a right principle nor directed to a right end And hereby they think they do demereri Deum and oblige Him for ever And yet all is but an empty Shell which they bring a Shell without a Kernel a Cabinet without the Jewels But such is their high esteem of it that they are ready to take it ill and to challenge God for not taking due notice of the Honour and Service they do him and he is not as they think so sensible and regardful thereof as he should be when things go otherwise with them then they wish The Inward Language of their Hearts is fully exprest by Isa. Chap. 58. 3. Wherefore have we Fasted say they and thou seest not Wherefore have we Afflicted our Soul and thou takest no knowledge And yet this was but a meer Outward Humiliation as it is exprest in Vers. 5. The bowing down the Head as a Bul-Rush for a Day and the spreading of Sackcloth and Ashes under them But alas what is the hanging or bowing down the Head while the Heart is unbowed and unhumbled And what is Sackcloth and Ashes whenas Pride compasseth them as a Chain Psal. 73. 6. Here then is the difference between those that are Christians Outwardly and those that are Christians Inwardly as the the Apostle speaks of the Jew Rom. 2. The former make great account of their trifles as if they were the most solid realities and the most precious rarities The other account themselves and their Best performances their most substantial Services to be as nothing before God But though it becomes them to think thus humbly and meanly of themselves yet God who weighs the Spirits of Men and tryeth their Hearts he hath an high esteem of them God is not unrighteous to forget their Work and Labour of Love which they have shewed toward his Name Heb. 6. 10. but he will remember them and their Performances and an Honourable Commemoration shall be made of them at the Last Day Matth. 25. 34. 4. As they are Sensible of the little they have done for God and are grieved at their Omissions so they are sensible of the little time they have to repair their neglects of those fair advantages which they have had for doing good They are apprehensive of the Shortness and Uncertainty of their Life and continuance here that their time is but Short here to Testifie their Love to God in their Love of others and caring for their good they have but a Short space to Labour in and it is but short and as nothing to Eternity if they be in the Morning of their Age or in the Afternoon and indeed such serious Thoughts as these do more commonly possess those that are in the Afternoon of their Life And therefore they rouse up and excite themselves to a greater diligence Awake awake up and be doing they say unto their Soul Stir up the gift of God in thee be strong in the Grace that is in Christ Jesus And show forth that Strength in a Power to do more and to endure more bardness as becomes a good Souldier of Jesus Christ 2 Tim. 2. While it is Day while the light of Life shines thou must Work the Works of him that sent thee the Works of God the business of Religion must be heeded by thee For the Night cometh when no Man can Work Jo. 9. 4. the Sunfet of thy Life the Night of Death approacheth and then the seasons and advantages for an active employing thy self about the good of others and Glorifying the Name of God in this World will be over and past And therefore because there is no Work nor deliberation nor Wisdom in the Grave whither thou art going whatsoever thy hand findeth to do do it with thy might Eccles. 9. 19. Love God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more Emphatical word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy Strength with all thy Mind with all thy Heart and with all thy Soul with whatsoever is in thee and in thy Power all thy faculties must be raised up to their best pitch And the best expression and proof of this Love is in serving the Will of God in thy Generation to the best of thy Skill and Abilities Live much in a Short time for the time past of our Life may suffice us to have wrought our own Will But Christ hath suffered for us in the Flesh that we should no longer Live the rest of our time in the Flesh to the Lusts of Men to the gratifying of those Appetites which Men generally Indulge themselves in but to the Will of God which is worthy to be obey'd and complyed with in all things by us Let it be our wonder and our grief that we were for so long a time the shortest time is too long Strangers to God and the ways of Religion that we should for any time live without God in the World and be unacquainted with the Best of Services and Employments which are the Services of Religion That we should be estranged from the Life of God which is the Noblest and Sweetest Lise a Life of the highest Excellency and of the most satisfying Pleasure And therefore being now restored to God and having found him whom our Souls Love and whom our Souls should ever have loved him who loved us first how should we cleave the more close to him even with full purpose of Heart How should we live wholly to his Will and Walk Worthy of him unto all pleasing being fruitful in every good Work studying to know what will please him what is that good and acceptable and perfect Will of God and then to do it with all Alacrity and Faithfulness Live then much in a short time Redeem the time repair thy Omissions in some measure by Redoubling thy diligence Let the Book of thy Life the Book that must be opened at the Last Day be full of Sense and worthy Matter Let there be no void spaces and empty lacunas Idle Words and an Idle Life are such in it Let every Page of it every Day be fill'd with what is Significant Intelligible Rational and Worthy to be Transcribed and Copyed out by others Live in an Exemplary way and follow that best Exemplar the Holy Jesus of whom S. Peter gives this short Character in his Sermon to Cornelius Acts 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went about doing good Think thou hast lost a Day as it s said of the Emperour Titus Vespasian if thou hast not done some good in it Think thou hast not lived if thou hast not lived to the Service of Religion As that Courtier who retired from the Vanities of this World and seriously applyed himself to the Services of Religion Seven Years before his Death would have this Epitaph Hic jacet Septuagenarius qui septem vixit annos Let that Speech of the Apostle Rom. 12. 11. be often in thy Thoughts let it be Written in fair Letters upon thy Heart Not Slothful in business Fervent in Spirit Serving the
IMPRIMATUR Junii 19. 1689. Guil. Needham R. R. in Christo Pat. ac D. D. Wilhelmo Archiep. Cant. a Sacr. Domest THE DOCTRINES OF THE Resurrection AND THE REWARD to COME Considered as The Grand Motives to an HOLY LIFE Discoursed of from 1 Cor. XV. 58. BY The late Pious and Learned JOHN WORTHINGTON D. D. LONDON Printed for Awnsham Churchill at the Black-Swan in Ave-Mary-Lane 1690. To the Honourable Sir PAUL WHICHCOT Knight and Baronet SIR IAm emboldened by the singular Vertues and other worthy Endowments I have been an Admirer of in You to make choice of Yourself to be the Patron of the following Discourse And the Law of Gratitude commands me likewise to take this occasision of making a thankful Acknowledgment of the many Favours which as unworthy as I have been of them I have received from you As to this Treatise and its Authour Silence best becomes me in regard of the near Relation I bear to him Onely this I would suggest That since he had not prepared it for the Press that Accuracy and Exactness ought not to be lookt for in it which otherwise might be expected But I doubt not 't will have the Approbation of all good men as a Discourse well adapted to the Promoting and Furtherance of true Piety And that it may be successful to this best of Ends is the Hearty Prayer of SIR Your most Obliged Kinsman And Humble Servant John Worthington A DISCOURSE ON 1 Cor. XV. 58. Therefore my beloved Brethren be ye Stedfast Unmoveable always Abounding in the work of the Lord for asmuch as you know that your Labour is not in vain in the Lord. THESE words are a most just Inference from that great Fundamental Truth of another State another Life after the Death of this Body a reward and blessed Immortality after this present Life which grand important Truth the Apostle doth assert largely confirm and illustrate in this Chapter and that in opposition to those that denyed the Doctrine of the Resurrection or of any other Life besides this present Life as appeared by that wicked Speech of theirs mentioned in Vers. 32. Let us Eat and Drink for to Morrow we shall Die that is Let us live in pleasure be merry and delight our Senses let us take our fill of the good things of this World for to Morrow we Die for within a little while we shall be taken out of this World Death will come ' ere long and seize on us and then there will be an end of us This is at large and in very lively expressions described in the Book of Wisdom where wicked Men are brought in speaking out the inward Atheism of their Hearts Chap. 2. 6 7 8 9. Come on let us enjoy the good things that are present and let us speedily or earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use the Creatures like as in Youth Let us fill our selves with costly Wine and Qyntments and let no Flower of the Spring pass by us Let us Crown our selves with Rose-buas before they be withered Let none of us go without his part of our Voluptuousness or jollity let us leave Tokens of our joyfulness in every place All this is a larger account of that briefly exprest by the Apostle Let us Eat and Drink And as it follows for to Morrow we Die so upon the like consideration do these in Wisd. 2. encourage themselves to a Sensual Life Vers. 1. Our Life is short Vers. 5. Our time is a very shaddow that passeth away and after our end there is no returning And the like in Vers. 2. 3 4. But let the Sensual ones those that are Atheistically disposed talk at this rate and rejoyce in their Youth let them walk in the ways of their Hearts and in the sight of their Eyes let them mock at the Righteous and account his Life Madness Wisd. 5. 4. They shall one day know That verily there is a reward to the Righteous and doubtless there is a God that judgeth in the Earth The Righteous shall live for evermore their reward is with the Lord and the care of them is with the most High they shall receive a Glorious Kingdom and a Beautiful Crown from the Lords Hand Wisd. 5. 15 16. or as the Apostle here their Labour is not shall not be in vain in the Lord. The Words may be easily resolved into these Propositions 1. Christians must be Stedfast well-grounded and rooted in the Faith Established in the Truth 2. Christians must be Vnmoveable in the Profession of the Truth particularly in the Profession of the Faith of the Resurrection and a Life to come 3. Christians must always Abound in the work of the Lord. 4. Christians have good ground to be assured that their Labour shall not be in vain in the Lord. They that abound most in God's work in the Labours of Religion may perswade themselves that they shall not lose their Reward their Labour is not lost is not fruitless but shall certainly be rewarded In speaking to which Propositions we shall not need to seek for Proof elsewhere then in the Text For the following Proposition doth fully and pertinently prove the former as thus Christians must be Sted fast for else they cannot be Vnmoveable Christians must be both Stedfast and Vnmoveable for else they will not they cannot be Abounding always in the work of the Lord. Christians must Abound in the work of the Lord for their Labour will not be in vain in the Lord. PROPOSITION I. Christians must be Stedfast well-grounded and rooted in the Faith Established in the Truth That the Soul be without knowledge it is not good saith Solomon Prov. 19 2. Here is a Litotes not good i. e. it is a sad and miserable condition But in Heb. 13. 9. It is a good thing that the Heart be established with Grace that is in the Gospel be grounded in the Truth of the Gospel which is frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in the New Testament in opposition to the Mosaical Law which is here described by Meats and in Chap. 9. 10. 't is said to stand only in Meats and Drinks and diverse Washings c. It is S. Paul's advice to Timothy Hold fast the form of sound words which thou hast heard of me 2 Tim. 1. 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a short form or draught a summary no long and tedious business for the Memory nor made up of many Nice and subtle Speculations The main Substantials of Religion lie in a little room they should be delivered briefly and in an easie and evident way not clog'd with obscure and intricate Notions with unnecessary or doubtful Opinions sound or wholesome words and Doctrine and what that is is plain in 1 Tim. 6. 3. where wholesome words and the Doctrine which is according to Godliness are the same That Doctrine which is proper and powerful to beget and to encrease a Godlike disposition and Life this is sound Doctrine and it makes sound and
Mire of sensuality then to be of Christ's little Flock to follow Christ in innccency and purity of Life and universal obedience although perhaps some of the more crafty Epicureans may have some care to live inoffensively that so they may keep out of danger of the Laws and keep up a Reputation in the World for their advantage and they may abstain from some sins for their Bodies sake to keep themselves in Life and health Both the Apostles Peter and Jude and other Apostles saith S. Jude in Vers. 17. did in their Epistles foretel that in the last times should come Scoffers walking after their own Lusts 2. Pet. 3. 3. after their ungodly Lusts so saith Jude Vers. 18. And what the Apostles did fear and forewarn of is come to pass Such Mockers as these are even to this Day to be found and where Christianity is Profest But observe the Character of these Men they are such as have a mind to walk after their own ungodly Lusts such as would not be restrain'd from the forbidden Fruit such as would gratifie their self-will and would live as they list to these Men the Doctrine of the Resurrection and Judgment to come is very unpleasing and therefore they Scoff at it and oppose it withal their might But as we are to shun them their Principles and their Practices so let it be our care to shun the giving any occasion or advantage to them For know that Men may condemn Atheism and Sadducism in words and yet by their Lives and Conversations give great advantage and countenance thereto Both Atheism and Sadducism 〈◊〉 steal nourishment and advantage from the Lives and Practices of those who seem to be far removed from them As for Atheism the 〈◊〉 presenting God and 〈◊〉 〈◊〉 foolishly the attributing to God what is unworthy of God what is most unlike God and that fair Idea of him represented in the Holy Scriptures the attributing to him the very imperfections of sinful Man The Representing him in such a way as is not consistent with his Infinite Goodness and Mercy his Holiness and his Justice And again Mens Professing that they know God and yet denying him in their Works as the Apostle speaks Tit. 1. 16. their so living in the World as if there were not in them any powerful and real sense of God's all-seeing and pure Eyes nor of his Justice and Righteousness This is that which hath given too much advantage to the spreading and strengthening of Atheism And for Sadducism which slights the Notion of Spirits or Immaterial Beings and denys the Existence of Souls after their Separation from this Earthly Body and dis-believes the Doctrine of a future State of Glory and a reward in Heaven of Misery and punishment in Heli. How are the Modern Sadducees and Epicureans the more hardned and confirmed in these their Notions by considering that Men generally mind Earthly things their Belly is their God they mind and seriously take care for the things on Earth and do but little relish and set their affections on things above They see also that generally Men who Profess to believe a future Reward and Punishment seem not much to be sensible of any Danger to the Soul by Sin nor much to be affected with the Hellish Misery that is threatned For most Men are very secure and manifest but little watchsulness over themselves and little care to break off from Sin to subdue their Passions to mortifie their Lusts and inordinate Affections All which may seem to argue that they do not heartily Believe what they Profess and that they have no such thoughts of the danger of Sin hereafter as Men have of the danger to their Life by drinking a Cup of deadly Poyson Nor do they seem to be much Sensible of the future Reward and Felicities of Heaven the happiness of another State For they are generally unwilling to leave this present World and it is very unpleasing to them to think that they must Die They do not seem to account Heaven their home and Country and themselves to be but Pilgrims and Strangers in this World Their hopes of such a Glorious State do not seem so much to enravish and strongly affect their Spirits as the hopes of some outward accommodation or enjoyment would do which would tickle and overjoy them and transport them to excess when possest And the hope of obtaining these outward things does engage them to far greater endeavours then the hopes and expectations of Heaven and the Reward to come do usually put Men upon which indeed are but slight and formal and very cold if compared with the other and far from a worthy seeking of the Kingdom of Heaven and as becomes those that believe there is a Glorious Reward there to all Eternity Thou therefore that sayst there is a God dost thou in works deny him Dost thou live without God in the World Dost thou Mis-represent him and so report of him as to make him like to sinful Men Or short of Men in those things wherein he requires they should imitate him Thou that sayst there is a Resurrection and Life to come a Reward and Punishment Heaven and Hell Dost thou so live as one that looks after no other Portion Consolation and Reward then what is in this Life Art thou swallowed up in the cares and ambitions of this World hasting to be Rich and Great in the World And art thou immerst and sunk in the pleasures of this World so as not to relish the things above Be it therefore your care to make it appear by your Life and Spirit your Conversation and Disposition that you are Stedfast and Unmoveable in these Fundamentals of Christian Religion that so living agreeably to these Truths ye may be the Children of the Resurrection and counted worthy to obtain that World the World to come Luke 20. 35. Learn therefore to Die to this present World as S. Paul was Crucified to the World and the World to him To die to this World here to leave it in affection makes the Physical Death the going out of this World less strange and less uneasie Count your selves to be but as Pilgrims and Strangers here and therefore as Pilgrims abstain from Flesbly Lusts which War against the Soul 1 Pet. 2. It is remarkably said of Abraham Isaac and Jacob who confessed themselves to be Strangers and Pilgrims on the Earth or the Land of Canaan Heb. 11. 13. and accordingly behaved themselves in all Points as such Sojourning in the Land of Promise as in a Strange Country Vers. 9. that they that say such things say and do for it was not a meer Verbal Profession they declare plainly or make it appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they seek a Country even a better Country that is an Heavenly Vers. 14. 16. Accordingly do ye so live be so affected that ye may plainly declare and make it appear to others that ye seek and desire a better Country a better Inheritance a better
Acts 4. 2. And both these are largely insisted upon and no part of the Christian Faith more largely elsewhere in 1 Cor. 15. If there be no Resurrection of the Dead if we rise not Christ is not Risen And if we Rise Christ is Risen If Christ be not Risen we are yet in our Sins Vers. 17. We may observe also that all the four Evangelists are very particular and full in the History of Christ's Resurrection upon which ours doth depend 2. This great Truth and Doctrine of the Resurrection and Life to come an hope more then in this Life is worthy to be embraced and that we should be Stedfast and Vnmoveable in it because it is a Truth and Doctrine of sweet and strong Consolation full of strengthening Joy the most Soveraign Cordial and Restorative when our Flesh and Heart may begin to fail through either inward or outward griefs And therefore not without great cause our Saviour Christ repeats this four times in one of his Sermons John 6. I will raise him up at the last Day Vers. 39 40 44 54. where it is repeated as being a Truth full of comfort and encouragement And further it is observable That the Resurrection with the Appendant Glory and Reward in the World to come is called in Scripture more then once The Hope Acts 23. 6. saith S. Paul Of the Hope and Resurrection of the Dead I am called in question Which words of the hope as being no new no other thing are omitted in Chap. 24. 21. where that former Speech of his is mentioned again and refer'd to See this also in Acts 24. 15. and more fully in Acts 26. 6 7. which will clear that in Acts 28. 20. For the hope of Israel that is for asserting the Resurrection I am bound with this Chain And hence it is that Christians who believe that Jesus died and rose again and that those who sleep in Jesus die in the Lord will God bring with him they are not to sorrow concerning them which are asleep as others which have no hope no such knowledge and assurance of a Glorious Resurrection and Reward to come and therefore the Apostle having treated hereof might well conclude Wherefore Comfort ye one another with these words 1 Thes. chap. 4. In Titus 2. 13. are mentioned together the blessed hope and glorious appearance of our Saviour Jesus Christ which they may look for with comfort who are wrought upon by the Grace of the Gospel to live Godly Righteously and Soberly in this present World as it is in the foregoing words The Primitive Christians thought it the most welcome Morning-Salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is risen Of Mary Magdalene and the other Women that had the first notice by an Angel of Christ's Resurrection it 's said that they went from the Sepulcher with great Joy Matth. 28. 8. to tell it to his Disciples as they Mourned and Wept Mark 16. 10. S. Paul did Die dayly Fought with Beasts at Ephesus was in Jeopardy every hour as he speaks in 1 Cor. 15. Now what did comfort and encourage him in all this It was this That the dead should rise But there is one famous Instance for the further Illustrating of this particular which I may not omit and it is that of the Seven Brethren with their Mother mentioned in 2 Maccab. Chap. 7. to which that passage in Hebr. 11. 35. doth clearly refer where it is said Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting deliverance that they might obtain a better Resurrection In the Story it is said that they were Tormented with Scourges and Whips Verse 1. Their Tortures are called Extreme Tortures Vers. 42. as appears by the description of some of them in Vers. 3 4 5 7 10 13. and all this they suffered unto Death at the hands of Antiochus Epiphanes that Monster of Cruelty because they would not Transgress the Law in eating Svines Flesh Vers. 1. They might have been delivered if they had yielded to do it Nay Antiochus exhorted the Youngest Brother with words and also assured him with Oaths that if he would yield he would make him both a rich and an happy Man and also take him for his friend and trust him with Affairs Vers. 24. Now what was it that did make them Stedfast and Unmoveable unto the last what was it that did comfort them in the midst of all their bitter pains what was it that did animate and fortifie them against all the either allurements or terrors which the King did try them with It was clearly this The hope and belief of a Resurrection to Everlasting Life after the Death of the Body And this doth evidently appear by Six Passages in the Story The first is the Second Brother's Speech to Antiochus in Vers. 9. Thou like a Fury takest us out of this present Life but the King of the World shall raise us up who have died for his Laws unto Everlasting Life And this he is said to speak when he was at the last gasp A second Passage is that Speech of the Third Brother in Vers. 11. who said Courageously These meaning the Members of his Body his Tongue and his Hands which he held forth Manfully Vers. 10. These I had from Heaven and for his Laws I despise them and from him I hope to receive them again A third Passage is the Fourth Brother's Speech which is more full in Vers. 14 It is good being put to Death by Men to look for hope from God to be raised up again As for thee thou shalt have no Resurrection to Lise And this will explain the Speech of the Youngest which is The fourth Passage in Vers. 36. Our Brethren who now have suffered a short pain are dead under God's Covenant of Everlasting Life A fifth Passage is the Speech of the Mother who was Marvellous above all and worthy of Honourable Memory for being filled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Courageous Spirits she exhorted every one of her Seven Sons and stirring up her Womanish Thoughts with a Manly Stomach she said unto them in Vers. 23. Doubtless the Creatour of the World will also of his own Mercy give you Breath and Life again as you now regard not your own selves for his Laws sake A sixth Passage is her Speech to her Youngest Son who was most of all Tempted by Antiochus to accept deliverance and it was this in Vers. 29. Fear not the Tormentour but being Worthy of thy Brethren take thy Death that I may receive thee again with thy Brethren This is part of her Excellent Speeches to her Sons and an Illustrious proof of her great Faith and Hope as to the Life to come For when she saw her Seven Sons Slain within the space of one Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she bare it with a good Courage because of the hope that she had in the Lord as it is exprest in Vers. 20. and last of all aster the Sons the Mother Died Vers. 41. Thus we
〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Excellent or what Singular what Extraordinary thing do ye Both come much to one Christians must Excel others or Abound more then others and they must Excel themselves or Abound more then themselves in the Work of the Lord. And what herein S. Paul exhorts others to he himself practised He excelled others he abounded more then others so he saith of himself in 1 Cor. 15. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Laboured more abundantly then they all then the rest of the Apostles and in 2 Cor. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Labours more abundant Witness his Preaching from Jerusalem and round about even unto Illyricum Rom. 15. 19. Three Hundred and Fifty German Miles as Paraeus upon the place observes particularly in Arabia Gal. 1. 17. at Damascus Gal. 1. 17 at Antioch Acts 13. 1. at Seleucia Acts 13. 4. in Cyprus Acts 13. 4. in Pamphilia Acts 13. 13. in Pisidia Acts 13. 14. in Lycaonia Acts 14. 6. in Cilicia Acts 15. 41. in Phrygia Acts 16. 6. in Galatia Acts 16. 6. at Troas Acts 16. 8. at Athens Acts 17. 15. in Achaia Acts 18. 1. in Macedonia Acts 16. 10. besides other places and those places especially where Christ was not Named for to Preach here was his Holy Ambition Rom. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which made his labour the greater which would have been far easier if he had onely Preacht where others had laid the Foundation of Christian Knowledge And as he excell'd others so he excelled himself also So he saith of himself Phil. 3. 3. Forgeting those things which are behind not looking at that which was behind to see how much of the Race I have passed or how much others are behind me and reaching forth unto those things which are before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretching as hard as I can to get to the end of the Race which is before me and to overtake and out-run others I press towards the Mark or Goal for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prize of the high calling of God in Christ Jesus Thus we see what the blessed Apostle Taught and what he Practised and in Conformity to his Doctrine and his Example 1. Christians must Excel themselves must Abound more then they have done in the Work of the Lord Their last Works must be more then the first as it is said of the Church of Thyatira in Revel 2. 19. They must not be weary in well-doing but go on and mend their pace still making a sarther Progress in Religion and going onto perfection Heb. 6. 2. And the nearer they are to the Goal the end of their Race the faster they must Run Thus the same Apostle writing to the Thessalonians Chap. 4. 1. doth beseech and exhort them by the Lord Jesus that as they had received had been taught how they ought to walk and to please God so they would Abound more and more And truly the more Excellent Christians have a Spirit of great Ingenuity in them For 1. They are Sensible of the much God hath done for them already He hath Blessed them with all Spiritual blessings in Christ Ephes. 1. and Spiritual good things are the choicest of Blessings And they judge themselves less then the least of Gods Mercies as Jacob did Gen. 32. 10. I am less then all the Mercies and then all the Truth which thou hast shewed unto thy Servant which the Chaldee Paraphrast fitly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My deserts are less then all the Mercies and all the Benefits which thou hast done to thy Servant 2. They are Sensible of the much more he hath promised to do for them and is reserved for them in Heaven 1 Pet. 1. 4. They have cause to say with David Psal. 31. 19. O how great is thy Goodness which thou hast laid up for them that fear thee As they have cause also to reckon with S. Paul that the sufferings of this present time all their labours and services are not worthy to be compared with the Glory that shall be revealed 3. They are Sensible of the little they have done for God what mean and poor returns they have made to God who hath dealt bountifully with them None are more deeply sensible of their Omissions none are more apt to judge themselves unprofitable Servants Luke 17. then they that have abounded most in the Work of the Lord. It was the Speech of that Holy and Learned Bishop Bishop Vsher not long before his Death Lord forgive me my Omissions And yet he was a most Industrious and Diligent Labourer in God's Vineyard Admirable is the humble Ingenuity of those good and faithful Servants of God who when Christ at the Day of Judgment before Angels and Men doth remember to their Honour what they had done for Him in their life time reply Lord when saw we thee an Hungred and fed thee or Thirsty and gave thee drink or a Stranger and took thee in or Naked and clothed thee or Sick or in Prison and came unto thee A Lover of God who serves him not out of Mercenary regards but from an Ingenuous Spirit doth not score up his Duties and keep an account of his Performances does not Register and then reckon how many good Offices he hath done for the Cause of God in the World he keeps no Catalogue of his Services and then sits still and applauds and pleases himself in what he hath done But he forgets the things which are behind he is as little elated as if he had done nothing and therefore presseth hard forward and reacheth to the things that are before Whereas on the contrary Formal meer Outward Christians being of a Pharisaick and Servile Spirit they that are far from serving God acceptably Heb. 12 they set an high value upon their Performances and like the shallow Streams which are most loud they boast of their Outward Services and please and pride themselves in their often reflections upon what they have done and they would also be applauded by others for all their Works they do for to be seen of Men Matth. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here and in Matth. 6. 5. is very proper and fit to express Hypocrites Stage-Players and Actors of a Part in Religion and it imports such a seeing such a looking on by Men as in a Theatre or Stage a looking on with Admiration and Applause And to this purpose is that other word in Matth. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be Glorified or Honoured of Men Yea and of God too And yet it is but some Outward Service void of Inward Life that they perform to God But it is their All it is All that they will part with and they would have it valued at no mean rate they have no small opinion of their Lip-devotion and the Bodily exercise of Religion their Honouring God with their Lips some good words or some good works not proceeding from
of the Lord. If others are coldly affected yet they are to be a People Zealous of good Works Else they will not Answer the full Intendment of Christ's Death and Sufferings who gave himself for them and Redeemed and Purified them to this end as it s said Titus 2. Let then Christ see of the Travail of his Soul the Fruit and desired effect of his great Sorrows and Sufferings let him see of the Travel of his Soul with joy and delight and be satisfied taking full content and being highly pleased in seeing the fruit of all his labours and pains Shall a dull and dead lazy and liveless Profession of Religion be all the fruit of Christs Sufferings Will he be satisfied where he sees no better fruit then this Did Christ Sweat in the Garden that we should Freeze Is there no Sap no more Life in the Tree of the Cross then to put forth onely Leaves or Blossoms Assuredly the due consideration of Christ Crucified is that which will make a Christian fruitful in Holiness and in every good Work Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patterns of good Works Titus 2. and Examples they must shine as lights in the World Phil. 2. If Others are lazy and content themselves with doing a little Yet They must be Exemplary in diligence go early into the Vineyard and work hard They must do more then others not onely more then Publicans and Sinners but more then the seemingly-strict Scribes and Pharisees more then Formal Christians for they are Men of another Spirit as God said of Caleb and Joshua and must follow God fully They have received from God other Helps and Advantages Spiritual Light and Strength God has made all Grace to Abound towards them that so they may Abound to every good Work 2 Cor. 9. They have other Hopes and Expectations better grounded hopes of a Glorious Reward They have received Mercies more peculiar then others And therefore they should do more then others they should not live as others as they said Wisdom 2. 15. His Life is not like other Mens his ways are of another fashion Yea amongst Real Christians one must strive to Excel another A good strife this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provoke to Love and good works not onely by words but deeds to strive who shall do most for God who shall most Abound in His Work Labour most in his Vineyard who shall live Best But then they that Abound and Excel others must also Excel in Humility So S. Paul in 2 Cor. 12. 11. and 1 Cor. 15. 10. PROPOSITION IV. Christians have good ground to assure themselves and to be perswaded that their Labour shall not be in Vain in the Lord. I. They may be assured from the Revelation of the Gospel whereby Light and Immortality is brought to light 2 Tim. 2. 10. Light and Immortality that is Immortal Life Eternal Blessedness both for Soul and Body is now more clearly revealed and fully assured by the Gospel S. Paul had Preached at Corinth the Chief City of Achaia for a longer space of time then he used to do in other Cities for he continued there a Year and Six Months Acts 18. 11. and God encouraged him hereunto notwithstanding the many troubles and oppositions he met with from the Jews who unanimously and with one accord set themselves against Paul Vers. 6. and 12. God spake to him by Night in a Vision that he should not be afraid nor hold his peace for though some did oppose yet saith God I have much People in this City Vers. 10. and accordingly its said Vers. 8. That many of the Corinthians believed and were Baptized yea Crispus the Chief Ruler of the Synagogue believed on the Lord with all his House And in Obedience to this Heavenly Vision S. Paul did for a long time a Year and an half Preach the Gospel to them of Corinth clearly and freely and with much affectionateness to them his whole Heart was set wide open to them they had a great place in his affections This he means when he tells them in 2 Ep. 6. 11. 12. O ye Corinthians our Mouth is opened to you our Heart is enlarged ye are not straitned in us And what was it that S. Paul took such care to Preach amongst them and which he did first of all deliver unto them 1 Cor. 15. 3. It was this That Christ died for our sins according to the Scriptures and that he was Buried and that he Rose again the Third Day according to the Scriptures And this last-mentioned Article of the Resurrection of Christ on which Our Resurrection doth depend 1 Thes. 4. 14. he particularly enlargeth upon proving it from Eye-witnesses and they not onely some single persons as Cephas and James but above Five Hundred Brethren of whom he was seen at once there were Five Hundred Christians and more that at one and the same time saw him after his Resurrection from the Dead of whom although some were fallen asleep or were dead yet saith he Vers. 6. the greater part remain most of them are alive unto this present or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until now and therefore from some of them they might know and be satisfied about his Resurrection and that he who was Dead was Alive again Yea they might assure themselves of this from S. Paul's own Testimony who though he was no Disciple not a Christian nor an Apostle while Christ conversed upon Earth yet he was afterwards at his Conversion an Eye-witness of Christs being alive again last of all saith he Vers. 8. he was seen of me also and by this appearing of Christ from Heaven was S. Paul Converted The remarkable Story we have recorded by S. Luke in Acts 9. where Christ in Glory and Power with dread and awful Majesty for there was Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 3. and Lightning which flash'd and shone about him Vers. 2. appeared to Paul who was still breathing out threatnings and Slaughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a like Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning was in his Mouth and Christ to meet him in his fury appears in Dread to him makes him to tremble Vers. 6. Strikes him down to the Earth Vers. 4. and turns this Raging Lion this Ravening Wolf into a Meek Lamb Lord saith he what wilt thou have me to do The Men that were with Paul saw no Man Vers. 7. not him that spake but Paul saw him and He declared himself who he was I am Jesus whom thou Persecutest Vers. 5 And besides this Testimony from his own seeing of Christ to be alive he useth other Arguments in this 15. Chap. to the Corinthians to prove the Resurrection of Christ. But what is this to the Resurrection of Christians Very much For Our Resurrection depends on Christ's If Christ be Risen then there is a Resurrection from the Dead Vers. 13. 16. and then shall We also Rise again For
things of the Lord or concerning the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus This he did at Ephesus and being more perfectly instructed in the way of God by Aquila and Priscilla whom S. Paul did highly value and calls his Fellow-labourers in Christ Jesus Rom. 16. 3 4. he went into Achaia and coming to Corinth the Metropolis thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them much or he much advantaged and emproved them that believed through Grace Vers. 27. viz. upon the Preaching of S. Paul for Paul planted and Apollos watered 1 Cor. 3. And as some might know this from the Preaching of Paul and Cephas and Apollos so some from Christ himself pretended to have been instructed in the Christian Doctrine As appears by those divisions amongst them in saying I am of Paul and I of Cephas and I of Christ as we read in 1 Cor. 1. 12. And no wonder that S. Paul and the Apostles were so much upon this For the Doctrine of the Resurrection of Christs Resurrection first is a Doctrine of greatest Importance as it makes for the encouragement of our Faith and Hope in God for he was raised for our Justification Rom. 4. and as it makes for the justifying and confirmation of the Gospel the Doctrine that he taught there being no greater proof or evidence that the most Doubting and Sceptical and Prejudiced could desire or expect to have to prove one to be a true Prophet a Teacher sent from God and that his Doctrine was from God then this if the Prophet or Teacher should foretel and give it them for a Sign to believe in him That after his being put to Death by those that would not believe him he should arise and live again in the World and within such a time which was fulfill'd and verified in our Saviour and this was his last Sign superadded to the other Signs the Miracles which he wrought and is called The Sign of the Prophet Jonas For as Jonas was Three Days and Three Nights in the Whale's Belly so shall the Son of Man be Three Days and Three Nights in the Heart of the Earth Matth. 12. 40. And indeed this Sign of the Prophet Jonas was was very fitly remarkeable Briefly to gloss upon it In this great Sea of the World it s no wonder if the great Tempest of God's Anger doth arise by reason of Mens Sins so that all are in danger to be cast away and Perish And therefore it was expedient that one should Die as Caiaphas the High-Priest spake and more Prophetically then he was aware of Jo. 11. 50 Jonas was cast into the Sea that the rest might be saved and the Sea calmed He offered himself to them to stav the raging of the Sea and to save them from perishing And Christ offered himself to those that came with Judas to apprehend him and bring him to his Suffering which was designed and agreed on by the Chief of the Jews Jo. 18. 8. I have told you that I am he If therefore ye seek me let these his Disciples he means go their way I am the Man that must stay the Storm Jonas was in the Belly of the Whale Jon. 2. 1. and in the Heart of the Seas Vers. 3. and this Belly of the Whale he calls the Belly of Hell so that he was as good as lost or dead it was a wonder that he was not consumed he was dead in a Figure as t is said of Isaac Heb. 11. And Christ was in the Heart of the Earth in the Belly of the Grave he was dead not in a Figure onely but really dead and buried Jonas was restored the Third Day to the dry Land alive Thou hast saith he brought up my Life from Corruption O Lord my God And so was Christ restored the Third Day to the Land of the Living And to cast in and superadd one Resemblance more though not of this kind Jonas arose and went to Nineveh a great and populous City to Preach Repentance to them And Christ being risen from the dead Repentance and Remission of Sins was to be Preached in his Name among all Nations not to one City or one Nation onely though first it was to be Preacht at Jerusalem Luke 24. 47. And as the Apostles Preached Jesus and his Resurrection and did it with great Power as it is exprest in Acts 4. Vers. 33. And with great Power gave the Apostles Witness of the Resurrection of the Lord Jesus S. Peter Preacht it at Pentecost before the Jews then Assembled at Jerusalem from every Nation under Heaven and this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 29. freely and openly And again he did it at the Temple in Solomon's Porch besore the Jews and with a boldness that Astonished them He and S. John asserted it before Annas the High-Priest and Caiaphas and the Rulers and Elders and Scribes Acts 4. 13. and this they did again and in the Temple as we read in Acts 5. in obedience to Gods Message sent them by an Angel Vers. 20. Go stand and speak in the Temple to the People all the words of this Life So the Apostles also Preacht Our Resurrection which is consequent upon Christ's with all freedom though it Gall'd the Sadducees who were grieved that they Preached through Jesus the Resurrection from the Dead Acts 4. 2. And S. Peter in his Preaching to Cornelius and his near Friends and Kinsmen the first converted Gentiles as he Preacheth Christs Resurrection Acts 10. 40 41. so he tells them that Christ Commanded us viz. the Apostles to Preach unto the People and to testifie that it is He which was Ordained of God to be the Judge of Quick and Dead whence it follows That Christ was to Rise from the Dead and that the Dead shall Rise again The words suppose both the Resurrection of Christ and Our Resurrection But to return to our Apostle Paul who by the Grace of God laboured more abundantly then they all He very largely and freely Preached Christs Resurrection and Ours That this was his constant Employment He affirms it in his defence before King Agrippa and Festus the Roman Governour Acts 26. Vers. 22. I continue unto this Day Witnessing both to small and great That Christ should suffer and that he should be the first that should Rise from the Dead And in the beginning of his Apology or Defence why should it be thought a thing incredible with you that God should Raise the Dead Vers. 8. And as here before the Greatest Persons so before the Greatest Judicatory in Greece the Judges in Areopagus before the Philosophers at Athens that famous University 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greece of Greece as it was called he Preached Jesus and the Resurrection Acts 17. 18. for the which he was opposed by the Epicureà ns and counted at Athens no better then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babler a Trifler a Despicable fellow and the same Entertainment he met with after he had Preached the same
return to converse with those below though in saying this he knew not what he said Luke 9. But the more Excellent Christians though when they are retired and upon the Mount of Contemplation they sometimes see Christ Transfigured before them though they see him in his Glory and Beauty and are Enravished hereby with Love and Delight and could ever dwell on the Mount Yet they do not talk of Building Tabernacles there They are willing to Descend to those in the Valley to converse with the meanest and lowest in order to their Spiritual good And though they gain a more Divine Splendor by such Contemplations and are raised up to more Spiritual Heights and Accomplishments as Moses his Face did shine by being with God on the Mount yet they are ready to put a Vail over their Face and to the Weak they will become as Weak that they may gain the Weak They are willing to make themselves Servants unto all that they may gain the more as the great Apostle speaks of himself in 1 Cor. 9. They consider that they are not to please themselves but to please their Neighbour every other for his good to Edification Rom. 15. It 's more pleasing to God that rather then spend most of thy time in silent affectionate Contemplation of him thou shouldst earnestly apply thy self to the Works and Labours of Love for the good of others which are proper to the Active Life And that thou shouldst testifie and express thy Love to him in Loving thy Brother who more needs the effects of thy Charity then God doth thy afsections and praises and without loving of whom God doth not account that thou lovest him as we read in 1 John 4. where its also said Vers. 16. That God is Love and he that dwelleth in Love dwelleth in God and God in him And the more there is of this Hearty Good-will and endeavours for the good of Others the more of this enlarged Benignity and Love to Mankind the more is the Love of God perfected in us Vers. 12. the more shall we have of Gods peculiar Presence his Shechinah is in such Souls he dwells in them he makes his abode with them and will Manifest himself unto them There is a Season for all things The Contemplative Life is Beautiful in its Season and so is the Active Life in its Season And Contemplation should the more engage and enable us to Action The more we fix our Inward Eye upon the Divine Excellencies the more we Adore and Love him the more we consider his Goodness and Benignity towards all his Works and in particular his Mercies to us the fitter we are to speak of his Glory and the more should our Love of God awaken and excite us to endeavour the Spiritual good of others that they also may Adore and Admire and Love and Praise Him who is Worthy to be Praised There is great need of observing fit Seasons for Religious Retirement and withdrawing thy self from the noise and busie cares of this World But this is more or less to be used according as the State of thy Soul requires it and as Christian Prudence shall direct Thou art not to dwell upon the Mount this is but one part of thy Duty it must be done but there are other Duties which must not be left undone which though not so sweet to thee as the other yet it concerns thee to mind them and by minding them thou mayst do more good in the World and consequently glorifie God more Thou art not onely to consider what is comfortable to thy self but what is profitable to others to thy Family to the Church or Common-wealth thou livest in It was a fault in the Euchite a sort of mistaken and unskilful Christians of Old to account themselves obliged to Pray without ceasing Whereas God would rather that they should have been up and doing and instead of being so much on their Knees their Feet should have been Swift to Charity to procure the good of others as it s said of the Feet of wicked Men they are Swift to shed Blood Rom. 3. To conclude The best Example for our direction in this kind is the Life of Christ. He was for the mixt Life the Life both Contemplative and Active As S. Peter said He went about doing good and his Life was full of action full of the effects and proofs of his good Will towards Men in doing good to their Souls and Bodies So also at Seasons which seemed most fit to him he would send away the Multitudes and withdraw himself from his Disciples and retire into the Wilderness to Pray Luke 5. 16. or to a Mountain Luke 6. 12. where it is said he continued all Night in Prayer to God And that the Mount of Olives was a place he made Use of for the Ascending of his Heart in Prayer to God as it was made choice of by him for the place whence he would Ascend to Heaven appears by Luke 21. 37. where it is said that in the Day-time he was Teaching in the Temple and at Night he went out and abode in the Mount of Olives And thus much for the Second sort of Self-denyal which is a lesser Self-denyal then the other in that this Foretast of Heaven this Heaven upon Earth in Communion with God here is less then the Enjoyment of God hereafter then those larger tastes of the River of Life the River of Pleasures the Fulness of Joy in that greater Heaven above 3. A Third instance of their Self-denyal is their disvaluing of their own Services and Labours of which I spake before and their looking up to God for the encrease and blessing Though they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's fellow Labourers 1 Cor. 3. 9. yet they acknowledge with S. Paul Vers. 7. that neither is he that Planteth any thing neither is he that Watereth Nothing is to be attributed to either but all the Praise is to be ascribed unto God So far are they from the the Vanity of Theudas who boasted himself to be some body Acts 5. 36. or of Simon Magus who gave out that himself was some great one Acts 8. 9. But rather are they the followers of the Humility of S. Paul who accounted himself nothing though he was in nothing behind the very Chiefest Apostles 2 Cor. 12. 11 They desire that all the Praise may run in the right Channel may go the right way that is to God As for themselves they are nothing and their Services are nothing in their esteem Instead of applauding themselves in reflecting upon the much they have done they rather complain of their little of the much they should have done To Conclude As a Christian grows in Grace and advances in Religion there is in him more of a Godly Sorrow more of an Holy Shame and Ingenuous Blushing at his little II. As Christians are to Excel themselves and Abound more and more so they are to Excel others to Abound more then others in the Work