon the security of God's Word he is taking his Journey into another World 2. We must be willing to Sacrifice all our Interests Matth. 16.24 If any Man will come after me and be my Disciple let him deny himself and take up his Cross and follow me If God be trusted as our Felicity Worldly Felicity must be no Impediment to our Duty therefore if we cannot incur blame and shame with Men yea damage and loss that we may be faithful with God our Faith is worth nothing 3. If God call you not to Sufferings yet there are some Expencefull and Self-denying Duties which ever are incumbent upon you Matth. 25.35 Visiting the Sick Cloathing the Naked Feeding the Hungry Luk. 12.33 Sell that ye have and give Alms provide your selves Bags which wax not old a Treasure in the Heavens that faileth not Can you trust Christ upon such Promises and be at some loss for the Gospel for a Religion that costs nothing is worth nothing most Men love a cheap Gospel and the Flesh ingrosseth all Faith gets little from them to be layed out for God These Men run a fearful hazard of being rejected for ever they Sow to the Flesh Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 4. If your Faith maketh you to submit to Providence When we first entred into Covenant with God we entirely and absolutely gave up our selves to God to be governed by his commanding Will and to be ordered by his disposing Will You cannot shift your selves out of his Hands but your voluntary submission to any thing if you may have Christ and Heaven at last is the Tryal of your Faith Iob 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord Phil. 1.20 So Christ be magnified in my Body whether it be by life or death He was come to a Point Nothing should be reserved so Christ may be glorified and you may have his saving Grace let him give or take the more willingly you do this the stronger is your Faith Certainly to deny all is an essential Property of Faith 3. The third Evidence of a growing Faith is when our Light is turned into Love For Faith is not a bare Knowledge but a sound a savoury and affective Knowledge a knowing things as we ought to know them 1 Cor. 8.1 2. A Knowledge with a Taste for such a difference as there is between the sight of Meat and the tasting of it such a difference there is betwen speculative Knowledge and the Apprehension of Faith 1 Pet. 1.3 You may dispute him out of his Belief that Seeth but you can never dispute him out of his Belief that Tastes for you cannot make him go against his own sense The stedfastness of unlearned Christians cometh mainly from their Taste and Love They adhere more closely to Christ than those that have only a dead Opinion because they received the Truth not only in the light but love of it 2 Thes. 2.10 Now the more Taste we have of the things we know and believe the stronger is our Faith Now besides the manner of Apprehension the Truths apprehended tend mainly to raise our Love to God that we may love him that loved us first 1 Ioh. 4.19 We know God that we may Love him and Faith is nothing else but a beholding the Love of God in the Face of Jesus Christ that our Hearts may be warmed attracted and drawn to God Faith is the Bellows to enkindle the Fire of Love in our Souls and therefore Faith the more sound and sincere it is the more it worketh by Love Gal. 5.6 Faith is required sub ratione medii Love sub ratione finis The End of the Gospel Institution is Love 1 Tim. 1.5 Well then when you make it your great Business to love God and count it your great Happiness to be beloved by him then may you best judge of the Growth of your Faith The Gospel representeth the Goodness and Amiableness of God that he may be more lovely to us and be beloved by us For this was the end of Reconciling and Saving Man by Christ his Incarnation Life Sufferings Death Resurrection Ascension and Intercession is all to reveal the Love of God in Christ and to work our Hearts to love God again To this end also tend his merciful Covenant and Promises and all the Benefits given to the Church all the Priviledges of the Saints his Spirit Pardon Peace Glory all these to warm our Hearts and fill them with a sense of the Love of God Now if we slightly reflect upon these things with cold and narrow Thoughts we have not the true Faith certainly not a grown Faith SERMON IV. ON 2 THESS I. v. 3. Your Faith groweth exceedingly THe Fourth Essential Property of Faith is its Respect to the Word of God That I may explain this with more full satisfaction I shall open Four things 1. The Relation of the Word to Faith 2. The Acts of Faith about the Word 3. The Effects of Faith thus exercised 4. The Notes whereby we may discern a strong or grown Faith 1. The Relation of the Word to Faith 1. 'T is a Means to beget and breed Faith Rom. 10.14 15. How shall they call on him on whom they have not believed and how shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Every part of the gradation hath its weight First What I am bound to Adore and Invocate I must believe in him as a Divine Power For the Second How shall Men believe in Christ as a God unless they have heard of him Faith is a believing such things as God
tender of their Reputation lest they should be despised and turned out of their places for deserting the old way wherein they were bred But none of this can be imputed to our Centurion whose Faith Christ approved and rewarded For in Contemplation of this Faith the Cure was wrought Verse 13. And Iesus said unto the Centurion go thy way and as thou hast believed so be it unto thee And he ventureth the Credit he had with his Nation and though the particular address concerned not him but his Servant yet he maketh an open acknowledgment of Christ. II. How was this Faith wrought and bred in him I Answer The Ground-work was laid in his Knowledge of the Omnipotency and Power of God and his acquaintance with the Scriptures of the Old Testament tho' he were not a professed Iew. This prepared for his Faith in Christ the report or hearing was the ground of Faith Isa. 53.1 Who hath believed our report He had heard by Fame of his excellent Doctrine Matth. 7.29 That he taught as one having Authority and not as the Scribes And he had heard the rumour of his Miracles more particularly the late Instance of curing the Leper which was notorious and publick for Christ biddeth him shew himself to the Priests Matth. 8.4 And also the Miracle in recovering the Rulers Son an Instance near which was done a time before this Iohn 4.46 47. And there was a certain Noble man whose Son was sick at Capernaum And he heard that Iesus was come out of Iudea into Gallilee and he went unto him and besought him that he would come down and heal his Son for he was at the point of death By all which he was moved to ascribe the Omnipotency of God which he knew before to Jesus Christ. The Spirit of God can bless slender Motives to a willing Heart and there is a readiness in Holy Souls to believe sooner and easier than others Acts 17.11 These were more noble than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures whether these things were 〈◊〉 no. They were not light of Belief for they searched the Scriptures yet they were more ready to believe than perverse and prejudiced Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When there is sufficient Evidence they can hold out no longer Thus the Spirit of God blessed the knowledge of this Centurion and the Rumours that were brought to him of Christ's Doctrine and Miracles III. The Effects or Fruits of it or how it discovered it's self 1. In that he applyeth himself to Christ. They that believe in Christ will come to him and put him upon work whilst others prize his Name but neglect his Office A gracious Heart will find Occasions and Opportunities of acqâ—â—intance with Christ if not for themselves yet for others for when they have heard of him they cannot keep from him Faith never wants an Errand to the Throne of Grace either Necessity brings us thither or Delight Christ inviteth us to come for what he hath to give Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest He is angry that we will not come Iohn 5.40 And ye will not come to me that ye may have life If we be backward he sendeth Afflictions upon our selves and Families Hosea 5.15 In their affliction they will seek me early Surely it is a Delight to him to do his Office in helping distressed Creatures or else he would never have taken it upon him The Elect shall be brought to him upon one occasion or another and he will kindly receive them Iohn 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out An Apoplexy fallen on a beloved Servant bringeth this Centurion to Christ. Well then since Christ is able to save to the uttermost all that come to God by him Heb. 7.25 Let us not neglect the Occasions of coming to him but get nearer to God by Repentance and Faith in our Lord Jesus Christ. Would Christ stoop so low as to take our Nature and purchase us with his Blood and be strange to us when we come for the Fruits of his purchase and his Mercy to help us and ours 2. That he accounteth Misery an Object proper enough for Mercy to work upon The Centurion came to him saying Lord my Servant lyeth at home sick of the Palsie grievously tormented Verse 6. that is grievously affected with the Disease Alas what can we bring to Christ but Sins and Sicknesses Justice seeketh a meet Object for it giveth to every one what is due but Mercy only seeketh a fit Occasion It doth not consider what is deserved but what is desired and wanted Etiam si sim indignus sum tamen indigens saith Romeranius I am not worthy but I am needy The more affected we are with our Misery the fitter for Christ's Mercy Psal. 9.18 The needy shall not always be forgotten The more hope we have the more we are sensible of our need Psal. 40.17 But I am poor and needy yet the Lord thinketh upon me Faith giveth us this ground of Hope that Misery is a Motive to God's pity tho' we have nothing within us or without us to commend us to Christ yet he will not despise the Miserable and the Needy and they shall not perish who in the sense of that need repair to him God bringeth Alsufficiency to the Covenant we bring nothing but All-necessity as the Widow was only to provide empty Vessels the Oyl failed not till the Vessels failed Christ's Bowels yearn towards the distressed 3. When Christ offereth to come and heal him Verse 7th I will come and heal him which was the great Condescention of the Son of God to a poor Servant see how the Centurion taketh it Verse 8. He answered and said Lord I am not worthy that thou shouldest come under my roof Humility is a Fruit of Faith A sound Believer hath an high esteem of Christ and a low esteem of himself and the one breedeth the other they see Christ so excellent and themselves so vile in regard of past Sin and present Infirmities What! the Son of God come to the House of an Ethnick and one that hath lived in Idolatry and the Worship of false Gods The Godly are ever acknowledging their Vileness and Baseness and Indignity and Unworthiness when they have to do with God and Christ. Gen. 18.27 And Abraham answered and said Behold now I have taken upon me to speak unto the Lord which am but dust and ashes 2 Sam. 7.18 Then went David in and sat before the Lord and he said who am I O Lord God! and what is my house that thou hast brought me hitherto Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy Servant So Matth. 3.11 Whose shoes I am not worthy to bear So when
sense of Sin and their Defection from God Satan's Condemnation is our Salvation He did the first Mischief therefore the crushing of his Head giveth hope of our Deliverance out of that State of Misery into which he hath plunged us The Words are dark in comparison of the larger Explications of the Grace of God by Jesus Christ which were after delivered to the Church Who would look for a great Tree in a little Seed Yet the seminal Virtue doth afterward diffuse and dilate it self into all those stately and lofty Branches in which the Fowls of the Air do take up their Lodging and Shelter So do these few Words contain all the Articles and Mysteries of the Christian Faith which are the Fountains of our solid Peace and Consolation In the Seed of the Woman is contained all the Doctrine concerning the Incarnation of the Son of God in the bruising of his Heel his Death and Sufferings in the crushing of the Serpent's Head his glorious Victory and Conquest As obscure as the Words are an Eagle-eyed and discerning Faith could pick a great deal of Comfort out of them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders mentioned Heb. 11.2 the Antidiluvian Fathers so famous throughout all Ages for their Faith and Confidence in God had no other Gospel to live upon Abel that offered a better Sacrifice than Cain Enoch that walked with God Noah that prepared the Ark did all that they did in the Strength and upon the Incouragement of this Promise The Words are considerable 1. For the Person who speaketh them the Lord God himself who was the first Preacher of the Gospel in Paradise The Draught and Plot was in his Bosom long before but now it cometh out of his Mouth 2. For the Occasion when they were spoken When God hath been but newly provoked and offended by Sin and Man from his Creature and Subject was become his Enemy and Rebel the offended God comes with a Promise in his Mouth Adam could look for nothing but that God should repeat to him the whole Beadroll of Curses wherein he had involved himself but God maketh known the great Design of his Grace Once more the Lord God was now cursing the Serpent and in the midst of the Curses promiseth the great Blessing of the Messiah Thus doth God in Wrath remember Mercy Hab. 3.2 Yea Man's Sentence was not yet pronounced The Lord God had examined him ver 8 9 10. but before the Doom there breaketh out a Promise of Mercy Thus Mercy gets the start of Justice and triumpheth and rejoiceth over it in our behalf James 2.13 Mercy rejoiceth against Iudgment 3. They are considerable for their Matter for they intimate a Victory over Satan and that in the Nature which was foiled so lately Man by Sin had not only incurred God's Wrath but put himself under the Power of the Devil who had a â—egal Power over fallen Man such as the Executioner hath from the Judg over the condemned Person And a tyrannical Power by Conquest Man being seduced by him from God Therefore it is good News to hear of a Victory over Satan and that his Power shall be destroyed In the former part of the Verse you have the Combate in the Text the Success 1. The Conflict and Combate And I will put Enmity between thee and the Woman and between thy Seed and her Seed It cannot be understood of the Hatred and Antipathy between Men and Serpents though that be alluded unto To what end should God thunder Curses and Condemnation upon the Serpent a brute Creature that understood them not Therefore it is meant of the War between the Devil and Mankind Satan and his Instruments for wicked Men are called his Seed Iohn 8.44 Ye are of your Father the Devil And Ignatius calleth Menander and Basilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spawn of the old Serpent And on the other side the Seed of the Woman by way of Eminency Christ and his Confederates But I shall not consider the Conflict now as carried on between the two Seeds but between the two Heads Christ the Prince of Life and the Devil who hath the Power of Death Heb. 2.14 It was begun between the Serpent and the Woman it is carried on between the Seed of the Woman and the Seed of the Serpent but the Conflict is ended by the Destruction of one of the Heads the Prince of Death is destroyed by the Prince of Life 2. The Success and Issue of the Combate Where observe 1. What the Seed of the Woman doth against the Serpent He shall bruise thy Head 2. What the Serpent doth against the Seed of the Woman Thou shalt bruise his Heel 1. There is something common to both for the word bruised is used promiscuously both of the Serpent and the Seed of the Woman In this War as usually in all others there are Wounds given on both sides The Devil bruiseth Christ and Christ bruiseth Satan 2. There is a Disparity of the Event He shall bruise thy Head and thou shalt bruise his Heel Where there is a plain Allusion to treading upon a Serpent Wounds on the Head are deadly to Serpents but Wounds in the Body are not so grievous and dangerous And a Serpent trod upon seeketh to do all the Mischief it can to the Foot by which it is crushed The Wound given to the Head is mortal but the Wound given to the Heel may be healed The Seed of the Woman may be cured but Satan's Power cannot be restored The Devil cannot reach to the Head but the Heel only which is far from any vital Part. 1. For the first Clause It shall bruise thy Head The Seed of the Woman crushed the Serpent's Head whereby is meant the Overthrow and Destruction of his Power and Works John 12.31 Now shall the Prince of this World be cast out 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil The Head being bruised Strength and Life is perished His Kingdom and Strength is his Head that is gone that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Power of Death Heb. 2.14 the Power to deceive and detain captive Souls Col. 1.13 Who hath delivered us from the Power of Darkness 2. For the other Clause Thou shalt bruise his Heel Where 1. Note the Intention of the Serpent who would destroy the Kingdom of the Redeemer if he could but he can only reach the Heel not the Head 2. The Greatness of Christ's Sufferings his Heel was bruised as he endured the painful shameful accursed Death of the Cross. Doct. That Iesus Christ the Seed of the Woman is at enmity with Satan and hath entred the Lists with him and though bruised in the Conflict yet he finally overcometh him and subverteth his Kingdom 1. That Jesus Christ is the Seed of the Woman That he is one of her Seed is past doubt since he was born of the Virgin a Daughter of Eve That he is The Seed the most
is that which the Apostle calleth the Power of Death and the Terrors which follow upon it Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil and deliver them who through fear of Death were all their Life-time subject to Bondage The Devil hath no Power as a Judg to condemn Sinners He is not Dominus Mortis the Lord of Death but Minister Mortis the Minister of Death For being condemned of God the poor Sinner is put into his Hand that he may either terrify or stupify him and so more and more involve him in the Curse of God's broken Law and also he may hasten his Death and everlasting Destruction 2. Satan hath a Tyrannical Usurped Power So the Devils are called Rulers of the Darkness of this VVorld Ephes. 6.12 the blind idolatrous superstitious World And Satan is called the Prince of this VVorld John 14.30 And the God of this World 2 Cor. 4.4 God made him an Executioner but we make him a Prince a Ruler and a God Now Christ as a Priest disannulleth his legal Power by his Death and the Merit of his Sacrifice And Christ as the true King and Head both of Men and Angels pulls down Satan as an Usurper delivers the poor captive Souls out of his Power And as a Prophet he discovereth his Cheats and Delusions 2. His Works There is a twofold Work of Satan the Work of the Devil without us or the Work of the Devil within us 1. The Work of the Devil without us is a false Religion or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World This is destroyed by the Doctrine of the Gospel accompanied with the all-powerful Spirit of God And therefore when the Gospel was first preach'd by Christ's Messengers the Devil fell from that great and unlimited Power which he had before in the World Luke 10.18 I beheld Satan as Lightning fall from Heaven 'T is an Allusion to his first Fall as Lightning flasheth and vanisheth and never recollecteth it self again So Iohn 12.31 Now shall the Prince of this VVorld be cast out When Christ did first set upon the Redemption of Mankind the Apostles went abroad to beat the Devil and hunt him out of his Territories and they did it with great Effect Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel John 16.11 He shall convince the VVorld of Iudgment because the Prince of this VVorld is judged The silencing of his Oracles the suppressing of his Superstitions the destroying of the Kingdom of Wickedness and Darkness was an apparent Evidence of the Truth of the Gospel The old Religion by which the Devil's Kingdom was supported every-where went to wrack no more the same Temples the same Rites the same Gods all was made to stoop and bow before God as worshipped in Christ. 2. There is the Work of the Devil within us This concerneth the recovering particular Persons out of the Snare of the Devil who were taken captive by him at his Will and Pleasure Here we must distinguish between the Purchase and Application The Purchase was made when Christ died Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it that is on his Cross. Christ's Death was Satan's Overthrow then was the deadly Blow given to his Power and Kingdom This was the Price given for our Ransom and the great means of disannulling all that Power Satan had before The Application is begun in our Conversion for then we are said to be turned from Satan unto God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God Then we are rescued out of the Devil's Clutches and adopted into God's Family that being made Children we may have a Child's Portion III. That in this Conflict his Heel was wounded bitten or bruised by the Serpent 1. Certain it is that Christ was bruised in the Enterprize Which sheweth how much we should value our Salvation since it costs so dear as the precious Blood of the Son of God incarnate 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot He thought not his whole Humiliation from first to last too much for the overthrowing of the Devil's Kingdom nor any Price too dear to redeem poor captive Souls 2. But how was he bruised by the Serpent Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin and God's Hatred against Sin and his governing Justice for it is said Isa. 53.10 It pleased the Father to bruise him Unless it had pleased the Lord to bruise him Satan could never have bruised him On the other side they were also the Effects of the Malice and Rage of the Devil and his Instruments who was now with the Sword's-point and closing Stroke with Christ and doing the worst he could against him In his whole Life he indured many outward Troubles from Satan's Instruments for all his Life long he was a Man of Sorrows wounded and bruised by Satan and his Instruments Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him But the closing Stroke was at last then did the Serpent most eminently bruise his Heel When Iudas contrived the Plot it is said the Devil entred into him Luke 22.3 Then entred Satan into Judas Iscariot being one of the Twelve When the High Priest's Servants come to take him he telleth them Luke 22.53 This is your Hour and the Power of Darkness The Power of Darkness at length did prevail so far as to cause his shameful Death This was their Day 3. It was only his Heel that was bruised It could go no further for tho his bodily Life was taken away yet his Head and Mediatory Power was not touched Acts 2.36 This same Iesus whom ye have crucified God hath made both Lord and Christ. Again his bodily Life was taken away but for a while God would not leave his Soul in the Grave Psal. 16.10 Thou wilt not leave my Soul in Hell neither wilt thou suffer thy holy One to see Corruption The Counsel and Purpose of God concerning Man's Redemption had then been wholly frustrated For if Christ be not risen your Faith is vain ye are yet in your Sins 1 Cor. 15.17 Once more tho Christ was bruised yet he was not conquered When the Jews and Roman Souldiers were spoiling him and parting his Garments then was he spoiling Principalities and Powers And when Satan and his Instruments were triumphing over the Son of God then was he triumphing over all the Devils in Hell for by Death he
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
it especially the Sick and the Dying He that formerly tempted then beginneth to trouble and he that formerly shewed you the pleasant Baits of Sin will then shew you the Hook he who now representeth Pardon easy will then represent it as impossible And when Death cometh he hath Power to hale away the Sinner to Torments For as the good Angels carry the Souls of the Faithful to Christ Luke 16.22 23. so probably the Devil hath a Power to carry them to Hell Now as the Devil hath this Power of Death he bringeth Men into Sin that he may bring them into Terror Yea Satan hath a great hand in the Troubles of Conscience which befal God's Children Well then how is this Power destroyed By satisfying the Law Christ destroyeth the Power of the Devil For first he blotted out the Hand-writing that was against us and then spoiled Principalities and Powers Col. 2.14 15. And when he doth actually justify we feel the Comfort and Benefit of it Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who shall condemn It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us Our Advocate is more gracious in Court than our Accuser having payed our Ransom and interceding for us and pleading it what Accusation from the Law can stand against those who have imbraced this Gospel 3. The Being of Sin For while it remaineth there is somewhat of Satan left which he worketh upon There is a Remnant of his Seed in the best the Godly are yet in the Way but not at the end of the Journey and therefore he hath leave to assault them while they are here but Christ will perfect the Conquest which he has begun and so the very Being of Sin shall at length be taken away Iude 24. To him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Eph. 5.27 That he might present it to himself a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish At Death Sin is totally disannulled the Physician of our Souls will then perfect the Cure As in the first Moment of our Birth we were Sinners so in the Moment of our Expiration all Sin dieth Christ taketh that time to finish his Work No Sinner can enter into the State of Bliss but the Vail of the Flesh being rent we are immediately admitted into the sight of God and so made exactly perfect 2 dly As to the general Case or his Interest in the corrupt World It is true the Kingdom of Satan yet remaineth But he doth and shall divide the Spoil with the Strong Isa. 53.12 Therefore will I divide him a Portion with the Great and he shall divide the Spoil with the Strong And though his Doctrine and Religion meeteth with Opposition in the World yet it doth prevail upon Opposition and against Opposition and by Opposition when in the Seasons of it he cometh to set his Kingdom on foot Rev. 6.2 I saw a white Horse and he that sat on him had a Bow and a Crown was given unto him and he went forth conquering and to conquer This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom Where you may note his Furniture a Crown and a Bow The Crown noteth his Dignity the Bow his Armour and Strength Psal. 45.3 4 5. Gird on thy Sword upon thy Thigh O thou most Mighty with thy Glory and Majesty and in thy Majesty ride prosperously because of Truth and Meekness and Righteousness and thy Right Hand shall teach thee terrible things Thine Arrows are sharp in the Heart of the King's Enemies whereby the People fall under thee Christ having the Grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means proper to the Mediatory Dispensation by his Word Spirit and Providence 1. His Word which is called the Rod of his Strength Psal. 110.2 The Weapons of our Warfare are not carnal but mighty through God 2 Cor. 10.4 When Christ will work the World cannot resist its convincing Power those that feel it not fear it John 3.20 Every one that doth evil hateth the Light neither cometh to the Light lest his Deeds should be reproved 2. His Spirit Now what can stand before the mighty Spirit of God convincing Men of the Truth of his Religion John 16.8 9 10 11. And when he is come he will reprove the World of Sin and of Righteousness and of Iudgment Of Sin because they believe not on me Of Righteousness because I go to the Father and ye see me no more Of Iudgment because the Prince of this World is judged Shewing hereby Christ was the Messiah and therefore they were guilty of great Sin who did not believe on him That he was a righteous and innocent Person and no Seducer because Christ rose from the Dead and went to the Father That he was an exalted Prince above Satan and whatever things were looked upon as Divine Powers Many that were not converted were convinced of this 3. His Providence All Judgment was put into Christ's Hands to be improved for the advancement of his Mediatory Kingdom John 5.22 For the Father judgeth no Man but hath committed all Iudgment to the Son He hath the Government of all things Angels and all Events that fall out in the World None of the Creatures are left to their own Arbitrement or uncertain Contingences but under the Government of a supreme Providence which is left in Christ's Hands Thus you see though the Devil's Interest be held up by the combined Interests of the World agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them yet Christ is able to break and dissolve all this Force and Power Secondly How far was Satan destroyed or his Head crushed 1. Negatively 1. Non ratione Essentiae not to take away his Life and Being No there is a Devil still and shall be even when the whole Work of Christ's Redemption is finished For then it is said Rev. 20.10 The Devil that deceived them was cast into the Lake of Fire and Brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever So Mat. 25.41 Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels Then Eternal Judgment is executed on the Head of the wicked State Sentence was passed before and the Devil feareth it Matth. 8.29 Art thou come hither to torment us before the time He was condemned before but then it is executed upon him he is finally punished and shall for ever remain with the Damned 2. Non ratione Malitiae not in regard of Malice For the Enmity ever continueth between the two Seeds and Satan will be doing though it be always to Loss
trouble us no more but that the World should not be a Snare to us He came not to exempt us from Trouble but to save us from our Sins Mat. 1.21 To deliver us from Wrath to come 1 Thess. 1.10 We have the Victory which he purchased for us if the Devil and the World do not hinder the Fruition of eternal Glory Our Victory over Satan is mostly gotten by Patience even to the Death and so those that are killed all the Day long are more than Conquerors through him that loved them Rom. 8.35 36 37. Satan's main Spight is not at your worldly Interests but your Souls God may give him sometimes a Power over your worldly and bodily Interests but he doth not give him a Power over your Souls Though he get his Will over your Bodies yet if he get not his Will over your Souls it is you that conquer and not Satan Therefore in the Christian sense Suffering is Conquering If he do not draw you away from God and Christ though he and his Instruments have great Power over you it is your Heel only is bruised but your Head is safe 2. It is not a total Exemption from Sin Necessary vital Grace is only absolutely secured you shall receive no deadly Wound to destroy your Salvation The Godly sometimes may be foiled Satan stirred up David to number the People 2 Corinth 11.2 3. I am jealous over you with a godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ. For I fear lest by any means as the Serpent beguiled Eve through his Subtilty so your Minds should bâ— corrupted from the Simplicity that is in Christ. 1 Cor. 7.5 That Satan tempt you not for your Incontinency Yea God may imploy Satan in punishing his People as when the Israelites murmured he sent evil Angels among them Psal. 78.49 and they were destroyed of the Destroyer 1 Cor. 10.10 Because careless Souls are apt to fall asleep God permitteth him to be the Executioner of his Indignation Vse 4. To animate and incourage Christ's Servants in their War against Satan's Kingdom at home and abroad within and without Not to give place to the Devil Ephes. 4.27 Christ whom we serve is more able to save than Satan is to destroy 1. The Devil is a Creature but Christ is the Sovereign Lord who hath Power over him and all Creatures The Devil 's tempting is by Leave Iob 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat He could not enter into the Herd of Swine without Leave from Christ Matth. 8.31 So the Devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine When we are in Satan's Hands Satan is in God's Hands 2. The Devil is an Usurper Christ is the Heir of all things Satan is the God of this World by Usurpation but by lawful Ordination Jesus is both Lord and Christ Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. 3. The Devil hath only a perswasive Force no constraining Efficacy He cannot change the Heart or create any new Principles and Habits there which were not before But God can put his Law into our inward Parts and write it in our Hearts Jer. 31.35 He can only propound alluring Baits or Objects to the outward Senses and Fancy but God worketh immediately on the Heart 4. If the Devil be vigilant and assiduous in his Temptations he is matched and overmatched Christ is always mindful of the Affairs of his People he doth ever make Intercession for us before God And he that keepeth Israel shall neither slumber nor sleep Psal. 121.4 Satan daily bloweth the Bellows inflaming our Corruptions suggesting Temptations but the Spirit is as watchful in our Hearts maintaining his Interest there 5. The Devil's Malice is restrained for he is held in Chains of Darkness 2 Pet. 2.4 If God spared not the Angels that fell but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto Iudgment Meaning thereby not only the powerful Restraints of Providence but the Horror of their own despairing Fears Chains imply Restraint but Chains of Darkness Horror he himself believeth and trembleth Iames 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence Partly in protecting strengthning assisting his People and prospering their just Endeavours for the Advancement of his Kingdom so that all the Machinations of the Wicked against them come to nought Partly in making fearful Havock and Destruction in Satan's Kingdom In protecting his People sometimes he destroyeth their Enemies Isa. 27.4 Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together Sometimes infatuateth their Counsels Iob 5.12 13 14. He disappointeth the Devices of the Crafty so that their Hands cannot perform their Enterprise He taketh the Wise in their own Craftiness and the Counsel of the Froward is carried headlong They meet with Darkness in the Day-time and grope in the Noon-day as in the Night Sometimes he hideth his People in the Secret of his Presence Psal. 31.20 Thou shalt hide them in the Secret of thy Presence from the Pride of Man thou shalt keep them secretly in a Pavilion from the Strife of Tongues He smiteth his Enemies by an invisible Curse Job 20.26 All Darkness shall be hid in his secret Places a Fire not blown shall consume him it shall go ill with him that is left in his Tabernacle He divideth them 2 Chron. 20.23 The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another Christ is the Assailant and makes fearful Havock in the Devil's Kingdom The Word of Truth is come into all the World and pulleth down Idolatrous and False Worship Coloss. 1.6 The Word of Truth is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the Day ye heard of it and knew the Grace of God in Truth Sermon on Gen. 24.63 Isaac went out to meditate in the Field c. SERMONS ON THE XXIV Chapter OF GENESIS SERMON I. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide THE Context is spent in describing the Journey of Rebecca with Abraham's Servant and the Text sheweth the occasion of the first interview between Isaac and Rebekah he goeth out into the Fields to meditate and of a sudden he seeth the Camels coming I cannot pass by this Accident
thoughts leave a forcible impression upon the Soul The Papists talk of St. Francis and St. Clara that had the wounds of Christ impressed on them it is true in a Spiritual way deep thoughts leave the wounds and sorrows of Christ upon the heart and do cruciâ—e us it is true Morally as well as Mystically I am crucified with Christ Gal. 2.20 Certainly you find this by Experience that when you know not things you are not so throughly affected with them Serious Meditation hath this advantage that it doth make the Object present and as it were sensible therefore Faith which is a deep acting of the thoughts upon the Promises and upon Glory to come is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen Heb. 11.1 It giveth the future Blessedness a present subsistence in the Soul and therefore it must needs ravish it It is a Principle in Nature Appetition followeth Knowledge and Desire is answerable to that certain and clear Judgment that we have of the Worth Value and Dignity of the Object Now it is not enough that the Judgment be once convinced but that it stay upon the Object for things loose their Vertue when we do not keep them in the Eye of the Soul When the Bird often leaveth her nest and is long absent the eggs grow cold and do not come to be quickned so do our desires grow cold and dull which otherwise by a constant Meditation are hatched into some Life Instance in any Affection Hope and Trust is ripened by constant thoughts of the Grace Power Truth Goodness and Unchangeableness of God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Presumption is an inconstant careless apprehension and therefore soon overborn Psal. 9.10 They that know thy name will put their trust in thee that is that seriously consider it for the Hebrew word is used for consider they that know what a God thou art how Merciful True and Powerful thou art they will trust thee So for Fear so far as it is sanctified it is fed by a consideration of the dreadfulness of Gods wrath and displeasure Psal. 90.11 Who knows the power of thine anger according to thy fear so is thy wrath that is who doth seriously consider of it According to those awful apprehensions that they form within themselves doth Gods Wrath more or less move them So for Desire either of Christ or of Heaven Of Christ a serious consideration of the Excellency of Christ is that which ravisheth the Heart The Spowse formeth a Description of Christ and then she saith he is all desires Cant. 5.16 His mouth is more sweet yea he is altogether lovely Enough to ravish all our Desires The value of things lyeth hid when we do but slightly and superficially look upon them but when we meditate of them they are double to that which is seen at the â—â—rst blush Iob. 11.6 And thaâ— he would shew thee the secrets of wisdom that they are doubâ—e to that which is In Natural things serious thoughts are necessary much more in Spiritual because the Mind by long use having been enured to Earthly Objects and Profits had need to be much raised We see that we do insensibly receive teint from those Objects with which we do Converse and therefore we had need to be often and serious in meditating of the Excellencies of Christ that by a Spiritual Art he may be as usual an Object to us as the World So for Heaven when we do not hold our Hearts to the consideration of the Glory of it it doth not work upon us Moses Heb. 11.26 Had respect to the recompence of the reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had an eye to it the word noteth a serious and intent consideration we should again and again consider it and be sending our thoughts as Spies into the Land of Promise to bring us Reports and Tydings of it as Love between Men is maintained by constant Visits and Letters So for sorrow for sin past Psal. 51.3 My sin is ever before me and Ier. 31.19 Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth When we come deeply to consider our Errors and the unkindness of them that begetteth a sad sence So for hatred and displicency against Sin Evil Affections are nourished by thoughts and kept up in Life and Strength for thoughts are pabulum animae the Food of the Soul Rom. 7.13 Sin that it might appear sin working death in me by that which is good that Sin by the commandment might become exceeding sinful The sinfulness of Sin appears by considering the Purity of the Law the Majesty of God and the Kindness of Christ. So for Joy and Delight the Soul is feasted by Meditation it turneth the Promises into Marrow Psal. 63.5 6. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When I remember thee upon my bed and meditate on thee in the night watches Hereby we discern their relish and savour Psal. 34.8 Oh taste and see that the Lord is good the thoughts taste and the relish is left on the Affections 3. It is an advantage to the Fruits of Grace in the Life it maketh the Heavenly Life more easie more sweet more orderly and prudent 1. More easie because it calleth in all the rational help that may be Reason which otherwise would serve the Senses and be enslaved to Appetite and Worldly Desire now is imployed in the highest and purest use and therefore when Reason is gained which is the leading faculty the work cometh on more easily Meditation putteth Reason in Authority and rescueth it from being prostituted to sence 2 Cor. 10.5 Casting down imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. And then for sense it maketh our Eyes to furnish us with matter Iob 12.7 8. But ask now the beasts and they will teach thee and the fowls of the air and they shall tell thee Or speak to the earth and it shall teach thee and the fishes of the Sea shall declare unto thee Every Element giveth in an help he that doth not want an Heart cannot want an Object the Air the Sea the Earth giveth Fewel for Wisdom and Spiritual Advantage But for want of consideration a Man is worse than the Beasts Prov. 6.6 Go to the ant thou sâ—uggard consider her wayes and be wise 2. More sweet It bringeth the Heavenly Life into more liking with us Duty to worldly Men is irksome and unsavoury because they loose the sweetness and blessedness of Communion with God Psalm 26.3 For thy loving kindness is
It is a pleasure to see things by Picture though we know the Person so though we have an Image of Christ in the Word and may know his Person there yet it is a great relief to us to see Christ in the Supper by these outward Symbols where Sense may teach Faith what strength of Grace and what sweetness of Comfort to expect from Christ. These thoughts through the blessing of God will raise the Soul into a frame of Religion that when you come to this Ordinance you will not be so dry and barren 2. Wandring when the Heart is prepared and set towards God how shall we do to keep it from roving and prevent those excursions which are apt to carry away the Heart 1. Get an Awe and Dread of God Labour to have the deepest Apprehensions of the Presence of God as possibly may be Strong Affections especially Fear lock up the Mind and do not suffer it to flit abroad Now Fear is not unseasonable to this Duty but rather proper because of the Excellent Mysteries by which God condescendeth and approacheth us Chrysostome calls it terribilis mystica mensa the dreadful Mysterious Table and therefore now our Apprehensions should be most awful When Iacob had a sight of God saies he Gen. 28.17 How dreadful is this place And the Psalmist saith Psal. 68 35. Oh God! thou art terrible out of thy holy places Mixt Affections do best in the sweetest Worship Psalm 2.11 Serve the Lord with fear and rejoyce with trembling Hosea 3.5 They shall fear the Lord and his goodness in the latter dayes Here we are to have distinct thoughts of his Holyness and Goodness and therefore we should fear before him lest we forget our selves to be poor guilty Creatures and Fear confineth the Soul and will not suffer it to run abroad 2. Chide the Heart for your vain Excursions Christians might have more command over their Hearts if they would but hold the Reins a little straiter and check their Souls they are not so sadly sensible of the idle roving of the brain which do not so directly carry them after the evil as when they make them to neglect the good Take up your selves as David doth about his lumpishness Psalm 42.5 Why art thou cast down O my soul and why art thou disquieted in me Did I come hither to think of any thing but Christ and Heaven Did I come to think of News Vanity Business and Lust My work is to discerne the Lords Body not to think of Worldly Toyes Is this to remember and fruitfully to insist upon his Death Look as Christ did chide his Disciples Matth. 26.40 What! could ye not watch with me one hour So chide your Heart cannot I keep my Heart free for God a little while In Heaven Duty will be my constant work and if my Heart wander now How shall I be able to hold it for ever In the Supper God tyes my Soul by outward Rites least my Eyes should carry away my Heart God would exercise my Eyes Certainly if you would chide your Souls the Heart would not steal so many glances But usually our Hearts do not steal away we dismiss them and let them go God gave Reason a command of your Thoughts at first and we might exercise it more than we do 3. Stupidness Many times the Soul is surprized with deadness and amazement it neither actually thinks of Evil nor of Good but is at a dead pawse and stay For this I shall urge a double help 1. By earnest Ejaculations call in the help of the Spirit Cant. 4.16 Awake O north-wind and come thou south blow upon my garden that the spices thereof may flow out Desire God to breathe upon the Soul with a fresh gale and excitement that he would take a Coal from his own Altar that the perfume might burn bright Censers must not be kindled with strange Fire Oh raise and quicken this dead Soul Remember the first Adam was made a living soul the last Adam was made a quickning spirit 1 Cor. 15.45 2. Call upon your own Hearts It is a mistake of Christians to think they are only to call upon God you are also to call upon your selves and to deal with your own Souls by way of quickning Psalm 57.8 Awake my glory awake psaltery and harp I my self will awake early Charge your Souls awake to the consideration of Heavenly Mysteries Speak to your own Hearts as David layes a charge upon himself Psalm 103.1 Bless the Lord O my soul and all that is within me bless his holy name The Children of God are brought in speaking to themselves Oh my drousie blockish Heart How coldly dost thou think of Christ This dead Heart will not become the Service of the Living God 4. A lazy Formality Either we cannot get the Soul to this Worship or we performe it slightly We content our selves with a few careless glances and lazy baren thoughts To remedy this consider in so sweet a Duty God doth not only require Affection but height of Affection an Holy ardor earnestness and raisedness of Spirit Cant. 4.6 Vntil the day break and the shadows flee away I will get me to the mountain of myrrh and to the hill of frankincense an allusion to the Censers used in the Levitical Worship God requires such thoughts as will comfort revive and quicken our Souls Such thoughts as end in Affection Leave not off till you can say as the Spouse Cant. 2.5 Stay me with flaggons comfort me with apples for I am sick of love Do not leave meditating of Christ till you can bring your Souls to a Holy ravishment and your Hearts are wounded with impatient Desires after Communion with Christ. No thoughts will work but those that are serious Secondly I will propound some cases which shall not only concern the Duty of the Lords Supper but some of them the Duty of Meditation in general 1. Case How can we do because of variety of Matter that is to be meditated upon that plenty makes us barren And in such streights of time how can we run through all I shall answer to this in three Propositions 1. The Mind of Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and much may be done by thoughts in a short time The Minds motion is not so slow as that of the Body which is burdened with a mass and clod of flesh and therefore must have time for its Action but the Soul is quick There are two sorts of Meditations in the Supper as indeed in all other Matters pregnant Apprehensions and enforcing Reasons 1. Pregnant Apprehensions sutable to each Circumstance of the Duty Now these are absolutely necessary as in blessing the Elements and setting them aside for this use think of the Eternal Decrees of God by which Christ was separated to the Office of Mediator In breaking the Bread your Thoughts must act afresh on the Sorrows of Christ's Cross and those bruises wherewith he was broken for our Iniquities Thus it is good
in Reason upon Reason Inforcement upon Inforcement till you bring up Treasure cast on Weight upon Weight till it weigh down Now these Rational Inforcements are Four by Arguments Similitudes Comparison Colloquies or Soliloquies 1. By Arguments that are most Affective Inquire what kind of Arguments have most force upon the Spirits The Second Usual Arguments you should look after are Causes and Effects by the one Knowledge is increased and by the other Affections are stirred Do not emptily declame but see that your Eye may affect your Heart Choose such Arguments as are evident and strong you have them in the Word and in Sermons and you should have them in your Hearts Luke 6.45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh A good Man should be able to bring forth good Arguments that he might bring his Heart powerfully to the acknowledgement of the Will of God For what did God give you Faculties and the use of Reason and Discourse and such helps in the Ministry but for such a purpose 2. By Similitudes The word willfurnish you upon every point Heaven speaketh to us in a Dialect of Earth Heavenly Mysteries are cloathed with a Fleshly Notion In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages and Spiritual things are shadowed out by Corporal fairness and sweetness In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom the Word of God by a Glass the Wrath of God by Fire Now apt Similitudes have a great force upon the Soul for two Reasons partly because they help Apprehension and partly because they help Discourse There is as it were a Picture for the thoughts to gaze upon by Similitudes we come to understand a Spiritual thing that we know not being represented by sensible things with which they are acquainted the thing is twice represented to the Soul in Reality and in Picture as a double Medium helpeth the sight the Glass and the Air in Spectacles a Shilling in a Basen of Water seemeth bigger so it is here Yea they yield matter for much enlargement and help Discourse as when they brought God the Blind and the lame Mal. 1.8 Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hosts Sin is expressed by Death now the Soul may reason thus I tremble at Death why do I not tremble at Sin So Mortification is Physick I can dispense with the trouble of Physick for my Body this will make my Soul healthy 3. By Comparisons wherein other things are like or unlike the things we Meditate upon I urge this because it is a Natural Help it is a Rule of Nature that contraries being put together do mightily Illustrate one another as when you compare fairness and deformity black and white Deformity is more odious and black is more black So if I would contemplate the Beauty of Vertue and of the Spiritual Life I would compare it with the filthiness of Vice and of the prophane Life So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin you gain upon the Soul Put Earthly things into the Scales with Heavenly and see which weigheth heavyest set Heaven against Hell and Heaven against the World Our Saviour teacheth us to meditate by way of comparison Matth. 16.26 For what is a man profited if he shall gain the whole world and lose his own Soul Or what shall a man give in exchange for his Soul So by comparing your selves with other Creatures as thus when you would shame your selves for your Disobedience you may argue thus All things obey the Law of their Creation the Sun delighteth to run his Race the Stars keep their Course and do not go beside the path God hath set them and I only have found out my own path So for your uncomfortableness in the wayes of God you may say Wicked Men delight to do wickedly but I do not delight in the Service of God shall it not be a pleasure to me to be exercised in the Duties of Religion Shall I not rejoyce in the Lord 4. By Colloquies and Soliloquies Colloquies and Speeches with God and Soliloquies with our selves Thoughts are more express and formal but when turned into Words and Speeches it is a sign the Affections are stirred Strong Affections must have vent in Words Speech is an help in Secret Prayer 1. In Colloquies with God either by way of Complaint Lord I am poor and needy and worldly Lord My Heart is naked and void of Grace Or else by way of Request as the Infant will shew the Apple or Jewel or whatever it hath received to the Parent or Nurse so the Soul representeth to God whatever it hath gotten by Meditation and taketh occasion further to converse with God and beg Grace of him 2. In Soliloquies with your own Souls and these are either by way of urging the Heart or charging it 1. By way of urging the Heart As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ let this be the close of all How shall we escape if we neglect so great salvation Heb. 2.3 So if you have been meditating on the sinfulness of Sin fall upon your own Hearts Rom. 6.21 What fruit shall we have in those things whereof ye are now ashamed for the end of those things is Death Or if you have been meditating of Hell and the Wrath of God speak to your Heart Ezek. 22.14 Can thy heart endure or can thine hand be strong in the day that I shall deal with thee Art thou stronger than God that thou canst wrestle with him Or if you have been meditating on your sinfulness or the course of your own wicked Lives you may return upon your Heart Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee And verse 6. Wherewith shall I come before the Lord and bow my self before the High God How shall I get a Ransom to redeem my Soul from the guilt of Sin 2. By way of Charge and Command Suppose you have been meditating of the benefit of Gods Service and the danger of going a whoring from him Hosea 2.7 She shall say I will go and return to my first husband for then was it better with me than now Or if you have been meditating of the Benefits of God to your Souls you may return upon your Hearts by way of Charge Psal. 116.7 Return unto thy rest O my Soul for the Lord hath dealt bountifully with me God hath opened his good Treasure to thee this hath been thy Portion therefore Return unto thy rest Well then thus do and then be watchful that you
Lord hath taught thee better as David when he had chosen the Lord for his Portion Psalm 16.7 I will bless the Lord who hath given me counsel My own Reason would never have taught me so much that is a dimm light there were some obscure instincts to sway me to my happyness in general but I might have groped about for the Door of Grace but not have found it but God gave me Counsel As Austin saith Errare per me potui redire non potui Lord I could go astray of my self but I could not return of my self so we could go astray fast enough out of the Inclination of our own Nature but thou hast brought home a poor lost Sheep on thine own Shoulder if I had been left to the Counsels of my own heart what would have become of me 5. By Soliloquie with your own Souls Expostulate with your selves for your former Errors and Follies Rom. 6.21 What fruit had ye in those things whereof ye are now ashamed The end of those things is death why should I melt away my Spirit and emasculate my Soul by stooping to such low Contentments VVhat have I got by turning away from God but a VVound and Disquiet in my Conscience Then charge your Souls Issue out a practical Decree determine with your selves VVell Now I see it is best to cleave to God I will choose God for my chiefest good and utmost end Oh my Soul I see with David Psalm 73.28 It is good for me to draw nigh to God Therefore farewel my Pleasure that pleased my Childish Age when I was a Child I did as a Child it shall be my care now to enjoy Communion with God to be Ruled by his VVord to live to his Glory those things that have intercepted the Delight and Contentment of my Spirit I will leave them to the Men of the VVorld SERMON VII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I AM now to propose to you another Object of Meditation which is the sinfulness of Sin an Argument very necessary and practical It is necessary in several respects Partly to humble us we have low thoughts of Sin and therefore we are but slight in the Matter of Humiliation Until we understand the Evil of Sin sufficiently we do not think it worthy of Tear a or one hearty sigh but when the Understanding is once opened the Heart is deeply affected Psalm 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears VVe see such filthiness in Sin as cannot be washed away without a Deluge of Sorrow And it is necessary partly to awaken us to a greater Care and Conscience who would adventure upon a Sin that doth but know and seriously consider what it is Gen. 39.9 How can I do this great wickedness and sin against God That will be the Issue of such a Consideration The Child will thrust his Fingers into the Fire that doth not know the pain of being scalded or play with a snappish Cur that hath not been bitten Men are the more bold in adventuring upon Sin because they do not know the danger And it is necessary partly to urge us to come to Christ none look to the Brazen Serpent but those that are stung so none regard Salvation but those that have been stung with some remorse in their Consciences for the great Evil of Sin when the poor Soul feels the weight and burden of Sin then it will come to Christ. And it is necessary partly that we may more loath our selves when we come into the presence of God Gracious Men are most self-abhorring Elijah covered himself with a Mantle Isaiah said Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips Peter had such a Sense of his Sins that he saies â—uke 5.8 Depart from me for I am a sinful man O Lord Though there was something of Excess and Sin in these Dispositions that is so far as they do exclude the Encouragements of the Gospel but yet there is somewhat worthy of Imitation so far as they had a deep sense of their own unworthyness It is a necessary Argument you see and of much Practical use but very large and will yield great plenty of Thoughts it will be harder to know what we should omit in the Consideration of it than what we should pitch upon I shall pursue it in this Method 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin 2. VVhat Arguments you should propound to your Souls to work your Hearts to a sense of it 1. For the general Observations and Rules concerning the sinfulness of Sin 1. None can know the utmost Evil of Sin perfectly but God There is a kind of Infiniteness in Sin because it is committed against an Infinite Object and therefore a finite and limited Understanding cannot conceive of the Evil of it The greatness of Sin is known by the Party offended and the Party satisfying both are Infinite 1 Iohn 3.20 If our heart condemn us God is greater than our heart and knoweth ull things As if he had said your Heart doth not suggest half the Evil that there is in Sin for the Infinite God knows there is a great deal more Evil in it than you can conceive VVhat is our Light to the Eye of God VVe are the guilty Parties and so are apt to be partial in our own cause but God is the Party offended and therefore he can best judge of the measure of the Offence Again Gods whole Nature setteth him against it we have but a drop of Indignation against Sin God hath an Ocean he is most good and therefore most hateth what is Evil. The truth is there is nothing properly an Object of Divine Hatred but Sin it is wholly and only carryed out against it and therefore he seeth more Evil in it than any Creature possibly can 2. Mans Knowledge of Sin is more clear at sometimes than at others VVhen Conscience is opened there is not a greater Load and Burden David could say Psalm 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me It is a Rule in Philosophy Elementa non gravitant in suis locis Elements are not heavy in their proper place a Fish in the VVater feeleth no weight though it would break the back of a Man if that weight of VVater lay upon him So VVicked Men are in their Element when they are in the heat of their sinful pursuit here they sport and play and feel not the burden of Sin Sometimes when Men come to dye Conscience is touched and then they cry out of the burden of Sin 1 Cor. 15.56 The sting of death is sin then their Hearts are filled with a sad despair
this makes Death to be dreadful and terrible to the Soul and keeps the Soul in Bondage Heb. 2.15 Through fear of death they were all their life-time subject to bondage But certainly it shall be at the day of Judgment then we shall see the folly of it Conscience shall then be extended and enlarged and the Sinner shall remember the wickedness of his past life You will then find the Devil that is now a Tempter will prove an Accuser Oh what kind of Apprehensions will you have when the Devil shall come forth and plead Lord Adjudge this Person to me I never dyed for him I never shed my Blood for him I could promise him no Heaven and Glory yet he easily hearkened to my Temptations Tuus esse noluit per gratiam sit meus per culpam ostende tales tuos munerarios O Christe He would not be thine for all the Grace and Kindness thou didst show him and all the Rewards thou didst propound and promise to him Then all disguises will be laid aside A little consideration and search and Prayer for Conviction for the present would help us to the same apprehensions If Conscience should be now extended as it will be then we should soon be weary of our Lives At least do not rest in your own Valuation and Account for then the Secrets of all Hearts shall be opened 3. The less Sin appeareth many times it is the greater Sins are not to be measured by the smalness of the matter of them but by the offence done to God The first Sin to a vulgar and common apprehension was but the eating of an Apple it seemed a small matter if we did not consider the offence against God It is an aggravation mentioned by the Prophet Amos 2.6 They sold the righteous for silver and the poor for a pair of shoes that is upon so small an occasion or for such a contemptible matter they would oppress the poor The lesser the occasion and temptation is the greater the Impudence the Imprudence and the Unkindness the greater the Impudence that they will dare God to his face for a trifle the greater is the Imprudence that we will hazard our Souls for a mean thing the greater is the unkindness that we will stand with God for a little Sins that are accounted small in the matter of them have been overtaken with the sad Revenges of God he that denyed a crum could not receive a drop of Water to cool his Tongue The contempt of God is the greater when we break with God for a small matter and transgress his Commandments upon every light occasion In short sin is in no case small but only in regard of Gods Mercy and Christs Merits 4. None are exempted from bewailing the evil of Sin Though the Children of God shall never feel it nor have the dregs of God's displeasure wrung out to them for it yet they must bewail the evil that there is in Sin The Death and Merit of Christ doth not change the Nature of Sin nor put less evil into it why should we look upon it with a different eye after Conversion than we did before Sin is still damning in its own Merit and Nature and it is still the violation of an Holy Righteous Law and an affront to the Holy God and an inconvenience to the precious Soul Sin is the same as it was before though the Person be not the same Nay the Children of God are not altogether exempted from the effects of Sin neither it is a Disease though not a Death and who would not groan under the heat of a burning feavour though he be assured of Life God hath still a bridle upon you to keep the Soul in awe And though the godly can never loose their right in the Covenant that doth remain yet they may loose the fruition of it and this is enough to make a Child of God mourn Notwithstanding all the Priviledges of Grace you may be branded though not executed and though the Lord hath made them Vessels of Mercy yet he doth not use and employ them as Vessels of Honour but they are set aside as useless Vessels Sin will still be inconvenient it will bring disgrace to Religion and discomfort to your Souls and furnish the Triumphs of Hell and make Satan rejoyce and Eclipse the Light of Gods Countenance and who can brook the loss of Gods Favour and of intimate Communion with him without sadness and bemoaning his case I may ask you that question Iob 15.11 Are the consolations of God small with thee Do you make so little reckoning of those rich Comforts of the Holy Ghost Though you cannot be damned for there is no condemnation to them that are in Christ Rom. 8.1 yet your Pilgrimage may be made very uncomfortable and he that prizeth Communion with God would not loose the Comfort of it for the least moment Besides if there were no inconvenience yet Love is motive enough to a gracious Person Where is your Love Christians You sin against Mercy the warm beams of Mercy should melt the heart Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for all your abominations As long as there is Love in the Heart you can never want an Argument to represent the odiousness of Sin Put the matter in a Temporal Case it would be ill reasoning for an Heir to say I know my Father will not disinherit me therefore I do not care how I offend him Where is your Love to God if you do not hate Sin Psam 97.10 Ye that love the Lord hate evil Though your Right in the Covenant be safe yet you should still have the evil of your own doings in remembrance 5. Many speak much of the Evil of Sin in Prayers and Confessions yet loath it never the more yea the less What should be the Reason of it All their thoughts are spent in empty Declamations and forms of Satyr or Anger and these do not subdue Affections Or else it may be we only paint Sin in our Fancies and that worketh no more than a Picture or Image which doth not allure and draw Love so much as a Living Beauty it only pleases and tickles a little Things foul in their Nature are pleasant in their Picture and Description What more dreadful than War And yet what more pleasant than in a strain of Poetry or Rhetorick or in a lively Picture to describe the fury and heat of Battle What more uglâ— than a Toad And yet a Toad painted to the life pleaseth So when we meerly paint Sin by the help of the Imagination or Fancy it moves only the lighter part of the Soul It is good to be rational in our Considerations and where there is the less Art it leaveth the deeper stroak upon the Heart Imagination and Fancy is a great Instrument in the work of Mediation but still it must be
Persons were swept away at once The next news of Sin is in the instance of Sodom and there Sin was of such an evil influence that it made God to rain Hell out of Heaven as one expresses it Gehennam misit e coelo Gen. 19.24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven Dominus a Domino the Lord Christ from the Lord Jehovah Jesus Christ himself will become the Executioner upon such a Wicked People Go from Sodom to Sion and further trace the Story of Sin Who can read the Lamentations without lamentation or run over the story of Ierusalems sorrows with dry Eyes There was not such a People under Heaven both for Mercies and Judgments the dearly beloved of his Soul given up to a sad ruine Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins What is the reason of all this but Sin Will you go further and see the Effects of Sin upon the Son of God himself who was the Son of his Love the man Gods fellow as he is called Zech. 13.7 his Associate they solaced themselves mutually in each other Prov. 8.30 There was I by him as one brought up with him I was dayly his delight rejoycing alwaies before him See what Sin did to him that was but imputed to him Look into the Garden see him in his Agonies go to Golgotha see Christ hanging on the Cross if you would know Sin Gold and Silver would not ransom us nothing would serve but the Blood of Christ Oh come and wonder The boundless Sea of the God-head was stopped by the bank of Sin For a Candle to be put out is no such matter but for the Sun to be quenched and darkned this is dreadful So for a poor Creature to be forsaken is nothing but when the Son of God shall complain that he cannot actually enjoy the Comfort of the God-head when the Sun of Righteousness shall complain of an Eclipse and of a suspension of Consolation this is dreadful Though the Humane Nature recoyled out of a just abhorrency of the Sufferings he was to endure and he came to his Father Matth. 26.39 Oh my Father if it be possible let this cup pass from me And again ver 42. and again ver 44 saying the same words yet Divine Justice would not bate him one farthing what then would have become of us if Jesus Christ had not catched the blow Then survey common Experience If all the Charnels in the World were emptied upon one heap and all the Bones of all that ever dyed were laid together you might say all these were slain by Sin Whenever you see Sin you may entertain it as Elisha did Hazael Thou art the Murderer All Diseases Pestilences Wars Famines Tumults Earthquakes these are but the births of Sin it hath laid Houses desolate wasted Kingdoms destroyed Cities Sin may say Zephan 3.6.7 I have cut off the nations their Towers are desolate I have made their streets wast that none passeth by their Cities are destroyed so that there is no man there is none inhabitant I said surely thou wilt fear me that which we â—eel we may fear But we may come nearer home Do but consider the Effects of it within your selves in the Terrors of Conscience What a sorry Creature is Man when God arms his own thoughts against him and sets home one Sin upon his Conscience He longs for Death rather than Life Heman who was a Child of God complains Psal. 88.16 17 Thy fierce wrath goeth over me thy terrors have cut me off They came round about me dayly like water they compassed me about together What a sad thing is this that a Man should be Magor Missabib fear round about that his own Thoughts should be his Hell and wherever he goes he carries his Hell with him when he lies down in his Bed Hell lyes down with him when he walks out into the Field or Garden Hell walks with him when he goes about his Business Hell goes with him Sin is its own Executioner however it smiles in the first address yet afterwards it scourgeth the Soul with horror and despair Consider the horrors in Death There is a Natural abhorrency from Death as an Evil to our Life and Being but that which increaseth Horrour is Sin 1 Cor. 15.56 The sting of death is sin Oh what agonies will it raise in our Souls when we come to dye if we dye in our Sins Though we were immortal yet Sin is so great an Evil that it were not to be committed but when we are to dye and give an account how doth it fill the Soul with horror and diffidence and shame and anger Some wicked Men indeed dye stupid and careless at least doubtful and some may be fool-hardy like a Man that fetcheth a leap in the dark over a bottomless gulph he doth not know where his feet may light A Wicked Man is like a Tree that grows on the Bank of a River he is on the Borders of Hell and when he dyes he falls into it When they come to dye Sin will be accusing Conscience witnessing the Law condemning Satan insulting Heaven will be shut up against them and Hell inlarging her mouth Oh how will the Body curse the Soul for an ill guide and the Soul curse the Body as a wicked Instrument It is a sad parting when these two loving Friends Body and Soul part with Curses and can never expect to meet again but in Torment A Godly Man when he dyes takes a fair leave of his Body and saies farewel flesh He goes down to the Grave with the Covenant of Grace in his hand my flesh shall rest in Hope but a wicked Man dreadeth it that ever his Body and Soul must be united again they part with an expectation never to meet but in flames But all this is nothing to the Everlasting Estate that follows after it consider either the Loss or the Pain both will represent the Evil of Sin Consider the loss by sinning thou losest God and Heaven and Glory for a trifle for a little dreggy pleasure thou thrustest away Eternal Joyes thou dost as it were say I care not for Heaven so I may have carnal satisfaction as of Esau it is said Gen. 25.34 Thus Esau despised his birth-right it is not worth a Mess of Pottage With what sad Reflections wilt thou declaim against Sin when thou shalt see the Holy ones of God stand at the right hand of Christ and thou art halled to thy own place How will thy Heart turn upon thee for thy own folly then As one dreamt that his heart was boyling for his Sins in a Kettle of Scalding Lead and it cryed out to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is I that have been the cause of this Were it not for Sin I might have had a place in Abrahams Bosom but now I am going to Everlasting Torment then you will know what Sin is
thee to repentance And shall we use all these as Weapons of Unrighteousness Food Rayment Peace Plenty Ah but his Christ above all Oh never any sinned as I have done The Devil sinned but Christ never dyed for him as he did for me Iudas sinned but he was never pardoned as I have been Achan sinned but he had not that Light and Knowledge of the Gospel that I have had he did not live under such Means as I have injoyed we content our selves with an hasty Sigh Oh but it is a deep Sorrow that is required and an active pungent grief renting the heart Ioel 2.13 Afflicting the soul Levit. 16.29 Matth. 26.75 Peter wept bitterly When we are touched with a sense of our unkindness to God we shall mourn 4. Indignation which is an Act of our hatred against Sin hatred quickned into a Zeal against it Indignation is the Souls expulsive faculty when we heartily renounce it as unsuitable to our present resolutions professions and hopes Isa. 30.22 Thou shalt cast them away as a menstruous cloth thou shalt say unto them Get ye hence So Hosea 14.8 Ephraim shall say What have I any more to do with idols The Soul saith first when it is convinced Oh what have I done And then What shall I do And then What have I any more to do If a Christian did remember what he is and what he hopeth for these Questions would be more rise with him Repentance is not a bare purpose to leave Sin but to leave it with an hatred and deep displeasure against it SERMON II. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Secondly I Now proceed to the next terme which is the Terminus ad quem turning to God which is done in two things 1. A Setled Purpose and Solemne Dedication of our selves to his Use and Service which is a Resolution taken up upon Debates of Conscience Luke 15.17 18. And when he came to himself he said how many hired servants of my fathers have bread enough and to spare and I perish with hunger I will arise and go to my father First he came to himself then I will go to my Father This ariseth out of a sense of Gods Mercy in Christ Rom. 12.1 I beseech you brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable to God which is your reasonable service Lord accept me for thine and is the Fruit of super-natural Grace Iames 1.18 Of his own will begat he us with the word of truth and is accompanied with shame that God so long hath been kept out of his Right 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquetings and abominable idolatries and a purpose to serve him with all our might 2. It is seconded by a real performance Matth. 3.8 Bring forth therefore fruits meet for repentance Acts 26.20 That they should repent and turn to God and do works meet for repentance Without these he is a Lyar and deceiveth his own Soul if the Heart be not more watchful over it self affraid to offend God and grieve his Spirit more tender of the least Sin more careful to please God in all things more close at work in the business of Eternal Life These are fruits worthy of Repentance this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we do more than Carnal Hypocrites Fruits suitable to the power of Grace working in us and to our professions of respect to God This is the summ of the Doctrine of Repentance II. What doth the Scripture offer to perswade us to this work 1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons or such as are come to years of discretion Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Luke 13.5 Except ye repent ye shall all likewise perish Ezek. 33.11 Say unto them as I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil wayes for why will ye dye O house of Israel One way or the other turn or dye it is no moot point or matter of Controversie There are many Controversies about other things but in this all is clear Many will say there is such a doubtfulness that every one bringeth Scripture and maketh a nose of wax of it ductile and pliable to his own fancy But in points of absolute Duty it is fully clear and in the Marks of one that shall go to Heaven or to Hell especially in the Doctrine of Repentance Make use of the Scriptures and practice conscientiously according to your Light and God will clear up his mind to you By Study and Prayer and Practice you will come to an increase of Knowledge Iohn 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 2. It doth not only call for Repentance but a speedy Repentance Heb. 3.7 8. Wherefore as the Holy Ghost saith to day if ye will hear his voice harden not your hearts Ioel 2.12 Therefore also now saith the Lord Turn ye even to me with all your heart God standeth upon now If the Season were not determined yet the Nature of the thing would bear it A necessary work that is to be once done should not be left to uncertainties But because Men are loose and arbitrary and think they may make use of Repentance at their leisure therefore the Scripture is as peremptory for the Time as for the thing Now and to day if you will hear his voice harden not your hearts Assoon as you are convinced of your sinful estate Why not now Sin is such an evil that you cannot be rid of it too soon Sin is as a Poyson in the Bowels a Fire in a Building Now who will say we will get an Antidote next Week Or quench the Fire hereafter Sin is a Wound and shall we let it alone till it fester and rankle No Wound so dangerous as that which destroyeth Body and Soul no Fire so dreadful as the Wrath of God no Poyson so hurtful as that of Sin it robbeth us of Eternal Life God hath not given us leave for a day nor for a moment If a Man were banished by Proclamation and it were Death whoever should entertain and harbour him after ten dayes till the time were out there were no danger but God faith now When we are in any trouble we cannot brook any delay Psalm 102.2 In the day when I call
his Sufferings 1. In the value of the Sacrifice Nothing could expiate Sin but the Blood and Shame and Agonies of the Son of God A Man would have thought that a Word of Christs Mouth would have pacified God but so great was the offence that though he cryed with strong cries God would not hear him till he had endured his Wrath. Christ prayed Matth. 26.39 O my Father If it be possible let this cup pass from me But God would not bate him a farthing If you would know Sin go to Golgotha 2. The Extremity of his Sufferings His outward Sufferings were much If you consider the Majesty of his Person he was the Great God that filled Heaven and Earth with his Glory and yet was sold for thirty pence the price of a Slave His back was mangled with Whips his Body nailed to the Cross he was scorned in all his Offices a variety of Sorrow was poured in by the Conduit of every sense seeing smelling tasting hearing and feeling If you consider the Excellency of his Constitution his Body being framed by the Holy Ghost was of a more exact temper his Senses more lively they that enjoy Life in a higher measure than others the more delicate the Sense the higher the Pain the back of a Slave is not so sensible of stroaks as of one that is nicely and tenderly bred His Senses were kept lively and in their full vigour he refused the stupifying Cup that was given to him He kept his strength to the last this appeared by his strong cry when he gave up the Ghost Luke 23.46 And when Iesus had cryed with a loud voice he said Father Into thy hands I commend my spirit and having said thus he gave up the ghost But what is this to what is inward The Agonies of his Soul under the Curse and Wrath of God due for Sin his Desertion of the Father it is more to see the Sun eclipsed than to see a Candle put out he complained that his soul was exceeding sorrowful even unto death Matth. 26.38 His Soul dwelt with God in a Personal Union Christ knew how to value his Fathers Wrath he had an excellent Judgment and tender Affections When he sweat drops of curdled Blood he needed support from an Angel Now put all these Circumstances together and see if Sin be a light thing Object But many think this lesseneth Sorrow Christ hath endured so much what need they be troubled Answ. 1. These know not what Faith and Love meaneth Can a Man love Christ and not mourn for that which was the cause of his Sufferings Thou art the Man that laid all this upon Christ. 2. Slight thoughts of Sin are a disparagement of Christ's Sufferings you make nothing of that which cost him so dear 3. Christ's Death doth not nullifie our Duty in this kind but ratifie it He died not only to expiate the guilt of Sin but also to shew the heinousness of it God might have taken another course This for Humiliation 2. As to Reformation The Death of Christ furthereth this 1. By way of Obligation Gal. 2.20 I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me The great Argument that quickneth us to the Spiritual Life is that it is a thing pleasing and acceptable to him If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom we would do it They are unthankful Wretches that dare to deny Christ any thing 2. By way of Purchase Our Liberty from Sin was bought at a dear rate not with Silver and Gold You disparage your Redeemer and seek to put him to shame if you live in Sin for you go about to make void the purchase and to overturn the whole business which Christ hath been establishing with so great a cost He paid dear for that Grace which you slight you tye the Bonds which he came to loosen 3. By way of Conformity to the purity of our Sacrifice He was without spot and blemish A Carnal Christian dishonoureth his Head and puts him to an open shame as if the Church were but a Sanctuary for naughty Men and Christianity a design to make us less Careful and Holy What a spotted Christ do we hold forth to the World We are to look upon Christ crucified so as to be crucified with him 2. The Day of Judgment The serious Consideration of that day is an help to Repentance Acts 17.30 31. He hath commanded all men every where to repent Because he hath appointed a day in which he will judge the world in righteousness As Hell worketh on Fear so this on Shame It helpeth Humiliation and Reformation 1. Humiliation It is a means to prevent the Shame of that Day if we do not call Sin to mind God will call it to mind Psalm 50.21 I will set thy sins in order before thee The Book of Conscience shall be opened and not only ours but Gods Book too Now it will cost us grief to look upon our Sins then grief with desperation terms of Grace are ended and we can have no hope A Sinner now blots the Book that is in his own keeping but then he cannot We will not own the Convictions of the Word when it sheweth our Face but then Iude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Confession now is neglected but then all shall be brought to light out of our own Reins 1 Cor. 4.5 Iudge nothing before the time until the Lord come who both will bring to light the hidden things of darknâ—ss and will make manifest the counsels of the hearts and then shall every man have praise of God Let us take shame before it be imposed on us Sins repented of will not be mentioned to our confusion but only to the glorifying of the Riches of the Lords Grace They that repent their Sins shall be then blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord. 2. Reformation It includeth Faith and Obedience 1. Faith Let us get our discharge before that day cometh then we shall have boldness 1 Iohn 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming The Members of Christ's Mystical Body need not to be affraid of Christ's Judgment their Advocate shall be their Judge their Hearts are sprinkled with his Blood as the Door-posts against the destroying Angel They that are not careful to be found in Christ surely they do not believe that God will make inquisition for Sinners Is the day of Judgment a Fable Scripture
hanging upon a Tree We should look upon Christ crucified as if the thing were now a doing before our Eyes Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified before you Though it be past long ago it is present to Faith For he is lifted up that by the Eye of Faith we should look to him and see not only the thing but the end use and vertue of this Mistery The Brazen Serpent was a sufficient Remedy for the stung Israelites none that looked towards it perished the Cure never failed and Jesus Christ lifted up and being eyed is sufficient to cure the guilt of Sin and pain of Conscience through Sin and to heal our Diseased Souls and free them from the power of Corruption For being made a Curse for us the Blessing cometh freely upon the believing Gentiles even the gift of the Spirit Isa. 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed 2. The Superexcellency of Christ above this and all the Shadows and Types of him The Type doth express the thing signified but yet the Truth doth much exceed the Shadow The Brazen Serpent was but a Sign of Salvation so called in the Book of Wisdom chap. 16.6 But Christ is the Author of Salvation Heb. 5.9 The Serpent benefitted only the Israelites but Christ all Nations both Iew and Gentile Isa. 11.10 In that day there shall be a root of Iesse which shall stand for an ensign of the people to it shall the Gentiles seek and his rest shall be glorious It freed them from present Death but yet so that they might dye by other means but Christ hath freed us not only from the Death of the Body but of the Soul and this for ever as in the Text That they should not perish but have everlasting life So Iohn 11.26 Whosoever liveth and believeth in me shall never dye There Natural Life is preferred but for a while here Eternal Life obtained This benefit might last for a day or two but Iesus Christ is the same yesterday and to day and for ever Heb. 13.8 Christ ever retaineth his healing Vertue This was but a piece of Brass while they lodged it in the Temple but Christ is a Mediator to all Eternity It was a great wickedness to worship the Brazen Serpent therefore Hezekiah broke it in pieces when once he understood the People to be guilty of that Idolatry 2 Kings 18.4 He brake in pieces the brazen serpent that Moses had made for unto those dayes the children of Israel did burn incense to it and he called it Neâ—ushâ—an or a piece of Brass but it is our Duty to worship Christ All men must honour the Son as they honour the Father Iohn 5.23 And Heb. 1.6 Let all the angels of God worship him Phil. 2.9 10. Wherefore God hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow When the Israelites worshipped the Brazen Serpent it was broken in pieces but they shall be broken in pieces themselves that deny Christ his due Worship Psalm 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel Dan. 2.44 And in the dayes of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people but shall break in pieces and consume all these kingdoms and shall stand for ever The Kingdom that will not submit to him shall be broken in pieces Luke 19.27 Those mine enemies that would not that I should reign over them bring them hither and slay them before me Thus it sets forth Christ. 3. Faith is set forth or the Way and Means how we come to have benefit by Christ. It is not enough to look to what Christ hath done but what we must do that we may be partaâ—ers of him The way of Cure was by a look so it is believing in him that bringeth home the Blessing to our Souls From this Type we learn 1. The necessity of Faith None had benefit by the Brazen Serpent but those that looked on it The Promise was made to those that observed the Command Numb 21.8 Every one that is bitten when he looketh upon it shall live If a Man turned away his Eyes and refused Gods Remedy the biting was Mortal to him As there is a necessity Christ should die so there is a necessity you should believe for besides Impetration there must be Application and the work of the Spirit is as necessary to apply Grace as the work of the Mediator to obtain Grace for us A deep well will do you no good without a Bucket nor the purchase of Salvation unless you apply it 2. An Incouragement of Faith 1. To broken-hearted Sinners if you are stung with Sin you may look to Christ. It was ground enough for any bitten Israelite to look to this Brazen Serpent because he had need he found himself bitten and thirsted for cure by this appointed means A felt Sense of Sin is warrant enough to look to Christ as the offered remedy Look not altogether to your soar to your sins but to Christ as the means of healing Indeed there must be a feeling and a sense of Sin or else there is no work for Christ to do what should an hail Israelite do with the Brazen Serpent Their looking began in a sense of pain none troubled their Thoughts about it till they were stung Compunction goeth before Faith The Israelites cryed out Oh! What shall we do for these fiery Serpents So Acts 2.37 When they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we do An impoisoned dagger was flung into their Souls and then What shall we do The Goaler came trembling and fell down before Paul and Silas and said Sirs what must I do to be saved Acts 16.29 30. And they said verse 31. Believe on the Lord Iesus Christ and thou shalt be saved Only look upon the Serpent A Sinner must first feel himself a Sinner before he will or can come to Christ but then come The son of man is lifted up that whosoever believeth in him should not perish but have eternal life Some that know not themselves believers have been welcome to Christ but never any that know not themselves Sinners 2. To lapsed Believers The Serpents were left to sting the Israelites while they were in that place only the Brazen Serpent was lifted up God did not presently take away the Serpents only he gave a Remedy for such as were bitten Sin is not abolished but whilest we are in this Station the Remedy is still offered we are never so cured but we may be bitten again The disobedient Israelites needed this Motive and Chastisement to keep them in
to Believers 1 Iohn 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins When he wrote to Believers he put himself in the Roll If we confess Experience of the Saints confirmeth the same Psalm 32.5 I acknowledged my sin unto thee God was angry with Iobs Friends till they humbled themselves Iob 42.8 Solomon beggeth pardon for the people of God on these termes 1 Kings 8.47 48. Yet if they shall bethink themselves in the Land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying We have sinned and done perversly we have committed wickedness and so return unto thee with all their heart and with all their soul in the land of their enemies which led them away captive and pray unto thee towards their land which thou gavest their fathers the city which thou hast chosen and the house which I have built for thy name The Lord assenteth to the Articles 2 Chron. 7.13 14. If I shut up heaven that there be no rain If my people shall humble themselves and pray and turn from their wicked wayes then will I hear from heaven c. Gods Children may fall into miscarriages whereby they may displease God though their persons be justified 2. Constant when we first begin with God we bind our selves to forsake all known sin and to live to God In grown Persons this is confirmed by Baptisme Our Obligation continueth with our lives And therefore we must spend our whole time in Repentance And our necessity inferreth it as well as our Obligation Original Corruption remaineth with the Regenerate and we frequently feel the Rebellions of the Flesh. Rom. 7.24 O wretched man that I am who shall deliver me from this body of death So long as a Man is a Sinner he is called to Repentance and must use this means till his full Recovery Besides too 't is necessary with respect to our growth We must grow daily in humiliation and self-abhorrence and reform the errours of our wayes more and more and therefore we must look upon Christ still calling us to Repentance that walking in a constant mortifying of Sin he may still lead us to Salvation And by these calls he more and more killeth and weakneth Corruption in us Therefore as they said because of the difficulties of the outward Reformation Ezra 10.13 This is not a work of one day or two so inward Repentance is not the work of one but all our dayes 3. That this is the way of our recovery in order to the injoyment of the Priviledges of the New Covenant God and Christ agreed that Salvation should be dispensed upon these termes and the whole frame of the Gospel is to invite Sinners to repentance God sent him to heal the broken-hearted Matth. 11.28 He interposed as Mediator to make way for this This appeareth by the Doctrine of the Covenant He hath made a Covenant wherein he hath offered Pardon and Life to the Penitent Believer Luke 24.47 And that repentance and remission of sins should be preached in his name to all nations with Mark 16.6 He that believeth and is baptized shall be saved Repentance putteth us within the reach of the promise which speaketh pardon to none but those which repent Some dispute whether it be an equal condition with Faith 'T is as necessary but Faith hath its special use for some respects As Repentance is a return to the Love and Obedience of our God so Faith is a thankful acceptance of the benefit of our Redeemer Acts 20.21 Repentance towards God and faith in our Lord Iesus Christ. The closing Act is Faith or Acceptance of Christ yet the Person must be penitent As in Marriage the hearing of the proposal believing what is heard the liking the Party living in Conjugal Society are termes but the solemn taking one another is the Nuptial Knot so here consent to take Christ is the closing act of Faith and then there must be a living in Obedience afterward 2. The Sacraments or Seals of the Covenant bind to it Baptisme implyeth it Matth. 3.11 I baptize you with water unto repentance that is to seal up the Covenant of Repentance whereby the Party baptized is obliged to his Duty and hath the promise of God to supply us with Grace to repent The Lords Supper also binds to it The main benefit there offered is Remission of Sins Matth. 26.28 which cannot be had without Repentance We are bound in Baptisme but Men forget that they were purged from their old sins Therefore earnest resolutions against Sin need often to be renewed least we become cold and remiss in them Therefore a special Repentance is required before we come to the Lords Table 4. The suitableness of the Qualification 1. It is much for the Honour of God Christ hath purchased the Effects of his Grace to be communicated to us in a way becoming his Wisdom as well as his Justice Now it would not be for the Glory of God nor preserve his Law and Government if we should be pardoned without submissive Confession of past Sins or a Resolution of future Obedience Common reason will tell us that our case is not compassionable without it Who will pity those in Misery that are unwilling to come out of it Repentance is called a giving Glory to God Mal. 2.2 I will curse your blessings because ye will not lay it to heart and give glory to my name Ioshua 7.14 My Son give glory to the God of Israel and make confession to him Revel 16.9 They repented not to give glory to God Repentance repaireth God in point of Honour giveth him the Glory of the justness of his Laws and Providence The self-condemning Sinner subscribeth to all this therefore it is suitable to the Wisdom of God that a penitent Sinner should have pardon rather than an impenitent or one that continueth securely in his Sins and despiseth both the curse of the Law and the Grace of the Gospel 2. The Duty of the Creature is secured when he is so firmly bound unto future Obedience Therefore surely a converting Repentance is the fittest Condition such as may induce an hatred of Sin repented of and a love to God and Holiness Now our first hearty consent for the future to live in the Love Obedience and Service of our Creator with a detestation of our former wayes is most conducible to this end besides the obligation of the Vow its self or Bond of the Holy Oath into which they are entered and the Circumstances accompanying it because this Vow and â—romise is made partly in our anguish when we feel the smart of Sin then for the Soul to resign its self to God Acts 9.6 Lord what wilt thou have me to do And partly when we are in the deepest and freshest sense of his pardoning Mercy when we see at how dear a rate he is content to save us and upon what free terms to
the meanest and most abject form of Mankind not in any glorious Estate and Majesty Survey the whole course of his Life He was born of a Poor Virgin and instead of a better place laid in an Inn which probably being taken up by Persons of great Quality he was laid in the basest place of the Inn in a Manger His Birth was revealed to Poor Shepherds not to Emperours and Kings not to Caesar at Rome Presently after his Birth he was banished together with his Mother into Egypt and exposed to the Troubles and Toils of a long Journey into a strange Countrey for refuge Afterward till he appeared in his Ministry we read little of him His supposed Father a Carpenter and he himself called so Mark 6.3 Is not this the Carpenter He made Yoaks and Ploughs saith Iustin Martyr Certainly it is probable that as he submitted to other paâ—ts of the Curse so this In the Sweat of thy Brows shalt thou eat thy Bread In the course of his Ministry he suffered many affronts and reproaches Surely his Life was a Life of Sorrows we find him begging Water when thirsty Iohn 4.9 That a Fish payed Tribute for him Mat. 17.27 He had little Money and had no certain Residence and Place of abode but lived by Contribution Mat. 8.20 The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head At his Death never was Child of God under so much Misery as Christ himself His own Heavens his own Father his own Godhead did hide their Face and Consolation from him Gods wrath pressed the weight of Punishment with the full Power of Justice both upon his Soul and Body Those for whom he died despised him He himself being emptied of all things which make men respected in the World was depressed lower than any Man and was as a Worm to be trod upon He was made a matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most holy behaviour his bitter sufferings made matter of Sport and Laughter malice feeding it self with pleasure upon his pain and misery and expressing it self with the basest signs of mocking which disdain could devise flouring at his saving doctrine and insulting over him as if he had neither been the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our sins II. That this was his own voluntary Act. He made himself of no Reputation You may read that Men set him at nought Act. 4.11 This is the Stoâ—â— which was set at nought of you Builders nay we read Heb. 2.7 Thou madest him a little lower than the Angels It was an act of God himself Yet on Christs part it was voluntary undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint without his consent or against his Will An act of love and an act of Obedience are truely consistent A punishment is imposed upon us against our Will but here was a voluntary susception of our burden none of this was due to him upon his own account but ours It was no punishment for his self-exalting but an act of gracious condescention This appeareth in Scripâ—ure two ways 1. In that what he was to do and undergo was proposed to him and he willingly accepted of the terms and conditions When no kind of Sacrifices and Offerings were sufficient to take away sin and save sinners then he said Lo I come to do thy will Heb. 10.6 7. It was told him what it would cost him if he would deliver and save Man kind all was written down in God's Book that he must be made under the Law take upon him the form of a Servant make his Soul an offering for sin How did he like these conditions I was not saith he rebellious neither turned away back Isa. 50 5. No he refused not the terms but cheerfully submitted to them I delight to do thy Will O God He delighted in the thoughts of it long ere it came about Prov. 8.31 Rejoicing in the Habitable part of the Earth and my delights were with the Sons of Men. And when it was to be actually done he repented not 2. The Scripture assigneth this work unto the love and condescention of Christ himself as the next and immediate cause of his ingaging in it and performance of it Gal. 2.20 I live by the Faith of the Son of God who loved me and gave himself for me Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word Rev. 1.5 6. Vnto hiâ— that loved us and washed us from our sins in his own blood The Apostle telleth us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended to a poor and low condition and suffered therein for our good that we might be partakers of the riches of the Grace of God III. That this was for our sakes Christ hath a double Relation 1. As our Mediator Redeemer and Saviour 2. As the pattern and example of holiness in our Nature Both ways it was for our sakes 1. As our Mediator So he emptied himself that we might be filled with all Grace He was born of a Woman that we might be born of God Gal. 4.4 5. When the fulness of time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons 2 Cor. 5.21 He was made sin for us that knew no sin that we might be made the Righteousness of God in him He was made a Curse that we might have the blessing Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for Us for it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith He was forsaken for a while thâ—t we might be received for ever And to speak to the very case 2 Cor. 8.9 He was made poor for us that we through his poverty might be rich There are some things in the mediation of Christ which belong to Ministry others to Authority Those which belong to Ministry as to be in the form of a Servant and die He must be a Man for that Some things belong to Authority as to bring us back to God to make our peace with God to convey the Spirit to vanquish Satan to raise the dead to deliver us from Hell to make us everlastingly blessed he must be a God for
submit to any condition for his glory Some that profess his name will suffer nothing for him If they may injoy him or his ways in peace and quietness well and good but if trouble arise for the Gospel's sake immediately they fall off The most yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel Now to these I will but propound these three considerations 1. If Christ had been unwilling to die for us and suffer for us if the same mind had been in Christ what had been our estate and condition to all Eternity without his sufferings we should have suffered eternal misery If you would not have Christ of another Mind let the same Mind be in you 2. We cannot lose for him as much as he hath done for us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus Christ that though he was rich yet for our sakes he became poor that we through his poverty might be rich 3. We are gainers by him if we part with all the World for his sake Mark 10.29 30. There is no Man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospel but he shall receive an hundred fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the World to come Eternal Life Oh then do not stand upon terms The same Mind or Spirit answerable to Christ was that of David 2 Sam. 6.22 I will be yet more vile than thus Christ became vile for us made himself of no reputation and shall we be flouted out of our Religion If he had disdained to indure grief and sorrows and stood upon befitting terms what had become of us 2. Humility We are far inferiour to Christ and shall we stand so much upon our reputation Mat. 11.29 Learn of me for I am meek and lowly in Heart Learn of me not to make Worlds or work Miracles but to be contented with the lowest place the meanest service to be any thing and do any thing to bring glory to God and that not out of necessity but choice Mat. 20.28 Even as the Son of Man came not to be Ministred unto but to Minister It is brought to check aspiring or affecting domination in the Church They that love the preheminence would be great and high seem to dislike Christs proceeding especially those that rend and tear all to advance themselves or to grow greater in the World See that magnificent preface to the History of Christ's washing his Disciples Feet Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God Poor Worms that are but three degrees distant from dust and nothing how do we stand upon our terms Christ when his own thoughts were most filled with his own glory doth the meanest office Surely considering Christ's humility we should no more over-value our selves nor desire high esteem with others nor affect preheminence nor undervalue and despise others 3. More exact obedience Christs condescention was a special act of Grace and Love but it was also a signal act of obedience It is so called in the 8th verse He humbled himself and became obedient to death even the death of the Cross. It was done in pursuance of the Fathers command and elsewhere Heb. 5.8 9. Though he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of Eternal Salvation unto all them that obey him By the multiplicity of his sufferings he learned obedience and the impression is according to the Stamp and Seal Christ came to be the Leader of an obeying People 4. Self-denial as well as obedience Preferring a publick Interest the glory of God and the good of Souls before his own glory as God and the Interests of that natural Life that he assumed Rom. 15.3 Christ pleased not himself and Iohn 12.27 28. Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Father glorifie thy name That was enough if God was glorified Every Christian should be thus affected Phil. 1.20 That Christ may be magnified in my body whether it be by life or by death 5 The last lesson is contempt of the World and all the glory thereof Christ teacheth us this lesson by making himself of no reputation two ways 1. The example of his own choice The Lord of Heaven and Earth despised and neglected the glory and riches of this World He passed through the World to sanctifie it as a place of service but chose not pomp of living nor the happiness of it lest we should chuse it as our rest and portion They are not of the World as I am not of the World Iohn 17.16 Those that are dearest unto God must look by crosses and trials to be fitted for another World If a Man say never so much for contempt of the World yet live in the love of it his saying is nothing But Christ would be a pattern of his own doctrine Contempt of the World is a lesson of great consequence Salvation lieth upon it 1 Iohn 2.15 16 17. Love not the World neither the things that are in the World if any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life is not of the Father but is of the World And the World passeth away and the lust thereof but he that doth the Will of God abideth for ever Whether we are high or low full or kept bare it concerneth us all to learn it Though we flow in wealth we should be as having nothing and sit loose from the Creature If we are poor we must count grace a preferment Jam. 1.9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low because as the flower of the grass he shall pass away There is required of all an hearty preparation for when they are not called to a patient enduring of afflictions for Christs Name Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need This is of an hard digestion to a Natural Man Now Christs example is a great help to us to check our worldly desires let us not affect greater eminency in the World than Christ had And to check the vanity of fulness or our carnal complacency that it may not be a snare to us 1 Tim. 5.6 The Woman that liveth in pleasure is dead while she liveth Christ was a Man of sorrows do you Profess Christ and yet are
and comfortable life above all changes but the heavenly-minded and mortified Man But others to what biting cares are they exposed How do they rack their spirits vex their brains and weary their minds and waste the body Psal. 127.2 It is vain for you to rise up early to sit up late to eat the bread of sorrow and so but intangle themselves in a life of misery and labours Who fret at their own disappointments are eaten out with envy at the advancement of others afflicted overmuch with losses and wrongs There is no end of all their labours some have died of it others been distracted and put out of their wits So that you are never like to see good days as long as you cherish the love of the World but will still lye under self tormenting care and trouble of mind by which a man grateth on his own flesh 2. Hurtful as to Grace The Spirit is debased by a carnal aim and made a slave to all sort of sins The love of money is the root of all evil verse 10. Nothing breedeth baseness of mind so much as the love of money Those that make their belly their God are men of an abject spirit such a person can never act with resolution Yet of the two the covetous is the more vile and serveth the baser God Phil. 3.19 Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things For the life and belly for which food is necessary are better than food and yet food for the belly is the best part of riches and that which alone Adam in Innocency stood in need of So that serving so base a God they cannot but be of a base low spirit and so can do nothing worthily in their generation To provide for the Body above the Soul is but to over-value the appendages of a worldly life 3. The result and final tendency of these lusts which drown men in destruction and perdition By destruction is meant death temporal By perdition death eternal Ruine in this World and hereafter eternal damnation drown men as a Mill-stone about his neck 1. Destruction or ruine in this World How many lose their lives to have wherewith to live and live poor that they may die rich Others by aspiring Projects lose all their designed advantages and come to utter ruine The love of the World brought Iudas first to the Halter and then to his own place 2. Perdition or eternal damnation Matth. 16.26 What is a man profited if he shall gain the whole World and lose his own Soul The Soul is lost not in a natural sense so as to be no more heard of but lost in a legal sense A wicked man said He that will not venture his Body is never valiant He that will not venture his Soul never rich But it is a sad venture to give the Soul for a little temporal pelf which we must leave we know not to whom Use 1. It informeth us of a twofold deceitfulness of heart that men are conscious unto The first is this many think they will follow the World as hard as they can for a while and then dream of a devout retirement Thus foolishly do men presume first upon life and then upon grace both which are in God's hands whereas they shorten their days by their inordinate cares and intangle their hearts so that they are in over head and ears in the World drowned in noisom and hurtful lusts that they cannot easily get out again Alas the World is a very deceitful thing if once we are taken in the love of it more and more it will get in with us and steal away our hearts ere we can think of it 2. The next deceit of the heart a-kin to the former is this That if men had such a proportion of estate they should be content with their portion and serve God chearfully Alas when you have it the lust will grow with the possession Covetousness is a fire that encreaseth the more wood you put thereon Eccles. 5.10 He that loveth silver will never be satisfied with silver nor he that loveth abundance with encrease And therefore we should rather seek to bring our minds to our estates than our estates to our minds Be content now with such things as ye have or else ye will not be content hereafter Non augendae res sed minuendae cupiditates We should not seek so much to encrease our estates as to abate our desires We go the wrong way when we think more estate would do it if grace doth not do it As in some diseases non opus habent impletione sed purgatione A man is still hungry though he has eaten enough and still thirsty though drunk enough As in the Bulimy and Dropsie purging is better than impletion in an ordinary Feaver we are not to quench the burning thirst by filling the Patients belly full of drink but to better the heat by purging and opening a Vein So it is not wealth but grace the way is not to encrease our substance but moderate our desires As long as Love terminateth on outward things we shall never be satisfied but still exercised with foolish and hurtful lusts Contentment cometh not from the things but the mind a little grace would shew us that we had enough already to be better satisfied Use 2. This Point will give us satisfaction as to that question Whether we may pray for and desire Riches or any thing beyond Food and Rayment I answer 1. By distinction Outward things are either necessary or sufficient or superfluous The first degree of Riches is to have what is necessary the next to have what is enough the next above that what is more than enough I. Necessary Necessity is either natural civil or religious 1. Natural That which will barely suffice nature and support life tho' meanly hardly These necessities are easily supplied Though our fare be hard and our raiment course yet we may make a hard shift to preserve life This certainly we may desire and labour after For every man must maintain himself as an Instrument of Providence and to see that he be not chargeable to others And if in a fair way of Providence we can get no more we must be content verse 8. Having food and raiment let us be therewith content Though we be but a degree above beggery and extream want it 's more than God owes us and it 's enough to sustain life whilst we lay a Foundation for Eternity 2. Civil Two things are here to be considered 1. Our Estate and Calling An honourable Calling requireth a fuller supply of temporal blessings than a private and inferiour a King than a Subject a Noble-man than one of an inferiour rank Though quoad necessitates naturae they are equal yet quod decentiam status they are unequal Prov. 30.8 Give me neither poverty nor riches feed me with food convenient for me 2. Our Charge A Master of a
true Religion will give rest and quiet to the Soul Thirdly That the Christian Religion doth abundantly provide for true Peace of Conscience and Ease of Mind 1. Because it discovereth the Matter of true Peace 2. The Way how it may be attained 1. The Matter of true Peace is Pardon and Life or sufficient Provision to appease our guilty fears and satisfie our desires of Happiness 1. Man being Gods Creature and therefore his Subject and having faulted in his Obedience and Subjection to him and knowing the Judgment of God counteth himself worthy of Death Rom. 1.32 And this fear of Death and Vengeance that ensueth it is â—o ingrained and implanted in the Conscience that unless some fit course of 〈◊〉 and Justification be propounded and that with good Authority man is 〈◊〉 restless and troubled and knoweth not what to do to get rid of the 〈…〉 Soul Micah 6.7 Shall I give my first born for my Transgression the fruit 〈…〉 for the Sin of my Soul Now the great design which the Scriptures 〈…〉 to set forth a grant of Pardon upon Gracious and Commodious Terms 〈…〉 will but accept of it It is the excellency of the Christian Religion above 〈…〉 Religions Micah 7.18 Who is a God like unto thee that pardoneth Iniquity 〈…〉 by the Transgression of the Remnant of his Heritage he retaineth not his 〈…〉 ever because he delighteth in Mercy If the Question were put to you which 〈◊〉 put to the Spouse Cant. 5.9 What is thy Beloved more than another Beloved What is there in Christ above other Gods of the Nations that you make so much 〈◊〉 about him What is it draweth your Hearts so to love him and cleave to him in the greatest Hazards and Extremities This you might Answer He hath set afoot a pardoning Covenant so suited to the Necessities of Man and the Nature of God that all the World cannot shew the like 2 For the other Matter of our Peace a fit Happiness to satisfie our Desires Man having an Immortal Spirit gropeth about for an Immortal and Eternal good Acts 17.27 or such an Estate in the other World as may comfort him against the labours and sorrows and the frailty and shortness of the present Life All Nations have a conceit of the Immortality of the Soul if at any time they doubt of it they cannot wholly blot the sense of it out of their Hearts Surely all desire it and it would give much ease to their Mind if it might be undubitably made out to them that there is such an Immortal Estate They that fully knew it not were pleased with the shadow of it and sought it in fame they would not have their Memory die with them As those that want Children take Pleasure in little Dogs and Cats so did they embrace a poor Shadow for the Substance To be sure most men die Anxious and when they leap into Eternity they know not where their feet shall light But now it is said 2 Tim. 1.10 That Christ hath abolished Death and hath brought Life and Immortality to light through the Gospel He hath made a clear Revelation of that which was not so certainly known before The Heathens guessed at it sometimes they seemed to see it and sometimes doubted of it as men travelling sometimes see a spire of a steeple before them at a distance and anon they lose the sight of it again and so cannot tell certainly whether they see it yea or no. The Law like a Dumb-man made many signs and set forth Eternity by long Life and Heaven by Canaan But now the Gospel clearly speaketh it out and scattereth all the Mists and Clouds about Eternity 2. The Way how we surely may be made partakers of Pardon and Life and there it telleth us First What Christ hath done Secondly What we must do Christ hath sufficiently laid the Foundation and all that we must do is but to apply what he hath purchased and provided for us 1. What Christ hath done The Word that is nigh thee referreth to things already done for us Christs Death and Resurrection 1. His Incarnation and Death for Christ needeth not to be brought down from Heaven any more He once descended from Heaven and was made Flesh and dwelt among us for a double end Partly to reveal these things to us and the way how to obtain them with sufficient Evidence and Certainty One great Errand that he had in the World was to reveal the Will of God to lost Mankind for their recovery and to bring them to the fuller Knowledge of God and the Pardon of Sins and the Truth of the Unseen World and the way thereunto Luke 1.77 To give Knowledge of Salvation unto his People by the Remission of their Sins And not only so but partly also to be a Mediator and Reconciler between God and Man and lay down his Life as a Sacrifice for Sin and a ransom for Souls Eph. 5.2 Who hath given himself for us an Offering and Sacrifice to God Mat. 20.28 He gave his Life a ransom for many We have both Heb. 3.1 Consider the Apostle and High-Priest of our Profession Iesus Christ. Well then herein lay the Advantage of the Gospel above the Law that required all to be done by us but the Gospel referreth us to things already done for us by another who was sent from God to reveal his Fathers will to us and to redeem us to God He suffered the Penalty due for our breach of the Law there is nothing required of us but our thankful Acceptance and hearty consent to follow Christs Conduct and Direction well then he needeth not be brought down from Heaven any more or descend to help and redeem the World 2. His Resurrection and Ascension For that is the second Question Who shall descend into the Deep to bring up Christ again from the Dead No that needeth not He is risen already and gone again to Heaven to assure us of the Truth of his Doctrine and the value of his Sacrifice and the reality of the other World For he himself is entred into the Glory he spake of and so giveth us a visible Demonstration of the Truth and reality of it And also he is sate down at the right Hand of God that he might apply Salvation to us by his powerful and all-conquering Spirit But it is the Resurrection we must chiefly insist upon for God by raising him from the Dead hath declared him to be a sufficiently authorized Messenger and set him forth to be the Person to be believed in heard and obeyed in his Name When Christ was crucified and buried though a Grave stone was sealed and a guard of Souldiers set to watch it yet Angels appeared and rolled away the Stone and spake to those that enquired after him Yea Christ himself often appeared to his Disciples conversed with them forty days instructed them in things pertaining to the Kingdom of God and then went to Heaven and poured out the Spirit and for an
only by Possession but by Estimation and choice Psal. 4.7 Thou hast put gladness in my Heart more than in the time that their Corn and their Wine increased They place their Happiness in them So on the other side Lazarus Evil things as the Rich man had abundance of Ease Pleasure and Prosperity so Lazarus had his Portion of Afflictions 2. In the World to come Mark 1. The time presently upon Death Now. The Sleep of the Soul is a vain Figment 2. The different recompences in the Words Comforted and Tormented 3. The Order in both the Begger had first Temporal Evils and then Eternal good things but the Rich man had first Temporal good things and then Eternal Evil things As many that do well here in this World fare full ill in the World to come the one hath his Bliss and the other his Torment and both without any allay and mixture Doct. That it is the greatest Misery that can light upon men to be condemned to worldly Happiness The Rich-mans Disposition is but intimated but his Condition is expressed as the ground of his Misery that in his Life-time he had received his good things Gregory professed that he could never read this Scripture without trembling as being afraid to have his Portion in this World or his Happiness here And what is here represented in the Scheme and Draught of a Parable is elsewhere positively asserted in plainer Scriptures as Luke 6.24 Wo unto you that are Rich for ye have received your Consolation You have all that you can look for you shall not have a double Heaven here and hereafter Ier. 17.13 They that depart from me shall be written in the Earth Luke 12.20 Thou Fool this Night thy Soul shall be required of thee and then whose shall those things be which thou hast provided Psal. 17.14 From men which are thy hand O Lord from men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes Not as if all that live prosperously here in this World shall be Eternally miserable or on the contrary that all that live miserably here shall be comforted hereafter No it is not the Condition but the Disposition which is regarded For 1. Riches are in themselves Gods Blessings Prov. 10.22 The Blessing of the Lord maketh Rich. And are promised to his People Psal. 112.3 Wealth and Riches shall be in his House And accordingly bestowed upon some of them as upon Abraham Gen. 24.35 The Lord hath blessed my Master greatly and he is become great So was Iob Chap. 1.3 He was the greatest of all the men in the East So David Solomon Lazarus of Bethany Ioseph of Arimathea and others By these instances God sheweth that he can and will give Wealth to his People if it were for their good Some Godly men may be Rich and Wicked men Calamitous The Lord giveth to both a taste of their future Condition Godliness hath the Promises of this Life and Ungodliness forfeiteth them 2. It is not the having but the abuse The Apostle speaketh 2 Pet. 1.4 Of the Corruption that is in the World through Lust or our own unmortified Corruptions The Poyson is not in the Flower but the Spider that Carnal Disposition that is in us maketh us drown our Mind our Time and our Affections in the World and the Cares and Pleasures thereof and to be ensnared thereby and hindred from looking after Heavenly Happiness To blame Riches simply is to blame him that made them and distributeth them according to his Will as if he did bait his hook with seeming Blessings and did set golden snares to intangle the Souls of men The good things of this World are profitable to them that make a good use of them if we use Wealth well or want it patiently It is no matter what part we Act on the World so we Act it well As in a Chore of Voices some sing the Base some the Treble it is no discommendation to sing either part so we sing it well So some are Poor some are Rich if we carry a full â—up without Spilling we may Honour God by being Rich if we patiently bear the burden imposed upon us we may Honour God with a meek and humble Poverty Dormit pauper Lazarus in sinu Abrahami divitis Poor Lazarus slept in Rich Abrahams Bosom The Rich man was not condemned because he had Wealth and Ease and Prosperity but that he was puffed up with these things he wholly gave up himself to Pride and Luxury neglecting Piety and Charity But Lazarus believed Gods Promises bore the burden imposed upon him patiently and by the Obedience of Faith wholly submitted himself to Gods Will. 3. However a full Condition is apt to be a snare and must be watched with the greater Caution That Context is very notable Mark 10.23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his Words But Iesus answered again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the Eye of a Needle than for a Rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves who then can be saved And Iesus looking upon them saith With men it is impossible but not with God for with God all things are possible That Discourse between Christ and his Disciples sheweth us three things 1. That it is impossible to trust in Riches and enter into the Kingdom of God 2. That 't is impossible to man to have them and not to trust in them 3. And that the special Assistance of the Divine Grace can only cure this Evil. It is very hard to injoy Ease and Idleness and Pleasures here and to be exercised with no Affliction and yet keep right with God Prov. 1.32 The Prosperity of Fools shall destroy them Men being drunk with Prosperity are forgetful of their Duty A rank soil is apt to breed many weeds And on the other side Afflictions are an help to the Godly to make them profit in Piety But having obviated this Difficulty I shall shew three things 1. That God useth to give many Temporal good things to carnal men 2. That those Carnal men whose Hearts are taken up with these good things as their only and chief Happiness while they continue so can look for no more at Gods hand but are condemned to worldly Felicity 3. That their Misery is great before Death at Death and after Death I. God useth to give many temporal good things to Carnal men for several Reasons 1. Because he will be behind hand with none of his Creatures but all that are made by him shall know him to be a
may have Heaven at last The trial will rather lie here for here it pincheth the sorest if you can sell all for the Pearl of Price Matth. 13.44 If you can take joyfully the spoiling of your goods Heb. 10.34 If you faint not but bear up with hope and patience under all pressures and afflictions 2 Cor. 4.16 17 18. For this cause we faint not but though our outward Man perish yet the inward Man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal You can be contented and choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Heb. 11.25 God puts us sensibly to the trial which are our good things the recompence of reward or our present interests III. The misery is great before Death at Death and after Death First Before Death upon a Two-fold account First Because of the uncertainty of their happiness Prov. 23.5 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an Eagle towards Heaven They may be gone or we may be gone Luke 12.20 Thou fool this night thy Soul shall be required of thee They are called uncertain riches 1 Tim. 6.17 A Man can never dwell securely in an house built upon the Ice and he that hath not made sure of a better portion than the World can yield to him he is upon the brink of Hell and everlasting destruction In short a broken Cistern will soon fail and deceive those that look for refreshment in it Death and the Grave will soon put an end to all their happiness if it should continue with them so long They are posting apace to their eternal misery and one moment puts an end to all their joy for ever Secondly Because Prosperity is a Plague and a snare to a wicked Man and the greater his prosperity is his snare is the greater Psal. 69.22 Let their Table become a snare before them and that which should have been for their welfare let it become a trap When God suffereth Mens corrupt affections and suitable Temptations and Objects to meet it is a snare to them as Iudas that was a Thief had the bag Iohn 12.6 The carnal heart is the more intangled and besotted the less they are restrained from the desire of their hearts As the Sea turneth all things that fall or flow into it into salt-water so do they make all their Mercies an occasion unto the flesh So that in the very heighth of their prosperity they are but miserable as sin is the worst misery of all It is worse to be Nebuchadnezzar among the Beasts than to be Daniel in the Lion's Den the one was the fruit of his own madness the other of the violence of others Elijah was poor and Ahab was rich Who was the more miserable Man So Paul that Holy Man was in prison and Nero at the same time Emperour of the World Who was the happier Man think you And in whose case would you be of Nero the Emperour or Paul the Prisoner Christ that gave his Spirit to the rest of the Apostles gave the Bag to Iudas Riches and the Bag are not in such esteem with Christ but that the basest of his followers may have them in keeping and under their power Now whose lot would you choose that of Iudas or of the rest of the Apostles Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate he that made a Fish pay him Tribute could as well have made Men do so he that Multiplied the Five Loaves could have increased his stock at pleasure He that built the World could have built himself stately Palaces but when he was rich he became poor for our sakes 2 Cor. 8 9. That he might sanctifie holy Poverty in his own Person and honour it by his own example and teach us that sin is misery but grace is happiness and preferment whatever our external condition be And therefore he usually cuts his own People short that he may prevent their snares and impediments when wicked Men live in plenty but certainly the Rich wicked Man is in a worse condition than the Godly Man who is kept low and bare as a Child may be strictly dieted for his health while the Servants are left to a freer and larger allowance More particularly 1. Riches are apt to breed Atheism and Contempt of God 2. They are not so broken-hearted as others to see their need of Christ. 3. If they take to the serious Profession of Religion they cannot hold it 4. It makes Men apt to take up their rest here 5. They are apt to wax proud and scornful and impatient of Reproof 6. They grow wanton and sensual 7. The more rich they are the more they are wedded to a worldly Prosecution See Sermon on Mark 10.23 in this Volume Secondly At Death The Approach of it openeth our eyes and maketh our vain conceits vanish Our imaginary happiness is soon at an end and as we are entering into the other world our Mirth beginneth to be Marred and though formerly we onely thought these to be the good things and desired these things and delighted in these things and placed all our confidence in these things yet we now see they cannot stead us in our extremity All our worldly advantages will afford us no solid hope when death cometh upon us Job 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul If the carnal designs of wicked Men succeed and God answers them according to the Idol of their hearts whatever presumptuous dreams they had before approaching death is the great Touchstone of Mens hopes He is not really willing to die but God taketh away his Soul by force Luke 12.20 This night thy Soul shall be required of thee Jer. 17.11 He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool That is he shall appear to be so in the judgment of his own heart VVell then if you choose wealth ease pleasure credit for your portion and happiness you are not sure to get it but if you do get it you are sure to leave it All that the VVorld can afford you shall be taken from you you must go naked out of the VVorld as you came naked into it The VVorld will cast you off in your extremity and the despairing Soul must bid a sad farewel to all the comforts you doated upon and laboured for and delighted in All your cup of pleasures is now drunk up and there is no more left Honour and Company and Sports and Pomps
respect to our selves to raise our Faith in the Crucified Saviour For God hath set him forth to be a propitiation for our sins through faith in his blood Rom. 3.25 We believe that by this means the Favour of God may be recovered his Image restored Eternal Life obtained and all the Mercy offered in the new Covenant bestowed upon us according to the Gracious terms thereof II. With respect to others We annunciate it as we make publick profession of this Faith that we are not ashamed of Christ Crucified but rather glory in it and in the Blessed Effects of his death Gal. 6.14 God forbid that I should Glory save in the cross of our Lord Iesus Christ by whom the world is crucified to me and I unto the world We glory in this that we are his peculiar People distinguished from the perishing world as Goshen from Aegypt or those in the Ark from those who perished in the waters or as Gideon's Fleece wet with the Dew from all the rest of the ground or as Rahab's House from the rest of Iericho We own Christ and Christ will own us You will say What great matter is there in this profession where all are Christians among whom Christ's name is had in Honour and Esteem I Answer 1. Never was it so well with the World but that somewhat of Christ was called in question and so the profession of his intire Truth may be dangerous and costly Sometimes this Truth and sometimes that is contradicted and opposed And so it cometh to pass that Self-denial is a standing Rule never out of season And therefore we still fortifie our Selves by this Duty to own the present Truth how much soever it be spoken against Thus Paul Gloried in Christ in opposition to the carnal policy of the false Apostles who gloried in the flesh the riches pomp and favour of the World which ran of their side But we remember the Cross of Christ to deaden our Affections to the glory and applause of the world II. This profession must be not in Word only but Deed also We profess our selves to be a peculiar People redeemed from all iniquity by Christ to live to God and serve God Now if our conversation be not answerable we do not remember the Blood of the Covenant with Honour but spill it on the ground and trample it under our feet Heb. 10.29 and destroy our profession by our conversation As we destroy our profession of God Tit. 1.16 They profess that they know God but in works they deny him So of Christ 1 Tim. 5 8. If any provide not for his own and especially for those of his own house he hath denied the faith and is worse than an Infidel A merciless Man hath denied the Faith And Ier. 9.25 26. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgment and righteousness in the earth for in these things I delight saith the Lord So that our Lives must be an Hymn to Christ or a constant glorying in him Great things are expected of the peculiar people 1 Pet. 2.9 Ye are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Well then this annunciating the death of Christ before many witnesses is useful to us in times of trouble that we may be faithful to his Interest and in times of Peace that we may be the more bound to all Holy Conversation and Godliness III. We profess also our selves to be parrtakers of the benefits of Christ's death by a lively Faith For the Apostle tells us 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of Devils Ye cannot be partakers of the Lords Table and of the Table of Devils In the Lord's Supper we profess to be partakers of the Body and Blood of Christ that is the benefits of his death And he had said before of the Iews ver 18. They which eat of the sacrifices are partakers of the Altar they Eat and Drink with God at the Altar So eating and drinking at the Lord's Table is a sign of communion with Christ and that we rejoyce in this that we are admitted into the participation of the benefits and efficacy of his death If we be unqualified and unprepared to Receive them we mock God and dishonor Christ. 3. We annunciate it to God This we do two ways 1. In a way of Prayer Pleading before him the value of this Sacrifice with Humility and Affiance expecting the benefits thereof Christ's Blood is pleaded by him in Heaven by his constant intercession and by us upon Earth in Prayer when we shew the Father that Sacrifice once made by him In which we trust and for which we expect Mercy and Grace to help us As the Apostle beggeth Grace through the Blood of the everlasting Covenant Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Iesus Christ that great shepheard of the sheep through the blood of the everlasting Covenant Make ye perfect in every work to do his Will working in you that which is well pleasing in his sight through Iesus Christ to whom be Glory for ever and ever Amen And we sue out our Pardon and beg the Gift of the Spirit in the name of our Mediator and Advocate 2. In Thanksgiving and Praise to God for Jesus Christ and his benefits Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Looking upon all Blessings as streaming to us in his Blood and the fruits of his Mediatorial Administration 2. With respect to the Properties and manner how it is to be annunciated 1. It must be serious In Spiritual things the Heart is not soon wrought upon or else the Sacred Impressions are easily defaced Glances have no Fruit and Efficacy to warm the Heart As Birds that often straggle from their Nests suffer their Eggs to grow chill and cold but when they sit long the Brood is hatched So by a constant Incubation we profit most and these things sink deeper into our Hearts It is true the things represented are great things and so force their way into our Minds whether we will or no but yet they are Spiritual and depend on Faith therefore some Entertainment and serious Consideration is necessary Heb. 3.1 Wherefore holy Brethren partakers of the heavenly Calling consider the Apostle and High Priest of our Profession Christ Iesus The Heart of Man catcheth like Tinder at every Spark when Sin is represented but it is otherwise in Holy and Heavenly Things They that do not use to command their Thoughts make less Earnings
certainly than others who are not of such a light and unsettled Mind It is said Zech. 12.10 They shall look upon him whom they have pierced Which implieth a steady consideration otherwise we are in danger to go as we came There is not that lively Commemoration of Christ. You come full of other Cares Desires and Delights and therefore return empty of all solid and true Refreshment 2. It must be Applicative Gal. 2.20 He loved me and gave himself for me This great Love which God hath manifested in Christ is not only sounded in our Ears and represented to our Eyes but is brought home to us and shed abroad in our hearts by the Holy Ghost given to us Rom. 5.5 The Spirit accompanieth Christ's Institutions and the diligent serious hungry Soul is not left destitute Christ and his Benefits are no where so particularly offered applied and sealed to us as in this Duty Christ's Messengers offer him to us in particular with a Charge and Command that we should receive him take and eat for our own Comfort and Use. What is particularly applied to us and made ours as Food that is turned into our Substance should awaken in us greater Thoughts and Care about our own Interest 3. Practical The Effects must more sensibly appear Two ways is that done 1. When we are made Partakers of his Benefits when we are justified and sanctified Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Annunciation inferreth this Then it is Practical when it assureth our Confidence Rom. 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things And we are incouraged to wait for the accomplishing of these ends and instating us in these Priviledges 2. When we express more likeness to Christ in dying to Sin and to the World or suffering for Righteousness Dying to Sin and the World Gal. 2.20 I am crucified with Christ. Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts Or suffering for Righteousness Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death For as Christ came to destroy the Desires of the Carnal Life so to wean us from the Interests of the Animal Life Sacraments bind us to this Matth. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with II. Confirmation or Reasons why the Lord's Supper is a Commemoration of Christ's Death 1. To supply the room of his Bodily Presence 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And in the Text Ye shew forth the Lord's death till he come Christ is not bodily present in the Church till the last Judgment And we are to continue this holy Festival till the time that we shall have no need of these Memorials because then he cometh in Person 2. It is a lively Objective Means to affect our Hearts Both in regard of what is represented Christ is as it were evidently set forth Crucified before our Eyes Gal. 3.1 And also in regard of what is required to be done on our parts that we should return to our Duty and devote our selves to God's Service Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Use. To press you to the Duty of the Text To shew forth Christ's death 1. It is the strongest support to Faith When we apprehend the Greatness and Heinousness of Sin the Righteousness of God and Purity of his Holiness what shall compensate that infinite Wrong which is done to his Majesty If it seem easie to us we do not know what Sin is and what God is Not what Sin is which is a depreciation of God and a contempt of his Majesty There is no petty Creature above another but he is jealous of his Honour and will vindicate himself from Contempt Nor what God is God is of pure Holiness his Nature ingageth him to loath Sin his Justice to punish it It is a difficult case questionless how to get Sin expiated but this wonderful Condescention will make this Difficulty cease the Person is great and Way wonderful Consider what a Person hath undertaken this and what he hath done he hath died for us which at once sheweth God's willingness to Pardon and an answerable Ransom that such an one should undertake for us so beloved of God so equal to God Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men This will settle and calm the Heart that such an one should come about such a Work 2. It is the greatest Incentive to Love That Christ loved us and gave himself for us a sacrifice to God of a sweet smelling savour Eph. 5.2 Those innumerable Angels that left their Station and were once in Dignity above us have not such glad Tydings to impart to one another or to shew forth in their Societies not such a word to comfort themselves withal They cannot annunciate the Death of Christ and say Lo there is our Confidence and Hope the Propitiation for our Sins 3. It is a powerful Perswasive to Obedience Shall we deny our selves to him that gave himself to and for us Or seek to frustrate him of his End This was his great End 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps He hath purchased Grace to mortifie Sin and to quicken us to the fruits of Holiness shall we be alive to Sin and dead to Rightousness A Sermon on MAL. iii. 17 And I will spare them as a man spareth his own son that serveth him THese Words are part of the Promise which God maketh to them that fear him or to those who are good in evil Times In them take notice of 1. The Blessing promised that God will spare them 2. The manner of this Indulgence amplified and set forth by the Carriage of a Father to his Son wherein a double Reason of this Indulgence is intimated 1. Propriety his own Son 2. Towardliness or Obedience his Son that serveth him Parents are not severe to any of their Children especially the dutiful 1. Propriety his own Son A faulty Child is a Child still and therefore not so easily turned out of the Family as a Servant We often forget the Duty of Children but God doth not forget the Mercy of a
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
Spirits to all the other parts so what we receive from God as good Stewards we should dispense it again and so propagate the Knowledge of God in the World which is better than Gold and fine Silver 3. It is a great comfort and quickening to confer together of holy things Rom. 1.12 That I may be comforted together with you by the mutual Faith both of you and me It is a far sweeter thing to talk of the Word of God and spiritual and heavenly things than to imploy our Tongues in vain and foolish Mirth or discoursing about mere worldly Matters Should any thing be more delightful to a Christian than God and Christ and Heaven and the Promises of the World to come and the Way thither And therefore surely we should take all meet occasions to confer of these things Certainly our relish and appetite is mightily depraved to judge our selves as in a Prison when we are in good Company who remember God And when they invite you to remember him with them will you frown upon the Motion because it is some check and interruption to Carnal Vanity Had you rather hear the Ravens croak or the Nightingale sing The grunting of a Swine or the melody of an Instrument Such a a difference there is between vain and worldly talk and heavenly discourse 4. The well-ordering of our Words is a great point of Christianity and argueth a good degree of Grace He that bridleth his Tongue is a perfect Man Jam. 3.2 If any Man offend not in words the same is a perfect Man and able also to bridle the whole Body And Solomon saith Prov. 18.21 That Death and Life are in the power of the Tongue Upon the good or ill use of it a Man's safety doth depend not only Temporal safety but Eternal And a greater than Solomon tells us Matth. 12.37 By thy Words shalt thou be justified and by thy Words shalt thou be condemned Therefore it concerneth us to look to our Discourses as well as our Actions Solomon often describeth the Righteous by his good Tongue Prov. 10.31 The Mouth of the Iust bringeth forth Wisdom Prov. 12.8 The Tongue of the Wise is Health The first Use is to inform us 1. What an Happineâ—s it is to converse with just and renewed Men Their Tongue is as choice Silver You are inriched by converse with them with such Treasures as if you were well in your Wits you would prefer above fine Gold and choice Silver And so sheweth what Teachers you should live under and what Families you should put your selves into if you be at your own disposal and what Company you should chuse You should go into the Mines those places where the Vein of choice Silver is to be had 2. That it is not enough to avoid evil Communication but our Speech must be ordered by Grace to the benefit of others Besides vain babling there are two defects Some are dumb and tongue-tyed in holy Things they can speak liberally of any Subject that occurreth but are dumb in Spiritual Matters which concern Edification Men shew so little Grace in their Conferences because they have so little Grace in their Hearts Many carry it as if they were â—shamed to speak of God or had nothing to say of him or for him You are not bound always to speak of Religious Things but sometimes you are bound now when do you interpose a word for God in a serious and affectionate manner Others jangle about disputable Opinions and all their talk is Controversie as if the plain and uncontroverted Points were not worth the owning yet in these the life and power of Godliness consisteth this is like leaving Bread and gnawing upon a a Stone In Nature necessary things are obvious so in the Universe of Religion to inculcate on each other the Vital Truths and the most necessary Duties Controversies have their place but the ordinary discourse of Christians should be about the most necessary things 3. To shew us what need there is that we should be just holy and righteouâ— If we would profit others by our discourses two things are necessary that we should be inlightned and mortified 1. That we should be inlightned by the Spirit of Grace If we would teach others the way of God it is necessary that we our selves should be taught of God It cometh warmer and fresher from us when we speak not by hear-say only but Experience as Heart answereth to Heart so the renewed Heart in him that heareth to the renewed Heart in him that speaketh and we shew others what God by his illuminating Grace hath first shewed us Then it savoureth of the Spirit that worketh in both he that is all on fire himself will more easily inkindle others Alas Good Things pass through many like Water through an empty Trunk without feeling they may speak very good things but they do but personate and act a part When God hath bound up our Wounds we do more feeling speak to others Certainly we are apt to speak oftenest of those things which we do most affect when we have a true discerning of the Excellency of holy things our Speeches about them will be more frequent lively and savoury 2. That we be mortified and dead to carnal things for we cannot conceal our Affections whether they are bent to the things of the Flesh or to the things of the Spirit Till the Heart be câ—eansed and we mortifie our sinful Inclinations from whence Thoughts and Words proceed they always obey the Ruling Power A good Man will be known by his discourse so will the Carnal The Froward will speak froward things and the Sensual of what is grateful to the Flesh and the Worldly of what is suitable to their worldly Designs and Knowledge doth not guide us here so much as Inclination for Speech is but the overflow of the Heart The second Use is of Exhortation To press us to imploy our Tongues to the Use of Edifying 1. Let us be much exercised in reading and meditating on the Word of God and get a good stock of sound Scriptural Knowledge Matth. 12.35 A good Man out of the good treasure of the Heart bringeth forth good things Every Man entertaineth his Guests with such Provision as he hath He that taketh Money out of his Pocket if it be stored with Gold or Silver or Brass Farthings as his Stock is so will the Draught appear The Word of God is that which enableth us to edifie our selves and others with holy Conference The more Store the more we have to bring forth upon all Occasions Coll. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another A plentiful measure of Gospel-Knowledge enableth us to instruct others and direct others There all Wisdom is made plain things revealed which cannot be found elsewhere that which by long search we get in the Writings of Heathens is there made ready to our hands and brought down to the meanest Capacity If the
took our Natures though the Crime of our first Parents had made it hateful to God and the consequent Miseries shewed it was not to be valued He that was a Judge of would become a Party and appear for us and answer in our Nature what might be required of us 3. It supports against the Terribleness of God's Majesty How can Men dwell with God Stubble with devouring Burnings If our Nature be taken into a personal Union with God it rendereth it more reconcilable to our Thoughts God incarnate born of a Virgin carried in the Womb rocked in a Cradle sucking of a Breast growing up by degrees going up and down and doing good when dying on the Cross lying in the Grave it mightily abateth our Fears 4. Against the pollution of our Natures which is so ingrained that it cannot be easily wrought off His own holy Nature is a Pledge of the Work of Grace He that separated our Nature in his own Person from all the pollution of his Ancestors he can purifie our Persons and heal our Natures how polluted soever So many as there are in the Story of Christ's Nativity Mat. 1. so many Miracles there are of Grace in that he prevented the Infection conveyed by such and such a one 5. Against the Mindlesness which Unbelief supposeth to be in God of Human Affairs especially of the Calamities of his People Now Christ hath taken the Communion of our Natures and Miseries as a pledge and sign of his Pity Heb. 2.17 He was made like his brethren that he might be a merciful and faithful High-priest He would intender his Heart by Experience and inure himself to all our Sorrows 6. Against the doubt of Strangeness and that he will take no notice of our Request being so remote from him We may with the more confidence go to him with whom we communicate in Natures There is a natural Bond between him and us we are of the same Stock and Substance 7. Against the fear of Arrogancy in the assuming of the Priviledge of Adoption Surely he will bestow this Priviledge on a returning Sinner For if he be not ashamed to call us Brethren God will not be ashamed to be called our God Heb. 11.16 5 Use. Think of this for your Comfort We have an Unity with Christ in Nature that we may be encouraged to look after the Gifts which he dispenses that we may be one with him in Spirit We may the more chearfully come to him because he took our Nature for this end and purpose especially does this concern you that come to the Lord's Table The Meat that is set afore you is the Flesh of Christ his Humane Nature is the Food of your Souls It 's not enough that Christ the Son of God was partaker of our Flesh and Blood but we must also be partakers of his Flesh and Blood i. e. There must be a true Union and Communion with that Flesh and that Body and that Blood which Christ assumed into his Person and delivered up to Death for us all For Christ as the Son of Man in our Flesh is Head of the Mystical Body of which we are Members The Humane Nature is the Cistern in which the Spirit dwells without measure and of whose Fulness we all receive Grace for Grace that is the Temple in which the fulness of the Godhead dwells bodily the Tree of Life whose Leaves heal the Nations In this Temple must we dwell into this Tree must we be grafted that we may become one with him and live by him So the Apostle tells us Eph. 5.30 For we are members of his body of his flesh and of his Bones That is not only of one nature with him which is common to them with all Mankind but as Members of one Mystical Body with him Not as God but as God-man We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted that we might be partakers of the Flesh and Blood of Christ not only of Bread and Wine but Flesh and Blood it self How so Not with our Mouth and Teeth but Spiritually by Faith with an hungry Conscience and Spiritual desires That which we do receive is not only the benefits which flow from Christ but the very Body and Blood of Christ That is Christ himself Crucified As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance unless he do first receive the Substance of those Creatures so neither can any be partaker of the benefits arising from Christ to his Spiritual relief except he first have Communion with Christ himself We must have the Son before we have Life 1 Iohn 5.12 He that hath the Son hath Life and he that hath not the Son hath not Life and we must eat him if we will live by him Iohn 6.57 Well then this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature his Flesh and Blood Iohn 6.53 His Cross and his Death His Body and Blood 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Christ as dying becomes fit Food for Hungry Sinners So only is he suitable to their necessities Certainly the hunger is not that of the body for a Meal but that of the Conscience for a Saviour In this sense the flesh profits nothing but the spirit quickens Iohn 6.62 A man is not better nor a jot the holier nor the further from the second Death if he had filled his Belly with it 'T is a Spiritual eating by Faith that brings quickning and Life an applying of Christ as a Saviour in our Nature Well then His Flesh was given as the price of Life Iohn 6.51 The Bread which I will give is my flesh which I will give for the life of the world This is the first receptacle of our Spiritual Life and being laid hold on by Faith is the Conduit to convey Life to us But the Author of all is his Spirit being and dwelling in us That same Flesh and Humane Nature of Christ which was offered up a ransom to justice is also the Bread of Life for Souls to feed upon tho' the quickning Efficacy and Virtue flow from the Godhead to which his Flesh is united 2. Doctrine That Christ having taken our nature upon him is not ashamed to accept and acknowledge us for Brethren What cause of shame there might be in it we intimated before in the Explication Notwithstanding our meanness and unworthyness and his own glory and excellency Divines observe That he never giveth his Disciples the title of Brethren but after his Resurrection before Servants little Children and Friends were their usual designations But then expresly he calleth them Brethren Servants Iohn 13.13 14. Ye call me Lord and Master and ye
Well-pleasedness of the Mind in God should be much regarded by us and is known by this when those Mercies are most valued which are nearest to himself and do shew us most of God and least detain us from him such as his Favour his Spirit or sanctifying Grace when these are desired when these are delighted in we are said to love God Matth. 5.6 Blessed are they that hunger and thirst after Righteousness Psal. 4.6 7. Lord Lift thou up the Light of thy Countenance upon us Thou hast put Gladness into my Heart His Favour is as Life his Displeasure as Death to the Soul Psal. 30.7 Thou didst hide thy Face and I was troubled Now thus must we love God not with a partial and half love but such as transcendeth our love to all other things Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me If any thing be nearer and dearer to us than God we do not sincerely love him Some have a weak imperfect Motion of their Will a Wish a saint Desire to please God but not a strong Volition or Inclination of Heart to love him in all and above all things but being overcome by their Lusts they do not simply and absolutely and uncontroulably desire it but had rather please their Fleshly Lusts than please God At least the event doth evidence it you give God nothing if you give him not all the Heart We are so to love God as to seek his Glory and do his Will even when it is cross to our Carnal Interests that his Favour may be counted our Happiness and the pleasing of him our greatest Work Surely they do not love God that cannot deny a Lust for him or venture the loss of any thing that is dear to them for his sâ—ke but with Pilate will yield to crucifie Christ rather than venture the Iews displeasure or with the Gadarens will part with Christ rather than their Swine Others have a deliberate Resolution and seem for the present to resolve absolutely and seriously to please God in all things and keep his Commandments but they do not verifie it in their Conversations Their Purposes and Resolutions are not dissembled for the present but soon changed they neither keep the Commandments of God nor study to please him 3. The next Grace is Hope of Salvation and here 1. The Object 2. The respect to the Object 1. The Object is our Eternal Reward For a Christian must chiefly fetch his Supports and Solaces from the other World where all things do abundantly counter-balance the Temptations of the present Life Be they Troubles and Sufferings 2 Cor. 4.17 For our lâ—ght Affliction which is but for a Moment workâ—th for us a far more exceâ—ding and eternal Weâ—ght of Glory Glory for Affliction and a Weight of Glory for a Light Affliction and Etâ—rnal Glory for what is Mâ—mentary Affliction Or be they sensual Delights as Riches Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect unto the Recompence of the Reward How much better is it to be poor and scorned here than to be destitute and rejected for ever hereafter So for Pleasures most Men look at present Pleasures not at future Joys and therefore forget God and neglect their Souls and those Eternal Pleasures which are at God's Right Hand Psal. 16.11 But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures 2. The respect to the Object It is a certain and earnest Expectation 1. It is certain because our Hopes are built upon the Promises of God which infer not only a possibility or probability but certainty of the things promised if we be duly qualified There is a twofold certainty Conditional and Actual Conditional Rom. 2.7 To them who by patient continuance in well doing seek for Glory and Honour and Immortality Eternal Life That is built on the Covenant which promiseth to the penitent Believer and mortified and diligent Practiser a sure Reward Actual Certainty is where the Qualification is evident this is built on spiritual sense or experience Rom. 5.4 5. And Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Our Condition is made safe by the first comfortable by the second in both a certainty is required The first is spoken of Hebr. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of the hope firm unto the end The second Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 2. It is an earnest Expectation called a lively Hope from the effect because it puts life into our Endeavours 1 Pet. 1.3 Who hath begotten us again unto a lively Hope The Soul is weak when our Expectation is cold and languid but serious and earnest thoughts of the World to come do warm our Hearts and inkindle our Affections as mourning 2 Cor. 5.2 For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven And joy Rom. 5.2 We rejoyce in hope of the Glory of God II. Their mutual respect to one another We know God in Christ by Faith We are inclined to him as our Felicity and Happiness by love and we look for the Eternal Injoyment of him by hope As the Object is diversified so the Grace conversant about it is called by several Names as our Supreme Good is something invisible or unseen we apprehend it by Faith as it is good and excellent we embrace it by Love as it is absent and future we wait for it by Hope The Understanding is cleared by Faith that is our Spiritual Eye Salve Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen as things are invisible by reason of their nature or distance Ephes. 1.18 The Eyes of your Vnderstandings being inlightned that ye may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints By it we see things that cannot otherwise be seen or in another manner than we saw them before We see more Amiableness in God more Odiousness in Sin more Excellency in Christ more Beauty in Holiness more Vanity in the World more Reality in Blessedness to come than we saw before Our Wills are warmed by Love or carried out after the Supreme Good with an earnest and strong desire Isai. 26.9 With my Soul have I desired thee in the Night yea with my Spirit within me will I seek thee â—â—â—dily Where Love is strong Desires after God are early and earnest and we cannot be contented without him or such enjoyment of him as may give us assurance of more Our Resolutions and Inclinations are fortified by hope that we may continue seeking after God and not be
your Redemption 2 Use Hath Christ taken upon him to carry away Sin Then here is Instruction 1. To the Careless Certainly he that seeketh after benefit by Christ must be one that is not a Stranger to himself one that knoweth and is acquainted with the case of his own Heart and Life one that is sensible of his Sins and corrupt Inclinations and the guilt and burden that lieth upon him one that mourneth under the fears of God's displeasure Will Christ ease a Man of a Burden that he feeleth not A sensless sleepy Soul hath not Work for Christ to do He inviteth those that see a need of Mercy Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest 2. To those who are afflicted in Conscience for Sin Remember you must be not only sensible of the guilt of Sin but the stain of it and look after not only Peace but Healing Isa. 53.5 With his stripes we are healed It is not a sound Cure that aimeth only at the asswaging of the Grief but the Distemper must be removed Mountebanks only stop the Pain but let alone the Cause such a Cure would they have who are more earnest for Ease and Comfort than for Grace Sin in some sense is worse than Damnation Remember then this is the Undertaking of our blessed Redeemer will he come in vain and miss of his End Consider the Merit of his Humiliation what a Price he hath paid for sanctifying Grace 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers But with the precious blood of Christ as of a Lamb without blemish and without spot This Price was not given only to heighten our Esteem of the Priviledge but to encrease our Confidence And consider the Power of his Exaltation Acts 3.26 God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Having paid our Ransom he is gone into Heaven fully furnished and impowred to free from Sin all that consent to receive this Benefit But what shall we do that we may have the actual Benefit 1. Seek the Pardon of Sin in the way of Repentance confessing your Sins with brokeness of Heart 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Sue out his Grace and turn to the Lord. Repentance lieth not in a feigned Wish only that Sin had not been done but in a change of Mind Heart and Life in a hatred to Sin repented of and a love to God and Holiness Man's Fall was specially in point of Love and his Recovery must be a Recovery of Love to God again Your Love to Sin must be turned into an Hatred of Sin the Soul must be not only turned from Sin but against it Repentance is most seen in our Love and Hatred 2. Seek the subduing of Sin in a diligent use of Means There is a Spirit purchased by Christ to begin the Life of Grace and to carry it on with success to heal and renew our Natures and to strengthen them being heal'd and renew'd Now we must not by our carelesness negligence or other Sin provoke the Lord to withdraw from us and suspend his Grace but humbly implore his Favour wait for his Approaches and attend and obey his sanctifying Motions God is willing to give the Spirit to them that ask him as a Father is to give an hungry Child bread Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him We make our selves uncapable of this help by grieving the Spirit Eph. 4.30 And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption When we are so easie to the Requests of Sin and so deaf to his Motions he ceaseth to give us warning There are certain Ordinances whereby this Grace is conveyed to us and Christ died to sanctifie them to us Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word These Ordinances are the Word and Sacraments by the use of which Sin receiveth a new wound The Word is for cleansing the Soul Iohn 15.3 Now ye are clean through the word which I have spoken unto you Baptism must be improved for the washing away of Sin Acts 22.16 Arise and be baptized and wash away thy sins A Man forgetteth his Baptism that is neglecteth it if he be not purged from Sin 2 Pet. 1.9 He that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins That is he hath made no use and received no benefit by his Baptism In the Lord's Supper we remember the Death of Christ as the Price given for the Life of our Souls as a Spectacle that may affect us with the Odiousness of Sin as an occasion of renewing our Covenant with God and binding our selves afresh to his service and as a means to stir up our Love to God and so by consequence our hatred of Sin Psal. 97.10 Ye that love the Lord hate evil And to awaken our hopes and so of purifying the Soul 1 Iohn 3.3 And every man that hath this hope in him purifieth himself even as he is pure Here is delivered to the believing Soul a sealed Pardon of all Sin Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins And we wait for the Application of his mortifying and renewing Grace 3. If the first Attempt succeed not yet afterwards Sin may be subdued and broken In natural Things we do not sit down with one Tryal and one Endeavour a Man that will be rich pierceth himself through with many Sorrows 1 Tim. 4.10 and after many miscarriages pursue their Designs till they compleat them and shall we give over our waiting and striving because we cannot presently find success That sheweth our Will is not fully bent and set upon the thing we seem to desire In the face of Discouragements we must venture again Luke 5.5 Master we have toiled all the night and have taken nothing nevertheless at thy command I will let down the neâ— God's Grace is free and his holy Leisure must be waited for it was long e're God got us to this pass to be sensible of our Burden or anxiously solicitous about our Soul Distempers We must lie at the Pool for cure the Spirit bloweth when and where it listeth Iohn 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the spirit He that begun the
Profit and Pleasure that is in Adultery and Theft but shutteth the Eyes of his Mind against the Filthiness or Injustice that is in it and therefore he is like a Man that leapeth from an high place into the Water who first shutteth his Eyes and then casts himself into the Flood or Stream 3. Consequent Ignorance is after the Sin or Act of the Will either from the depraved Disposition of the Will Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Or from the just Judgment of God Iohn 9.39 For judgment I am come into the world that they which see not might see and that they which see might be made blind God inflicts a Judicial Blindness on Men that will not obey the Truth 3. Ignorance is either Invincible or Vincible 1. Invincible Ignorance is when there is not sufficient Revelation when it is a thing we should know but God hath not brought Light among us Thus the Heathens are punished for not glorifying God whom they knew by the Light of Nature Rom. 1.21 When they knew God they glorified him not as God Not because they believed not in Christ for he was not revealed unto them But Christians shall be punished for not obeying the Gospel 2 Thess. 1.8 In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 2. Vincible Ignorance is when there are plentiful Means and gross Helps to overcome it then is our Ignorance more culpable This is seen when either Ignorance is Voluntary and Pertinacious or when there is gross Negligence When it is Voluntary 2 Pet. 3.5 For this they are willingly ignorant of That they may Sin more freely and securely they will not know what may disturb or trouble their Sleep in Sin Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy ways The Psalmist says of them Psal. 95.10 It is a people that do err in their hearts they have not known my ways They err in their Hearts as well as in their Minds when they do not desire to know what they should know this Ignorance is voluntary Or else it is bewrayed by gross Negligence when a Man doth a thing that if he were not grosly Negligent he might know to be Sin Eph. 3.15 16 17. See then that ye walk circumspectly not as fools but as wise Redeeming the time because the days are evil Wherefore be ye not unwise but understanding what the will of the Lord is A Christian is bound to use all holy Means to know all things that belong to his Duty and must bestow much time and diligence upon it If he is grosly ignorant it is a sign he hath a mind to put a cheat upon his Soul Use. Let us beware of Sin against Knowledge these Sins of all others are the most dangerous whether they be Sins of Omission to omit Duties that we know to be Duties this is very dangerous Iames 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin Or Sins of Commission to commit Sins that we know to be Sins Rom. 2.21 22. Thou therefore which teachest another teachest thou not thy self Thou that preachest a man should not steal dost thou steal Thou that sayest a man should not commit adultery dost thou commit adultery Thou that abhorrest idols dost thou commit sacriledge To commit Sins that we know to be Sins is to involve our selves in Wrath and Vengeance Have a care then of these Sins if you are guilty of them it cannot be pleaded for you Father forgive them they know not what they do A Sermon on JOHN xix 30. He said It is finished and he bowed his head and gave up the ghost THIS is one of the seven Words which Christ uttered upon the Cross the last save one for before his bowing of the Head and giving up the Ghost those Words must come in which are mentioned Luke 23.46 Father into thy hands I commend my spirit and having said thus he gave up the ghost To make way for these Words we need go no farther back than the 28th Verse it is said there After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled said I thirst Where we may observe 1. The exact knowledge which Christ had of all his Sufferings He knew that all things were accomplished namely all the preparative Sufferings which were to usher in his Death All these bitter Sorrows were numbred out to him by the Divine Decrees and praesignified in the Prophesies Jesus knew all the exact Tale and account of them A Circumstance that doth much commend his Love to us Christ knew how dear the bargain of Souls would be to him and yet he would shew his Obedience to the Father and his Love to Mankind He long since sate down and counted the Charges and yet he came to do his Father's Will When a Business proveth hazardous and inconvenient we are apt to say If I had known it would have cost me so much I should never have undertaken it Christ went not to the Cross blindfold he knew the Work of our Redemption would be troublesom and painful that he was to give his Back to the Smiters and his Cheeks to the Nippers that he was to be hurried from the Garden to the Courts of Men from the Courts of Men to the Cross and there to endure acute Pains and Torments Jesus knew that all these things were to be fulfilled 2. Observe It is said he knew they were accomplished Christ had a lively feeling of every part of his Sorrows and his Senses remained in full vigour to the last and without any stupefaction He knew what Hour the Clock of the Divine Decree would next strike or what was the next Circumstance whereby he was to discover himself to be the true Messiah David saith Died Abner as a fool dieth 2 Sam. 3.32 We may say so Died the Lord Jesus as a Fool dieth in a stupid sensless way Or as one merely passive Extremity of Pain had now surprized the Thieves which were crucified with him we hear no more of them but Christ's Reason and Senses are still exercised and his Sorrows made more active by his own apprehension 3. Observe That the Scriptures might be fulfilled he said I thirst By fulfilling another Prophecy God discovereth another Note whereby the Messiah might be known All the Passages of Christ's Death were appointed with infinite Wisdom and Love either they were such as were necessary parts of Redemption or some Indications whereby the Messiah fore-prophesied of might be discovered Here is another Prophecy fulfilled in Christ's Thirst. The Prophesies alluded to are two one is Psal. 22.15 My strength is dried up like a potsheard and my tongue cleaveth to my jaws thou hast brought me to the dust of death The other Prophesie hinteth the
Act of the Jewish Malice Psal. 69.21 They gave me also gall for my meat and in my thirst they gave me vinegar to drink Here was Light enough or Conviction sufficient for any but those who resolved to shut their Eyes 4. He said I thirst he had spent much time in watching lost much Blood his Body was tortured with extream Pain and his Soul scorched with a sense of God's Wrath and therefore well might he cry out I thirst It is notable that Christ would not declare his Thirst till he knew that all Things were accomplished that is every sad Accident except his Death Certainly if we consider the Agonies of the Garden where he excerned Blood in stead of Sweat his Scourging his being buffeted with the Soldiers his bearing the Cross all this might make him thirst before but when Wine mingled with Myrrhe a stupifying Potion was tendred to him before he reâ—used it Mark 15.23 And they gave him to drink wine mingled with myrrhe but he received it not But now when all was accomplished he saith I thirst He would take no natural Refreshment till he had born all our Griefs and Sorrows and every sad Passage by which he might promote our Comfort was accomplished He was so mindful of us that he forgat himself he saith that it was Meat to him to do his Father's Will Iohn 4.34 My meat is to do the will of him that sent me and to finish his work Though the Cross-work was sad Work yet that was as Drink to Christ. After he had swelter'd under the Torment of so many hours drowth he crieth out I thirst Christ would make his Sufferings as full of Merit as possible he could and therefore would not receive the least draught of Comfort till he had paid our whole Debt We do evil with both hands earnestly Micah 7.3 and fill our Actions with as much Disobedience and Rebellion as we can possibly put into them Behold thou hast spoken and done evil things as thou couldest Ier. 3.5 Sin hath not been cheap to us we have bought the Pleasure of it at a dear rate with much Loss and Self-denial And therefore Christ's Sufferings were made as high and extream as possibly they could be Let us now see what they did to Christ when he had declared the extremity of his Thirst Now there was set a vessel full of vinegar and they filled a spunge with vinegar and put it upon hyssop and put it to his mouth Vers 29. This Fact of theirs is diversly construed some say they did it out of kindness and that it was usual to provide a Vessel of Vinegar and to have it at hand under the Cross of those that were Executed this is probable Others think it an act of Spight and Malice partly because it is made an Exaggeration of Calamity Psal. 69.21 In my thirst they gave me vinegar to drink And partly because their Courtesie to the Dying was to give Wine and Myrrhe and therefore it is said Prov. â—1 6 It is not for Kings to drink wine nor for Princes strong drink and Vers. 6. Give strong drink unto him that is ready to perish and wine to those that be of an heavy heart That is to say it is not for the Judge but the Condemned and they mingled it with Myrrhe and hot Spices partly to attenuate the Blood and so to dispatch them the sooner and partly to cause Giddiness that their Senses might be the sooner gone But now in stead of Wine and Myrrhe they gave Christ Vinegar and Gall to increase his Misery and they prepared it in readiness in case he called for the usual Refreshment And the Conjecture of the Carthâ—sian is not amiss who imputeth it to the Malice of the Soldiers to change the Wine prepared by the charitable Women into Vinegar for the greater Spight and Mockage And it is said They filled a spunge with vinegar and put it upon â—yssop The other Evangelists say They put it upon a reed and it is hard to conceive then how they could put it upon Hyssop It is probable that Hyssop in these Countries was tall as Mustard-Seed is said to grow up into a Tree and Pliny saith they made Stayes of Mallows in Arabia which with us is but a slender Herb but Hyssop is put for a Shrub Salomon wrote of all Herbs from the Cedar to the Hyssop but that is Wall-Hyssop which is dwarfish and tender as ours is Observe when Christ stood in our stead no Comfort was granted to him but what was devised to augment his Grief When his Strength was dried up like a Potiheard and his Tongue cleaved to his Jaws They gave him Vinegar to drink when he was providing for us a Cup of Blessings a Torrent and a River of Pleasure of which we might drink Vers. 30. When he had received the Vinegar he said It is finished and he bowed the head and gave up the ghost When he had received it that is tasted it for they put it into his Mouth with a Spunge on the top of a Reed then he said It is finished That is as much as was necessary for his Humiliation God's Glory and Man's Salvation as much as was decreed as much as was foretold And he saith It is finished because he was now upon the last work Death which was coming upon him and therefore foldeth it in the Expression with what is past It is finished because the last Act was at hand Matth. 26.28 This is my blood of the New Testament which is shed that is which is about to be shed Iohn 17.4 I have finished the work thou gavest me to do All the Sufferings were now compleated at Death which he was to suffer for our Sins Doctr. Christ closed not his Sufferings till all was finished which he had to do for us 1. In what sense it is said All things are finished 2. The Evidences and Reasons thereof 3. What Comfort this is to the Faithful I. In what sense it is said It is finished 1. All the Scripture Prophesies which spake of Christ's Death and Sufferings were now fulfilled and accomplished As that he should make his entrance into Ierusalem upon an Ass in all humility this was Prophesied of the Messiah Zech. 9.9 Behold thy King cometh unto thee he is just and having salvation lowly and riding upon an ass and upon a colt the fole of an ass And fulfilled by Christ Matth. 21.4 5. All this was done that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold the King cometh unto thee meek and sitting upon an ass and a colt the foal of an ass That he should be betrayed by one of his Familiars his own Disciple Psal. 55.12 13. It was not an enemy that reproched me then I could have borne it neither was it he that hated me that did magnifie himself against me But it was thou a man mine equal my guide and my acquaintance So Psal. 41.9 Yea
mine own familiar friend in whom I trusted which did eat of my bread hath lift up his head against me Which was fulfilled Matth. 26.23 He that dippeth his hand with me in the dish he shall betray me And accordingly Iudas came to attack him Mat. 26.47 That he should be sold for thirty Pieces of Silver Zech. 11.12 So they weighed for my price thirty pieces of silver Fulfilled Mat. 26.15 That with these thirty Pieces of Silver there should be bought afterwards a Field of Potsheards Zech. 11.13 And the Lord said unto me Cast it unto the potter And I took the thirty pieces of silver and cast them to the potter in the house of the Lord. Fulfilled Mat. 27.7 And they took counsel and bought with them the potters field to bury strangers in That being apprehended he should be most barbarously intreated by the Jews and be beaten and buffetted and his Face defiled with spitting according to that of Isaiah the Prophet Isa. 50.6 I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Fulfilled Mat. 6.67 Then did they spit in his face and buffet him and others smote him with the palms of their hands That they would wound rend and tear his Body with Scourges before they put him to death Isa. 53.5 He was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Fulfilled Mat. 27.26 When he had scourged Iesus he delivered him to be crucified And they did at length put him to death according to the Prophecy The Messiah was to be cut off but not for himself Dan. 9.26 That the Death that he should die was the Death of the Cross unto which he was nailed Hand and Foot according to that of David Psal. 22.16 They pierced my hands and my feet And that of Zech. 12.10 They shall look upon me whom they have pierced Fulfilled Luke 23.33 And when they were come to Mount Calvary there they crucified him That he was crucified between two Malefactors one on the right hand and the other on the left according to that of Isa. 53.12 He was numbred with the transgressors Luke 22.37 For I say unto you that this which is written must yet be accomplished in me And he was reckoned among transgressors for the things concerning me have an end He was to pray for his Enemies and Persecutors according to that of Isa. 53.12 He made intercession for the transgressors And this was fulfilled in that Prayer Luke 23.24 Then said Iesus Father forgive them for they know not what they do So Psal. 69.21 In my thirst they give me vinegar to drink Fulfilled as before That they should divide his Apparel and cast Lots for his upper Garment Psal. 22.18 They part my garment among them and cast lots upon my vesture Fulfilled Mat. 27.35 And they crucified him and parted his garments casting lots Well then all these Particulars foretold of the Messiah were exactly fulfilled in our Saviour and so conduce to settle our Hearts in believing his Person and Office Well then might he say now It is finished 2. That the substance of the Types were accomplished in him as that of the Brazen Serpent the Paschal Lamb the Daily and Yearly Sacrifices the Offering of Isaac all which praefigured that Christ should die for the Sins of the World As Abraham offered his only Son Isaac to God as a Proof and Demonstration of his Faith and Obedience Now I know that thou fearest God seeing thou hast not withheld thy son thine only son from me Gen. 22.12 So God gave his Son as a proof and demonstration of his Love 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his son to be a propitiation for our sins Isaac carried the Wood to the Sacrifice of himself so did Christ his Cross. The lifting up of the Brazen Serpent in the Wilderness that whosoever looked upon it should be healed Numb 21.9 And Moses made a serpent and put it upon a pole and it come to pass that if any serpent had bitten any man when he beheld the serpent of brass he lived This figured Christ lifted up upon the Cross that all those bitten by the old Serpent might by looking be cured Iohn 3.14 15. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up that whosoever believeth in him should not perish but have eternal Life The Paschal Lamb was slain just at the time when Christ died and his Flesh eaten not a Bone broken Iohn 19.33 His Blood sprinkled on the Door-Posts all which were accomplished in Christ who is the Lamb of God that taketh away the sin of the world Iohn 1.29 The Daily Sacrifice was offered Morning and Evening to shew our daily Use of Christ who was a Lamb without spot and blemish 1 Pet. 1.19 The Anniversary Sacrifice of the two Goats on the day of Expiation Numb 16. when there was a live Goat to be sent into the Wilderness and the other was slain and Aaron was to put both his hands upon the Head of the Scape-Goat confessing the Sins of the People and that Scape Goat was to carry all their Sins into the Land of Forgetfulness all which signified the Expiation of all our Sins by Christ dying for our Offences and rising again for our Justification For the Scape Goat was sent into the Wilderness far from the Sanctuary to shew that all our Sins are put far away out of God's sight the other Goat is said to be kept for the Lord that it might be slain and be offered to him for Sacrifice upon the Altar Well now these and all other Types were finished that is obtained their End and Accomplishment 3. All was finished that was necessary to make him a fit Pattern of Patience to us For he had born the extremity of his Enemies Malice all that Man or Devils could by the permission of God execute upon him for he saith Luke 22.53 This is your hour and the power of darkness Yea he had drunk up the Cup which the Father had put into his hands to the very Dreggs One end of Christ's Death was to give us an Example 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps Now here is a full Copy and Pattern of the right way of Suffering for all his own to imitate 1. From the Matter Are you tempted and opposed by Satan and his Instruments So was Christ. Have you discountenance from Men Christ had much more Doth God seem to forsake you So he did by Christ. Are you sain to lye on your Knees crying for Mercy Christ in the days of his flesh offered up prayers and supplications with strong cries and tears to him that was able to save him from death and was heard in that he
the Creation and upon the Seventh Day he Rested So Christ will not come down till he had finished the Work of Redemption on the Sixth Day and on the Seventh he Rested in the Grave and Rose early in the Morning on the First Day of the Week to shew the Truth of his Satisfaction And the Holy-Ghost his Work is perfect all the time of his Life he continueth increasing our Graces but in the everlasting Sabbatism when Sin shall be no more his Work is brought to an end And then he shall present you faultless before the presence of his glory with exceeding joy Iude 24. But what were the Reasons why Christ would not give over till all was perfected 1. Love to his Father Iohn 18.11 The Cup which my Father hath given me shall I not drink it Christ loved the Father with unspeakable Love and was in like manner beloved by him Therefore when this Cup was put into his hands by his Father he would drink it off to the very bottom 2. Love to the Church Eph. 5.25 26. Even as Christ loved the church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word c. And Rev. 1.5 6. To him who loved us and washed us from our sins in his own blood The Church was given for a Spouse to Christ but we were polluted and defiled with Sin he would not only cleanse it but make it a glorious Church without spot or wrinkle or any such thing Eph. 5.27 Christ loved the Church and therefore it was not grievous to him to wash it with his Blood Because Iacob loved Rachel he served seven Years for her in Heats and Frosts by Night and Day and they seemed to him but a few days for the love he had to her Gen. 29.20 So the Son of God loved the Church and therefore endured all these Indignities and grievous Passions 3. He had respect to that eminent Glory set before him Heb. 12.2 Looking to Iesus the author and finisher of our Faith who for the joy that was set before him endured the cross despising the shame and is now sate down at the right hand of the throne of God Though the Way was rough the Prize was excellent and so he run through all the Pain and Shame and attained the eternal Crown of Glory He endured cruel Pains in his Body and bitter Sorrows in his Soul such as never any Man did suffer never any Angel could have born as he did so dear did it cost our Saviour to make a Propitiation for our Sins That which in all this did strengthen and encourage him was the Joy set before him namely that happy and glorious Estate which followed upon his Sufferings so that his Burden was made the lighter and his Sorrows much abated Oh let us think of this 'T is not a lessening his Love to us for he needed not to put himself into this condition Herein he was our Example to teach us how to sweeten the Cross and as our Mediator he is gone to Heaven to prepare a Place for us Iohn 14.2 3. I go to prepare a place for you And if I go and prepare a place for you I will come again and take you to my self that where I am there ye may be also 2. Let it raise in us a Confidence of the Benefits purchased For Christ expresseth himself as a Conqueror and in a kind of Triumph over the Devil and all the Enemies of our Salvation The Wrath of God is appeased Rom. 5.9 Much more then being now justified by his blood we shall be saved from wrath through him The Law is satisfied Gal. 4.4 5. God sent forth his son made of a woman made under the Law to redeem them that were under the Law Satan is vanquished Iohn 12.31 Now is the judgment of this world now shall the Prince of this world be cast out Guilt is removed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Sin is subdued Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Death is unstinged 1 Cor. 15.55 56 57. Oh Death where is thy sting Oh Grave where is thy victory The sting of Death is sin and the strength of Sin is the Law But thanks be to God which giveth us the victory through our Lord Iesus Christ. The Curse is removed Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Surely where Christ beginneth he will make an end We cannot have too high Thoughts of the Blood of Christ Heb. 9.13 14. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the â—lood of Christ who through the eternal spirit offered himself without spot to God cleanse your consciences from dead works to serve the living God Let us stand still now and behold the Salvation of God and Eccho to Christ's Cry It is finished it is finished What can the Law crave more than the Blood of the Son of God What will make us perfect as appertaining to the Conscience if this will not Being justified by his Blood we shall be saved from Wrath through him Christ hath so far obtained Pardon and Acceptance for us that he hath made an end of Sin for all that are willing to accept of his Grace upon God's Terms 3. Let it quicken us to Perseverance in our Duty notwithstanding Sufferings till all be ended that when we come to die we may be able to say Iohn 17.4 I have glorified thee on earth I have finished the work thou gavest me to do 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness If Christ out of Love to us would finish the Work of our Redemption What shall separate us from the love of Christ Rom. 8.39 4. It teacheth us how to comfort our selves in Death It finisheth all our Labours and Sorrows as Christ sheweth when he was about to give up the Ghost Isa. 57.2 He shall enter into peace they shall rest in their beds Believers have a Joy set before them as well as Christ. The Wicked cannot say It is finished their Evils are then begun 5. Let us believe Things to come The Event sheweth that all these Things were true which the Prophets had so long before foretold The Holy-Ghost cannot be deceived nor can God lie We are certain that Things yet to come shall be fulfilled as well as these which are past Those who lived before Christ's time had not such an Experiment of God's Truth as we have We have seen the Coming of Christ let us so fix our Minds on future Things as to draw them
all forgiven it is all expiated by my Merit 2 Use. This affords much comfort to humbled Sinners Take Christ as freely as he freely offereth himself for you he resigned up himself to Death and will not you resign up your selves by Faith He poured out his Soul to Death and will not you pour out your Souls into his Bosom Consider all the Persons of the Trinity are willing and wiâ—l not you The Father gave him Iohn 3.16 God so loved the world that he gave his only begotten Son Christ gave himself Gal. 2.20 Who loved me and gave himself for me The Spirit is willing he is grieved with your neglect and refusal Mat. 23.37 How often would I have gathered thy children together as a Hen gathereth her chickens under her wings but ye would not Oh! pour out your Souls in Faith and Prayer as Christ did his upon the Cross. 3 Use. Let us learn to imitate Christ at the close of his Life he said It is finished and so bowed the Head and gave up the Ghost Believers have a Joy set before them as well as Christ it is not so with wicked Men they cannot say that with them it is begun their Heaven endeth when they come to die but God's People should take Death chearfully if they can say as Christ Iohn 17.4 Father I have glorified thee on the earth I have finished the work that thou gavâ—st me to do Let the Death be violent or natural it is aâ—l one whether we are a Peace-Offering or a Burnt-Offering there is more of Man's Maâ—ice in a vioâ—ent Death but it cannot hurt us But alas Men generally do not live as if they did look to die and therefore they do not die as if they did look to live and so here they would not dâ—e and there they would not live A SERMON UPON ECCLES VII 29 But they sought out many Inventions THERE are two things in this Scripture 1. The Righteousness of God in his Work about Men God made Man upright 2. Man's perverse Subtilty in inventing Ways of Backsliding and Apostacy from God But they sought out many Inventions From this latter part observe Doct. That Man fell from the Integrity of his first Estate and is ever since full of evil and fruitless Inventions I. I shall speak to this Point as it is represented in the Text. II. Give some Considerations as to the general Case 1. The Persons they the Expression was singular before God made Adam upright but now plural not only to include both our first Parents but all their Posterity Adam had his Invention and all his Posterity theirs The Devil inspired Adam with a sad and doleful Invention to go about to find out another Happiness than God had appointed Adam could not content himself with this kind of Happiness but fancied to himself an higher Perfection and yielded to follow these new-devised Ways of Blessedness which Satan and his own deceived Heart did suggest to him And this Invention hath invented and found out all the Sin and Misery under which the World groaneth As Adam had his Invention so all his Posterity theirs We are inventing still to make our selves more miserable The least Ebolitions of Sin are expressed in the Old Testament by Imaginations in the New by Lusts. In the Old Testament by Imaginations Jer. 18.12 And they said There is no Hope but we will walk after our own Devices and we will every one do the Imagination of his evil Heart Gen. 6.5 And God saw that the Wickedness of Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only evil continually In the New by Lusts James 1.14 But every Man is tempted when he is drawn away by his own Lust and enticed Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts. Not only the desiring but the understanding Faculty is corrupt Therefore 't is said Prov. 1.31 They shall eat the Fruit of their own Way and be filled with their own Devices Jer. 6.19 Behold I will bring upon this People even the Fruit of their Thoughts Meaning the Evil which their own Devices and Practices had procured to themselves Every one of us have our Devices Ways and Haunts of Sin whereby we make our selves more wretched and sinful 2. Their Act They sought out that sheweth the Voluntariness and Studiousness of Man's Defection it is their own Act and Deed and their Hearts are set upon it It is said Ionah 2.8 They that observe lying Vanities forsake their own Mercies They set their Minds a-work prostitute their Reason to their Senses All Mens Projects what do they tend to but the Satisfaction of their own Lusts to cater for the Body and gratify the Animal Life Making Provision for the Flesh to fulfil the Lusts thereof Rom. 13.14 Taking thought what they shall eat or what they shall drink Mat. 6.25 Their Care is about the base and brutish Part more than about the Soul how to adorn the Body and gratify the Body and for this the Soul must be made a Slave There is a perverse Diligence in Men to corrupt themselves 3. The Object with its Number Many Inventions There is some difference in the Translations Ludovicâ—â— de Dieâ— because the Word for many signifieth also great and mighty rendreth it Ipsi autem quâ—siverunt cogitationes magnatum meaning by the Mighty the Angels who were not contented with their own Station but forsook it Iude v. 6. Certain it is the Devil's first Temptation was Gen. 3.5 Ye shall be as Gods that is advance into a more honourable and noble Condition than now you are in These Thoughts being suggested by Satan they ambitiously entertained them The Vulgar readeth it Se infinâ—tis miscuit quaestionibus Adam at first out of Curiosity would know Good and Evil and ever since we have been sick of Questions questioning this and questioning that and have no clear Light to guide us The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought out many Ratiocinations We grope in a maze of Uncertainties and so intangle our selves the more Our Heavenly Wisdom is lost by our Sin and Rebellion and instead thereof we have gotten a false Carnal Wisdom which is Enmity to God Rom. 8.7 and only inclineth us to a false Happiness Iames 3.15 to the Pleasures Honours and Profits of the present World and so are given up to an injudicious Mind and are left in the Hands of our own Counsel which is the heaviest Plague that can light upon a reasonable Creature Psal. 81.11 12. But my People would not hearken to my Voice and Israel would none of me so I gave them up unto their own Hearts Lusts and they walked in their own Counsels For our own Wisdom is an ill Guide and Counsellor and will never guide us aright in the Way to true Happiness but lead us into â—ogs and Pits and into many foolish and hurtful Lusts. But keeping more closely to
God and that my Fear is not in thee Sure it will be Bitterness in the end to forsake the Lord and walk in the Inventions and Imaginations of thine own Heart You are posting to your eternal Misery where a Reflection upon your evil Choice will be the greatest part of your Misery Isa. 50.11 Behold all ye that kindle a Fire that compass your selves about with Sparks walk in the Light of your Fire and the Sparks which ye have kindled this shall ye have of my Hand ye shall lie down in Sorrow The Allusion is not to such a Fire as burneth and consumeth but such as doth warm and cherish Those Stakes which wicked Worldlings rely upon for Succour will in time prove their greatest Calamities and those Tufts and Fuzes which they promised the greatest Comfort to themselves from will occasion the greatest Sorrow the Brands which they heaped together will afford them little Heat and Light but Smoke to vex and choak them He that will warm himself by his own Sparks can expect no other Issue from his own rash Folly and God's righteous Vengeance Vse 2. To exhort us not only to lament it but to come out of this Condition And here to this End 1. Renounce that crooked carnal Wisdom which is Man's undoing Man at first seeking to be wise became a Fool Now he must be a Fool that he may be wise 1 Cor. 3.18 A Fool to the Flesh and the World that he may be wise to God 2. Give up your selves to God in Covenant as your Lord and Felicity A Man is never in his Wits till he cometh to this Psal. 22.27 All the Ends of the Earth shall remember and turn to the Lord. Our Misery is in departing from him so our Happiness is in putting our selves into his Hands again Now you must give up your selves to him as your supreme Lord and chief Felicity or Happiness depending upon him as your Happiness obeying him as your Lord. Obey his Counsel though against your own Reason and stick to his Ways though they seem to be against your present Happiness Remember that Duty is Safety that cleaving to God with Loss is better than departing from him with seeming Gain and God that out-wits the subtile Designer doth take care of and preserve the plain and simple Person that avowedly adhereth to him when all the Contrivances of foolish and worldly-minded Men prove vain and unprosperous Your Obedience will be your Safety Dependance and Obedience do mutually cherish one another the more we depend the more we obey and the more we obey the more we depend and so they discover one another Let us shew our Dependance on God that in all the Changes of this Life by a firm fast Adherence and Resolution we stick fast to God whatever comes on it using no Means but what he allows and counting his Favour our Happiness They that depend not on him are left to their own Inventions 3. Your great Design must be to approve your selves to God 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. Vse 3. It sheweth what need we have to give up our selves to the Conduct of God's Word and Spirit Man is so full of his own Inventions that none can be safe but they that depend upon God for Direction Iam. 1.5 If any Man lack Wisdom let him ask it of God Such a fallible Creature as Man is in point of Truth such an impotent Creature is he in point of Power such an indigent Creature in point of Happiness and Self-sufficiencies such a sinful corrupt Creature so full of Imaginations and Lusts so many crooked Dispositions in his Heart so many Wiles to justify his irregular Choice so many Temptations and they represented with such Sophistry that he should be willing to accept of Direction Yea the People of God themselves have need of the Direction of the Word in regard of the Weakness of their Understandings and the Perverseness of their Affections 1. Our Understandings are so weak that we are ignorant of many things necessary to be known for we know but in part If we know something in general we fail in particular Application both in general and in particular if we know things habitually we do not actually consider them being hindred by Multitude of Business or the Violence of Temptations or lulled asleep by the Pleasures of the Flesh Eccles. 5.1 They consider not that they do Evil. 2. Our Affections are perverse and so addicted rather to be led by Sense than right Reason that there is great Danger lest seeing and approving that which is better we follow what is worse contrary to our Knowledg and Conscience Rom. 2.18 And knowest his Will and approvest the things that are more excellent being instructed out of the Law And therefore the best had need to pray with David Psal. 143.10 Teach me to do thy Will for thou art my God thy Spirit is good lead me into the Land of Vprightness A SERMON UPON ECCLES XII 7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God that gave it IN the Beginning of this Chapter Solomon presseth us to remember our Creator while yet young many have been too late acquainted with God but never any too soon His Arguments are 1. From the wearisome Evils of old Age very Rhetorically described in ver 2 3 4 5 6. While the Sun or the Light or the Moon or the Stars be not darkened nor the Clouds return after the Rain In the Day when the Keepers of the House shall tremble and the strong Men shall bow themselves and the Grinders cease because they are few and those that look out of the Windows be darkened and the Doors shall be shut in the Streets when the Sound of the grinding is low and he shall rise up at the Voice of the Bird and all the Daughters of Musick shall be brought low also when they shall be afraid of that which is high and Fear shall be in the way and the Almond-Tree shall flourish and the Grashopper shall be a Burden and Desire shall fail because Man goeth to his long home and the Mourners go about the Streets or ever the silver Cord be loosed or the golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cistern That is a time of Expense and needeth Cordials rather than Work and Service Therefore while the Prints of God's creating Bounty are fresh upon us it is best to exercise our selves to Godliness 2. From the certain Approach of Death as the final Issue of the present Life therefore we should prepare for this Change think of God betimes and secure a better Life before this come to the last Period This Argument is in the Text Then shall the Dust return to the Earth c. Man consists of a Body and a Soul the Text telleth you what shall become of both
the Soul is said to return to God therefore the whole Man dieth not and is not extinguished with the Body All these Particulars import the Immortality of the Soul Doct. That the Soul of Man is immortal and dieth not when the Body dieth but remaineth in that Estate into which it is disposed by God First There is a threefold Immortality 1. An essential Immortality which importeth an absolute Necessity of Existence so it is said 1 Tim. 6.16 God only hath Immortality 2. There is a natural Immortality which hath a Foundation in the Being of the Creatures so the Angels and Spirits of Men are in their Nature immortal so as they cannot be destroyed by any second Cause and have no Principle of Corruption in themselves though by the Power of God they might be annihilated 3. A gratuitous Immortality or by Gift and Courtesy so the Body of Adam in Innocency non conditione corporis but beneficio conditoris not by the Condition of his Body but the Bounty of his Maker so the Bodies of the Faithful after the Resurrection shall be immortal Secondly Let us prove this that the Soul is immortal and subsisteth after the Separation The Point is necessary to be discussed for till we are established in the Belief of this Truth we shall fear no greater Judgments than what do befal us in this World nor expect greater Mercies than what we injoy here and so never take Care to reconcile our selves to God or to deny the Profits of the World and the Pleasures of Sense that we may attain a better Estate An holy Life will never else be indeavoured or produced to any good Increase For such as Mens Belief is of an immortal or never-dying Condition in Heaven or Hell such will the bent of their Hearts and Course of Life be Therefore the Salvation of our Souls is said to be the End of our Faith 1 Pet. 1.9 Receiving the End of your Faith even the Salvation of your Souls There the End signifieth either the Scope or the Event If you take it for the Scope the great End of Faith is to lead us from all worldly Happiness to an Estate after this Life Heb. 10.39 But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul Sense faith Spare the Flesh but Faith saith Save the Soul This is the Scope and mark to which it tendeth If you take it for the Event and Issue of things all our believing praying enduring Suffering rejoicing pleasing and glorifying of God endeth in this the saving of our Souls Therefore let us see how it may be proved both by Scripture and by the Light of Reason I. By Scripture which is the proper means to beget Faith Dives desired one to go from the dead to tell his Brethren of an everlasting Estate of Torment and Bliss Luke 16.27 28. I pray thee Father that thou wouldst send him to my Father's House for I have five Brethren that he may testify unto them lest they also come into this Place of Torment Intimating thereby that the Cause of his own Sin and theirs was Unbelief or a not being perswaded of a World to come Alas we have but an obscure Prospect of an Estate after this Life and therefore indulge sensual Delights But what Cure and Remedy Dives thought a Spectre or Apparition would be the best Cure of this Atheism But Abraham or Christ thought otherwise he referreth them to Moses and the Prophets that is the holy Scriptures for all the Books then written and received in the Church are comprized in that Expression Since we are sick of the same Disease this will be our best Remedy We are told 2 Tim. 1.10 That Christ hath brought Life and Immortality to Light through the Gospel It is the Privilege of the Divine Revelation to represent this Truth with more Clearness and Certainty 1. With more Clearness There is a Mist upon Eternity which is only dispelled by the Light of the Gospel Reasons from Nature may in some measure acquaint us with an everlasting Estate yet what kind of Happiness it is that attendeth the Godly and what Misery shall befal the Wicked it telleth us but little but the Scripture sets down enough to invite our Hopes and awaken our Fears Heathens had some Conceits of Elysian Feilds and Places of Blessedness and some obscure Caverns appointed to be Places of Torment fitted to work Men into a blind Superstition but the Word of God hath given us such clear Discoveries of future Happiness and Misery as that we may know what to hope for and what to fear and if well improved will breed in us a true Spirit of Godliness 2. In Regard of Certainty Nature may give us some dark Guesses and uncertain Conjectures so as the Heathens that had no other Light were ready to say and unsay in a Breath what they had spoken concerning our Estate to come but the Gospel is a sure Word apt to beget Faith not a wavering Opinion Go to Sense which judgeth by the outside of things Eccles. 3.21 Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth By Sense we see Mankind as the Beasts to be conceived formed in the Belly brought forth nourished to grow in Strength and Stature wax old and die by the Eye we can discern no external sensible Difference so that if we consult with mere Sense all Religion and Hope is gone Go to Reason and that will tell us indeed that there is a Difference between a Man and a Beast that Man knoweth and desireth things which the Beasts do not and cannot And that the reasonable Soul hath Operations independent on Matter and on the Body and therefore it is probable it can subsiâ—t without the Body for the manner of working sheweth the manner of being but there is cold Comfort in a bare may be The Gospel sheweth it shall be As a Glass it doth discover this State to us as a Rule it guideth us to the Injoyment of it as a Motive it perswadeth us to seek after it as a Charter and Grant it doth assure our Title to it it is full fraught and thick sown with this kind of Seed Therefore let us see what the Light of Scripture saith to this Point 1 st It discovereth to us every-where the Doctrine of the eternal Recompences two Places and two Estates wherein Souls abide after Death Heaven and Hell Heaven the Mansion of the Just Iohn 14.2 In my Father's House are many Mansions And Hell the Place of Torments Mark 9.44 They are cast into Hell where their Worm dieth not and the Fire is not quenched And as soon as the Soul passeth out of the Body it is in one of these Luke 16.22 23. And it came to pass that the Beggar died and was carried by the Angels into Abraham 's Bosom the rich Man died also and was buried And in Hell he
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness Psal. 11.6 7. Vpon the Wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
supposeth a Sanction both of Reward and Punishment and a Sanction a Judg to whom a Man is accountable And if Man were but an higher and wiser sort of Beast he would but differ gradually from a Dog or a Swine Now no Man would be used as a Beast and made a Slave to any one that can master and tame him and sold in the Market as a Beast if this be his Lot by his Infelicity in the World he would look upon it as an uncouth thing and that it would be to sin before God to use him so Therefore there is a Distinction between Men and Beasts Men die not as the Beasts die 3. They are capable of the Knowledg of Immortality and can frame curious Disputes and accurate Debates thereof which sheweth they are not altogether uncapable of the thing it self for the Beasts know no other Life beyond what they injoy and mind no other and care for no other and therefore the Estate of Man will be different from theirs 4. Man is capable of knowing God and his Attributes which the Beasts are not because they were never made to injoy him He hath given us an Vnderstanding that we may know him that is true 1 John 5.20 They are capable of knowing their Relation to God as his Creatures and Subjects and so are obnoxious to his Judgment and that nothing here can make them happy and that God alone can do it Psal. 4.6 7. There be many that say VVho will shew unto us any Good Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their VVine increased That Happiness lieth not in what Men ordinarily seek it Riches Honours and Pleasures but in the Favour of God That here we do not injoy him to the full and that therefore we must seek after another Life here we seek God in the World to come we find him and therefore cannot rest in this partial Injoyment Man is ever seeking after an immortal Blessedness now this Capacity is not in vain the Soul is restless till it find him 5. Man is capable of a Divine Nature which consists not only in the bare Knowledg but Love of God 2 Pet. 1.4 VVhereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature He is capable of the Image of God Epes 4.24 And that ye put on the new Man which after God is created in Righteousness and true Holiness 6. Man is capable of a sweet familiar Communion with God and Friendship with him 1 Iohn 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. Therefore the State of Man dying must needs be different from that of a Beast who hath no Knowledg no Desire no Love to God no Capacity of Communion with him unless it be in respect of receiving the Effects and Bounty of his common Providence 2 dly The Dignity of Man God made him a little lower than the Angels and crowned him with Glory and Honour Psal. 8.5 Now if he were not immortal he would be of all Creatures most miserable his Reason only would serve to make him capable and apprehensive of the greater Calamity and Trouble Sure it is that Man is the Master-piece of this visible World in respect of the Majesty of his Person the Abilities of his Mind and his Soveraignty over all the Works of God's Hands all which are Marks of special Favour of the Creator to Man above other Creatures Now if God hath given to Man the next Place in order of Dignity to the Angels above other his Creatures what would his Love signify if he be in a worse Condition than the Beasts and liable to so many Cares Incumbrances Grief and Remorse of Conscience which the Beasts are freed from Alas considering the Calamities of his Life Infirmities of his Body Perplexities of his Mind his Reason is a sad Privilege to him and his Torment rather than his Blessedness whilst it only giveth him a doleful Remembrance of what is past a Care about what is present and awakens Fears of what is to come The Beasts indeed have a Sense of what is present but no Remorse for what is past no Presage of what is to come but Man hath all these a bitter Remembrance of Sins past and for present Evils they are more than those of the Beasts such as Poverty Banishment Imprisonment Slavery Loss of Estate sundry Sicknesses and Diseases and Man hath a more bitter Sense and Apprehension of them And for time to come he hath a Fore-sight of the End which the Beasts have not So that we have twenty-fold more Cares and Labours than they have who live in Tranquillity and Liberty and free from those Disquiets which vex Mankind and have no Remorse to sowr their Pleasures either from the afflictive Remembrance of what is past or Solicitude about what is to come Therefore if our Happiness were here only Man would be less happy than the Beasts many of whose Lives are longer and sweeter who have a more sincere Use of bodily Pleasures But here is their Happiness God had provided some better thing for them to be injoyed in the other World It cannot be imagined that he hath made his noblest Creature in the World with a Nature that should be a necessary Misery and Vexation to it self above the Calamities incident to the rest of the Creatures The very Apprehensions and Desires that a Man hath of an higher Good would be a Torment and Burden to him if there were no Calamity else for he seeth a better Estate which he cannot injoy as an Horse tied up from the Provender which is near unto him and cannot reach it Our Nature inclineth us to know and love that we cannot obtain We can think afore-hand of our Death and Abode in Darkness which Beasts cannot for they are not troubled with these Thoughts Yea we fear Miseries after Death and know not how to be exempted from them Now it is incredible that God should make his noblest Creature most miserable by setting before his Eyes a certain Death and possible Torments and Miseries after Death and provide no Remedy against these things 3 dly God governeth Men by the Hopes and Fears of another Life and therefore such a Life there is and so the Souls of Men are immortal The Reason is because God needeth not to govern the World by Deceit and Lying This would be against his Holiness and Benignity and would destroy the very Government he would establish for it would tempt us to Insincerity and to cheating and deceiving others for Men are no better than their Religion it were well if they were as good The Foolish Bad and Ignorant may use such Arts but the Wise Holy and Good would not In ludicrous things we fright our Children with Bug-bears and Names but in such a serious thing as the Government of
the World it cannot be imagined that God should use such an Artifice 1. That God governeth the World by the Hopes and Fears of another Life is evident not only by the Tenour of the Christian Religion where the Covenant between God and Men is established by such Threatnings and Promises but by the Consent of all Nations where Government is secured and upheld by such a Perswasion Now if the Soul be not immortal and there be not firm Reasons to induce us to believe that it is so why hath such a Conceit been rooted in the Minds of Men of all Nations and all Religions not only Greeks and Romans but Barbarians and People least civilized They all received this Opinion from Hand to Hand from their Ancestors and the nearer Men trace it to the Original of Mankind the more clear and pressing hath been the Conceit thereof Lapse of time which ordinarily decayeth all things hath not been able to deface it out of the Minds of Men the Sense of an immortal Condition after this Life hath ever been accounted the great Bridle upon the World and being spread throughout the Universe hath with all Forwardness been received among all Nations and hath born up against all Encounters of Sin and hath maintained it self in the midst of those Revolutions of humane Affairs wherein other Truths are lost 2. There is a Necessity of this Government as suting best with the Nature of Man which is much moved by the Hopes and Fears of Good and Evil after Death That Man is governed by Hopes and Fears common Sense teacheth us That the Hopes and Fears of the present Life are not sufficient to bridle carnal Nature and withstand Temptations and keep us in the true Obedience and Love to God to the End Experience also sheweth because for the Satisfaction of our Lusts we can dispense with temporal Evils as the Lecher in the Proverbs chap. 5.11 And thou mourn at the last when thy Flesh and thy Body are consumed Besides if it were so that these Motives of temporal Good and Evil were sufficient Man were more to be feared than God which killeth and stabbeth all Religion at the Heart for Man useth this Engine of temporal Punishments and Inconvenience they do Execution on those that break their Laws Now Christ teacheth us Luke 12.4 5. I say unto you my Friends Be not afraid of them that kill the Body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath Power to cast into Hell yea I say unto you Fear him 3. The Necessity of it appeareth to meet with secret Sins such as Fornication privy Atheism Malice Adultery Murder Perjury Hypocrisy Treachery Theft Deceit He that believeth not a Life after this may secretly carry on these Sins without Impunity Man cannot see the Heart or make Laws to govern it therefore no Man can know or punish these secret Sins therefore if Men can but hide their Sins they are safe So for the Sins of Men powerful in the World for who can call them to an Account here for their Filthiness or Cruelty Iob 34.18 Is it fit to say to a King Thou art wicked and to Princes Ye are ungodly There is no Restraint to those who have none above them and all secret Wickedness would be committed without Fear So that to deny the Immortality of the Soul or a Life after this would take away all Honesty and open the Flood-gates to all Villany and evil Practices Who would make Conscience of entire Obedience to God enter in by the streight Gate walk in the narrow Way row against the Stream of Flesh and Blood work out their Salvation with Fear and Trembling and consecrate their time to God if there were no other Life after this nor Happiness to be there expected Alas we plainly see the contrary Who are so lewd and hardned in their Sensualities as they that are tainted with this Conceit That not only the Denial but the Forgetfulness of this Estate worketh this Effect They make the best of the present Life 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Such Atheistical Thoughts are very common Ver. 33. Be not deceived evil Communication corrupts good Manners But a deep Sense of this immortal Estate is the Fountain of all Sobriety Righteousness and Godliness and all that is vertuous and Praise-worthy hath been done in the World upon this Account Therefore who are the better Men those that believe the Immortality of the Soul or those that believe it not And who are likely to be in the right wicked Wretches or holy serious and considering Men. 4. The Duties which God requireth of us shew it Man is obliged to divers Duties which are difficult and displeasing to the Flesh and which we should never perform without a serious Belief of the Soul's Immortality such as these to forsake the sinful Pleasures of the World to mortify and tame the Flesh diligently to exercise our selves to Godliness to suffer the Loss of all outward Comforts yea of Life it self All these are commanded the Mortification and keeping down the Body Col. 3.5 Diligence in the Heavenly Life Phil. 3.13 14. Forâ—itude and Patience under the greatest Trials as Moses is propounded for an Example Heb. 11.24 25 26. Not to faint in the greatest Tribulations 2 Cor. 4.16 17 18. Yea to expose Life it self Luke 14.26 Now would God who is so loving to Mankind bind us to displease the Flesh and enjoin us so many Duties which are harsh and troublesome yea some of them hurtful and detrimental to the Body if he had not provided some better thing for us Would he all whose Precepts are for our good and who hath made Self-love so great an help to our Duty be so hard to us but that he knoweth how to recompence this Diligence and Self-denial He saith Take no thought for your Life what ye shall eat or what ye shall drink nor yet for your Body what ye shall put on Matth. 6.25 But he saith Keep the Soul with all diligence Deut. 4.9 Would he be so earnest in pressing us to look after the Soul and strengthning and adorning the inward Man if the Soul were to perish with the Body Surely if all depended upon the Body the Body should be more cared for but it is quite otherwise Scripture and Reason shew the Body is only to be cared for in Subordination to the Soul and that our chiefest Work should be to furnish our Souls with Knowledg and Grace And they are the worthiest Men who do most busy themselves about divine and heavenly things whereas they are the basest who care so much for the Body and make a business of those things which they should do only by the by Certainly if there were an end of us when the Body faileth we should abhor nothing so much as Death desire nothing so much as the good of the
have Peace with God through our Lord Iesus Christ. By whom also we have Access by Faith unto this Grace wherein we stand and rejoice in Hope of the Glory of God Comfortable Access to God here in the World depends upon our Justification the more clear that is the more we are fitted to come before the Lord. From the Stain of Sin Matth. 5.8 Blessed are the pure in Heart for they shall see God Though all see enough of God to Satisfaction these see more than others do Therefore the more we cleanse our selves from all Filthiness of Flesh and Spirit the more of God shall we see and the sooner shall we be admitted into his blessed Presence It was an old Observation even among the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he whom God loveth dieth young Not that all that die young are beloved of God But ordinary Observation will teach you this that let a Man more than ordinarily improve in Purity of Heart though God may lend him to the World for an Example for some time yet they are taken to God sooner than others or if they are continued in the World they are continued under more Weaknesses and do with more Earnestness expect their Translation to the everlasting Priesthood 2. Let us begin our Sacrifices and discharge our Priestly Office now and perform all the Duties which belong to our Ministration with more Fidelity Some of our Duties are proper only to the present State as consecrating our selves to God and using our selves for God that is out of date then for our Consecration is over before we come there It is undeniable that the blessed Spirits all live to God Luke 20.38 He is not a God of the Dead but of the Living for all live unto him But there is no need of giving up our selves to God for then we possess God Mercy is useless in an Estate where Misery cannot approach therefore now it must be exercised None are Priests in Heaven but those that have acted the Priests part upon Earth But Praise holds good now and then too Psal. 107.22 Let us sacrifice the Sacrifices of Thanksgiving and declare his Works with rejoicing This is to tune our Instruments and to be fitting our selves for our everlasting Work 3. Let us be more frequent and often with God For the Throne of Grace is the very Porch of Heaven by it we pass to the Throne of Glory Surely that Life upon Earth is best which is likest to the Life of Heaven Psal. 84.10 For a Day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness Prayer giveth us the nearest Familiarity which a Man in Flesh can have with God and is the best Preparation for our Entrance upon our everlasting Priesthood A Man acquainted with a God before-hand is not to seek for a God to pray to when he cometh to die nor for a Mediator to intercede for him nor for a Spirit of Adoption to fly to God as a reconciled Father Having been frequently entertained and accepted by God he can the better resign his Spirit into his Hands and with more Confidence wait for this nearer Attendance Alas to go out of the World into unknown and unseen Regions where we are wholly Strangers how sad is that Who will venture into the Ocean who hath not learned to swim in the shallow Brooks and Streams Communion with God in a way of Grace is the way to Communion with him in a way of Glory We go to see him Face to Face whom we have seen by the Eye of Faith to live with him in Heaven with whom we have lived upon Earth Species non laetificat in Patria quem fides non consolatur in via Sight will not be joyful to him in Heaven whom Faith hath not comforted upon Earth He that hath often heard and accepted us will not reject us Thirdly Let us be more apprehensive of the Greatness of the Privilege of drawing nigh to God that we may improve it accordingly The Priests were sanctified to draw nearer to God than the common People and imployed in his holy Service yea Nearness of Ministration before the Lord is the Felicity of the Glorified How must we improve it 1. Partly to be ashamed of our Lothness to draw nigh to God and our Weariness of his special Service O let us not shun God as an Enemy and be loth to come into his special Presence or backward to converse with him 2. To Thankfulness to our Redeemer It was purchased by the Blood of Jesus Heb. 10.19 Having therefore Brethren Boldness to enter into the Holiest by the Blood of Iesus We may be the more confident of drawing nigh to him in a way of Grace for he hath purchased also our Entrance into Glory Ephes. 3.12 In whom we have Boldness and Access with Confidence by the Faith of him Vse 3. Comfort 1. Against present Weaknesses in Duty There will be a Time when we shall more perfectly express our Thanksgiving to God 2. Against Troubles and Sufferings It must be so now that we may be conformed to our Head but no Molestation should be an Impediment in our Work 3. Against Death It should make us willing to die that we may minister before the Lord. If David so longed for the Injoyment of God in the earthly Temple Psal. 63.1 2. O God! thou art my God early will I seek thee my Soul thirsteth for thee my Flesh longeth for thee in a dry and thirsty Land where no Water is to see thy Power and thy Glory so as I have seen thee in the Sanctuary How much more Cause have we to long for the time when we shall be made Priests to him for ever SERMONS UPON LEVITICVS XIX 17 SERMON I. LEVIT XIX 17 Thou shalt not hate thy Brother in thy Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him I Am to speak to you at this time concerning Christian and Brotherly Reproof Our first Care should be that we are not Sinners our selves Our next that we partake not of the Sins of others which may not only be by counselling and abetting their evil Actions but also by a faulty Connivance and Silence when the Glory of God and Love to our Neighbours Souls do loudly call upon us to mind them of their Duty and warn them of their Danger To this End I have made choice of this Scripture Thou shalt not hate c. Where take notice First Of the Removal of the Impediment Thou shalt not hate thy Brother in thy Heart Secondly An earnest Excitement of the Duty of Reproof Thou shalt in any wise rebuke thy Neighbour Thirdly A Reason to enforce it Thou shalt not suffer Sin upon him or that thou bear not Sin for him First A Removal of the Impediment or Hindrance Thou shalt not hate thy Brother in thy Heart Hatred is forbidden when Rebuke or
Corrosives are not proper to all Wounds and Diseases and a proud Censure is not a charitable Reproof Therefore in the general it must be so as it may best obtain its Effect 2. With Lenity and Christian Meekness that it may appear an Act of Love not the Fruit of Passion but Compassion Gal. 6.1 If a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness When we would reclaim and restore such as are surprized with any Sin we must do it in such a manner that they may see our Love to them and that we have a right Aim which is not the Reproach and Disgrace of the Person but his Reformation and Amendment Our Indignation against the Sin must not transport us or carry us besides our Pity to the Person and there must not appear in it the Rigour and Severity of Censure which proceedeth of Pride but the Lenity of Love considering the Circumstance of humane Failty and our own Proneness to offend if we were in like Circumstances It is our Brother's Amendment we look after not to beget in others an ill Opinion of him or a good Opinion of our selves as if we were singular in Holiness and Hatred of Sin above others And we must by all means shew that our reproving proceedeth from a Zeal for the Glory of God and Love to and Care of the Salvation of our Neighbour 3. Prudently All Circumstances must be well weighed of Person Time and Place Occasion and the Temptations to the Offence that all things may be done conveniently and proportionable to the End Prov. 25.12 As an Ear-ring of Gold and an Ornament of fine Gold so is a wise Reprover upon an obedient Ear. That is wise Reproof is a precious Jewel that is not so great an Ornament to the Ear as a wise seasonable Reproof is acceptable to a gracious Heart Reproof is an Ear-Jewel now an Ear-Jewel must not be too weighty and heavy left it tare and rend rather than adorn the Ear. Thirdly The Argument by which this Duty is inforced Lest thou bear Sin for him that is the Marginal Reading In the Text Thou shalt not suffer Sin upon him either Reading affordeth a strong Argument 1. Thou shalt not suffer Sin upon him that is not leave him in his Sin unreproved Sin should be so odious to a gracious Heart that as we should be careful not to commit it our selves so we should not permit it to lie upon others As we would shake off a Spark of Fire from their Clothes so we must not suffer any sinful Blemish to remain upon their Consciences and Conversations God would every way hedg us within our Duty as by mourning for the Sins of others he teacheth us Penitence for our own so by reproving others Sins he teacheth us Caution for our selves Rom. 2.1 Thou art inexcusable O Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things They that live and go on in these Sins in judging others they condemn themselves 2. The other Reading also offereth a good Argument That thou bear not Sin for him To bear Sin is to bear Punishment as Christ is said to bear our Sins in his Body upon the Tree when he indured the Punishment due to our Sins 1 Pet. 2.24 So he that reproveth not Sin is said to bear Sin for his Brother or Neighbour that is Punishment for his sake because he seeketh not to save a Soul from Death as the Lord threatneth Ezek. 3.18 When I say unto the Wicked Thou shalt surely die and thou givest him not Warning nor speakest to warn the Wicked from his wicked way to save his Life the same wicked Man shall die in his Iniquity but his Blood will I require at thine Hands Others are to answer for it who have Ability and Opportunity to reprove Now we have Sins enough of our own that we need not take on us a new Guilt and be Partakers of other Mens Sins or bear more for their sakes From the whole observe Doct. That Brotherly Reproof is a necessary Duty which all are bound to practise as well as they can I. Let us consider the kind of the Duty which we are bound to enforce Reproof and Admonition is either Authoritative and by way of Office or Charitative and by way of general Duty 1. For Reproof by way of Office we have many Scriptures 2 Tim. 4.2 Preach the Word be instant in Season out of Season reprove rebuke exhort with all Long-suffering and Doctrine that is urge them press them call upon them when they are at leisure to hear and come together for that Purpose or when thou hast any Opportunity to fasten any thing upon them at other times Labour still to convince the Evil-doers of their wicked Courses This is the continual Duty of Ministers and they must mind it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Season out of Season both when they have probable Opportunities and when they take occasion though they find it not when the Hearers it may be think it not so seasonable the Recovery of Souls must not be delayed 2. Reproof by way of general Duty which lieth upon all Men that are capable and have the Use of Reason Of this the Apostle speaketh 1 Thess. 5.14 Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the Weak be patient towards all Men. All these are Duties of Christian Charity which belong to private Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warn them that are unruly Reproof is one of these Duties 2 Thess. 3.15 Count him not as an Enemy but admonish him as a Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set his Duty in his Mind Again all Christians must contribute their Help to preserve the Church of Christ from Scandal and Prejudice And therefore when they see any Man forsake his Station and his Work they must admonish him of his Fault and never leave till they have reduced him into his proper Posture and Place again Now there is a Difference between these two Duties for the one is not only an Act of Charity but Justice the other is an Act of Charity and that general Duty that we owe to a Neighbour as a Neighbour The one is done by a Superiour by virtue of his Office the other is done by an Equal towards his Equal or by a Superiour by virtue of his common Relation The one is done publickly by right dividing the Word of Truth and giving every one his Portion the other is done privately between us and our Brother that we may gain him according to Christ's Rule The one is done by publick Declaration and the Evidence of Truth in their Consciences disproving their evil Deeds Iohn 3.20 Every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved The other is done by closer Application or personal Charge for the Sins
11 12. If thou forbear to deliver them that are drawn unto Death and those that are ready to be slain If thou sayest Behold we knew it not doth not he that pondreth the Heart consider it and he that keepeth thy Soul doth not he know it and shall not be render to every Man according to his Works Here is a Work of Charity delivering the Innocent from temporal Death the Sin is a Sin of Omission every Man is bound to do what he can to save his Neighbour from imminent Destruction It is our Duty not to be silent and see him perish with a safe Conscience we cannot do so it is against the Light of Nature and all Honesty to use Tergiversation in this Case when we have Probability to help it and will not this hold good in the Case of Brotherly Reproof when thou seest thy Neighbour likely to perish and be undone for ever The same Charity that bindeth us to deliver him from Temporal Death will much more bind us to deliver him from Eternal Death Heb. 3.12 13. Take heed lest there be in any of you an evil Heart of Vnbelief in departing from the living God Not only in you your selves but in any of you as will be clear in the Remedy prescribed But exhort one another daily while it is called To Day lest any of you be hardened through the Deceitfulness of Sin This is a Work of Christian Charity which we owe to one another as Christian Brethren But see how God answereth the Excuse If thou sayest Behold we knew it not They knew not the Danger or Innocency of the Person Can you answer so to God Doth not he that pondereth the Heart consider c. He will be Judg whether you love your Brother yea or no whether this Pretence be Cowardice or mere Ignorance 2. How far the Obligation reacheth extensively It bindeth all For 1. All are to be able Col. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another And Rom. 15.14 I am perswaded of you my Brethren that ye also are full of Goodness filled with all Knowledg able also to admonish one another There are several Relations between Christians but all are bound to reprove some are Superiours some are Inferiours Superiours are bound in point of Justice Inferiours in point of Charity Superiours that have Charge of Souls are much more bound to reprove than others God 's Threatnings against them are more grievous if they neglect this Duty of Love The Watchman must not spare Yea they are bound though it be with the Danger of their Lives as Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves Iohn the Baptist reproved Herod though it cost him his Life Mark 6.27 And the Reason is they have a double Tie and Bond upon them as their Office and Relation besides the common Bond of Charity But now whether Inferiours are bound to reprove those that are over them Yes certainly for David a King did receive with Meekness a Reproof not only from Nathan a Prophet but from Abigail a Woman 1 Sam. 25.32 33. And Iob produceth it as a Proof of his Integrity that he despised not the Cause of his Man-servant or of his Maid-servant when they contended with him Job 31.13 Certainly we owe this Duty to Superiours as their Danger is greater To save a private Person is not so much as to do good to one that shineth in a higher Sphere Well then we are bound to reprove all whom we are bound to love whether Superiours or Inferiours But then to Superiours we are to use great Modesty 1 Tim. 5.1 Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren It should be rather an Exhortation and Intreaty than a Reproof So Princes and Magistrates who are subject to Errors and Miscarriages may with Humility and Wisdom be admonished as Naaman's Servant 2 Kings 5.13 My Father if the Prophet had bid thee do some great thing wouldst thou not have done it how much rather then when he saith Wash and be clean Dan. 4.27 Wherefore O King let my Counsel be acceptable to thee And Col. 4.17 Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it But yet this is still a Generality If every one be bound to reprove all and all every one when shall we know that this Duty is to be put in Act Answer The Admonisher should have a Calling to it through some Relation between him and the Offender So we may find it in all kind of Relations A Minister or Prophet as Nathan reproved David 2 Sam. 12.1 As a Counsellor Ioab reproveth him 2 Sam. 19.5 6. Thou hast shamed this Day the Faces of all thy Servants which have saved thy Life A Yoke-fellow as the Husband the Wife Iob 2.10 Thou speakest as one of the foolish Women speaketh The Wife the Husband as Abigail to Nabal 1 Sam. 25.37 And it came to pass in the Morning when the Wine was gone out of his Head and his Wife had told him these things his Heart died within him and he became as a Stone A Son as Ionathan to Saul 1 Sam. 19.4 And Jonathan spake good of David to Saul his Father and said unto him Let not the King sin against his Servant against David because he hath not sinned against thee A Servant admonisheth a Prince 2 Kings 5.13 A Subject so Daniel to Nebuchadnezzar Dan. 4.27 A Friend to his Friend Prov. 27.6 Faithful are the Wounds of a Friend Yea a Stranger travelling by the way and seeing his Fellow-Traveller sin or sitting at the same Table it is a Call because he is then in his Company and there is the Sin committed For so Christ proveth the Samaritan was a Neighbour to the Iew when he lighted upon him Luke 10.29 So that the Duty though it universally obligeth yet it is not unpracticable there is something giveth us the Occasion 4 thly It is recommended When besides the Precept there is a Commendation it sheweth the Value of a Duty Now God not only commandeth but commendeth to us both the giving and taking a Reproof and that upon the highest and most pressing Motives 1. Let us see how the giving a Reproof is recommended to us as a Means to increase Knowledg Prov. 19.25 Reprove one that hath Vnderstanding and he will understand Knowledg that is profit in the Fear of the Lord. Yea as a Means to convey Life Prov. 6.23 And Reproofs of Instruction are the way of Life They are a means to reduce Men to God and eternal Happiness and it is called saving a Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he that converteth a Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins So Prov. 24.25 But to them that
rebuke him shall be Delight and a good Blessing shall come upon him that is all will pray for him whereas they curse and detest Flatterers Many such Promises there are 2. Taking a Reproof is commended Eccles. 7.5 It is better to hear the Rebuke of the VVise than for a Man to hear the Song of Fools It sads the Heart for the present yet it is more wholesome and beneficial than vain Mirth that puts us off from Seriousness in Soul-Dangers and feedeth our Lusts and Corruptions So Prov. 13.18 Poverty and Shame shall be to him that refuseth Instruction but he that regardeth Reproof shall be honoured A head-strong wicked Man bringeth himself to Beggary and Shame but he that taketh Counsel betimes soon wipeth off the Stain of his Miscarriages So see two Proverbs together Prov. 15.31 32. The Ear that heareth the Reproof of Life abideth among the VVise He that refuseth Instruction despiseth his own Soul but he that heareth Reproof getteth Vnderstanding The one is a slight careless Person that despiseth God and his Salvation but the other giveth a Token of a wise and tractable Disposition So Prov. 17.10 A Reproof entreth more into a wise Man than an hundred Stripes into a Fool. Correption doth more good than Correction Now when God doth argue and perswade and not only interpose his Authority surely this is a Duty of Importance which we should make Conscience of 5 thly If God hath given Directions about it is is unquestionably a Duty belonging to us for Directions suppose the Duty and shew that God would not have it miscarry in our Hands As when God directeth to pray he supposeth Prayer when God directeth to hear he supposeth hearing so when he directeth to reprove he supposeth Reproof to be a Duty Now the Word of God doth every where abound with these Directions as with what Lenity and Meekness we should reprove 2 Cor. 2.4 For out of much Affliction and Anguish of Heart I wrote unto you with many Tears not that you should be grieved but that you may know the Love which I have more abundantly unto you Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted What Difference we should make of Faults Gnats and Camels Matth. 23.24 Ye blind Guides which strain at a Gnat and swallow a Camel Of Persons Iude 22 23. And of some have Compassion making a Difference Others save with Fear pulling them out of the Fire 6 thly The Duty is necessary to prevent a Sin such as Detraction Censure and Backbiting It is the usual Fashion of the World to change a Duty into a Sin it should be the Care of God's People to change a Sin into a Duty Ephes. 5.4 Not foolish Talking or Iesting which are not convenient but rather giving of Thanks So do not speak of them that sin but to them do not judg but reprove 7 thly That without which no Society can be maintained no Relation faithfully improved certainly is an unquestionable Duty but so is Reproof No Society can be maintained for Faults will arise the Injured will vent themselves in Passion or Reproof now which conduceth to the Welfare of Humane Society And for Relations how can I be faithful to God in them unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use Even good Men will miscarry if we be privy to it must we hold our Peace Well then observe the Reasonableness of God's Ordinance III. What is Reproof It is an Act of Charity or Mercy by which we seek by fit Discourse to draw our Brother from Sin to his Duty 1. It is an Act of Charity and Mercy not of Pride and Vain-glory Iam. 3.1 My Brethren be not many Masters knowing that we shall receive the greater Condemnation No it is not an Act of Mastery or rash Judging but of Mercy towards our Brother in his spiritual Misery as he hath rendred himself obnoxious to God's Wrath. 2. The Means it useth is fit Discourse not Correction and Chastening but Correption or Rebuke It must be dispensed in most wholesome ways such as may be most fit to gain a Sinner and heal his Soul To some we must use more Tenderness but more Sharpness to others In general we reprove from God's Word Col. 3.16 Let the Word of Christ dwell in you richly in all VVisdom teaching and admonishing one another That the Offender may see God reproving him rather than Man as Christ reproved the Pharisees with mere Words of Scripture Matth. 15.7 8 9. Ye Hypocrites well did Esaias prophesy of you saying This People draweth nigh unto me with their Mouths and honoureth me with their Lips but their Heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth either by Exhortation Admonition or Caution 3. The End not to shame him but to gain him from Sin to his Duty If the Man be good to set him in joint again Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted If carnal to take this Occasion to turn him from Sin to Holiness or to save his Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he which converteth the Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins IV. Let us see when this Duty bindeth or bindeth not For it being an Affirmative Precept it doth not bind at all times but as circumstantiated Affirmative Precepts non ligant ad semper do not always bind as negative Precepts do for evil Actions are never lawful Affirmative Precepts bind only when Time and Place and other Circumstances concur and then the Omission is faulty The Question then is At what times and in what Circumstances this Duty bindeth 1. It bindeth not if I do not certainly or probably know the Sin of my Neighbour For Reproof by way of Charge must be upon an apparent Crime as Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be blamed 1 Cor. 5.1 It is reported commonly that there is Fornication among you and such Fornication as is not so much as named among the Gentiles that one should have his Father's VVife 1 Cor. 1.11 For it hath been declared unto me of you my Brethren by them which are of the House of Cloe that there are Contentions among you Mark the Grounds he goeth upon certain Knowledg publick Fame and valuable Testimony It is commonly reported And it is declared by the House of Cloe. Faults that we reprove must be certainly known and evident we may not reprove upon bare
plentiful Life of Worldliâ—gs with the forfeiting of the Soul the Pleasures of Sin for a Season with the Pains of Hell 4. The fourth sort of Comparison which the Scripture directs us unto is Temporal bad things with Eternal good things and that is the Case we have now in hand Thus Rom. 8.18 For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us Sufferings for the present may be very great but the Glory that is revealed to us and shall one day be revealed in us is much greater as there is no Comparison between a little Flea-biting or the prick of a Pin with eternal Ease and Rest or the trouble of entring by a strait Gate or Entry into a glorious Palace 2 Cor. 4.17 For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory The Sufferings of the present World are leves breves light and short not in themselves but in comparison with eternal Life In themselves they may be some of them very sharp and grievous and some also very long and tedious but look what a Point is to the Circumference that is Time to Eternity and what a Feather is to a Talent of Lead that are present Evils to future Glory and Blessedness All this is spoken to shew that it is better to be miserable with the People of God than happy with his Enemies and that we should not be drawn away from Christ neither by the comfortable nor troublesom things we meet with in the World 6. This Happiness which Christ hath proposed is at the general Resurrection or Christ's coming to Judgment for that is the Point which the Apostle is now discoursing of There is a distinction between the Good and the Bad at Death when the Spirits of just Men are made perfect Heb. 12.23 and the Spirits of the Wicked are sent to Prison 1 Pet. 3.19 The Soul dieth not with the Body but some go one way some another the Souls of just Men to God's Palace of Glory where they are with Christ and the Souls of the Wicked to the Prison of Hell But this Retribution is not sufficient for two Reasons because it is private and doth not openly vindicate the Justice and Holiness of God and it is but on a part the Soul and not the Body 1. Because it is private and dispensed apart to every single Person Man by Man as they die Certainly it is more for the Honour of God to bring his Judgment to Light as the Prophet speaketh Zeph. 3.5 Every Morning doth he bring his Iudgment to Light Here the Love of God towards the Good and the Justice of God towards the Wicked is not brought into the clear Light nor at Death neither the Mouth of the Pit is not visibly opened nor the Glory of Heaven exposed to view But then this different Respect is more conspicuous when the Justice of God hath a publick and solemn Triumph and his Enemies are branded with Shame and Ignominy and the Faith of his Elect found to Praise and Honour and the one are publickly condemned and the other justified by the Judg sitting upon the Throne Acts 3.19 That your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. 2. As it is upon a part the Soul only The Bodies of the Holy and the Wicked are both now sensless and moulder into Dust in the Grave and till they be raised up and joined to their Souls can neither partake of Wo or Weal Pleasure or Pain The Soul though it be a principal Part is but a Part the Body essentially concurreth to the Constitution of the Man and it is the Body that is most gratified by Sin and the Body that is most pained by Obedience and therefore the Body which is the Soul's Sister and Coheir is to share with it in its eternal Estate whatever it be Therefore that we may not be in part punished nor in part rewarded there is a time coming when God will deal with the whole Man and that is in the Day of Christ's solemn Court and Audience when all the World shall be summoned before his Tribunal 7. The Apostle proveth this because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable To clear this I shall shew First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable Secondly How this will not consist with the Righteousness of God's Government First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable I put this first Question that we may not mistake the Apostle's meaning when he pronounceth Christians to be of all Men most miserable if our Hopes in Christ were terminated with this Life Take him right and therefore 1 st Negatively 1. It is not to deny all present Providence or watchful Care over his oppressed People No. Eccles. 3.16 17. And moreover I saw under the Sun the Place of Iudgment that Wickedness was there and the Place of Righteousness that Iniquity was there He meaneth not in the Mountains of Prey only but in the Tribunals of Justice there was Iniquity and Wickedness I said in my Heart God shall judg the Righteous and the Wicked for there is a Time there for every Purpose and for every Work So again Eccles. 5.8 If thou seest the Oppression of the Poor and the violent perverting of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Both these Places shew that there is a Providence though God for a while permit his meek and obedient Servants to be oppressed and in the Eye of the World they seem to be forgotten and forsaken and utterly left to perish yet in due time God will exercise a righteous Judgment on them and their Enemies The like you have Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth It is not meant of hereafter but now It is many times found that Godliness and Holiness are Matters of Benefit and Advantage in this World abstracted from all Reward in another Life The World is not governed by Chance but by a wise and a most just Providence It may be God doth not relieve the Oppressed so soon as Men would yet in due time he will not fail to shew himself the Ruler of the Affairs of Mankind So that this is not his meaning to exclude all present Providence 2. Not to deny that we have such Benefits by Christ here in this World as not to make our Condition more valuable than that of the Wicked We have Hopes by Christ of the Pardon of Sins and that is
by Christ and it shall be plainly seen that they have chosen the better Part that have chosen the Faith and Patience and Holiness of the Saints 2. In Death This is a Comfort suted to that time When you die you may commend your Souls to Christ as Stephen Acts 7.59 Lord Iesus receive my Spirit God trusted Christ with Souls from all Eternity they were given him by way of Charge and Reward and you may trust him for he is able to make good his Trust 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day If they are consecrated they may be committed And you may dismiss your Bodies to the Grave there to rest in Hope Acts 2.26 Moreover also my Flesh shall rest in Hope Acts 24.15 And have Hope towards God that there shall be a Resurrection of the Dead both of the Iust and Vnjust So Acts 26.6 7 8. And now I stand and am judged for the Hope of the Promise made of God unto our Fathers Vnto which Promise our twelve Tribes instantly serving God day and night hope to come For which Hope sake King Agrippa I am accused of the Iews Why should it be thought a thing incredible with you that God should raise the Dead Death seemeth to make void all the Promises at once but there is an Estate after Death The Dead shall rise and to Men bred up in the Church this should not seem incredible It is not incredible in it self considering the Justice and Power of God and this should not seem incredible to us since all Religion tendeth to it but rather you should entertain it as a Matter of undoubted Certainty All true Believers do look and long for and prepare for this Blessedness otherwise why should they trouble themselves about Religion which abridgeth them of present Delights and often exposeth them to great Difficulties and Sufferings But there is another Life which is happy and joyful and therefore we serve God instantly day and night Vse 2. That it concerneth us to see this blessed Estate not only by the Light of Faith but Reason Though the Light of Scripture be more sure and clear yet the Light of Nature hath its use Nature saith It may be Faith It shall be yet the Light of Nature must not be rejected 1. Because Things seen in a double Light work the more strongly upon us as our Affections are stirred more by a double Consideration than a single As Paul said of Onesimus to Philemon that he was dear to him but much more dear to him both in the Flesh and in the Lord ver 16. as being one of his Faith and one of his Family So this worketh upon our Faith when even Nature teacheth us that it is reasonable to expect such a Retribution then all vain Cavils are refuted All have not received the Light of Scripture at least with such Veneration and Reverence as they ought to do to such the Light of Nature is a preparative Inducement either to believe or to believe it more firmly Nay the Children of God have not such a steady Belief of the Life to come as they ought to have especially in time of Temptation as the time of grievous and bitter Persecution is Surely we need all the Succour and Relief which the nature of the thing will afford Evil is present and pressing and our great Hopes are to come surely then besides the Grounds of Faith we must study the Helps of Faith The Grounds of Faith are the Promises of the Gospel the Helps of Faith are such Demonstrations and Evidences as the Light of Nature will afford in the case Therefore Reason must be allowed to be an Handmaid to Faith 2. Because by this means a Temptation is turned into an Argument Men doubt of the Being of God of Providence and the future Estate because of the Afflictions of the Good and this is one means to settle you in the belief of these things It is good to observe how differently Men will reason from the same Principles for the Wicked draw another Conclusion hence either that there is no God or he hath no respect to Humane Affairs or that all things are governed by Chance or the like So elsewhere you may see what contrary and different Conclusions the Carnal and the Spiritual draw from the same Premises as David infers the immutable Certainty of God's Promises Psal. 119.89 90 91. For ever O Lord thy Word is settled in Heaven thy Faithfulness is unto all Generations Thou hast established the Earth and it abideth They continue this day according to thine Ordinance But the Scoffers said Where is the Promise of his Coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation 2 Pet. 3.4 Because the Frame of Nature had kept one constant Tenour and Course they plead for the Eternity of the World and the Falshood of the Promises but David was hereby confirmed in the belief of God's Constancy and Fidelity So from the Brevity of Life see the different Conclusions drawn from hence 1 Cor. 7.29 30. The Time is short it remaineth that both they that have VVives be as if they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not and they that use the VVorld as not abusing it On the contrary 1 Cor. 15.32 Let us eat and drink for to morrow we shall die So from the Grace of God Iude v. 4 Turning the Grace of God into Lasciviousness Compared with Rom. 6.1 Shall we continue in Sin that Grace may abound So also 2 Sam. 7.2 I dwell in an House of Cedar but the Ark of God dwelleth within Curtains Observe the Workings of David's Heart The Lord hath built me a stately House but what have I done for God But those Wretches Hag. 1.2 This People say The time is not come the time that the Lord's House should be built So 1 Sam. 3.18 It is the Lord let him do what seemeth him good Compared with 2 Kings 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer See Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools All is as the Heart is 3. Because if the perverse Carriage of Things now be not a Confirmation to your Faith it will at least be an help to your Meditation Improve the Argument as it was set forth before by your most serious Thoughts thus Surely there is a God he is wise holy just and good and would not impose Duty upon a Man but he hath Encouragements and Rewards to quicken him to the performance of it Few Christians are so firm and strong in believing but they may find it a Prop to their Faith Certainly all are so barren of
5.14 Wherefore he says Awake thou that sleepest 2. Have you been drawn to Christ by the Cords of the Gospel Have you been brought to him as a Sanctuary for your distressed Souls as the Man shut up himself in the City of Refuge 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that Day Here is my Anchor and Safety 3. Are you begotten to a lively Hope Do you often look within the Vail and groan and long for your everlasting Hopes Do you send Spies before-hand into the Land of Promise a few Thoughts thither What hearty Groans are there and Sighs of that happy State Rom. 8.23 And not only they but our selves also who have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Doth it quicken you and make you mend your pace whatever Difficulties you meet with Rom. 5.2 We rejoice in hope of the Glory of God Vse 2. Conviction It sheweth the hardness of their Hearts who have neither felt the Law-work nor the Gospel-work but remain like the Smith's Anvil softned neither with Hammer nor Oil neither driven by the Threatnings of the Law nor drawn with the glad Tidings of Salvation neither Iohn nor Iesus worketh on them Of such Christ speaketh Mat. 11.17 We have piped unto you and you have not danced we have mourned unto you and you have not lamented A rude and stupid People not affected with any kind of Musick In times of Rejoicing the Jews had their lighter Notes fitted for Mirth in times of Lamentation they had their Minstrels and mourning Women that had venales lachrymas beating their Breasts and crying Alas my Brother and ah Lord and ah his Glory Jer. 9.17 Consider ye and call for the mourning Women Notable movers of Passions they were It was a thing so common among them that the Boys would imitate them in the Streets To these Christ likeneth a stupid People that are moved with no kind of Doctrine neither with Judgment nor sweet offers of Grace Alas they are far from the strong Comfort here spoken of Vse 3. To perswade you to this Temper Three sorts of People usually we speak to 1. The carnally Secure 2. Those that are affected with their Condition 3. Those that esteem Christ and embrace him that own him as ready and willing to save Sinners 1. For the carnally Secure that never made their Peace with God never fled for Refuge nor took Sanctuary at the Grace of Christ. Our Work is to make them sensible of the Avenger of Blood that is at their Heels O poor Wretches will you sleep when your Damnation sleeps not Within a little while what will become of you In the ordinary Course of Nature you have but a few Years to pass over in this World but for ought you know the Wrath of God which makes Inquisition for Sinners may seize upon you a great deal sooner you may not live out half your Days that is so long as in an ordinary Providence you might expect Psal. 68.21 God shall wound the Head of his Enemies and the hairy Scalp of such a one as goeth on still in his Trespasses God may take you by the hairy Scalp while you are in your youthful Freshness before Baldness and old Age cometh and Infirmities seize upon you That which is measured by Time will soon come about Every Day you are a step nearer to Eternity O what will become of you When you are at odds with God Death way-layeth you in every place it may take you Sleeping Eating Drinking Ah poor Man what Refuge hast thou What Buckler to catch the Blow of God's angry Indignation and ward off the Strokes of his Vengeance O fly Sinners for Refuge the Lord knows how soon Destruction may seize upon you while you are yet in Health and Strength there is no other means but Christ. Surely this driving Work would prosper more if Men were not wanting to themselves to improve the Conviction of the Word When God shews you your natural Face and begins to startle and awaken you O let not Conviction die No Iron so hard as that which hath been often quenched and often healed So no Heart so hard as when it hath worn out many Convictions Make use of Remorses of Conscience and your own trembling Fears lest you are given up to a Spirit of Slumber 2. To those that are affected with their Condition to seek for Salvation in Christ alone You which are troubled about your Eternal State own Christ as a City of Refuge his Arms are always open to receive poor trembling Sinners that fly thither from the Wrath of God You do but go about while you seek else-where Jer. 31.22 How long wilt thou go about O thou back-sliding Daughter for the Lord hath created a new Thing in the Earth A Woman shall compass a Man that is when God hath set forth Christ born of a Woman why will you weary your selves to go about This City of Refuge stands open for all Corners own Christ as the only Remedy One who was long exercised with Troubles of Conscience and at length came to some establishment gave this Advice I will never look for that in the Law which is only to be found in the Gospel and I will never look for that in my self which is only to be found in Christ and I will never look for that on Earth which is only to be found in Heaven These three things are the Causes why Men are kept in Trouble You will get nothing but Weariness and Discomfort by running about and looking to Duties and legal Qualifications and therefore while you are affected with your Condition own Christ. 3. To those which are fled to Christ and owned him as the only Sanctuary for poor Souls Press onward to take hold of eternal Life Now you have fled from deserved Wrath run to take hold of undeserved Glory You are past the worst the rest is more easy The Apostle Rom. 5.11 12. puts a much more upon this Much more being reconciled we shall be saved by his Life as if that were a more easy thing Now the worst Brunt is over And not only so but we also joy in God through the Lord Iesus Christ by whom we have now received the Atonement When you are reconciled to God you may look to be entertained as Friends being adopted in Christ you may look for a Child's Portion If God would pardon your Sins and take you with all your Faults quicken your selves to be more diligent in the pursuit of Eternal Life and put to your best Strength You will have many ups and downs in the World but bear it with Patience Heaven will pay for all But here is a Doubt May we look to the Rewards I answer Yes else there were no room for Hope for Hope is nothing else but a longing
is not likely to be safe for your Soul O possess your Estates with Fear The Fear of a Snare may help to avoid it How easily may such a Carnal Heart as yours be enticed from God and grow cold and remiss about the great things of your Salvation 3. This ought oft to be press'd and seriously thought of to stir up Observation how it is with us There is no Man that Observes his Heart but will find this Effect that Riches make the business of Salvation more difficult Good David observed that his Heart was corrupted by his Condition Psal. 10.6 He hath said in his Heart I shall never be moved for I shall never be in Adversity And elsewhere we find he was sensible that Worldliness was creeping upon him Psal. 19.36 Incline my Heart unto thy Testimonies and not to Covetousness A Child of God hath not the bent of his Heart so perfectly fixed towards God but it is ever and anon returning to its old bent and byass again The best may find that they cannot keep their Affections as loose from the World when they have Houses and Lands and all things at their Will as they could when they are kept low and bare The best may find that their Love to heavenly things is in the wane as worldly things are in the increase It is reported of Pius Quintus that he should say of himself That when he first entered into Orders he had some hopes of his Salvation when he came to be a Cardinal he doubted of it but since he came to be Pope he did even almost despair Many may find a very great Change in themselves much decay of Zeal for God's glory and love to and relish of God's Word and mindfulness of heavenly things as it fares better with them in the World Now it is good to observe this before the mischief encreaseth Look as Jealousie and Caution is necessary to prevent the entrance and beginning of this mischief so Observation is necessary to prevent the increase of it When the World doth get too deep an Interest in our Hearts when it begins to insinuate and entice us from God and weaken our Delight in the ways of God and Zeal for his Glory then we need often to tell you how hard it is for a rich Man to enter into the Kingdom of Heaven 4. To stir up Supplication for special and peculiar Grace that it may not be so with us that the Lord would keep us from the Snares of our Condition for with God all things are possible That we may go to God and say Lord let not my Estate be my Bane and Poyson On the one side it is a great Judgment that God brings upon wicked Men when their Table becomes their snare Psal. 69.22 when their Comforts are Cursed to them and when their Hearts are drawn from God by their Plentiful Condition in the World On the other side it is a peculiar Grace and Favour from God when we be heavenly-minded in the midst of Plenty and keep up lively spiritual Exercises of Godliness notwithstanding our Opulency and Plentiful Condition in the World Iehosaphat is an Instance to encourage you to pray for this 2 Chron. 17.5 6. it is said of him He had riches and honour in abundance and his heart was lift up in the ways of the Lord Christians it is hard to carry a full Cup without spilling to have Riches and Honour and all this with great abundance and yet to have a lively Zeal towards God and a great delight in his ways Now this is possible with God and this God hath bestowed and therefore it should be asked There is nothing that quickens to Prayer so much as a constant sense and apprehension of the danger and difficulty which attends such an Estate therefore this must ever be laid before you that your thoughts may be steep'd in this Consideration 1 VSE It serveth to check the desire of Greatness and increase of Wealth If you had more your Duty would be more and your account greater and your Snares and Temptations and Stumbling-blocks in the way to Heaven would be much more multiplied and therefore you should be Contented with what you have If we cannot thrive in the Valleys and keep up a lively and warm respect to the World to come in a low Condition how should we expect to grow on the tops of the Mountains where we are more exposed to Tempests and the Soil is more Barren therefore you should strive rather to give a good account of a little than to make it more The Lord knoweth that if you were a step higher you would be apt to be proud licentious secure mindless of Eternal Life further off from God and then better you had lived in Beggary all your dayes The time will soon come about when you will judge so and therefore do not enlarge your Desires as if you could never have enough 2 VSE It teacheth us Patience not only in the want but in the loss of outward Riches It is more irksom to lose than to want as it was an unnatural thing for the Sun to go back ten Degrees in Ahaz his Dial Yet this is to be born for when God taketh away your Wealth from you he maketh your way to Heaven more easie if God taketh away Riches he doth but take a Bush of Thorns out of the way that would prick and gore your Souls The World is apt to turn away your Heart from true Happiness and to hinder you in the way that leadeth to it Now God's Grace is seen not only in â—ortifying the Heart but in abating the Temptation He seeth you are apt to sleep upon a Carnal Pillow and therefore taketh it from under your Heads to awaken you If you believe the Word of God that Riches and Honours do easily prove a Share why should you be grieved when the Snare is broken Do you love to have your Salvation hindered or hazarded And therefore why are you so impatient when God cuts you short in these outward things 3 VSE Let rich Men think of this and make Application of this Sentence to their own Hearts that they may Possess their Estates with Fear To this end Consider 1. The Person speaking is Christ who had so much Wisdom and Love to the Comfort and Happiness of Men that he would not â—right them with a needless Danger See before on Ver. 23. 2. When it is spoken of Rich Man those that can live of themselves in the World without the Supply of others The Disciples that had little cryed out Who then can be saved We fancy it is spoken only to the over-grown Rich but they that have but one Talent must improve it and it is hard to do so We must give an account of One Talent as well as Ten. The Sensualist will turn this upon the Covetous and the Covetous upon the Sensualist the Voluptuous Gallant upon the Cormorants of the City and they upon the Epicures