swayed by the Interest of their Lusts and Passions as to keep the Ballance of their Judgments even and to suffer nothing but Truth and Reason to weigh with them We generally pretend to be Pilgrims and Strangers in the World and to be all travelling towards Heaven but few of us have the Indifferency of Travellers who are not concern'd to find out the fairest and the easiest Way but to know which is the right Way and to go in it Thus it should be with us our End should always be in our Eye and we should chuse our way only with Respect to that not considering our Inclination so much as our Design nor chusing those Principles for the Government of our Lives which are most agreeable to our present Desires but those which will most certainly bring us to Happiness at the last and that I am sure the Principles of the Christian Religion firmly believed and practised by us will do Let us then be perswaded by all that hath been said upon this Argument to a firm Belief of the Christian Doctrine I hope you are in some Measure satisfied that the Objections against it are not such as ought much to move a wise and considerate Man If we believe that God hath taken so much care of Mankind as to make any certain Revelation of his Will to them and of the way to Eternal Happiness let us next consider whether any Religion in the World can come in Competition with the Christian and with half that Reason pretend to be from God that Christianity is able to produce for it self whether we consider the Things to be believed or the Duties to be practised or the Motives and Arguments to the Practice of those Duties or the Divine Confirmation that is given to the whole And if we be thus perswaded concerning it let us resolve to live up to the Laws and Rules of this Holy Religion Our belief of it signifies nothing without the Fruits and Effects of a Good Life And if this were once resolved upon the Difficulty of believing would cease for the true Reason why Men are unwilling to believe the Truths of the Gospel is because they are loth to put them in Practice Every one that doth Evil hateth the Light The true Ground of most Mens Prejudice against the Christian Doctrine is because they have no mind to obey it and when all is done the great Objection that lies at the bottom of Mens Minds against it is that it is an Enemy to their Lusts and they cannot profess to believe it without condemning themselves for not complying with it in their Lives and Practice SERMON IV. Jesus the Son of God prov'd by his Resurrection ROM I. 4. And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the dead ST Paul in the beginning of this Epistle according to his Custom in the rest stiles himself an Apostle particularly call'd and set apart by God for the preaching of the Gospel the main Subject whereof was Jesus Christ our Lord Who as he was according to his Divine Nature the eternal Son of God so according to his Humane Nature he was not only the Son of Man but also the Son of God According to the Flesh that is the Weakness and Frailty and Mortality of his Humane Nature he was the Son of David that is of his Posterity by his Mother who was of that House and Line Made of the seed of David according to the Flesh v. 3. But according to the Spirit of Holiness that is in regard of that Divine Power of the Holy Ghost which was manifested in him especially in his Resurrection from the Dead he was demonstrated to be the Son of God even according to his Humane Nature Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the dead All the Difficulty in the Words is concerning the meaning of this Phrase of Christ's being declared to be the Son of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently in Scripture does signifie predestinated decreed determined but it likewise signifies that which is defined declared demonstrated put out of all Doubt and Controversie And in this Sense our Translation renders it As if the Apostle had said that our Lord Jesus Christ tho' according to the Frailty and Weakness of his Humane Nature he was of the Seed of David yet in respect of that Divine Power of the Holy Ghost which manifested it self in him especially in his Resurrection from the Dead he was declared to be the Son of God with Power that is mightily powerfully demonstrated to be so so as to put the matter out of all Dispute and Controversie And therefore following our own Translation I shall handle the Words in this Sense as containing this Proposition in them That the Resurrection of our Lord Jesus Christ from the Dead by the Holy Ghost is a powerful demonstration that he was the Son of God And it will conduce very much to the clearing of this Proposition to consider these Two things First upon what Account Christ as Man is said to be the Son of God Secondly In what Sense he is said to be declared to be the Son of God by his Resurrection from the Dead The Consideration of these Two Particulars will fully clear this Proposition and the Apostles Meaning in it First Upon what Account Christ as Man is said to be the Son of God And for our right Apprehension of this Matter it is very well worthy our Observation that Christ as Man is no where in Scripture said to be the Son of God but with relation to the Divine Power of the Holy Ghost some way or other eminently manifested in him I say the Divine Power of the Holy Ghost as the Lord and Giver of Life as he is call'd in the Ancient Creeds of the Christian Church For as Men are naturally said to be the Children of those from whom they receive their Life and Being so Christ as Man is said to be the Son of God because he had Life communicated to him from the Father by an immediate Power of the Spirit of God or the Holy Ghost First at his Conception which was by the Holy Ghost The Conception of our Blessed Saviour was an immediate Act of the Power of the Holy Ghost overshadowing as the Scripture expresseth it the blessed Mother of our Lord And then at his Resurrection when after his Death he was by the Operation of the Holy Ghost raised to Life again Now upon these two Accounts only Christ as Man is said in Scripture to be the Son of God He was really so upon Account of his Conception but this was secret and invisible but most eminently and remarkably so upon account of his Resurrection which was open and visible to all 1. Upon Account of his Conception by the Power of the Holy Ghost That upon this Account he was
let every Man be swift to hear and slow to Wrath for the Wrath of Man worketh not the Righteousness of God and exhorts us so earnestly to receive with Meekness the Word of God which is able to save our Souls SERMON II. The Prejudices against Christianity consider'd MATTH XI 6. And blessed is he whosoever shall not be offended in me I Have from these Words propounded to consider two things I. Those Prejudices and Objections which the World had against our Saviour and his Religion at their first Appearance as also to enquire into those which Men at this day do more especially insist upon against the Christian Religion and to show the Unreasonableness of them II. How happy a thing it is to escape and overcome the common Prejudices which Men have against Religion I have entred upon the first of these the Prejudices which the World had against our Saviour and his Religion When this great Teacher of Mankind came from God though he gave all imaginable Testimony and Evidence that he was sent from Heaven yet the greatest part of the World both Jews and Gentiles were mightily offended at him and deeply prejudiced against him and his Doctrine but not both upon the same Account I have already given you an Account of the chief Exceptions which the Jews made against our Saviour and his Doctrine and have shewn 〈◊〉 Unreasonableness of them 〈◊〉 〈◊〉 now to consider the 〈…〉 those Exceptions which 〈…〉 and Heathen Philosophers took at our Saviour and his Doctrine I shall mention these four First That Christianity was a great Innovation and contrary to the received Institutions of the World Secondly They objected against the Plainness and Simplicity of the Doctrine Thirdly That it wanted Demonstration Fourthly That the low and suffering Condition of our Saviour was unsuitable to one that pretended to be the Son of God and to be appointed by him for a Teacher and Reformer of the World These are the chief Exceptions which the Heathen and especially their Philosophers took at our Saviour and his Doctrine First That the Christian Religion was a great Innovation and contrary to the received Institutions of the World and consequently that it did condemn the Religion which had been so universally received and establisht in the World by so long a continuance of Time And no wonder if this made a great Impression upon them and raised a mighty Prejudice in the Minds of Men against the Christian Religion no Prejudices being so strong as those that are fix'd in the Minds of Men by Education And of all the Prejudices of Education none so violent and hard to be removed as those about Religion yea though they be never so groundless and unreasonable Hath a Nation changed their Gods which yet are no Gods Intimating to us that Men are very hardly brought off from that Religion which they have been brought up in how absurd soever it be When Christianity was first propounded to the Heathen World had Men been free and indifferent and not prepossest with other Apprehensions of God and Religion it might then have been expected from them that they should have entertained it with a readiness of Mind proportionable to the Reasonableness of it But the Case was quite otherwise the World had for many Ages been brought up to another way of Worship and inur'd to Rites and Superstitions of a quite different Nature And this sways very much with Men Sequimur majores nostros qui feliciter sequuti sunt suos as one of the Heathens said in those Days We follow our Ancestors who happily follow'd theirs Men are hardly brought to condemn those Opinions and Customs in Religion which themselves and their Forefathers have always embraced and followed And Wise Men especially are loth to admit so great a change in a matter of so great Concernment as Religion is So that this must be acknowledged to have been a considerable Prejudice against the Christian Religion at its first Appearance But yet upon a through Examination this will not be found sufficient in Reason to withhold Men from embracing Christianity if we consider these four Things 1. No prudent Person thinks that the Example and Custom of his Forefathers obligeth him to that which is evil in it self and pernicious to him that does it and there is no Evil no Danger equal to that of a false Religion for that tends to the ruin of Men's Souls and their undoing for ever A Man might better alledge the Example of his Forefathers to justifie his Errors and Follies in any other kind than in this which is so infinitely pernicious in the Consequences of it 2. In a great Corruption and Degeneracy it is no sufficient Reason against a Reformation that it makes a Change When Things are amiss it is always fit to amend and reform them and this cannot be done without a Change The wisest among the Heathen did acknowledge that their Religion was mixt with very great Follies and Superstitions and that the Lives and Manners of Men were extremely corrupt and degenerate and they endeavour'd as much as they could and durst to reform these things And therefore there was no Reason to oppose an effectual Reformation for fear of a Change a Change of Things for the better though it be usually hard to be effected being always a thing to be desired and wisht for 3. The Change which Christianity designed was the least liable to Exception that could be being nothing else in the main of it but the reducing of Natural Religion the bringing of Men back to such Apprehensions of God and such a way of worshipping him as was most suitable to the Divine Nature and to the Natural Notions of Men's Minds nothing else but a Design to perswade Men of the one true God Maker of the World that he is a Spirit and to be worshipt in such a manner as is suitable to his Spiritual Nature And then for matters of Practice to bring Men to the Obedience of those Precepts of Temperance and Justice and Charity which had been universally acknowledged even by the Heathens themselves to be the great Duties which Men owe to themselves and others And that this is the main Design of the Christian Religion the Apostle hath told us in most plain and express Words Tit. 2. 11 12. The Grace of God that is the Doctrine of the Gospel which hath appeared to all Men and brings Salvation teacheth us that denying Vngodliness and worldly Lusts we should live soberly and righteously and godly in this present World And all that the Christian Religion adds beyond this is means and helps for our Direction and Assistance and Encouragement in the Discharge and Performance of these Duties For our Direction God hath sent his Son in our Nature to declare his Will to us and to be a Pattern and Example of Holiness and Virtue For our Assistance he hath promised the Aids of his Holy Spirit and for our Encouragement he offers
save to the utmost all those that come to God by him seeing he ever liveth to make intercession for us By these Qualifications our High Priest is described in this Epistle and by these he is every way suited to all our Defects and Infirmities all our Wants and Necessities to instruct our Ignorance by his Doctrine and to lead us in the Path of Righteousness by his most Holy and most Exemplary Life to expiate the guilt of our Sins by his Death and to procure Grace and Assistance for us by his prevalent Intercession on our behalf By all these ways and in all these respects he is said to be the Author of Eternal Salvation 1st By the Holiness and Purity of his Doctrine whereby we are perfectly instructed in the Will of God and our Duty and powerfully excited and perswaded to the Practice of it The Rules and Directions of a holy Life were very obscure before and the Motives and Encouragements to Virtue but weak and ineffectual in comparison of what they are now render'd by the Revelation of the Gospel The general corruption of Mankind and the vicious Practice of the World had in a great measure blurr'd and defac'd the Natural Law so that the Heathen World for many Ages had but a very dark and doubtful knowledge of their Duty especially as to several instances of it The Custom of several Vices had so prevail'd among Mankind as almost quite to extinguish the natural Sense of their Evil and Deformity And the Jews who enjoy'd a considerable degree of Divine Revelation had no strict regard to the Morality of their Actions and contenting themselves with some kind of outward Conformity to the bare Letter of the Ten Commandments were almost wholly taken up with little Ceremonies and Observances in which they placed the main of their Religion almost wholly neglecting the greater Duties and weightier matters of the Law And therefore our Blessed Saviour to free Mankind from these wandrings and uncertainties about the Will of God revealed the Moral Law and explained the full force and meaning of it clearing all doubts and supplying all the defects of it by a more particular and explicite Declaration of the several parts of our Duty and by Precepts of greater Perfection than the World was sufficiently acquainted withal before of greater Humility and more Universal Charity of abstaining from Revenge and forgiving Injuries and returning to our Enemies Good for Evil and Love for ill-will and Blessings and Prayers for Curses and Persecutions These Virtues indeed were sometimes and yet but very rarely recommended before in the Counsels of wise Men but either not in that degree of Perfection or not under that degree of Necessity and as having the force of Laws and laying an universal obligation of indispensable Duty upon all Mankind And as our blessed Saviour hath given a greater clearness and Certainty and Perfection to the rule of our Duty so he hath reveal'd and brought into a clearer Light more powerful Motives and Encouragements to the constant and careful Practice of it for Life and Immortality are brought to light by the Gospel the Resurrection of Christ from the Dead being a plain and convincing Demonstration of the Immortality of our Souls and another Life after this and an Evidence to us both of his Power and of the fidelity of his promise to raise us from the Dead Not but that Mankind had some obscure Apprehensions of these things before Good Men had always good hopes of another Life and future Rewards in another World and the worst of Men were not without some fears of the Judgment and Vengeance of another World but Men had disputed themselves into great doubts and uncertainties about these things and as Men that are in doubt are almost indifferent which way they go so the uncertain apprehensions which Men had of a future State and of the Rewards and Punishments of another World had but a very faint influence upon the minds of Men and wanted that pressing and determining force to Virtue and a good Life which a firm Belief and clear Conviction of these things would have infused into them But now the light of the glorious Gospel of Christ hath scatter'd all these Clouds and chased away that gross Darkness which hid the other World from our sight and hath removed all doubts concerning the Immortality of Mens Souls and their future State and now the Kingdom of Heaven with all its Treasures of Life and Happiness and Glory lies open to our view and Hell is also naked before us and Destruction hath no covering So that the hopes and fears of Men are now perfectly awakened and all sorts of Considerations that may serve to quicken and encourage our Obedience and to deter and affright Men from a wicked Life are exposed to the view of all Men and do stare every Man's Conscience in the face And this is that which renders the Gospel so admirable and powerful an Instrument for the reforming of Mankind and as the Apostle calls it the mighty power of God unto Salvation because therein Life and Immortality are set before us as the certain and glorious Reward of our Obedience and therein also the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men So that considering the perfection of our Rule and the powerful enforcements of it upon the Consciences of Men by the clear discovery and firm assurance of the Eternal Recompence of another World nothing can be imagined better suited to its end than the Doctrine of the Gospel is to make Men wise and holy and good unto Salvation both by instructing them perfectly in their Duty and urging them powerfully to the practice of it 2dly The Example of our Saviour's life is likewise another excellent Means to this End The Law lays an Obligation upon us but a pattern gives life and encouragement and renders our Duty more easie and practicable and familiar to us for here we see obedience to the Divine Law practised in our own Nature and performed by a Man like our selves in all things like unto us Sin only excepted 'T is true indeed this exception makes a great difference and seems to take off very much from the encouraging Force and Virtue of this Example No wonder if he that was without Sin and was God as well as Man performed all Righteousness and therefore where is the encouragement of this example That our Nature pure and uncorrupted supported and assisted by the Divinity to which it was united should be perfectly conformed to the Law of God as it is no strange thing so neither doth it seem to have that force and encouragement in it which an Example more suited to our weakness might have had But then this cannot be deny'd that it hath the advantage of perfection which a Pattern ought to have and to which though we can never attain yet we may always be aspiring towards it and certainly we cannot better learn
proper Pains and Torments of the damned but that his perfect Obedience and grievous Sufferings undergone for our sakes and upon our account were of that Value and Esteem with God and his voluntary Sacrifice of himself in our stead so highly acceptable and well pleasing to him that he thereupon was pleased to enter into a Covenant of Grace and Mercy with Mankind wherein he hath promised and engaged himself to forgive the Sins of all those who sincerely repent and believe and to make them partakers of Eternal Life And hence it is that the Blood of Christ which was shed for us upon the Cross is call'd the Blood of the Covenant as being the Sanction of that new Covenant of the Gospel into which God is entred with Mankind and not only the Confirmation but the very Foundation of it for which reason the Cup in the Lord's Supper which represents to us the Blood of Christ is call'd the New Testament in his Blood which was shed for many for the remission of Sins 4thly and lastly Christ is said to be the Author of our Salvation in respect of his powerful and perpetual Intercession for us at the right Hand of God And this seems to be more especially intimated and intended in that Expression here in the Text that being made perfect he became the Author of eternal Salvation to them that obey him Which Words of his being perfected do as I have shew'd before more immediately refer to his Sufferings and the Reward that followed them his Exaltation at the right hand of God where he lives for ever to make Intercession for us by which perpetual and most prevalent Intercession of his he procures all those Benefits to be bestowed upon us which he purchased for us by his Death the forgiveness of our Sins and our Acceptance with God and perfect Restitution to his Favour upon our Faith and Repentance and the Grace and Assistance of God's Holy Spirit to inable us to a sincere Discharge of our Duty to strengthen us against all the Temptations of the World the Flesh and the Devil to keep us from all Evil and to preserve us to his Heavenly Kingdom And this is that which our Apostle calls obtaining of Mercy and finding Grace to help in time of need ch 4. v. 16. of this Epist Our blessed Saviour now that he is advanced into Heaven and exalted on the right hand of the Majesty on high doth out of the tenderest Affection and Compassion to Mankind still prosecute that great and merciful Design of our Salvation which was begun by him here on Earth and in Virtue of his meritorious Obedience and Sufferings does offer up our Prayers to God and as it were plead our Cause with God and represent to him all our Wants and Necessities and obtain a favourable Answer of our Petitions put up to God in his Name and all necessary supplies of Grace and Strength Proportionable to our Temptations and Infirmities And by Virtue of this powerful Intercession of our blessed Saviour and Redeemer our Sins are pardoned upon our sincere Repentance our Prayers are graciously answered our Wants are abundantly supplyed and the Grace and Assistance of God's Spirit are plentifully afforded to us to excite us to our Duty to strengthen us in well doing to comfort us in Afflictions to support us under the greatest Tryals and Sufferings and to keep us through Faith unto Salvation And for this reason as the purchasing of our Salvation is in Scripture attributed to the Death and Sufferings of Christ so the perfecting and finishing of it is ascribed to the prevalency of his Intercession at the right Hand of God for us So the Apostle tells us ch 7. v. 25. That he is able to save to the uttermost all those that come to God by him seeing he ever liveth to make Intercession for us He dyed once to purchase Salvation for us and that we may not fall short of it but receive the full Benefit of this Purchase he lives for ever to make Intercession for us and thus he saves to the uttermost all those that come to God by him that is he takes care of the whole business of our Salvation from first to last And now that he is in Heaven he is as intent to procure our Welfare and Happiness and as tenderly concerned for us as when he lived here among us upon Earth as when he hung upon the Cross and poured out his Soul an Offering for our Sins for he appears at the right Hand of God in our Nature that which he assumed for our sakes which was made subject to and sensible of our Infirmities and which was tempted in all things like as we are only without Sin and therefore he knows how to pity and succour them that are tempted and from the remembrance of his own Sufferings is prompted to a compassionate Sense of ours and never ceaseth in virtue of his Blood which was shed for us to plead our Cause with God and to intercede powerfully on our behalf So that the Virtue and Efficacy of Christ's Intercession on our behalf is founded in the Redemption which he wrought for us by his Blood and Sufferings which being entred into Heaven he represents to God on our Behalf As the high Priest under the Law did enter into the holy place with the Blood of the Sacrifices that had been offered and in virtue of that Blood interceded for the People So Christ by his own Blood entred into the Holy Place having obtained eternal Redemption for us as the Apostle speaks ch 9. v. 12. He entred into the Holy Place that is into Heaven it self to make Intercession for us as the Apostle explains himself v. 24. Christ is not entred into the holy places which are made with hands but into Heaven it self to appear in the presence of God for us And ch 10. v. 12. speaking of Christ's appearing for us at the right Hand of God this Man says he after he had offer'd one Sacrifice for Sin for ever that is a Sacrifice of perpetual Virtue and Efficacy sat down at the right Hand of God that is to intercede for us in virtue of that Sacrifice From all which it appears that the Virtue of Christ's Mediation and Intercession for us in Heaven is founded in his Sacrifice and the price of our Redemption which he paid on Earth in shedding his Blood for us From whence the Apostle reasons that there is but one Mediator between God and Men by whom we are to address our Prayers to God 1 Tim. 2. 5. There is one God and one Mediator between God and Men the Man Christ Jesus who gave himself a Ransome for all His Mediation is founded in his Ransome or the Price which he paid for our Redemption The Apostle indeed does not say there is but one Mediator between God and Man in express words but surely he means so if by saying there is one God he means there is but one God for they
to God he will grant us whatever is good and necessary by which is certainly intended in the first place Spiritual good Things because these are the best and most necessary and to satisfie us that our Saviour did in the first place and more especially mean these St. Luke does particularly instance in the Grace and Assistance of God's Holy Spirit Lube 11. 13. How much more shall your Heavenly Father give the holy Spirit to them that ask him The holy Spirit that is the continual Presence and Influence of it to all the purposes of Guidance and Direction of Grace and Assistance of Comfort and Support in our Christian Course And what else is the meaning of that Parable of our Saviour's concerning the Talents entrusted with every Man according to his Capacity and Opportunities Matth. 25 I say what else can be the meaning of it but this That God is before-hand with every Man by affording the Advantages and Oportunities of being happy and such a measure of Grace and Assistance to that end which if he faithfully improve he shall be admitted into the Joy of his Lord. And upon this Consideration of the gracious Promises of the Gospel to this purpose it is that the Apostle St. Paul doth so earnestly exhort Christians to endeavour after the highest Degree of universal Holiness and Purity that we are capable of in this Life 2 Cor. 7. 1. Having therefore these Promises dearly beloved let us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in the fear of God And so likewise Phil. 2. 12 13. Wherefore my beloved work out your own Salvation with fear and trembling that is with great Care and Concernment lest you should fall short of it for it is God that worketh in you both to will and to do of his good pleasure The Consideration of God's readiness to assit us and of his Grace which is always at hand to stir up our Wills to that which is good and to strengthen us in the doing of it ought to be a great Argument and Encouragement to us to put forth our utmost Endeavours and so co-operate with the Grace of God toward our own Salvation And the Apostle St. Peter useth the same Argument to press Men to use their utmost Diligence to make their calling and election sure by abounding in all the Virtues of a good Life 2 Pet. 1. 3 4. According as his Divine Power hath given us all things which pertain to Life and Godliness that is hath so plentifully furnisht us with all the requisites to a godly Life through the knowledge of him that hath called us to Glory and Virtue that is by knowledge of the Gospel and the Grace therein offered to us whereby he hath given unto us exceeding great and precious Promises that by these ye might be Partakers of a Divine Nature having escaped the Corruption that is in the World through Lust And then from the consideration of this Divine Power conveyed to us by the Gospel and the Promises of it he exhorts Men to give all diligence to add to their Faith Virtue and Knowledge and Temperance and Patience and Godliness and brotherly Love and Charity And indeed the Scripture every where ascribes our Regeneration and Sanctification the Beginning and Progress and Perseverance of our Obedience to the powerful Grace and Assistance of God's holy Spirit we are said to be regenerate and born again of the Spirit to be renewed and sanctified by the Holy Ghost to be led by the Spirit and by the Spirit to mortifie the deeds of the Flesh and in a word to be kept by the mighty Power of God through Faith unto Salvation 3. What the Grace of God is ready to enable us to do if we be not wanting to our selves may properly be said to be possible to us and in some sense in our Power That may be said to be possible to us which tho' we cannot do of our selves as of our selves that is by our own Natural Power yet we can do by the Help and Assistance of another if that Assistance be ready to be afforded to us as we are sure the Grace of God's Holy Spirit is because he hath promised it to them that seek it and he is faithful who hath promised That cannot be said to be wholly out of a Man's Power which he may have for asking that which we are able to do by the Strength and Assistance of another is not impossible to us Surely St. Paul did no ways derogate from the Grace of God when he said I am able to do all things thro' Christ strengthening me he reckons himself able to do all that which by the strength of Christ he was enabled to do And this is the true Ground of all the Perswasions and Exhortations which we meet with in Scripture to Holiness and Obedience which would all be not only to no purpose but very unreasonable if we were wholly destitute of Power to do what God commands but if he be always ready at hand to assist us by a Grace sufficient for us if he co-operate with us in the Work of our Salvation then is there abundant ground of Encouragement to our Endeavours and if we fall short of eternal Salvation it is wholly our own fault it is not because God is wanting to us in those Aids and Assistances of his Grace which are necessary but because we are wanting to our selves in not seeking God's Grace more earnestly or by neglecting to make use of it when it is afforded to us For it is really all one both to the encouragement of our Endeavours and to the rendring of our Disobedience inexcusable whether we be able of our selves to perform the Condition of the Gospel or God be ready to assist us by his Grace and Holy Spirit to that purpose Wherefore as the Apostle exhorts Heb. 12. 12 13 14 15. Lift up the hands which hang down and the feeble knees and make strait paths for your feet lest that which is lame be turned out of the way but let it rather be healed Follow holiness without which no man shall see the Lord looking diligently lest any man fail of the Grace of God intimating that it is want of care and diligence on our part if the Grace of God fail of its end and be not effectual to all the purposes of Faith and Repentance and Obedience God does not with-hold his Grace from us but Men may receive it in vain if they do not make use of it And thus I have done with the third thing I proposed to consider from these words I proceed to the Fourth viz. To consider the Necessity of this Obedience in order to our obtaining of Eternal Life and Happiness Christ is the Author of Eternal Salvation to them that obey him that is to such and only to such as live in Obedience to the Precepts of his holy Gospel to them who frame the general course of their lives according to his
seeth Abraham afar off and Lazarus in his bosom As corporal Acts are attributed to God in Scripture so likewise to separated Souls In Hell he lift up his Eyes being in Torments Intimating to us that this sensual and voluptuous Man had stupidly past away his Life without any serious Thoughts and Consideration but now at last he was awakned when it was too late and began to consider In Hell he lift up his Eyes being in Torments O the Stupidity of Sinners who run on blindly in their Course and never open their Eyes 'till they are fallen into the Pit who cannot be brought to consider 'till Consideration will do them no good 'till it serve to no other purpose but to enrage their Consciences and to multiply the Stings of them Thus it was with this Rich Man he lift up his Eyes being in Torments and seeth Abraham afar off and Lazarus in his bosom Our Saviour represents him as seeing that which would then most probably come to his Mind Feeling his own Misery he began to consider the happy Condition of the poor Man whom he had so cruelly neglected And indeed one great part of the Torment of Hell consists in those Reflections which Men shall make upon the Happiness which they have wilfully lost and neglected and the Sins whereby they have plunged themselves into that miserable State Ver. 24. And he cried and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue for I am tormented in this Flame See how the Scene is changed now he is fain to beg Relief of the Beggar who had sued to him in vain Send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue Here is another very decent Circumstance the Rich Man is represented as not having the Face to beg any great Relief from Lazarus towards whom he had been so hard-hearted To dip the tip of his Finger in Water to cool his Tongue had been a very great Favour from Lazarus to whom the Rich Man had denyed even the Crumbs which fell from his Table For I am tormented in this Flame The Scripture loves to make use of sensible Representations to set forth to us the Happiness and Misery of the next Life partly by way of Condescention to our Understandings and partly to work more powerfully upon our Affections For whilst we are in the Body and immerst in Sense we are most apt to be moved by such Descriptions of things as are sensible and therefore the Torments of wicked Men in Hell are usually in Scripture described to us by one of the quickest and sharpest Pains that Human Nature is ordinarily acquainted withal namely by the pain of Burning Fire being the most active thing in Nature and therefore capable of causing the sharpest Pains But we cannot from these and the like Expressions of Scripture certainly determine that this is the true and proper Pain of Hell All that we can infer from these Descriptions is this that the Sufferings of wicked Men in the other World shall be very terrible and as great and probably greater than can possibly be described to us by any thing that we are now acquainted withal for who knows the Power of God's Anger and the utmost of what Omnipotent Justice can do to Sinners For as the Glory of Heaven and the Joys of God's Presence are now inconceivable so likewise are the Torments of Hell and the Miseries of the Damned Eye hath not seen nor Ear heard neither have entred into the Heart of Man those dreadful things which God prepares for them that hate him Who can imagine the utmost significancy of those Phrases which the Scripture uses to set forth this to us of God's being a consuming Fire of being tormented in Flames of God's Wrath and Jealousie smoaking against Sinners and all the Curses that are written in his Book falling upon them Who can conceive the Horror of those Expressions of the Worm that dies not and the Fire that is not quenched of God's pouring out the Vials of his Wrath of being deliver'd over to the Tormentor of being cast into the Lake of Fire and Brimstone These forms of Speech seem to be borrowed from those things which among Men are most dreadful and affrighting and to be calculated and accommodated to our Capacities and not so much intended to express to us the proper and real Torments of Hell as to convey to us in a more sensible and affecting manner the sense of what the Scripture says in general that it is a fearful thing to fall into the hands of the living God Ver. 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented Abraham said Son remember It is very observable how our Saviour chuses to represent to us the discourse between Abraham and the Rich Man tho' there was the greatest difference between them imaginable the one was in Heaven and the other in Hell yet they treated one another civily Abraham is brought in giving the common terms of Civility to this wretched wicked Man and calling him Son Son remember It was indeed a very severe thing which he said to him he put him in mind of his former Prosperity and of his Fault in his unmerciful Usage of Lazarus Remember Son that thou in thy life time receivedst thy good things and Lazarus c. But yet whilst he speaks such sharp things to him he ' bates bad Language A Man may say very severe things where a just Occasion requires it but he must use no reviling rem ipsam dic mitte malè loqui say the thing but use no bad Language And this as one says is the true art of Chiding the proper Stile wherein we must use to reprove If we do it with Malice and Anger and Contempt it is misbecoming even tho' we despair of doing good but if we hope for any good Effect we are like to miss of it this way for as the Apostle says excellently the wrath of Man worketh not the righteousness of God Some think that Abraham gives the Rich Man the Title of Son ironically and by way of Jeer but without all reason For surely there is not so much bad Nature in Heaven as to scoff at those who are in Misery Besides that we find our Saviour observing this Decorum of good Language in other of his Parables as particularly in that of the King who invited Guests to the Marriage of his Son Matth. 22. 11. When the King saw there the Man that came without his wedding Garment tho' he past a very severe Sentence upon him yet he gives him the common terms of Civility Friend how camest thou hither This should teach us Christians how we ought to demean our selves towards those who are at the greatest distance from us and how we ought to behave
our selves bone of our bone and flesh of our flesh labouring under Want and Necessity and yet not to be moved to commiserate him this is a sign that we have put off our own Nature otherwise we should pity the Sufferings of it in others For when-ever we behold a Man like our own selves groaning under Want and prest with Necessity and do not relent toward him and are not ready to relieve him we are hard-hearted to our own Nature and do in some sense what the Apostle says no Man ever did that is none retaining the Temper and Affections of a Man hate his own Flesh This the Scripture speaks of as a most barbarous sort of Inhumanity and calls it Murder 1 John 3. 15. Whoso hateth his Brother is a Murderer and not to relieve our Brother in want is to hate him for this is the Instance which the Apostle gives at the 17th verse Whoso hath this Worlds Goods and seeth his Brother in want and shutteth up his Bowels of Compassion from him whoso doth not consider the Poor is a Man-slayer and a Murderer he is cruel to his own Nature nay were he sufficiently sensible of the Condition of Humane Nature he is cruel to himself Seest thou a Poor Man in great Misery and Want there is nothing hath befallen him but what is common to Man what might have been thy Lot and Portion as well as his and what may happen to thee or thine another time Make it therefore thine own Case for so the Providence of God may make it one time or other and thou provokest him to make it so speedily by thy unmerciful Disposition toward the Poor I say make it thine own case if thou wert in the Poor Man's Condition and he in thine consult thine own Bowels and tell me how thou wouldst wish him to be affected toward thee Wouldst thou be willing that he should slight and repulse thee and shut up his Bowels of Compassion from thee If not then do not thou deal so with him consider that it may be thine own case therefore do not thou give the World any bad Example in this kind do not teach Men to be unmerciful lest they learn of thee and thou find the ill Effects of it when it comes to be thine own Condition This is the first Aggravation of this Sin the Inhumanity of it But 2. Besides the Inhumanity of this Sin it is likewise a great Impiety toward God Unmercifulness to the Poor hath this fourfold Impiety in it it is a Contempt of God an Usurpation upon his Right a slighting of his Providence and a plain Demonstration that we do not love God and that all our Pretences to Religion are hypocritical and insincere 1. It is a Contempt of God and a reproaching of him so Solomon tells us Pro. 14. 31. He that oppresseth the Poor not only he that dealeth unjustly with a Poor Man but he that is uncharitable towards him as appears by the Opposition but he that honoureth him hath Mercy on the Poor here Oppression of the Poor is opposed to want of Charity towards him He that oppresseth the Poor reproacheth his Maker how is that He despiseth God who made him after his own Image and Likeness For the Poor Man bears the Image of God as well as the Rich so that thou canst not oppress or neglect him without some reflection upon God whose Image he bears 2. The uncharitable Man is an Usurper upon God's Right The Earth is the Lord's and the fullness thereof and he hath given it to the Children of Men not absolutely to dispose of as they please but in trust and with certain reservations so as to be accountable to him for the disposal of it In respect of other Men we are indeed true Proprietors of our Estates but in respect of God we are but Stewards and he will call us to an Account how we have laid them out So much as we need is ours but beyond what will support us and be a convenient Provision for our Family in the Rank wherein God hath placed us all that is given to us that we may give it to others And if God hath been liberal to us in the Blessings of this Life it is on purpose to give us an Oportunity and to engage us to be so to others that stand in need of our Charity and we are false to our Trust if we keep those things to our selves which we receive from God for this very end that we might distribute them to others according to the proportion of our Ability and their Necessity This is to hide our Lord's Talent in a Napkin and that which thou storest up in this Case is unjustly detained by thee for God intended it should have been for Bread for the hungry and for Cloaths for the naked for the Relief and Support of those who were ready to perish 3. The uncharitable Man is impious in slighting of God's Providence He does not consider that Riches and Poverty are of the Lord that he can soon change our Condition and that it is an easie thing with him to make a Rich Man poor We do not sufficiently reverence the Providence which rules the World if when God hath blest us with Plenty and Abundance we have no pity and regard for those that are in need God can soon turn the Wheel and lay thee as low as the poor Man whom thou dost neglect He can cast down the mighty from their Seat and exalt the humble and Meek fill the hungry with good things and send the rich empty away God's Providence could easily have disposed of things otherwise to have secured every Man from want but he hath on purpose order'd this variety of Conditions high and low rich and poor not that some Men might have an Advantage to insult over and despise others but that there might be an Oportunity for the exercise of several Virtues that the poor might have an Oportunity to exercise their Dependance upon God and their Patience and Submission to his Will and that the rich might show their Temperance and Moderation and Charity 4. Unmercifulness to the Poor is a plain Demonstration that we do not love God and that all our other pretences to Religion are hypocritical and insincere St. James tells us that pure Religion and undefiled before God and the Father is this to visit the fatherless and the Widow Ja. 1. 27. That the Wisdom which is from above is full of Mercy and good fruits ch 3. 17. St. John represents this uncharitable Disposition as utterly inconsistent with the true Love of God 1 John 3. 17. But whoso hath this Worlds Goods and seeth his Brother have need and shutteth up his Bowels of Compassion from him how dwelleth the love of God in him In vain does such a Man pretend to love God nay ch 4. v. 20. he tells us that it is impossible such a Man should love God If a Man say I love God and hateth his Brother