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A29371
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I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...
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Bridge, William, 1600?-1670.
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1656
(1656)
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Wing B4462; ESTC R34370
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561,325
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608
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Though there be much evil in this Sin Christ will not cast you off for it For It is an honor to a man to pass by infirmities saith Solomon much more is it for the honor of Christ to pass by the infirmities of his People The Saints and People of God are in Covenant with God by Jesus Christ Hos 2. and that Covenant is a Conjugal Covenant but what Husband will put away his Wife for her infirmities That Covenant is a Paternal Covenant and what Father wil thrust his Child out of doors for his infirmities A Child though deformed is more pleasing to the Father because the Child is his own than another beautiful Child that is not his own Yea that Covenant is a Covenant of Grace now in the Covenant of Works the least sin breaks the Covenant but in the Covenant of Grace the greatest sin doth not break the Covenant between God and the soul in the Covenant of Works the least sin provokes God to hatred in the Covenant of Grace the greatest sin provokes and moves God to pity If a Master should turn away his Servant for every failing and weakness who would serve him But God hath many Servants in the world who do serve him with cheerfulness surely therefore he doth not and he will not cast men off for their Infirmities The Saints and People of God are the Body of Christ and every one a Membâ—r of that mystical Body whereof our Lord Christ is the Head Now saith Luther What man will cut off his Nose because there is filth in it Nemo nasum ideo abjicit quod impuro phlegmate abundat et quasi cloaca cerebri ita etiam iâ—firmi temporis infirmitatis sunt paâ—s Regni Christi qui non ideo abjiciâ—ndi sed so vendi sanandi et erigendi sunt Luther yea though the Nose be the sink of the Brain yet because it is a Member a man wil not cut it off And wil Christ cut off one of his Members because there is filth in him or some weakness and infirmity in him No surely What Woman wil cast away the Morter because it favors of the Onions or Garlick which hath beâ—n beaten in iâ— What Father wil knock his Child on the Head bâ—cauâ—e a Wart grows on his Forehead These Infirmitiâ—s in the Saints and People of God are their Waâ—ts Ego non possum excusare Patres ut multi faciunt nec volo imo libenter audio lapsus et infirmitates sanctorum non quod laudem c. sicut non excuso Apostolos fugientes à Christo Petrum negantem et alias eorum infirmitates stultitias et ineptias nec scribuntur ista propter duros superbos et obstinatos sed ut ratio Regni Christi ostendatur qui in grege suo pusillo habet pauperes et infirmas conscientias est Rex fortium pariter et infirmorum c. in Gen. 26. Scio ego me saepe multa stulte et temere admodum egisse adeo ut cogitatem cur Deus vocavit me ad predicandum c. in Cap. 27. Gen. Luth. which grow in the Face of their Conversation the blessed Martyrs themselves had these Warts Hierom of Prague had a great Wart upon him Cranmer another Jewel another yea if ye look into that little Book of Chronicles I mean the 11. Chapter of the Hebrews what Saint is there mentioned upon Record but had one Wart or another Had not Abraham his Wart in saying that Sarah was his Sister Had not Sarah hers in laughing Had not Jacob Isaac and Joseph theirs Moses Rahab Sampson Jepthah and David theirs Luther had his and our Reformers theirs yet God owned used and honored them Surely therefore though there be much evil in a Sin of Infirmity especially if a man fal into it again and again yet Christ wil not leave a man or cast him off for it Object But Solomon tels us that the back-slider in heart shal be satisfied with his own waies Answ True But there is much difference between the back-sliding of an Hypocrite and the Relapses of Gods own Children into their Infirmities a back-slider loseth that power which once he had but a good man relapsing into his Infirmities doth stil keep that power of Godliness which he had before a back-sliders Judgment and Principles crack and alter in so much as he doth bless himself in his Apostacy but the good man relapsing into his Infirmities stil doth retain his Judgment keep his Principles and doth groan under his Relapses Possibly a man may fal into the same sin again and again yet he may be no back-slider nor called a back-slider in Scripture Language But in the Second place A man may be said to be satisfied with his own waies either because he is given up to his sins so as to be glutted with them finding all delight and contentment in them or he is said to be satisfied with his own waies in regard of that sorrow and affliction which he doth reap by them in this sense a good man may have enough of his sin and be said to be satisfied with his own waies Thus it was with Jacob he deceived his Brother Esau and he deceived his Father Isaac afteâ—wards he was deceived by Laban and by his Children as he dâ—ceived his own Father so was he deceived by his Father in Law and as he deceived his Brother so was he deceived by his Children in the reports of Joseph's death here was he satisfied in a way of sorrow with his own waies he deceived others and was deceived by others he had enough of it But though a good man may be thus satisfied with his own waies yet he is never satisfied with them so as to be given up to them Possibly he may fall into them again and again yet saith the Lord Esai 57.17 For the iniquity of his covetousness was I wroth and smote him I hid my face and was wroth What then And he went on frowardly turning aside again so the Hebrew in the way of his heart But saith the Lord I have seen his waies and will heal him and wil lead him also and restore comforts to him and his mourners So that though a good man may have enough of his sin in regard of sorrow that may come thereby yet he shal never be satisfied with his own waies or sins so as to be given up to them Christ wil not cast him off if he sleep Christ wil waken him and if he sleep again Christ wil wake him again Christ wil not leave him in it nor cast him off for it Applicat If these things be true then what necessity is upon us and what great cause have we to examine our selves and to consider seriously what sort of sins those sins are which we labor under We do al sin that is most certâ—in but there is a great difference between sin and sin There is a sin unto death and there is a sin not unto
Familiars according to that of the Psalmist Thou hast put mine Acquaintance far from me He that eateth Bread with me hath lift up his Heel against me Psal 41.9 John 13.18 Amongst his own Disciples one beâ—â—aid him another denied him and they al forsook him Thus were his Sufferings great and universal in regard of the Persons by whom and from whom he suffered Universal also they were as Aquinas observes in regard of the things which he suffered Wil ye instance in his Goods he is bereaved of his Cloathes and they cast lots for his Garment Wil ye instance in his Name and Honor he is crucified the Death of the Cross was a shameful Death therefore saith the Apostle Heb. 12. He endured the Cross and despised the shame Yea he was not only crucified but as matter of further shame he was crucified between two Theeves and as if al this were not enough they reproached and jeered him yea and he was reproached by al by Jews Soldiers and the Thief on the Cross the Jews spit in his Face before he came to the Cross as if Christs Face were the fowlest place for their Spit and when he was on the Cross they jeeringly put a Reed into his hand and said Hail Master King of the Jews with an Inscription on the Cross This is the King of the Jews Or wil ye instance in his Comforts He was troubled saith the Gospel began to be afraid and his Soul was heavy unto death Thus were his Sufferings great and Universal in regard of the thing suffered Universal also they were in regard of the Parts and Members of his Body wherein he suffered For what Part was there or Member of his precious Body which suffered not his Hands pierced with Nails and his Feet also his Back whipped and scourged his Side run through with a Spear and on his Head was a Crown of Thorns Al his Sences suffered also and that at the same time for in regard of his Feeling he was whipped pierced and wounded in regard of his Tast they gave him Vinegar and Gal to drink in regard of his Smel they crucified him in a filthy place the place of dead mens Skuls Golgotha in regard of his Hearing he was wearied with the Blasphemies and Derisions of the wicked Aquin. sum par 3. Q. 46. Art 5. and in regard of his Sight he saw his Mother and his Disciple whom he loved weeping Thus were his Sufferings Universal both in regard of the things that he suffered in regard of Persons from whom he suffered and in regard of his own Parts and Members wherein he suffered Surely therefore his Suffering was very great it was Vniversal As it was Universal so it was most extream the Schoolmen tel us That his grief was greater than al other griefs and indeed Dolor passionis Chrrsti fuit major omnibus doloribus Aquin. part 3. art 6. how could it be otherwise for the more excellent and worthy the Person is that doth suffer vile things from those that are vile the more afflictive is his Affliction to him Now Christ suffered vile things from the vile and he was the most excellent Person in the World the Lord of Life and of Glory who thought it no robbery to be equal with God And the more healthful that any man is the more afflictive is his death to him Sickness doth somtimes benumb a man and takes away the sence of his sickness but Christ suffered a painful cruel death in his ful strength and health being more free from Sicknesses and Diseases than any man yea the more sensitive the parts are wherein a man suffers Optime complexionatus erat cum corpus ejus fuit formatum miracuiose operatione spiritus sancti Aquin. ibid. the more extream is his pain Now those that were crucified were nailed to the Cross by their Hands and Feet which parts and places are the quickest and fullest of sence because there is a meeting of al the Ligaments and Sinews and to be racked in those parts where our sence dwels what extream torment is it Those that were crucified though they had somthing to stay their Feet did hang by their hands now to have the whol weight of ones Body hanging thus on our pierced hands and so to die by degrees what extream torment must it needs be Dum pais inferior in nobis patitur superior compatitur et dolorem quantum potest lenit et tolerabilius sit in Christo autem qui dominus Naturae erat ex voluntate sua fuit ista discontinuatio scil ut vires inferiores perfectissime et amarissime paterentur et partes superiores intellectus scil et voluntas toâ—a liter finirentur et nulla consolatio a deitate vel ab intellectu saltem naturaliter redundabat illo tempore in partem sensitivam et tunc potentiae sensitivae soli dolori vacantes acerâ—imum dolorem patiebantur ideo nullus homo tantum dolorem sensit in pâ—â—nalitatibus sicut Christus Abulens in Epist D. Hieron ad Paulinum Cap. 7. pag 41. Tom. 1. in Gen. The less succor the inferior part of Man hath from the Superior part of his Wil and Understanding the more doleful is the pain in the Sences Now when Christ suffered he did willingly suspend those Comforts from his Sence which by way of Sympathy might Naturally have flown in from his Understanding or supernaturally from the Love of God and therefore his Sence being left alone as it were to conflict with those pains they must be exceeding great and very dreadful exceeding doleful and extreamly painful 3. As the Sufferings of his Body were extream so they were long and lingering crucified Persons died a lingering Death they were two or three daies a dying indeed our Savior gave up the Ghost sooner But he suffered from the Cradle and though he sweat drops of blood in the Garden only yet he never was fully out of that Agony til he gave up the Ghost for a little before his Death he cried out My God my God why hast thou forsaken me Now if his Sufferings were Universal Extream and Lingering then surely his Travel was a sore Travel in regard of his Body Secondly As for his Soul His Travel was a sore Travel in regard of that his Travel was a Soul-Travel It is here in special manner called the Travel of his Soul the Soul and Life and Spirit of his Sufferings was in the Sufferings of his Soul there was the viol of the Wrath of God powred out and there especially The Papists would perswade us that Christ did not suffer in his Soul Bellarmin de Christi anima Cap. 8. Socinus de Christo servatore pars 2. pars 3. Crellius contra Grotium Cap. 1. p. 25. of the same mind also are the Socinians and others not a little their Friends fighting though it may be ignorantly with their Weapons and Arguments who are risen amongst us For the cleering therefore of this profitable Truth