SERMON preached on a speciall occasion On 1 COR. 15. 57. But thanks be to God who giveth us the victory through our Lord Iesus Christ THese words are a part of Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Triumphant Song In the Song there are two parts and this is the last 1. A confident Challenge 2. A solemne Thanksgiving The one is directed to the enemies the other to the giver of victory 1. A confident Challenge in which he outbraveth Death and all the powers of the Grave O Death where is thy sting O Grave where is thy victory the words allude to Ilos 13. 14. where Christ is brought in speaking I will ransome them from the power of Death and redeem them from the Grave O Death I will be thy plagues O Grave I will be thy destruction there is Christs ingagement and undertaking for a full conquest of Death Christ threatneth Death and the Apostle insulteth over it the form of the words is altered because the enemy was now faln and Paul proclaimeth the victory hitherto Death and the Grave had insulted over the misery and frailty of mankinde all the tombes and charnels of the World were but so many Monuments of Deaths conquests Golgotha the place of skuls seemed to be designed on purpose to upbraid and discourage our Redeemer so many skuls and rotten reliques of humane frailty as there were in that place so many Trophies and Monuments of triumph did Death produce before the eyes of Christ as if it were said to him Canst thou darest thou grapple and enter into the lists with such an enemy But our Lord was not discouraged when he ascended upon the Crosse he did as it were answer these bravings of Death thus O Death I will be thy plagues O Grave I will be thy destruction and because he was as good as his word and every way performed his ingagement the Apostle as one of Christs followers cometh and insulteth over this proud adversary that was now faln O Death where is thy sting O Grave where is thy victory This challenge is illustrated by a Prolepsis or an Anticipation of an objection some might ask What is this sting of Death What is this power of the Grave The Apostle answereth The sting of Death is sin the strength of sin is the Law Death cometh to have this power by sin and sin to have this power by the Law The sting of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prick it implyeth both the stroke of Death and the anguish of it as in the sting of a Serpent there is the deadly touch and the pain and torment of the wound and so it noteth the power of Death over us the prick or weapon by which it striketh is sin Rom. 5. 12. By one man sin entred into the world and death by sin and the terrours and horrours of it which also doe arise from sin now by horrours I mean not onely the naturall aversation retirement or flight of the spirits but the bondage torment and despair that is upon the conscience as Death is a penall evill inflicted by the justice of God guilt maketh Death terrible so that a sinner is all his life time subject to bondage Heb. 2. 14 15. and kept under an awe of judgement to come 't is not alwayes felt but soon awakened especially in sicknesse and approaches of Death when we feel the cold hands of it ready to pluck out our hearts conscience is whipped with a scourge of six strings fear horrour distrust grief rage and shame The strength of sin is the Law How is that to be understood The Law giveth strength to sin ratione cognitionis obligationis augmentationis they are the words of a German Divine and will yeeld us a fit method wherein to open the matter 1. The Law discovereth sin and maketh it appear in its owne colours the more light and knowledge of the Law the more sense of sin as in transparent vessels dregs are soon discerned Rom. 6. 9. I was alive without the Law but when the Law came sin revived and I dyed When by a sound conviction all disguises are taken off from the conscience we finde sin to be sin indeed Paul was alive before that is in his owne hopes as many a stupid soul maketh full account he shall goe to heaven till conscience be opened and then they finde themselves in the mouth of Death and Hell 2. The Law giveth strength to sin in regard of the obligation of it it bindeth over a sinner to the curse and wrath of God God hath made a righteous Law which must have satisfaction and till the Law be satisfied we hear no news but of a curse and that maketh Death to be full of horrours there remaineth nothing but a fearfull expectation of the fiery indignation of the Lord. 3 It augmenteth and increaseth sin by forbidding it lusts are exasperated and rage upon a restraint as the yoke maketh the young bullock more unrulely Now put all together and you will understand the force of the expression The strength of sin is the Law the Discovery of the Law stoppeth the sinners mouth and the curse of the Law shutteth him up and holdeth him fast unto the judgement of the great day by which restraint sin groweth the more raging and furious all which put together make Death terrible not an end of misery but a door to open into Hell Now this being the case of every man what shall we do and how shall we extricate our souls from such a labyrinth of endlesse horrour You have an answer of that in the next verse in the Apostles Thanksgiving where he acquainteth you not onely with grounds of Hope but Triumph Thanks be to God who giveth us the victory through our Lord Jesus Christ In this thanksgiving you may observe 1. The Author of the mercy God by Jesus Christ 2. The manner how we come to be interested in it He giveth us victory Or rather you may observe 1 The Act of the Father as to Jesus Christ in that he appointed him to get the victory 2 The Act of the Father as to us in that hee applyeth this victory to our souls Christs victory and the application of it are the two grounds of this thanksgiving 1. Christs victory over Sin Death and the Law for it must be extended to all the things mentioned in the context they are enemies by combination and knit together in a fast league the Law giveth strength to sin and sin giveth a sting to Death as long as the Law hath power sin will be strong and as long as sin hath strength Death will bee terrible But Christ hath overcome Death he foyled it in his own person as I shall shew you anon fully and for Sin he hath taken away the guilt of it by his own merit and will destroy it more and more by the power of the Holy Ghost when he stood before the tribunall of God he stood there as a
will turn away his anger from thee and behold thee with a smiling countenance thou being in Christ and Christ in thee and God being well pleased with his Sonne must needs bee well pleased with thee too great is your benefit by having an interest in Christ I may say in this case what Elisha the Prophet said to King Jeroboam 2 King 3. 14. Verily sayes hee were it not that I regard the person of Jehosaphat King of Judah I would not looke toward thee nor see thee just so does God say to us were it not for my Sonne Jesus Christ you should never see my face nor have a good look from me 6. If thou hast a real interest in Christ then this is another part of thy comfort that God the Father doth as truly accept of thee in his Sonne as if thou hadst in thine own person done and suffered what Christ did this is a great benefit God accepts of what Christ hath done for us as if we had none it our selves as in Ephes 1. 6. Hee hath made us accepted in the beloved that is in Christ God lookes upon thee in Christ and accepts of all thy duties and performances as well as if thou hadst prayed as well as ever Christ prayed and done and suffered as much as ever Christ did 7. Art thou now in Christ well take this for thy comfort thou maist be confidently assured that thou shalt bee one day with Christ This is the last consolation and I shall give you a pregnant text to prove it though it be not so well understood in the common reading of it as it should bee Rom. 8. 10. sayes the Apostle if Christ be in you the body is dead because of sinne but the Spirit is life because of righteousnesse What is the meaning of this the body is dead because of sinne the meaning is not that the body does mortifie sin but the body is dead because of sin that is sin shall bring your bodies to the grave but your spirits shall live because of righteousnesse that is the righteousnesse of Jesus Christ through the righteousnesse of Christ your souls shall live for ever in glory with Christ though your bodies die and sin bring them to the grave yet the killing of your bodies shall but make way for the living of your spirits being in Christ here you shall for ever live with Christ in glory hereafter the death of your bodies shall but give you an entrance into Glory and therefore why should death be grievous to those that are in Christ Jesus for death is but as it were the marriage day wherein Christ and their soules shall bee united together if Christ bee in you your bodies shall die because of sin but your spirits shall live because of righteousnesse You have another pertinent place to prove this in Joh. 17. 23 24. sayes Christ there I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me and Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Some conceive that this prayer of Christ was made onely for the Apostles that they might be where Christ was in heaven but if you marke the precedent words you shall find that it was for all Beleevers for saies Christ himself neither pray I for these alone but for all those that shall beleeve in my Name to the end of the world Great is your comfort in having an interest in Christ here you shall one day reign with him for ever in Glory Thus I have done with these seven consolations to those that have a real and well grounded interest in Christ I have onely now a word or two by way of Use to apply and set home what I have said concerning this particular Use Here you see what unspeakable comforts redound to you that have an interest in Christ you have all things though you have nothing Christ is yours and all that Christ hath is yours and all that you have is Christs Christ sweetens all afflictions and crosses to you and the having of Christ represents God the Father to you not with terrour and dread but with goodnesse and meeknesse and loving-kindnesse and mercy and long-suffering and through Christ God doth as freely accept of you and of what you doe as if it were done as well as ever Christ did it and being in Christ here you shall for ever live with Christ in glory hereafter Oh how should all these mercies and priviledges stir up all those that have yet no part in Christ never to give rest to their eyes nor slumber to their eye-lids till they have gotten an interest in him SERMON VI. EPHES. 2. 12. That at that time ye were without Christ LEst any of you that hear mee this day should lie under a spirit of delusion and think that all that I have said touching the happinesse of those that have an interest in Christ belongs to them when it doth not I shall therefore spend this houre in shewing you some characters whereby you may know whether you have a real interest in Christ or no this is the needfullest point that ever in my life I prest upon you and the Lord give you grace to lay these characters close to your own hearts and by them seriously to examine your own souls whether you have a reall interest in Christ or no but before I give you these characters give me leave by the way to premise these three or four Cautions or cautelary conclusions which will the better make way to the handling the point in hand Caution 1 1. Take this caution that men may be strongly conceited and opinionated that they have an interest in Christ when they have not I shall give you a plain text for this in 2 Cor. 10. 7. Doe you look on things after the outward appearance sayes the Apostle if any man trust to himself that hee is Christs let him of himself think this again that as he is Christs even so are we Christs This is a very notable place there were some among the Corinthians that were strongly conceited they did belong to Christ when they did not and had an ill opinion of the Apostles and thought they did not belong to Christ and to such as these the Apostle Paul here speaks men may be strongly conceited they have an interest in Christ when there is no such matter as it was with the Church of Laodioea in Rev. 3. 17. Thou sayest I am rich and increased in goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blinde and naked 2. Another cautelary conclusion I would have you take notice of is this that in laying down the characters of a man that hath an interest in Christ I do not
you live in unclean thoughts and actions all your life long and therefore this can be no prop for your hopes 3. Though David did fall into this sin yet he did not continue in it long for it was but nine moneths between Nathan the Prophets coming to David and telling and reproving him for his sin and the time that he fell into it but alas some of you it may be are Adulterers of nine years standing there are many amongst us that are old adulterers and yet never had a melting and sorrowfull heart for their sins that never wept as David did nor mourn as he mourned And so Peter he fell into a sin of denying his Lord and Master but 1. He was resolved and did verily purpose before to have confessed and not to have denyed him and yet when the Damsell came to him and told him that he was one of those that were with Christ Peter conceiving it may be that they would have put him to death and crucified him as well as Christ upon this sodaine surprise which was a very great temptation to him he denyed Christ And 2. Though he denyed him thrice yet afterwards he did confesse him as often as he denyed him for when Christ asked him Simon Peter lovest thou me he answered Christ three times Lord thou knowest that I love thee 3. Peter denyed Christ but yet afterward he went out and wept bitterly for it and therefore his obtaining mercy can be no ground for your hopes that never yet repented of any of the sins you have committed and thus you see that the falling of these three godly men into great sinnes can be no prop to bear up your hopes for heaven I shall now shew you more particularly that though the godly do fall into sinne yea even the same sinnes for the matter of them as you do yet they do not fall into them in the same manner As 1. If a godly man fall into sin it is unwittingly and unawares in Gal. 6. 1. sayes the Apostle if any man be overtaken with a fault A godly man he runs away with all the speed he can from a sin and temptation but sometimes it overtakes him against his will but now a wicked man he runs after sin and overtaketh it he sins with set purpose of heart He plots mischief upon his bed and sets himself in a way that is not good 2. A godly man fals into sin sometimes but it is with reluctancy and opposition the Spirit striveth against the flesh there is an opposing and striving against sin they are not like cowards but will fight as long as they can hold their weapon in their hands but now wicked men they commit sin with greedinesse with delight and complacency without any reluctancy at all 3. Every sinne that a godly man committeth maketh him more carefull and watchfull for the time to come thus it was with David Psal 38. the title of it compared with Psal 39. 1. The title of Psal 38. is called a Psalm of David to bring to remembrance the subject matter of this Psalme was to bring Davids sinne to his remembrance and having spent this in remembring his sins in the first words of the next Psalme sayes he I have sinned but I will take heed to my wayes that I offend not with my tongue after he had called to remembrance his sins past then he resolved with himself to strive against them in time to come A godly man never fals into a sin once but he fears to fall into the same sin ever after A godly man though he fals into sin sometimes yet he will at length get the upper hand of sin though for the present he be not able to grapple with sin yet he will overcome it at last Grace will out grow sinne and get the victory over it and thus I have shewed you the second prop that wicked men build their hopes for heaven upon we come now to a third and that is this If you beat them off from the two former then they flie to the mercies of God Oh say they God is a very mercifull God and I hope he that made me will save me and that I shall goe to heaven as well as other men and the like Now I doe not deny but the mercies of God is the chiefest prop under heaven that a man can build his hopes for heaven upon but here I shall shew you the rottennesse of this prop likewise in four or five regards and that the mercies of God in generall are no sufficient ground at all to build thy hopes for heaven upon unlesse thou canst lay claim to the mercies of God in particular for if you build your hopes upon the mercies of God in generall 1. The Devils and damned spirits may then hope as well as you 2. The common and outward mercies of God can be no good prop to build hopes for heaven upon unlesse you can lay claime to the saving and distinguishing mercies of God the common outward mercies of God wicked men may have for God is good to al and his tender mercy is over all his Workes the Devils share in the common mercies of God as well as others but these generall mercies of God are no prop to build hopes for heaven upon unlesse you can build upon the saving and distinguishing mercies of God as David prayes Shew mercy unto me O God sayes he with the mercy which thou bearest to thy own childeen it must be electing redeeming sanctifying and saving mercies that you must build your hopes for heaven upon 3. The generall mercies of God can be no ground of your hopes unlesse you have an interest in Jesus Christ for God is cloathed with greatnesse and terrour and dread and wrath out of Christ there is nothing to be looked upon but anger and wrath in God without Jesus Christ There were two lawes that God did make concerning the Mercy-seat 1. The High Priest was not upon pain of death to come to the Mercy-seat unlesse he brought incense with him now what does this signifie to us why it represents the intercession of Christ that as Aaron was not to come to the Mercy-seat without incense so neither can we goe to the Throne of Grace to beg mercy from God with any hope of audience or acceptance unlesse we carry incense with us which is the Lord Jesus Christ to plead for us 2. Aaron was to sprinkle the Mercy-seat with bloud which typifies to us that we are not to expect mercy from God but as we have an interest in the bloud of Christ 4. To you that build your hopes for heaven upon the mercies of God in generally let me tell you that God is not prodigall of his speciall mercies as to bestow them upon all the world but only upon a select number of men he will have mercy onely on them that fear him as for the wicked those that run on in their sins the Lord
as you are chosen and sanctified in Christ Jesus it cannot hurt you I say again death may kill you but it cannot hurt you it hath no power over the better part like a Serpent it feedeth only upon your dust nay and for your bodies that which dyeth as a creature is sure to live as a member of Christ the Lord Jesus is our head in the grave your bodies have a principle of life within them beleevers are raised by the Spirit of holinesse the same Spirit that quickneth them now to the offices of grace shall raise their mortall bodies So Rom. 8. 11. He shall quicken your mortal bodies by his Spirit that dwelleth in you The holy Ghost can never leave his old mansion and dwelling place how many grounds of comfort have we against the mortality of the body Christ is united to body and soul and he will not let his Mysticall body want one sinew or joynt in the account that he is to make to the Father he saith he is to lose nothing Joh. 6. 39. Mark he doth not say none but nothing Christ will not lose a leg or a piece of an ear Again God is in Covenant with body and soul when you go down to the chambers of death you may challenge him upon the Charter of his own Grace God is the God of Abrahams dust of a beleevers dust though it be mingled with the remains of wicked men yet Christ will sever it Mat. 22. 32. Christ proveth the resurrection of the body by that argument that God is the God of Abraham the God of Isaac and the God of Jacob the ground of the argument is that God made his Covenant not only with the souls of the Patriarchs but with their whole persons Again Christ hath purchased body and soul so much is intimated in that place 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your bodies Christ had payed price enough to get a title to body and soul and therefore he will not lose one bit of his purchase the Lord will call the grave to an account Where is the body of my Abraham my Isaac my Jacob t is said Rev. 20. 13. The Sea gave up her dead and the Grave gave up her dead and Hell gave up her dead let me note that Hell is there taken for the state of the departed or else what 's the meaning of that passage that followeth afterward and death and hell were cast into the lake that burneth c. Well then all the dead shall be cast up as the Whale cast up Jonah so the grave shall cast up her dead the grave is but a chest wherein our bodies are kept safe till the day of Christ and the key of this chest is not in the Devils hands but Christs see Rev. 1. 18. I have the keys of Death and Hell when the body is laid up in the cold pit 't is laid up for another day God hath an especiall care of our dust and remains when our friends and neighbours have left is Christ leaveth it not but keepeth it till the great and glorious day 3. We are eased from the terrours and horrors of death death is terrible as t is a poenall and a naturall evill as I distinguished before 1 As it is naturall evill death in it selfe is the greatest of all evils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said an heathen which in Jobs language may be rendred The King of terrours Job 18. 14. We gush to see a Serpent much more the grim visage of death morall Philosophy could never finde out a remedy against it Heathens were either desperate rash stupid or else they dissembled their gripes and fears but Christ hath provided a remedy he hath delivered us not only from the hurt of death but the fear of death Heb. 2. 14. to deliver them from the fear of death that all their life time were subject to bondage by his spirit hee filleth the soul with the hopes of a better life nature may shrink when we see the pale horse of death approaching but we may rejoyce when we consider its errand 't is to carry us home as when old Jacob saw the chariots come from Egypt how did his heart leap within him because he should see his son Joseph Death however we figure it with the pencill of fancy is sent to carry us to heaven to transport us to Jesus Christ now who would bee afraid to be happy to be in the Armes of our beloved Jesus Let them fear death that know not a better life a Christian knoweth that when he dyeth he shall not perish but have everlasting life Joh. 3. 17. The world may thrust you out but you may see heaven alluring ready to receive you as Stephen saw heaven opened Act. 7. latter end there is an intellectuall vision or perswasion of Faith which is common to all the Saints though every one hath not such an extasie and sensible representation as Stephen had yet usually in the hours of their departure faith is mightily strengthned and acted so that they are exempted from all fear and sorrow 2. As 't is a poenall evill 't is sad when death is sent in justice and cloathed with wrath and cometh in the quality of a curse you know what was said before The sting of death is sin they dye indeed that dye in their sins death is a black and gloomy day to them they drop down like rotten fruit into the lake of fire now Christ hath taken away the sting the dolours and horrours of it he hath taken away death as he hath taken away sin he hath not cast it out but cast it down taken away the guilt and power of it though not the beeing of sin so the hurt the sting is gone though not death it self 't is like a serpent disarmed and unstinged we may put it into our bosomes without danger there are many accusations by which Satan is apt to perplex a dying soul these make death terrible and full of horrours But they overcome by the bloud of the Lamb Rev. 12. 11. and get the victory of these doubts and fears when sins are pardoned fears vanish Luther said Feri domine feri absolutus sum a peccatis meis strike Lord strike my sinnes are pardoned 4. 'T will be utterly abolished at the last day We scarce know now what Christs purchase meaneth till the day of judgement 't is said 1 Cor. 15. 26. The last enemy that shall be destroyed is death t is weakened now but then it shall be abolished as to the elect Rev. 20. 14. And death and hell shall be cast into the lake of fire this is the second death the dominion of death is reserved for hell it must keep company with the damned whilest you rejoyce with God for the present t is continued out of dispensation it doth service to promote Gods glory but then the wicked must share death and hell amongst them and be kept under a
in his darknesse you should bee wrapt in the winding sheet of Christs righteousnesse there is no shrowd like to that come thus to the grave and the grave shall have no power over you But to leave the Metaphor this must be your great work and care Christians to reflect upon these things in the serious applications and discourses of faith the infinite mercy of God the abundant merit of Christ and the sufficiency of his righteousnesse for your acceptance with God 2 Doe not onely act faith but strive after assurance of Gods love to your souls Old Simeon said Luk. 2. 29 30. Mine eyes have seen thy salvation now let me depart in peace he held the Messiah not onely in his Arms but in his heart and then he could comfortably dismisse his soul now let me dye said Jacob when he had seen Joseph he can never dye too soon as for himself his owne comfort and profit that hath seen Jesus his death is not untimely and immature by what stroke soever he be cut off whereas otherwise if you live an hundred yeares you dye too soon if you dye before you have gotten an interest in Christ the sinner of an hundred years shall be accursed old sinners that are left to be eaten out by their own rust are chimneys long foul and come at last to be fired 3 Mortifie corruptions sin must dye ere wee dye he dyeth well whose sinnes are dead before him either sin must dye or the sinner as the Prophet said in another case I say in this thy life must goe for its life you will find those sins mortall that are not mortified what should an unmortified man doe with heaven there are no sports nor carnall pleasures there those blessed mansions seem to him but dark shades and melancholy retirements the Apostle hath an expression Col 1. 12. He hath made us meet to be partakers of the inheritance of the Saints in light we are first made meet for heaven before we enter into it we are weaned from the world before we leave it when men hang upon the world as long as they can and when they can hang no longer think then to make use of God the Lord will refuse them with disdain Go to the Gods which you have chosen let the world now help you and save you in short a mortified man is prepared and ready he doth but wait for winde and tide and falleth like a shock of corn in season 4 An holy life and conversation men live as if they never thought to dye and then dye as if they never thought to live the best way to dye well is to live well they that are not ashamed to live are not afraid to die Balaam desired to dye the death of the righteous but would not take pains to live a godly life every man cannot say Thanks be to God that giveth us victory through Jesus Christ you can not dye in Christ unlesse you live in him and in the power of his life advance towards heaven oh labour to exercise your selves in these things that you may be in a constant preparation you never enter into the combate of death but once 't is impossible to mend oversights either we are slain or saved eternally Now if you doe what I have here exhorted you to you may wait till your change come and when it cometh your last hour will prove your best Use 3 3. It serveth to presse Gods children to improve the comforts of Christs victory doe not let it goe out of your hands 1 Improve it for your friends that are departed in the Lord our weeping puts some disparagement upon Christs conquest why should wee weep in the day of their preferment in the day of their solemn espousals to Jesus Christ In the primitive times at Funerals they were wont to sing Psalmes of thanksgiving we should bring them as champions to the grave as those that have passed the pikes and finished their course and kept the faith and have conquered the world and sin and death and danger Chrysostome in one of his homilies on the Hebrews speaketh of the ancient rites at funerals of their Hymnes and Psalmes and Praises haec omnia sunt laetantium saith he All these signifie joy and wilt thou weep and sing a Psalme of praise and triumph at the same time I confesse 't is said Act. 8. 2. That devout men carried Stephen to his burial and made great lamentation over him 't is our losse when the Church is bereaved of such excellent persons there is cause of sorrow but there should be a mixture we should not mourn as those without hope 1 Thes 4. 13. as Christians must not rejoice without sorrow so they must not be sorry without some mixture of joy let us declare that we hope for a resurrection that we expect to meet our friends again in heaven and when wee weep let it be like rain when the Sun shineth there should be somewhat of joy in our countenances as well as tears in our eyes 2. Improve it for your selves and that 1 In life time that in your resolutions you may bee willing to dye many times we are like Lot in Sodome or like the Israelites in Egypt we could wish for Canaan but are loath to goe out of Egypt this argueth little faith Can we beleeve there is a heaven so excellent and glorious and yet shun it can we hope for such an incorruptible inheritance and yet be afraid of it that we shall enter upon it too soon what Prince would live uncrowned what heir would whine when hee is called to come and take the inheritance what thoughts have we of eternall life do we count it a priviledge or a misery and a burden And again it argueth little love can we pretend to love Christ and be shie of his company he should be unwilling to dye that is unwilling to goe to Christ And again it argueth little judgement and consideration Wherein is this life valuable the world is nothing else but a place of banishment here is nothing but groaning all the creatures join in consort with the heirs of promise Rom. 8. 23. What do you see in the world or in the present life to make you in love with it are you not weary of misery and sin the longer thou livest thou sinnest the more certainly thou hast provoked God long enough already 't is high time to breath after a better estate and thou hast had taste enough of the worlds misery and deceit and of the frailties and weaknesses of the body a longer life would be but a longer sicknesse what 's the matter that we are so loath to let goe our hold of present things if it be not want of faith or want of love to Christ or too much love of the world certainly it must be fear of death what a baseness lowness of spirit is this to fear an enemy so often vanquished by Christ and his Saints
The Naturall Mans Case stated OR An EXACT MAP OF THE LITTLE WORLD MAN Considered in both his Capacities Either in the state of NATURE or GRACE As is laid down in XVII SERMONS By that late truely Orthodox Divine Mr. CHRISTOPHER LOVE Pastor of Lawrence Jury London WHEREUNTO IS ANNEXED The Saints Triumph over Death Being his FUNERAL SERMON By that painfull Labourer in the Lords Vineyard Mr. THO. MANTON Minister of the Gospell at Stoak-Newington near London Imprimatur EDMUND CALAMIE The second Edition corrected and amended London Printed by E. Cotes for George Eversden at the Golden Ball in Aldersgate street 1652. To the Reader THe exuberant spawns of illiterate Books proceeding from the polluted wombs of the overloaded and bejaded adulterate presses which are all painted with fair titles I can compare to nothing so fitly as a cheating Lottery which when the greedy invader comes with hopes for a little money laid down to carry away a great deal of wit with him 't is nineteen at least to one when he opens it but he finds to his shame that he hath drawn a blank perhaps a blasphemy and yet couched under the title of glorious truth heavenly discoveries beams of light new Jerusalem Gods minde clearly revealed with multitudes of such paints upon their strumpets faces The sacred Bible which indeed is an Alablaster-box full of sweet perfumes and precious ointments is made alas like Pandora's boxe in the humane story which Epimetheus presumptuously opening filled the world with evils diseases and calamities of all kindes The sacred Bible is made now the patron of Prophane mens practises never were grosse sins at such an impudent height as now they are what horrid impudence is that of hel to take heaven by the hand Sins that were wont to hide themselves in the holes and clefts of obscurity not daring to be hold the light but Serpent-like to creep under the low shrubs of deceitfull shifts how do they Eagle-like sit pearching on the goodly Cedars I mean Pulpits and Thrones the Cedars of God and dare to cast up their eyes towards the Sun who would think it yet what this day more common then to meet the devill with his eyes towards heaven and a Bible under his arme cloathing all his words and actions cap a pea in Scripture phrases Murderers traitors rebels blasphemers soothsayers adulterers sabbath-breakers perjurers oppressours and almost all notorious villains have marshalled themselves like the Roman Clergy into so many severall Sects of religion all impudently assuming to themselves the usurped title of eminent Saints and quoting Scripture for their actions and scot-free passe the presse into the world to make more proselytes so that he that in this Soul-frozen age shall go to gather Books to warm his Soul as Paul did sticks to warm his fingers will be sure if he be not wary to gather vipers into his bosome And how am I stung with pain and horrour whiles I meditate on the thousands of poor souls that are gnawed to death by these speckled vipers Sure it cannot but sit sad one day upon the spirits of those licentious Licencers that are as the midwives of such monsters For thy comfort therefore and incouragement Reader I do assure thee this Book is free from all such venomous beasts no toad of malice nor serpent of deceit lurks either in the matter or the phrase hereof In plain English it is a pleasant heavenly self-searching soul-convincing sin-condemning heart-humbling spirit-raising grace-quickning Christ-exalting book I need say no more they are the Sermons of Mr. Christopher Love Master of Arts and Minister of the Gospell of Christ whose actions life and death will eternize his name I may truly say of his elegant style and pleasant way of expressing himself as he of Gregory Nazianzen Viribus eloquii valuit linguaque diserta Mellisluos dulei protulitore sonos The subject of these Sermons is of generall use to all sorts of people much like in that to that text of Chrysostomes in Psal 4. 2. which as he saith if hee had a voice like thunder and a mighty mountain for his pulpit and all the men and women in the world for his auditory he would choose this text to preach on O yee sons of men how long will ye turn my glory into shame how long will ye love vanity and seek after leasing Had this been really effected and I been there in Mr. Loves spirit would Chrysostome have lent me his voice and allowed me the use of his monarchical pulpit when he had done in the morning with his text I would have come up in the evening with this text Eph. 2. 12. That at that time ye were without Christ being aliens from the Commonwealth of Israel and strangers from the Covenant of Promise having no hope and without God in the World but this need not for it is in a manner effected already this worthy Minister hath ascended that pulpit from whence hee hath thundred into the world he is now one of those blessed ones that dyed in and for the Lord he is at rest from all his labours and now behold his works do follow him some are already gone before and these do follow after These Sermons were preached at St. Anne's Aldersgate where this holy young man was Pastor I pray God they may prove as the great trumpet of God to cause a spirituall resurrection amongst those people before they go down to the house of rottennesse it cannot but much rejoyce those people to hear their Pastors voice again those sheep cannot but know their shepherds voice which that they may doe the Lord of heaven blesse these his worthy labours to their and thy spirituall advantage so as that the distressed Churches losse in his sad and unexpected absence may be made up in the blessing of God upon these and the rest of his pious and painfull labours So prayeth Thine E. C. SERMON I. EPHES. 2. 12. That at that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world THis Chapter out of which my Text is taken is like a little Map containing in it a description of the little world Man and that in a double capacity considering man either in the state of Grace or in the state of Nature If you consider Man in the first capacity in the state of Grace this chapter layes down a five fold description of bringing Man into the state of Grace 1. Here is laid down the efficient cause of bringing Man out of the state of Nature into the state of Grace and that is God in the 4. vers 2. Here is laid down the impulsive cause and that is the riches of Gods mercy in the same verse But God who is rich in mercy for the great love wherewith he loved us c. 3. Here is laid down the meritorious cause of it which is Christ in his sufferings in
for it as the Apostle sayes But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and fear Now examine your selves what grounds can you give for your hopes of heaven have you a promise for it or one Scripture ground for it or the witnesse of the Spirit for it if not then doe not nourish any hopes of heaven in your hearts Thus I have laid down these four conclusions I come now to handle the query it self which is this Quest Quest What are the characters whereby it may be knowne whether you are such a one that hath no hopes for heaven or a meer deluding an ungrounded and presumptuous hope as good as no hope Answ The hearts of all the sons of men are desperately wicked and deceitfull above all things man is a proud creature and apt to have proud and high conceits of himself and therefore I shall give you five distinguishing characters whereby you may know whether your hopes for heaven be true and well grounded hopes or no. 1. That man that nourisheth in his heart great hopes for heaven and yet at the same time fosters and favours great lusts and sins in himself that man hath no true hopes for heaven I shall give you a clear place to prove this Deut. 29. 15. And it come to passe when hee heareth the words of this curse if he shall blesse himself in his heart saying I shall have peace though I walk after the imaginations of my heart to add drunkennesse to thirst c. The Lord will not spare such a man but the anger of the Lord and his jealousie shall smoak against that man and so in Esay 57. 20. sayes the Prophet there Thou art wearied in the greatnesse of thy wicked wayes yet saidst thou not There is no hope it is a very strange place as if the Prophet should say to them you walk in a great course of sin and wickednesse and yet you flatter you selves you will not say there is no hope for you you that doe nourish great sins and wickednesse in your bosomes and allow your selves in the practise of great sins you should say there is no hope for you to goe to heaven for God does here charge it upon you that notwithstanding you walk on in wayes of sin yet you say not there is no hope but are rather very confident you shall go to heaven for all that and so in Psal 36. 1 2. The transgression of the wicked saith in his heart there is no fear of God before his eyes and yet sayes the Psalmist he flatters himselfe with vain hopes of heaven wicked men have heaven and the hopes thereof in their eyes when they have sinne in their hearts and this shews that their hope is onely a deluding and a vain hope 2. That man hath no true hope but onely a presumptuous and vain hope for heaven that is strong in his expectations of heaven as his aim and end but slow in his actions and endeavours after holinesse as his way he that can with Baalam desire to dye the death of the righteous but never care nor desire to live the life of the righteous that mans hope is but a vain hope as the Psalmist hath it in Psalm 119. 155. Salvation is farre from the wicked for they seek not thy statutes and if salvation be far the hope of salvation is as far but why is salvation far from the wicked because they seeke not Gods statutes those men that hope that salvation is neer them when they are far from seeking after Gods statutes and endeavouring after holinesse as the way to happinesse these men are far from salvation and the hope of salvation too 3. That man hath only deluding hopes for heaven that is unwilling to have his hope tryed examined and come to the touchstone those that will not as the Apostle bids us be ready to give to every man that asketh you a reason of the hope that is in you with meeknesse and fear now let me ask you what ground you can give for your hopes in heaven have you the testimony of Gods Spirit for it or the testimony of a good conscience that in simplicity and godly sincerity you have had your conversation here in this world have you a promise or any ground in scripture for your hopes if you have no ground for your hopes and cannot indure to come to the triall or touchstone it is an argument that you are counterfeit metall that you have no reall hopes for salvation and happinesse in another World 4. That man that builds his hopes for heaven more upon his own performances then upon Gods promises his hope is only a deluding hope this is that sandy ground Christ speaks of in Matth. 7. ult To build your hopes of heaven upon any services you doe or any duties you perform it is all one as if you should goe about to build a house upon the sand ask a wicked man whereon he grounds his hopes for heaven he will tell you that he does the works of charity he gives every man his due and he lives honestly and civilly amongst his neighbours hee hears and reads the Word he prayes and receives the Sacrament he does such and such good duties and this is that which they build hopes for heaven upon they think that Christ is espoused for them because they are bidden to the Wedding Supper for the Ordinances of Christ are his marriage supper they are ready to say with those in Luk. 13. 26. We have eaten and drunken in they presence Lord Lord open to us I doe not deny but a man may have evidence from his graces from the work of God upon his heart but the great pillar of Marble that must bear up thy hope must be the promise of God in Christ he that builds his hopes for heaven only upon his own performances and good duties his hope is a vain and deluding hope I doe not deny but the graces of Gods spirit are reall evidences of Gods love to the Soul as the Apostle sayes By this we know that we are translated from death to life because we love the Brethren and again By this we know that we are of God because of his spirit which he hath given us but I say this is not the main pillar and ground of our hope we should be so fervent in prayer and diligent in the performance of holy duties as if we did expect to be saved by our duties but when we have done all that we can we must lay down all at the feet of Christ and conclude that our best righteousnesse is but as filthy rags and when wee have done all that we can do we are unprofitable servants and we must wholly and only depend upon the merits and mercies of Christ for salvation and comfort 5. That
every man in the world This comes within the Arminian bounds but this opinion is taken up by others too as well as them that hold universall Redemption but because I have already preached two or three Sermons upon this subject I shall therefore onely now speak so much as is needfull to shew you the rottennesse and insufficiency of this prop 1. Suppose Christ did dye for all yet those men that are of this opinion that Christ did dye for all they doe not hold that all men are saved by Christ but some men may fall off from Christ and be damned notwithstanding Christ dyed for them 2. Take this by way of answer that it is not likely that they should have benefit by Christs bloud that have no benefit by this death 3. To you that make this a plea for your hopes of heaven observe this that where there are these generall expressions they are very ill understood if you say they speak of universal generall redemption as in 2 Cor. 5. 14 15. Because we thus judge that if one died for all then are all dead and he died for all that they that live should not henceforth live unto themselves but unto him that died for them and rose again why here none can lay claim to Christs death but those that live to Christ that died for them and so in Heb. 2. 9. But we see Jesus that was made a little lower then the Angels for the suffering of death cloathed with glory and honour that hee by the grace of God should taste death for every man but mark the restraint in the next words For it became him for whom are all things and by whom are all things in bringing many sons unto glory here the Apostle restrains the words to make the captain of their salvation perfect through sufferings for both he that sanctifieth and they that are sanctified are all one for which cause he is not ashamed to call them brethren the Apostle does here again restrain the words and therefore this can be no more prop for your hopes that are not sanctified but thus much may suffice for the first branch in shewing you how wicked men doe make those places to be Scripture props for their hopes which are not 2. If they do not make those places to be Scripture props which are not yet they doe misapply those places which indeed are Scripture promises and grounds of hope as that Christ came into the World to save sinners now this is a Scripture promise for Christ came to seek and save them that were lost but now beloved men doe misapply this generall pillar of hope they take them in the generall notions of them and this makes abundance of people to harbour great hopes of heaven in their hearts but now I shall shew you wherein they doe misapply them 1. In not considering that a man must be first in Christ before he can lay claim to any promise of Christ They run to the promise and never examine first whether or no they have an interest in Christ The promise is good and comfortable but it cannot convey any comfort to thy soul unlesse thou art in Jesus Christ no more then a dry pipe can convey water to thee without the fountain we are first made Christs and then we have a right to all the promises of Christ it is by our interest in Christ that we have a right and title to all the promises of God in Christ If you have an interest in Christ you have all the promises as it were bound up in a bundle which you may have recourse to and make use of when you will 2. They object and say that the promises doe run in free and generall termes having no conditions annext to them Answ It is true there are some promises that are absolute so as to have no condition going before them but every promise in the Gospell hath some condition or other annext to it if it hath not a condition going before it as meritorious yet it hath a condition that followes after it â—â— in Gen. 17. 1. I am thy God all sufficient what then walk before me and be thou perfect In 2 Cor. 6. 16 18. I will be their God and they shall be my people and I will be a father unto you and ye shall be my sons and daughters saith the Lord God Almighty what followes why in the 1. verse of the next chapter saies the Apostle there Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse both of the flesh and spirit perfecting holinesse in the fear of God So in Heb. 5. 9. Christ came into the world to save sinners but there is a condition goes after it he that sanctifieth and they that are sanctified must be all one There is no promise in all the Gospell but that a condition is prefixt or annext to it in Mat. 11. 28. saies Christ Come unto me all you that are weary and heavy laden and I will give you rest there is a foregoing condition we must come unto Christ and other promises have conditions going after as I could instance divers but these shall suffice There are two props more behind they are but very short ones I shall goe over one of them now because I would not be hindreed in my afternoons work in shewing you the difference between those that have a reall and well grounded hope and those that have only a false and deluding hope 6. Another false prop that wicked men build hopes for heaven on is this because they live honestly and justly among their neighbours they give every man his due and do no body any wrong and the like and therefore they conclude themselves in a very good condition Ans Were this a sufficient ground for hope for heaven there would more of the heathens goe to heaven then of you for they walk very exactly and are just and upright in all their dealings But wicked and bad men may have very good meanings in them as wee may see in Balaam Numb 23. 10. he desired to die the death of the righteous and that his last end might be like his this was a good desire and meaning in him 2. Take this for an answer that though a bad meaning will defile and pollute a good action yet a good meaning cannot advantage nor doe a bad action any good as the Scribes and Pharisees they performed very good actions in themselves but they had self-ends and bad meanings that spoiled all their duties good meanings cannot justifie bad actions If thy actions be wicked good meaning can do thee no good Rom. 8. Those that say Let us doe evill that good may come of it their damnation is just 3. Let your meaning be never so good yet if you have an ignorant minde it is worth nothing as in Prov. 19. 2. The minde without knowledge cannot be good as no man ever became rich
surety and undertaker Heb. 7. 22. A surety of a better restament now he was a surety mutually Gods and ours to work Gods work in us and our work for us among other things which he undertook there he undertook the abolition of sin on Gods part he obliged himself that it should be performed by his Spirit on our part he obliged us to endeavours of mortification now because Christ is an able surety the work is as good as done already 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 mark 't is crucified with him as implying his undertaking upon the crosse that the body of Death might be destroyed as noting the Work of Gods Spirit which was ingaged and made sure by Christs death upon the crosse that we should not serve sin as noting the concurrence of our endevours to which wee are obliged by the same sponsory Act of Christ thus much Christ hath done for the abolition of sin now for the Law that was an enemy that could not be overcome but must be satisfied and so it was by Christ who both performed the duty and sustained the penalty of it chiefly the latter and therefore t is said he was made a curse for us Gal. 3. 13. The sting is lost in Christ and the honey left for us But this is matter of another respect and cognisance 2 The next reason of the Apostles thanksgiving is the application he hath given us victory for understanding of which you must note that 1 Christs victory is imputed to us as if it were done in our own persons when we are actually united to him wee are possessed of all his merit Christ fought our war and joined battell in our stead we have a mysticall victory in Christ and are said to overcome when Christ overcame this is the reason why the acts of beleevers are complicated and folded up with Christs acts in the expressions of Scripture Crucified with him quickened with him and raised with him and set down with him in heavenly places Ephes 2. c. All which are terms proper to the Judiciall Vnion which is different both from the Morall and Mysticall as I could easily shew you were it not a matter of another nature now this mysticall victory is of great use to a beleever in time of discouragements if the Law challenge Satan and Conscience say thou art a sinner under a curse thou maist answer I am a sinner but I am crucified in Christ in my surety his payment and suffering is mine if Death or the world discourage you may say This is a beaten enemy I foyled it in Christ I ascended in Christ c. 2. The benefit of this victory is imparted and applyed to us by which he maketh us conquerours over sin and death all Christs worke was not done upon the Crosse there is much to be accomplished in our hearts Rom. 16. 20. The God of peace shall tread Satan under your feet c. not onely under Christs feet but ours as Joshua called his fellowes to come and tread upon the necks of the Canaanitish Kings Come put your feet upon the necks of these Kings so Christ will see us conquer he that got a victory for us will get a victory in us over sin and death and hell Christ hath trodden them under foot already when his own heel was bruised now he will doe it under your feet Doctr. Having laid this foundation the point and head of Doctrine which I shall discuss is Christs victory over Death for the comfort and profit of Beleevers Death is either the first or second temporall or eternall sinners are under the sentence of both and both are in a sort put into the hands of Satan he had the power of Death Heb. 2. 14. as Gods executioner and the one maketh way for the other Death to the wicked is but a taking them away to torment as unruly persons are committed to prison that they may molest no more Gods patience expireth with their lives and then his vengeance beginneth The curse of the first Covenant was eternall Death Gen. 2. 15. thou shalt dye that is eternally the curse must carry proportion with the blessing the blessing was eternall life and the curse was eternall death I say the sorrow and pain must have bin perpetual answerable to the life which he should have enjoyed therefore Christ is said to have delivered us from wrath to come which certainly was our portion and inheritance by Adam and without Christ there is no escape But to come to particulars I shall shew you 1. How Christ delivered us from Death 2. How far 1. How be delivered us The Apostle answereth that Heb. 2. 14. by Death he destroyed him that had the power of Death now Christs Death cometh under a twofold consideration as a merit or as a glorious act of warre and combate as the Act of a Redeemer or the Act of a Conquerour which answereth to the double evill in Death 't is a naturall evill and a poenall evill 't is a naturall evill as it is the dissolution of soul and body 't is a poenall evill as 't is a curse of the Covenant or the punishment of sin 1 There was merit in Christs voluntary Death 't was a ransome for the elect he dyed not onely in bonum eorum for their good and profit but loco vice ominium in their room and stead as when the ram was taken Isaac was spared so Christs Death was in stead of ours God will not exact the debt twice of us and our surety Job 33. Delivered him from going down into the pit for I have found a ransome The sinner must dye or the surety now saith the Lord I accept of the Death and passion of Christ for this penitent man if we go downe to the pit we go not down by way of vengeance by Christs Death the merit of our sin is expiated justice satisfied Gods wrath appeased the Law fulfilled sin pardoned and so the Jawes of Death are broken Death in its self is the sentence of the Law the fruit of sin and the recompense of angry justice and so it hath no more to doe with us for God hath found a ransome 2 You may look upon it as the Act of a Conquerour Christ foiled Death in his own person ever since he rifled the Grave death hath lost its retentive power Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing the pains c. t is an allusion to the throws of a travailing woman the Grave was in travail till this precious burthen was egested for he could not be holden of it and over since the Grave is a womb rather then a dungeon and pit of vengeance non vitam rapit sed refoomat it doth not destroy life but renew it in almost the same metaphor Christ is called Col. 1. 18. The first
dying life or a living death but all tears shall be wiped from your eyes death shall be no more and you shall take the harps of God in your hands and in an holy triumph say O Death where is thy sting O Grave where is thy victory t is true we may say it yea and sing it now in hope as some birds sing in winter but then we are properly said to triumph Application To apply it now Use 1 1. Here is terrour for wicked men you may think it strange that I should draw terrour out of such a comfortable doctrine but consider Jesus Christ hath conquered death for none but those that have an interest in him others alas are under the full power of it for the present the case of wicked men is sad in death 't will be worse in hell 't will be worst of all 1 'T is sad for the present there is a bondage upon your souls not alwaies felt but soon awakened you cannot think of death and hell without torment the thought of it like Belshazzers hand-writing against the wall smiteth you with trembling in the midst of all your cups and bravery a small thing will awaken a wicked mans conscience the fingers of a mans hand upon the wall Belshazzer seemed a jolly fellow a brave spirit sets light by the Persian forces that were even at his door but God soone taketh off the edge of his bravery and then his joints trembled his knuckles smote one against another for fear if the Lord will but whist to conscience the bravest spirits are soon daunted he needeth arm nothing against you but your own thoughts certainly none but a childe of God can have a true and solid courage against death you cannot suppose it without consternation David said Psal 23. 4. Though I walk through the valley of the shadow of death yet I will fear no evill that 's a griesly sad dark place to walk in the very borders of death side by side with terrours and destruction yet there David would be confident t is otherwise with wicked men hereafter they would not live and here they would not dye 2. In death it will be worse the nearer you draw to the everlasting estate the more will conscience be opened and scourge you with horrour and remorse I confesse every wicked man doth not dye sensible some are stupid and foolhardy they may sacrifice a stout body to a stubborn minde but at last they dye uncertain doubtfull if not anxious and full of horrour As Adrian to his soul O Animula vagula blandula c. Oh poor soul whither doest thou now goe thou shall never sport it more jest it more Or as he said anxius vixi dubius morior heu quo vado I have lived doubtfully and dye uncertainly alas whither doe I go A man that leapeth in the dark near a deep gulfe knoweth not where his feet shall light and this is the case of wicked men But this is not all usually their death is full of terrour things written with the juice of a Lemmon when they are brought to the fire are plain and legible so when wicked men are within the stench and smell of hell they howl upon their beds few or none are able to look death in the face with confidence Oh consider when you come to dye sin stareth in the face of conscience and conscience remitteth you to the law and the law bindeth you over to hell and hell enlargeth her mouth to receive you what will you doe in such a case Satan insulteth your old tempter is become your new accuser nay you are at oddes with your self the body curseth the soul for an ill guide and the soul curseth the body for a wicked instrument 't is a sad parting when they can never expect to meet again but in flames and torments and therefore curse the memory of that day when ever they were joyned together A godly man can take fair leave of his body Farewell flesh goe rest in hope thou shalt one day awake out of the dust and then I shall be satisfied with Gods likenesse I have a longing desire of thy reunion we have lived together and glorified God together thus long God will not suffer thee to see corruption c. 3 In Hell t will be worst of all envie will be a part of your torment as well as despair Luk. 16. 23. 't is said of the rich man in hell he lifted up his eyes and seeth Lazarus in Abrahams bosome and saith I am tormented in this flame 't will be an additionall torment to compare the beleevers eternall happinesse with your own misery they are in the presence of God and his holy Angels you have no company but the devill death hell and the damned and are holden under the power of everlasting torments you would not live and cannot dye when you have run through many thousands of years you cannot look for one minute of rest conscience gnaweth more and more you burn but consume not Oh! t is a dreadfull thing to fall into the hands of the living God mark that attribute living God we do not speak in the name of an Idol that cannot avenge his quarrell upon you or of a God that shall dye and suffer decay but in the name of a living God that liveth for ever to see vengeance executed upon his adversaries there is no hope of release as long as God is God Hell is Hell Use 2 2. It serveth to exhort us all to get an interest in this conquest of Christ every one is not fit to make use of Christs victory over death there are many things necessary to injoy the full comfort of it I shall name them 1. A care to get sinne pardoned all the power of the devill and death hangeth on sin therefore see sinne buryed ere thou art buryed or it will not be well with thee there are two deep pits wherein you may bury your sins and you shall never hear of them any more the Ocean of divine mercy and the Grave of Christ see them buryed in the Ocean of mercy Mich. 7. 18. Thou wilt cast all their sins into the depths of the Sea there is depth enough to bury them and drown them that they may no more come into remembrance then there is the Grave of Christ the merit of Christ is a deep grave deep enough wherein to bury all the sins of the world buryed with him in Baptisme Rom. 6. 3. Otherwise if this be not done you will desire to be buryed eternally and never to rise more Let me use one metaphor more in this matter and it shall take its rise from that expression of the Apostle 2 Cor. 5. 3. we shall be cloathed upon saith he if so be that we shall be not found altogether naked t is the great fault of Christians when they come to die they are to seek of a shrowd and are found altogether naked 't is uncomely to see a man
me ask you this question Did you ever see an absolute necessity in your own souls of getting an interest in Jesus Christ were you ever sensible of the want of Christ and of the worth of Christ of the need you have of Christ and in what a sad and miserable and deplorable and damnable condition you are in without Christ if you are not sensible of this you are to this day without Jesus Christ 4. Let me ask you this question How can you evidence that you have an interest in Christ by your walking what saith the Apostle in 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away and all things are become new are you new creatures are all your old sins passed away the Apostle tels you that they that are Christs have crucified the flesh with the affections and lusts why now hast thou killed any lust in thy heart or rather do not every lust reign in thee with as much power as ever they did If it be so then surely you have no interest in Christ at all Use 2 Thus much for the first sort of people those that are plunged into a spirituall delusion we come now to the second sort of people those that are doubting and perplexed souls that say they have not an interest in Christ when they have those which say they are without Christ when indeed they are not as there are many such people in the world now to such as these I have two or three words of consolation 1. Let me speak this for your comfort it is a very ordinary thing with the people of God to passe very hard and uncharitable sentences upon their own souls and to run upon very sad mistakes in reference to their own salvation A childe of God he sees so many lusts in his own heart and so many sins within him that he can scarse have a charitable thought of his own soul as David when he said The Lord had forsaken him and cast him off for ever godly men are very apt to passe very harsh censures upon their own souls 2. Let me tell you this for your comfort you may have Christ and yet not know that you have him it may be with you as it was with Mary Magdalen when she was talking to Christ face to face yet sayes she they have taken away my Lord and I know not where they have laid him so you may have an interest in Christ yet not know of it in Joh. 14. 4. Christ told his Disciples there sayes he Whither I go you know and the way you know Thomas saith unto him Lord we know not whither thou goest therefore how can we know the way Now the reason why they did not know as Augustine well observes was because they did not know their own thoughts they thought they did not know but yet Christ he knew that they did know It is with a beleever sometimes as it was with Benjamin the cup was in his sack and yet he did not know of it now Benjamin was the beloved of Joseph so you may be the beloved ones of Christ and yet not know of it 3. To you that think you are without Christ when you are not let me tell thee this for thy comfort though the having of Christ be indispensably necessary for the bringing of our souls to heaven yet the knowing that we have Christ is not so much necessary As it is with a man asleep in a ship the ship may bring him home safe to the harbour and yet he not know of it so Christ may bring us through a sea of boisterous afflictions and temptations to heaven our haven of rest and yet we not know of it till we come there 4. Let me tell you this likewise for your comfort though you do not know that Christ is yours yet Christ doth know that you are his wil you count your child an unhappy childe because he does not know that you are his father 't is no matter though the childe does not know that you are his father so long as you know that he is your childe so it is no great matter though you doe not know that Christ is yours so long as Christ knowes that you are his for the foundation of the Lord standeth sure the Lord knows who are his Thus now beloved I have done with this use that belongs to this examination both for those that say they have Christ when they have not and also for those that say they have not Christ when they have SERMON IV. EPHES. 2. 12. That at that time ye were without Christ I Come now to the 3. Query which I promised to handle which is this to shew the misery and sad condition of a man without an interest in Jesus Christ and oh that I could speak it you hear it with a bleeding heart to see in what a dismall and doleful and deplorable condition every poor soul in the world without Christ is plunged into I shall reduce all that I have to say touching this particular under these two heads to shew you 1. Positively what he undergoes and 2. Privatively what he wants I shall run over them briefly 1. For the Positive part the misery of a man out of Christ lies in these three particulars there are these three great evils that every man out of Jesus Christ lies under 1. A man out of Christ is surrounded and compassed about with misery which way soever he turns himselfe and to illustrate this the more fully I shall heare lay you down 8. particulars wherein a Christlesse man is compassed about with miseries on all sides Thou art surrounded with misery Oh Christlesse man if thou lookest either outward or inward upward or downward forward or backward on thy righthand or on thy left nothing but miseries accompany thee 1. If thou lookest outward all the creatures are armed against thee and hence it is so often exprest in Scripture that the Beast shall be at war with the wicked but at peace with the godly all the creatures are against thee to avenge their Masters quarrell 2. Look within thee and there you shall finde a galling an accusing and a condemning conscience haling thee to the judgement seat and witnessing against thee thy conscience shall be like a thousand witnesses to witnesse against thee and to register and enroll all thy sins till the day of judgement 3. Look upwards into the heavens and there is nothing but an angry God a severe Judge that hath a flame of fire a furbished sword and a sharp arrow and all against thee as in Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that hold the truth in unrighteousnesse 4. If you look downwards there is death ready to receive you which is but as a back-door to let you into hell and if you look lower there is nothing but a dungeon
of darknesse where infernall spirits are reserved in chains of darknesse to the judgement of the great day Which way soever a Christlesse man looks there are nothing but miseries accompany him if he looks outward there the creatures are against him if he looks inward there is a galled and accusing conscience ready to accuse him if he looke above him there is an angry God against him if he look below him there is the Devill ready to receive him a Christlesse man is in a most sad and dolefull condition as I might exemplifie by this familiar similitude Suppose a man were falling into a great and dark dungeon wherein there were nothing but Toads and Serpents and all manner of venemous beasts and as he were falling in should catch hold of a twig of a tree that might grow over the mouth of the dungeon and then suppose a lean beast should come and begin to gnaw and bite off that twig what a miserable case will that poor man be in why just so it is with thee oh Christlesse man thy life in this twig and death is the lean beast that is biting off this twig of life and then thou failest down into a dungeon of darknesse there is nothing but the twig of life between thee and hell 5. If you look before you there is nothing but misery likewise approaching thee and these are the snares and temptations the Devill layes in thy way to ensnare thee and intice thee to sin there is not a step thou treadest nor any company thou goest into but the Devill layes a trap to ensnare thee 6. If you look behinde you there is nothing but a huge heap of past sins unrepented of unsatisfied for and unpardoned that are able to sink thee into the bottomelesse pit of hell how then canst thou think of thy past sins but with a sad heart how dreadfull is it to consider how many thousands of sins thou hast been guilty of and yet never hast been humbled for them nor never shed one penitentiall tear for them the guilt of the least of them being enough to plunge thee into hell for ever 7. Look on thy right hand and there are all the blessings of God all thy fullnesse and prosperity thy riches and great estate are all made a curse to thee God gives a wicked man riches for his hurt Eccles 5. 13. Prosperity shall kill the soul of the wicked Oh Christlesse man thy riches and prosperity are all instruments and means to further thy everlasting ruin and destruction 8. Look on thy left hand and there are all the miseries and afflictions and sufferings and reproaches and diseases and sad accidents that you meet with as so many forerunners of those unutterable and untolerable and unsupportable sufferings which a Christlesse man shall undergoe to all eternity Oh then unhappy man that thou art that hast not an interest in Jesus Christ without thee and within thee above thee and below thee before thee and behinde thee on thy right hand and on thy left there are nothing but miseries accompanie thee on every side Thus much for the first positive part of the misery of a Christlesse man it is a very sad point that I am now upon and therefore I shall sweeten all in the close with two or three words of consolation But 2 Beloved follow me now Thou that art a Christlesse man or woman thy misery in the positive part of it lies in this there wil be nothing in the world so dismal and intolerable to thy soul as the apprehensions of a God without Jesus Christ God that is an amiable and desireable and an universall good in Christ yet out of Christ this great God that is so good and rich in mercy and free in grace is cloathed with red and Scarlet you that are out of Christ cannot look upon God but with dreadfull apprehensions of him you cannot look upon God as a God of mercy to pardon you but as an angry Judge ready to condemn you not as a friend that seeks your welfare but as an enemy that sets himself in battel array against you to ruin you you cannot look upon him as the Rock of Ages in the clifts whereof you may finde safety but as a burdensome stone the weight whereof will beat you down and grinde you to powder you cannot look upon God as a Refiners fire to purge away your drosse but as a consuming fire and everlasting burning to consume you to ashes these these are the awakening and soul-affrightning apprehensions which every poor soul that hath not an interest in Christ must see the apprehensions of God will be very dreadfull to you 3. Your misery in the positive part of it lies in this that all the creatures and blessings you injoy in the world are acurse to you for all blessings are given in and through Christ there is no blessing given thee as a blessing nor no mercy as a mercy if Christ which is the mercy of all mercies be not given to thee and here I shall shew you your misery in this particular under these five heads 1. To have an estate is a blessing of God but yet all the estate and revenues and substance which you have gotten by the labour of your hands and the sweat of your brows are all accursed to you if you have not an interest in Jesus Christ as in Deut. 28. 17 18. Cursed shalt thou be in the City and cursed shalt thou be in the field cursed shalt thou be in thy basket and in thy store cursed shalt thou be in the fruit of thy body and of thy land in the encrease of thy kine and in the flocks of thy sheep cursed shalt thou be when thou goest forth and cursed when thou comest in and so in Job 20. 15. He shall swallow down riches but he shall vomit them up again and in Eccles 5. 13 sayes Solomon There is a sore evill which I have seen under the Sun namely riches kept for the owners thereof to their hurt 2. You are cursed in your house likewise as in Job 28. 15. The terrours of God shall dwell in the taberuacles of the wicked and brimstone shall be scattered throughout his habitation and so in that place I quoted before Deut. 28. 19. 3. He is cursed in his name as in Prov. 16. 7. The name of the wicked shall not 4. He is cursed in his calling as in Prov. 21. 4. The ploughing of the wicked is sin and in Deut. 28. 20. The Lord shall send upon thee cursing vexation and rebuke in all thou settest thy hand unto for to doe 5. He is cursed not only in his estate in his house in his Land in his calling but in his eating and drinking too you have a strange expression for this in Job 20. 23. When he is about to fil his belly God shall cast the fury of his wrath upon him and shall rain it upon him when he is eating so in Psal 38. 30 31.