can he be deceived by false pretensions for the Lord is a God of knowledge and by him actions are weighed 1 Sam. 2. and before him all things are naked and open Heb. 4. Humane Laws onely restrain Words and outward Actions But the Divine Law reacheth the Spirit of Man his inward Thoughts and Secrets of the Heart There are Spiritual Sins as Hypocrisie Pride of Heart Envy Lusts of the Heart Murder of the Heart These and the like are not punished by Human Laws but are greatly Criminal before God There are Speculative Sins Sins acted over in the Phansy and there repeated and remember'd with delight when the outward act is past which are highly provoking to God and shall be judged For for Men to do this to recal in their thoughts with pleasure and delight such and such Sins is to act over the same Sins in Phancy and Speculation to aggravate their Sins by new and fresh guilt it is to stand to and make good their former Transgressions instead of repenting of them for then they would be remembred with Sorrow and Abhorrence These Sins not falling under Mans Cognisance as onely Words and Actions do but not Thoughts which yet are the first contrivers of that Sin and evil in Words and Actions and these Sins escaping the Judgment and Punishments of Humane Judicatories yet shall not escape the Judgment of God The Day of Judgment is described by this 1 Cor. 4. 5. Judge nothing before the time until the Lord come who both will bring to light the Hidden things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have praise of God that is every one that hath done well as on the contrary they shall have shame and everlasting contempt Dan. 12. 2. that have done evil how cunning and close soever they were and whatsoever fair pretences they might make before Men. The Day of Judgment is described here by the time when Christ shall bring to light the Hidden things of Darkness and make manifest the Counsels of the Heart And so in Rom. 2. 16. its call'd the Day when God shall judge the secrets of Men by Jesus Christ. 3. From the Testimony of Conscience Conscience is God's Deputy and Vice-gerent The voice of Conscience is God's voice and it does powerfully witness a Future State and the Rewards and Punishments to be dispensed therein according to what we have done here Good or Evil. Upon the Consciousness of doing their duty there arises within Men a Peace and Satisfaction and Comfortable expectations from God who is the Father of Mercies And there is no such satisfaction no such joyous reflections as those as 't was said of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A continual Feast is a good Conscience But this Feast is but an Antipast a foretast of a better in Heaven Now on the contrary there follows upon Sin inward Trouble and Anguish and Fear a fearful expectation of a sad after-reckoning and Judgment to come Hae sunt impijs assiduae domesticaeque furiae saith Tully And these inward Fears and Troubles Terrors of another World are not imprest upon Men by Politians and Statesmen for Secular ends and interest of State to awe Men into obedience For 1. They follow upon such sins as are not punishable by Human Laws as Secret Sins Sins of the Heart Speculative Sins and Spiritual Wickednesses which are such Sins as no Earthly Judges no Magistrates can have Cognisance of and no Human Laws can reach It would be a vain thing for the Supreme Powers to make Laws about what its impossible for them to know and consequently impossible for them to punish 2. Yea they follow upon such Sins as are hid from Men if punishable by Laws when discovered such Sins as no Man can accuse the Malefactor of or not prove them against him 3. Yea they follow upon such sins as being known by Man yet are not punishable by the Laws of that Country nay sometimes are applauded and esteem'd by Men. Judas his sin was so far from being punished by the Jewish Powers that he was rewarded for it But the reward he had and all the applause and encouragement they could give him could not ease and sree him from the Anguish in his Conscience and Fear of what was to come 4. Yea these Fears and Terrors are found to be amongst them in whom is no Policy Nations that are rude and barbarous and not governed by Crafty Polititians yet even in such appear'd Magna vis Conscientiae So universally have they possest Men and in all ages whereas vain and causeless and Panick Fears are of a short and uncertain continuance and not so universal as these inward Fears and Troubles of Conscience Nor are these Fears pleasing and grateful to Men as is easie for any Man to judge and acknowledge but contrary to the inclinations of Men who are carried out to the love and practise of such Sins as Revenge Injustice Lust and the like whence these inward Troubles arise 5. To what hath been said I shall superadd this That the Deepest Polititians and Greatest Statesmen the Greatest Potentates of the Earth are not more free and secure from these inward Fears then the populus terrae the mean Peasants and those of low degree which yet these Grandees could not have been disturbed with had they known that these were but arts and a juggle invented by them for State-reasons yea the Great Men of the Earth Men of Policy and Power have been rather more severely lasht caeco verbere with these secret and unseen lashes They have been more severely assaulted and haunted by these domesticae furiae and inward Horrors though they would fain have been delivered from them and have used all arts to be freed from this evil Spirit a Self-corroding and tormenting Conscience which troubled them 4. From the Souls inward Sense in good Men. There are certain Instincts and Sympathies and Propensions in the Soul of Man to Religion to God and the Enjoyment of him and these are more especially enlivened and vigorous in Holy and renewed Souls There is a vehement thirst and longing in such Souls after Union with God the Father of Spirits Their Souls pant after God after the living God that they may see and enjoy him whom their Souls love whom they have chosen for their Portion for whom they have forsaken all the vanities of the World and denyed All to enjoy Him They have none in Heaven but Him none in Earth in comparison of Him As for this present Life and State they groan being burdened while they are in this Tabernacle this is their State of Pilgrimage while they are here they are absent from the Lord 2 Cor. 5. And hence it is that these Holy Souls perswade themselves that the Father of Spirits God who is Love that implanted these Instincts and Affections in them that hath awakened them by his Grace that hath drawn out their Hearts after him so
Power Now it is that the Locks of Samson are grown again Judg. 16. and the Strength which went and was gone from the Soul by its yielding to the Blandishments and Softnesses of the Sensual and Animal Life that most dangerous and enveigling Delilah is return'd again Now it is that the Wings of the Soul grow again and better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it moves more freely being delivered from what did hitherto clog and stop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s Heavenly slight and Journey upwards There are some indeed and they not a few who seem to acknowledge this Belief and Hope of the Resurrection and Life to come who yet do only reach to a slight and superficial Purity in outward appearance answerable to their slight and superficial knowledge of this Grand and Important Truth such as was that knowledge of the Pharisees The Power of Sin within is stronger and more operative then the Form of Godliness without and be the Form never so Glorious to the Eyes of Men as the Pharisaick Purity was very Specious and taking with the vulgar in our Saviour's time yet there is little security no confidence concerning such Men but that they will shamefully prejudice the Truth and the Religion Professed by them For they all this while under this disguise do Cherish and Foment and make much of diverse Lusts and Pleasures which they serve Titus 3. 3. and such Sins as are most gainful These are uncrucified alive and strong for they have all Provision made for them Rom. 13. ult and are ready to break out when there are Tempting occasions and hereby the Name of God is Blasphemed 1 Tim. 6. 1. Rom. 2. 24. and by Christians of this Temper is the Holy Doctrine of the Gospel the way of Truth evil spoken of 2 Pet. 2. But where there is the Power of Godliness within there will also be the Form of Godliness without and a better Form then that meer external Righteousness which the Spiritual Pharisees boast of who would make a fair shew in the Flesh as the Apostle speaks Galat. 6. When Christians have Purified their Souls in obeying the Truth through the Spirit as S. Peter speaks in 1 Ep. Chap. 22. there is no doubt but this inward Purity of the Soul will be emproved to the Purity of the Body the Purity of outward conversation There is the greatest security concerning their ordering the outward conversation aright whose Hearts are Purified and where there is a living Fountain and Principle of Holiness within For as the Heart is so will the words and actions be Matth. 12. 35. It was therefore absolutely the best Counsel and the right Method for Self-purification which our Saviour delivered Matth. 23. 26. Cleanse first that which is within that the out-side may be clean also That the Streams be Pure and Chrystalline it 's necessary that the Spring and Well-head be clear Purity in Heart is Purity in the Spring Purity in Actions is Purity in the Streams God requires Self-purification as to both Clean Hands and a Pure Heart Psal. 24. 4. The Cleansing of the Hands and the Purifying of the Heart Isa. 4. 8. where the Hands as being the most active parts of the Body and the Instruments most used for action are put for all the Members of the Body and denote all outward actions which are visible to others the outward visible Course of Life and Conversation And as God requires both the Inward and Outward Purity and the Doctrine of the Resurrection obliges a Christian to the Inward so likewise to the Outward that of the Body He that longs and waites for the Redemption of the Body Rom. 8. 23. he that hopes for a Glorious and Spiritual Body believing that it shall be raised in Power to such Purity and Glory must needs infer from hence that it becomes him to possess his Vessel his Body in Sanctification and Honour and not in the Lust of Concupiscence or Passion of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek hath it That so the Body may be in a fit and capable condition of being raised to Eternal Life an Incorruptible and Heavenly State And therefore the Apostle Paul in 1 Cor. 6. where he hath many Arguments to perswade to Chastity and to discountenance Uncleanness argues from Christs Resurrection and from ours Vers. 14. God hath raised up the Lord and will also raise up us by his own Power As we believe and expect that God will raise up our Bodies and that to an Incorruptible Spiritual Pure and Undefiled State as he raised up the Body of Christ to such a one and so we shall bear the IMage of the Heavenly the last Adam the Lord from Heaven for as is the Heavenly such are they also that are Heavenly 1 Cor. 15. They shall have such a Body as Christ now hath it becomes us to keep our Bodies Undefiled and in a State of Purity here on Earth And in Vers. 15. Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 4. The fourth and last Argument to perswade to a being Steadfast and Vnmoveable in the belief of the Resurrection and Life to come is taken from the excellent properties and effects of this Doctrine so adequate to the several needs and exigencies of a Christian here and furnishing him with such considerations as may be greatly helpful to him in the several Tryals and Exigencies he may meet with in this World As particularly 1. This Doctrine firmly and heartily entertain'd begets in Holy Souls the greatest Equanimity and Contentedness of Spirit in opposition to the disturbing and wasting Cares and Ambitions which other Men have experience of For the Lord is at hand and therefore let your Moderation be known unto all Men Phil. 4. Your Moderation in the largest and most comprehensive Sense of the word Moderation as to the desires and pursuits of Worldly things the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this Life 1 Cor. 6. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 3. 17. Worldly Goods For how Indecorous is it for that Christian to be Anxious or Eager about the getting and having much of this World who looks and hopes for the better and enduring Substance in Heaven Heb. 10. who expects Treasures of Glory and Goodness which Christ hath to bestow on his faithful Servants and these are not far off the Lord is at hand to dispense them and ' ere long thou shalt tast and see how good and gracious the Lord is Moderation as to the great things of this World for how little and mean are these things to that Crown and Kingdom which the Righteous Judge will give What are they what is the Glory of this World and the Glory of Men to the Glory of God Jo. 12. 43. the Reputation with God himself the Honour that cometh from God onely Jo. 5. 44. that Glory and Honour with which God
before the Judges in Areopagus as we find it in Vers. 32. And when they heard of the Resurrection of the Dead some Mocked for he had said in the words immediately foregoing That now God Commandeth all Men every where to Repent because he hath appointed a Day wherein he will Judge the World with Righteousness by that Man whom he hath Ordained viz. by Christ whereof he hath given assurance in that he Raised him from the Dead Though he had seen before how this Doctrine was entertain'd with scorn as idle talk and for which he was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for such and no better it was esteemed by Pliny in Hist. Nat. l. 2. c. 7. and l. 7. c. 55. pnerile deliramentum and also by the Heathen Cecilius in Minutius Felix Christianorum aniles fabulae yet he knowing of what great importance and weighty consequence it was to Preach this necessary Doctrine of the Resurrection and that which it is in order to the Judgment to come and what the Power of it was as it afterward made Felix the Roman Governour to tremble he thought it Seasonable to declare it before that Grave and Severe Senate and Judicatory of the Areopagites at Athens And what he did here assert and Preach before them was very fit and Seasonable for that Court or Judicatory was a little Figure and Emblem of the great Day of Judgment This Court was the Supreme Court of Justice at Athens the Judges were persons of great note and renown'd for their Wisdom and Integrity able and fit to Judge of the most weighty matters and therefore were the most difficult causes wont to be refer'd to them they sat in the Dark that they might not be moved to any undue affection and compassion upon Sight of the Malefactor they would not permit him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any Rhetorick to move their affections but onely to make a plain and bare Narration They were also very strict and severe in enquiring into the Lives and Manners of Men for this was another End to which this Court was appointed and taking an account hereof ubi quid quisque Atheniensium ageret diligentissimè inquiri soleb at ut homines honestatem vitae rationem memores reddendam esse sequerentur as Valerius Maximus describes it they were strictly inquisitive what any one of the Athenians did how he demean'd himself that Men might see it to be their interest to live well as considering that they were to give an account of their lives and behaviour and therefore it was called Sanctissimum Consilium the most Holy Council or Judicatory and by this it seem'd a little Representation of the Great Tribunal of Christ and Solemn Day of Judgment at what time the Books shall be opened the Rolls wherein Mens Actions are Recorded and when All must appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether good or evil as the Apostle speaks in 2 Cor. 5. 10. And upon this account and consideration as a proper and powerful perswasive to a good Life he would have Christians to make it their great design and Holy Ambition to live so as to be acceptable unto God in the foregoing Verse as he adds also in the following Verse Knowing therefore the terrour of the Lord this dreadful appearance of the Lord at the Last Day we perswade Men. Thus we see how the Apostle made it his great care and business to Preach the Resurrection of Christ as also the General Resurrection or which amounts to as much the Great Day of Judgment What ever Doctrine more smooth and flattering and complying with Mens eâ—e and carnality Others might Teach yet this is that which S. Paul with all faithfullness Preacht unto the World this was his Preaching of the Gospel he made sure always to clear and confirm and inculcate this great Evangelical Truth this Fundamental Article of Christian Religion The Doctrine of the Resurrection Concerning which I shall onely add this one Consideration more and it s worthy to be well consider'd by us That though in this Fifteenth Chapter to the Corinthians he useth many Arguments to evince and perswade the Belief of Our Resurrection yet first of all and principally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes use of the Resurrection of Christ for the proof of it who rose as the Head of the Church the Second Adam being a Common Head as well as the First in the Sense we have shewed and as the First fruits of them that Slept and the First-born from the Dead And further consider That the Argument drawn from Christs being Raised to Life and to a Life of Immortal Blessedness Rom. 6. 9 is a most plain and easie Argument to prove that there is a Blessed Life and Immortality hereafter There are other Arguments to evince this but some of them are too sublime for every capacity but the meanest are capable of understanding this For the Man Christ one in our nature and flesh Died and Rose again and is now Alive and liveth for Ever which is an evident proof of a future Life after the Death of the Body and a fair pledge of a Blessed Immortality hereafter which God will reward the faithful with those that have the Spirit of God dwelling in them as the Apostle speaks Rom. 8. 11. And now having seen how Christians have good ground to hope for and expect a Future Reward of Soul and Body from the Light of Revelation we shall shew in the following Arguments how they may hope for it from the Light of Reason 2. From the Justice of God they may know their Labour is not in vain His Justice manifests it self in rendring to every one according to his works and this without any respect of Persons Both Maximes are much insisted upon in the Scriptures both of the Old and New Testament The first is acknowledged by David the Royal Psalmist in Psal. 62. 12. by that Royà l Oracle of Wisdom Solomon his Son Prov. 24. 12. by the Prophets Jeremy 32. 19. Ezek. 33. 20. and by one greater then Solomon and the Prophets even Christ Jesus the Judge himself in Matth. 16. 27. Revel 22. 12. and by his Apostles S. Paul Rom. 2. 6. 2 Cor. 5. 10. and S. Peter 1 Ep. 1. 17. Now the ways or works of Men are either good or evil and God who rewards cannot be deceived or mistaken as not corrupted or wrought upon by fear or flattery but he has a perfect knowledge and just value of Mens works knows the inward Springs and Principles of their actions And he which is Lord over all shall fear no Mans persons nor shall he stand in awe of any Mans greatness c. Wisdom 6. 7. He seeth not as Man seeth for Man looketh on the outward appearance but the Lord looketh on the Heart 1 Sam. 16. 7. The Righteous Lord tries the Reines and Heart