God for man would swallow me up he â—…ting daily oppresseth me mine eneâ—…es would daily swallow me up for they 〈◊〉 many that rise up against me O thou most â—…igh What time I am afraid I will â—…ust in Thee in God I will praise his â—…rd in God I have put my trust I will â—…t fear what flesh can do unto me 4thly When God does think fit to â—…rrect his People yet he always reâ—…oves his Judgments upon their sincere â—…epentance This was God's express â—…ovenant with Israel 26. Levit. 40 â—…1 42. If they shall confess their iniquiâ—… and the iniquity of their Fathers with the trespass which they trespassed against me and also that they have walkâ—…d contrary to me and that I also have â—…alked contrary to them and have brought â—…hem into the Land of their Enemies 〈◊〉 then their uncircumcised hearts be humâ—…led and they then accept of the punishment of their iniquities then will I remember my Covenant with Jacob and also my Covenant with Isaac and also my Covenant with Abraham will I remember and I will remember the land Thus in the time of the Judges when God for their sins delivered them into the hands of their Enemies when they cried to God he raised up Saviours for them Nay many times when their Repentance was not very sincere nor lasting yet in great goodness and compassion he spared them When he slew them then they sought him and returned and enquired early after God and they remembred that God was their Rock and the high God their Redeemer nevèrtheless they did flatter him with their mouth and they lied unto him with their tongue for their heart was not right with him neither were they stedfast in his Covenant but he being full of compassion forgave their iniquities and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath for he remembred that they were but flesh a wind that passeth away and cometh not again 78. Psalm 34 c. So that how angry soever God be we have a certain way of appeasing his anger Nothing but sin can provoke a merciful God and a compassionate Father to punish He has a great tenderness for all his Creatures He doth not afflict willingly nor grieve the children of men and therefore he is more easily appeased than he is provoked judgment is his strange Work but he â—…ights in Acts of Mercy and seems â—…ased with an honourable occasion 〈◊〉 shew mercy without exposing his â—…ws and Government to contempt â—…d therefore Repentance and Reforâ—…tion will always appease him nay â—…metimes we see that the very shews â—…d appearance of a publick and solemn â—…pentance though it be not so sinâ—…re and hearty as it ought to be â—…akes him stay his hand and expect â—…r return And this is a great encouâ—…gement and a Powerful obligation on 〈◊〉 to return to God when he strikes 〈◊〉 humble our selves under his mighty â—…nd for there is no other way to reâ—…ove his Judgments and this will do 〈◊〉 It is a vain thing to trust in Armies â—…d Navies in the Courage and Conâ—…ct of Princes and Generals when â—…ur Sins fight against us when God â—…efuses to go forth with our Armies â—…r no King is saved by the multitude of â—…n host a horse is a vain thing for safeâ—…y neither shall he deliver any by his â—…reat strength but the eyes of the Lord are upon them that fear him upon them that â—…ope in his mercies 33. Psal. 16 17 18. Nay the justice and righteousness of our Cause will not always secure 〈◊〉 of Success for those who have a very just Cause may deserve to be punished and then God may justly punish them and deliver them into the hands 〈◊〉 their Enemies God does not always determine what is Right and Wrong by the events of War for he is the Sovereign Judge of the World and may punish a wicked Nation by unjust Oppressors as he often did the Israelites The Profession of the true Religion will not always secure us when ouâ—… Sins cry for Vengeance When the Iews cried The Temple of the Lord 〈◊〉 temple of the Lord the Prophet told them They trusted in lying words for will ye steal and murder and commit adultery and swear falsly and burn incense to Baal and come and stand before me in this house which is called by my name and say We are delivered to do all these abominations 7 Jer. 4 10. To glory in the profession of the true Faith or in a vigorous opposition to the Errors and Corruptions of Religion when we are Atheists or Infidels in our Lives may make God punish us but is no reason on our part why he should save us but true and sincere Repenâ—…ance will save us We profess the sinâ—…ere Faith of Christ we fight in a just Cause if it be lawful to defend our â—…elves against the powerful Oppressor â—…f the Protestant that is the true Christian Faith and the Liberties of Europe and we have no reason to fear â—…ny thing but our sins Let us but reâ—…orm our Lives and put away the evil â—…f our doings and our Arms will be as Prosperous as our Cause is Just God will then gird our Princes and soldiers â—…ith strength to the battle will teach â—…heir hands to war and their fingers to â—…ght 5thly Faith and Prayer are more â—…owerful than Arms as it must necesâ—…arily be if God only gives Victory â—…nd Success This we learn from the â—…hole History of the Iews the Apoâ—…le to the Hebrews gives us a particular â—…ccount of the Power of Faith II. Heb. â—…2 33 34. Of Gideon and Barach and Sampson and Ieptha and David who â—…hrough faith subdued kingdoms wrought â—…ighteousness obtained promises stopped â—…he mouths of lions quenched the violence â—…f fire escaped the edge of the sword out of weakness were made strong waxed valivaliant in fight turned to flight the armies of the aliens Moses his Prayer was more powerful than Ioshua's Arms for when Moses held up his hands Israel prevailed when he let down his hands Amalek prevailed 17. Exo. II. Hezekiah's Prayer overthrew the Assyrian Army when Rabshekah came against Ierusalem and reproached them with their Trust in God We must not indeed expect such miraculous Victories as God gave to Israel but this makes no difference for the Power of Faith and Prayer is the same still and all Victory is God's still who gives Success as well by invisible Means and seeming Accidents as by the most visible interposal of a miraculous Power For God gave Israel miraculous Deliverances not because he could not save them without a miracle but because he would make it visible to all the world That he was their Saviour But still God hears our Prayers and answers them he is still the Saviour and Deliverer of all those who trust in him and hope in his Mercy and therefore the only sure way to conquer our Enemies is to prevail with God by
our selves to be Dissenters I hope are by this time very well Satisfied that the Church of England has no inclination to Popery and we have reason to acknowledge that the Body of Dissenters for some private Intriguers on either side do not deserve our notice nor to be thought on either side have not such an irreconcileable Hatred to the Church of England as to sacrifice her to a Popish Interest and this bids fair for a good Understanding between us and let us pray to God to continue and perfect it 2. As for the Preservation of the Church from the Oppression and Persecution of her Enemies this is God's care too and many times nothing but an All-seeing Vigilant and Omnipotent Providence can secure her Many times their Designs are laid deep and low full of Intriegue and Artifice unknown to all men but themselves as it was in the Gunpowder Treason when our King and Nobles and Senators were designed as a rich Sacrifice to a furious and Antichristian Zeal but when the wicked plotteth against the just and gnasheth on him with his teeth the Lord shall laugh at him for he seeth that his day is coming 37. Psal. 12 13. Let us then Pray heartily to God that he would reconcile our Differences and Divisions and restore Peace and Unity to his Church that he would defend us from all the Plots and Machinations of our Enemies that we being delivered from all Persecutions may evermore give thanks unto him in his Holy Church through Iesus Christ our Lord To whom with the Father and the Holy Ghost be Honour Glory and Power now and for ever Amen To his much Esteemed Friends the Church-Wardens and Parishioners of St. LAWRENCE Iewry and St. MARY MAGDALEN Milk-street Gentlemen THough I had no intention to make this Sermon Publick yet I could not with any Modesty deny your Request when you had paid so great a regard to the Counsel given you in it I heartily Congratulate your happy agreement in the Choice of so excellent a Person to succeed the not-to-be-forgotten Dr. CALAMY who I doubt not will deserve all that Honour and Kindness which it is so natural to you to show to your Ministers I here present you with the Sermon as it was Preached excepting some few things at the beginning which were left out in speaking to shorten it as much as I could without injuring the Sense I am sensible the Character falls very short of what our deceased Friend deserved but it is every Word true and I thought had been as inoffensive too as it is true and so I believe it will appear to wise and considering men and others may judge as they please If it will contribute any thing to make both Ministers and People more faithful in the discharge of their several Duties I have what I aimed at both in Preaching and Printing it especially if you please to accept of it as a Testimony of the sincere Respects of GENTLEMEN Your very Humble Servant WILLIAM SHERLOCK SERMON II. Preach'd at the Funeral of the Reverend Benjamin Calamy D. D. and late Minister of St. Lawrence Iewry London Jan. 7. 1685 6 24 Matth. 45 46. Who then is a Faithful and Wise servant whom his Lord hath made Ruler over his Houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing IN this and the foregoing Chapter our Saviour acquaints his Disciples with the Signs and Prognosticks of his coming which plainly have a double aspect both upon his coming to destroy Ierusalem and upon his coming to judge the World But the application he makes of it is of universal use Watch therefore for ye know not what hour your Lord doth come v. 42. which is excellent advice in what sense soever we understand the coming of our Lord for the coming of our Lord signifies his coming to take account of us and whether we apply this to the Hour of our Death or to the last Day of Judgment still it concerns us to watch that is to be always diligent and careful in doing our Duty and discharging that Trust which is committed to us that whenever our Lord comes we may give up our Accounts with joy The Words I have now read to you concern the Apostles of Christ and their Successors the Bishops and Pastors of the Church who are as much obliged to this watchfulness as any other sort of Persons because as they have a greater Trust so they have a greater Account to give This we learn from 12 Luke 42 43 ver where our Saviour having given that general advice to all his Disciples to watch for the coming of their Lord St. Peter particularly enquires how far he and the rest of the Apostles were concerned in it Lord speakest thou this parable unto us or even to all ver 41. To which our Saviour answers Who then is that faithful and wise steward whom â—…is Lord shall make Ruler of his Houshold to give them their portion of meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Wherein our Saviour does particularly apply that general Advice to his Apostles and their Successors his Servants Stewards and Ministers of the Gospel and indeed those particular expressions which are here used do sufficiently acquaint us to whom this Advice belongs We need not question who is here meant by the Lord which is the peculiar Title of Christ in the New Testament and it is as evident what this Houshold is which is the Church of Christ The House and Temple of the living 1 Cor. 3. 16. 2 Cor. 6 16. God The Houshold of Faith The Houshold of God And Christ is said to be Faithful as a Son or Lord over his 6. Gal. 10. own House whose House are we if we â—…ld fast the confidence and the rejoycing 3. Heb. 5 6. of the hope firm unto the end in distinction from Moses who was Faithful as a Servant The Rulers of the Houshold or the Stewards in St. Luke are the Apostles Bishops Presbyters who are the Governours of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 20. Acts 28. Overseers the Ministers of Christ the Stewards of the Mysteries of God The 1 Cor. 4. 1. Meat which they are to give in Season is the Word of Life which with respect to the different degrees and perfection of Knowledge is compared to Milk and to strong Meat and therefore they are commanded to feed the 1 Cor. 3. 2. 5. Heb. 12. 1 Pet. 2. 2. 〈◊〉 Tim. 4. 2. Flock to preach the Word to be instant in season out of season to reprove rebuke exhort with all long-suffering and doctrine This is sufficient to shew you that my Text does principally concern the Bishops and Ministers of the Church who are in an eminent manner the Servants of Christ in the Instruction and Government of his Church which is his House and in speaking to these words
considering what they do I might name many but shall content my self with some few at present which are least observed and which prove Snares to good Men as for instance To impose upon our selves constant Tasks of Religion that we will Read and Pray so much and so often every Day and observe voluntary Fasts and abstain from such innocent Diversions c. which Men commonly resolve in some great Heats and Fits of Devotion which they fancy will continue in the same fervour but never do and then these Tasks grow very uneasie as every thing of Religion does when it grows a Task and then they degenerate into dulness and formality and then Men either leave them off and with that are tempted to leave off Religion it self or they are so very cold that they fancy themselves spiritually dead and fall into Melancholly into Desertions into Despair it self It is a dangerous thing for Men by rash and arbitrary Vows to tye themselves up from doing that which otherwise they might very innocently do and which they will be strongly tempted to do when they have vowed not to do it The Guides of Souls know that this is no imaginary Case but what they so often meet with and see such ill effects of that it is very fit to warn Men of the Snare Were there no other reason against the Monkish Vows of Celibacy Poverty and Obedience I should think this sufficient that considered only as perpetual Vows they are a dangerous State of Temptation and for my own part I would never advise any Man to make a perpetual Vow to do or not to do any thing which it is not perpetually his Duty to do or not to do Thus to marry with Persons of a disagreeable Age or a disagreeable Humour or a contrary Religion is to put our selves into a state of Temptation but such particular Instances would be endless and therefore I forbear If God lead us into Temptation he will give us sufficient strength to resist if we improve his Grace if we lead â—…ur selves into Temptation and God â—…eave us to the power and subtilty of â—…he Tempter the sin and the folly is our own 5thly I observe by what means our Saviour conquered the Devil's Temptations and that was by the Authority and by the Word of God It is written Man shall not live by bread alone It is written Thou shalt not tempt the Lord thy God It is written Thou shalt worship the Lord thy God and him only shalt thou serve These are such Answers as would admit of no Reply for the Authority of God can never be answered And thus we must conquer also if ever we will conquer by a firm Faith in God and Belief of his Word Faith is our Shield and the Word of God is the Sword of the Spirit and we have no other sure Defence against all Temptations This ruined our first Parents in Paradise when their Reason and Natural Powers were in their greatest Vigour Perfection and Integrity that instead of insisting on God's Authority they ventured to reason the Case with the Tempter Set aside the Authority of God and the Devil will quickly out-wit and out-reason us he is skilled in all the Arts of Deceit and Methods of Perswasions and without God's Authority our Courage our Resolution our Honour our Reason it self even all the Rants and triumphant Speculations of Philosophy will fail us in the Day of Trial to Tempt is either to deceive or to perswade and there is no other secure defence against either but the Authority and the Word of God The wisest Reasoner may be imposed on by so artificial a Tempter but God can neither deceive nor be deceived and then while we believe God and have regard to his Commands we cannot be deceived neither And what is able to resist all the Terrors and Flatteries of the World and the Flesh but the Authority of that God who is our Maker and our Judge What insignificant Names are Virtue and Vice how weak and feeble is the sense of Decency and Honour and the Dignity of Human Nature and of a Life of Reason after we have read or writ so many Volumes about it when we feel the soft Charms of Pleasure and our Eyes are filled with visible Glories Who would not part with a fine Thought or two with some pretty Notions of Moral Beauty and Intellectual Pleasures for a Happiness which may be seen and felt But the Authority of GOD the firm belief of his Promises and Threatnings the hopes and fears of another World are beyond all other Perswasions unless any thing can perswade a Man to be eternally miserable This may suffice to be spoke in General concerning our Saviour's Temptation We come now to consider II. The particular Temptations wherewith our Saviour was Assaulted and they are Three 1. The first was to relieve his Hunger after his long fasting by working a Miracle And when the Tempter came to him he said If thou be the Son of God command that these stones be made bread This was a very artificial Temptation which it may be none but Christ himself would have been aware of For what hurt was it for the Son of God to work a Miracle What hurt was it for a Man who was Hungry to relieve his Hunger For here was no Temptation to excess but to satisfy the necessities of Nature What hurt was it for him who afterwards fed so many Thousands by Miracles in this great Distress to have wrought a Miracle to satisfy his own Hunger This was very plausible and looked like very charitable Advice but yet there was a secret Snare in it 1st For this was made a Trial whether he were the Son of God or not If thou be the Son of God command that these stones be made bread Now had he complied with this it had argued a distrust of his Relation to God and of the Love of his Father and this was a Temptation to Sin Thus the Tempter dealt with our first Parents made them jealous of God's good Intentions towards them and by that Tempted them to Disobedience The Serpent said unto the Woman Ye shall not surely die For God knoweth that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil That is God envies your Happiness and therefore has forbid you to Eat of the Tree of Knowledge of Good and Evil. Thus the Devil suggested to our Saviour that he had great reason to question whether he were the Son of God because he was destitute of all the Comforts and Supports of Life and after forty Days fasting had nothing in the Wilderness to Eat unless he would turn Stones into Bread And though this part of the Temptation our Saviour takes no notice of in his Answer but scorns it yet we find it makes a very powerful Impression upon other Men who are apt to measure God's Love or Hatred by present things when they
to his Lord what Love was this to the Souls â—…f Men it is certainly the most perâ—…ect imitation of the Love of Christ â—…at is possible to Man Christ so â—…oved us as to come down from Heaven to live a laborious Life and â—…o die an accursed Death for us this great Apostle so loved his Lord and so loved the Souls of Men that â—…e made it his choice to stay some time out of Heaven and to encounter all the Miseries and Terrours of this Life to serve Christ and his Church Where is this Divine Spirit now to be found Let us my beloved Brethren who are entrusted also with the Care of Souls by the great Shepherd and Bishop of our Souls blush to think how far short we fall of this Example let this inspire us with a flaming Love and Zeal for the Souls of Men for whom Christ died and make us at least contented to deny our selves some of the Ease and Security and Pleasures of Life to serve the Church of Christ which he hath purchased with his own blood But to keep my self within some Bounds I shall briefly Discourse on these two Heads which are very proper for this Occasion and very proper to my Text. First The great Rewards of faithful Pastors and Ministers of Christ and how much it is for their advantage to be removed out of this World St. Paul was very sensible of this which made him desire to depart and to be with Christ which is far better Secondly How necessary the Lives of such Men are to the Church and what a great loss it is when God removes them out of it Nevertheless to abide in the Flesh is more needful for you 1. Let us then consider in the first place the great Rewards of the faithful Ministers of Christ and how much it is for their advantage to depart and to be with Christ. Now I do not here intend a comparison between Heaven and Earth Good God! what different things are these and what Christian doubts whether Heaven be a happier Place than this World Heaven whither no Troubles or Sorrows can follow us no persecuting Sword no persecuting Tongue where we shall be delivered from all the Wants Necessities and Infirmities of the Body from â—…unger and Cold and Nakedness â—…m wracking Pains and languishing â—…cknesses where there is eternal Ease â—…d Rest and Joy without labour â—…ithout discontents without quarrels â—…here our Souls shall be perfected in â—…owledge and in love where we â—…all dwell in the Presence of God see â—…m as he is and know him even as â—…e are known where we shall dwell â—…ith Christ adore his Love behold â—…s Glory and be transformed our â—…lves into the likeness and image of â—…s Glory We have but obscure imâ—…rfect Conceptions of these things â—…w Heaven will out-do our highest â—…xpectations as much as the most â—…erfect state of Happiness in this World â—…ways falls short of what we expectâ—… and this is the case of all good â—…en it is a mighty happy Change â—…ey make when they remove from â—…arth to Heaven But there are different Degrees of Glory in the next World proportionâ—…d not only to our different attainâ—…ents in Virtue but to those different Trusts in Services which we have been employed in and have faithfully discharged here We read of the Reward of a Prophet that he who gives a Cup of cold Water to a Prophet in the name of a Prophet shall have a Prophet's Reward which must signify some peculiar Reward that shall be bestowed on Prophets We know so little of the other World that we cannot conceive what these different Rewards shall be The Prophet Daniel represents it by an external Glory 12. Dan. 3. And they that be wise shall shine as the brightness of the Firmament and they that turn many to righteousness as the stars for ever and ever But our Saviour represents this by a different degree of Rule and Empire 12. Luke 42 43 44. And the Lord said Who then is that faithful and wise steward whom his Lord shall make ruler over his houshold to give them their meat in due season This is the honourable Character of Gospel Ministers in this World that they are Rulers in God's houshold to instruct and feed them with the Word of Life and their Reward is proportioned to their Work Blessed is that servant whom his Lord when he cometh shall find so doing Of a truth I say unto you That he will make him ruler â—…ver all that he hath What this Rule â—…ignifies in the other World is a Mysteâ—…y to us especially since we have â—…ancied the other World to be only a State of Contemplation not of Actiâ—…n where we shall have nothing to do â—…ut to see God and to love and to praise him but no service to do for â—…im but we know there are different â—…orders of Angels who are employed in great Trusts and Offices Arch-Angels Angels Thrones Dominions Principalities and Powers which are names of Rule and Government though we know not what their Power and Authority is nor how they Govern in like manner our Saviour promises his Apostles Verily I say unto you that ye which have followed me in the regeneration when the son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel 19. Matth. 28. The like we may see in the Parable of the Pounds and Talents He who hath gained ten Pounds had Rule over ten Cities and he who gained five Pounds had Rule over five Cities for these Servants to whom the Lord gave these Pounds and Talents to improve plainly signify his Stewards and the Ministers of his spiritual Kingdom for no other Persons have in so peculiar a manner this honourable Character of the Servants of Christ throughout the Gospel And if there be Order and Government among the Angels themselves Why should we think that there is nothing like this among glorified Saints If Angels are the Ministers of God there is no reason to think that Heaven is a State of meer Rest and Contemplation especially when Happiness consists in Action And if Christ have any Ministers of his spiritual Kingdom in the next World it is most reasonable to think that those shall have the greatest Authority and be employed in the noblest Services who have been his faithful Stewards and Ministers in this World For the Church on Earth and in Heaven is the same Church though their State be very different and therefore they do not lose their relation to Christ nor their station in his Church by removing to Heaven It is a Sacerdotal Kingdom our High Priest is King and therefore a Priest of Iesus how mean soever this be thought now will be one of the highest Characters in Heaven What the Happiness of this is we cannot tell but we know that there are no empty Titles in Heaven but every degree of Dignity there signifies a peculiar degree of Happiness
great Reproach to a Christian Nation where such Doctrines are publickly owned and profess'd and such Persons courted and flattered as â—…he most refined Philosophical Wits I pray God this Nation do not find the â—…ischievous Effects of it both in Church â—…nd State Government can never be long secure without the Sacred Authority of Religion and destroy Revealed Religion and we shall quickly have none as is too visible in the Lives of Deists I 'm sure it is a vain thing to talk of a Reformation of Manners while such Men are suffered to poison the very Fountains to undermine all Religion and to root up the very Foundations of Piety and Vertue I do not love to prophesie ill Things but that Nation cannot reasonably expect to receive Good from God which is so unconcerned for his Glory and Worship it being the standing Rule of his Government He that honoureth me I will honour but those which despise me shall be lightly esteemed To God the Father God the Son and God the Holy Ghost be Honour Glory and Power now and for evermore Amen SERMON XII Preach'd on September 2. 1699. Being the Fast for the Fire of London at the Cathedeal Church of St. Paul's before the Right Honourable the Lord-Mayor Aldermen and Citizens of London Micah vi 9. The Lord's Voice crieth unto the City and the Man of Wisdom shall see thy Name Hear ye the Rod and who hath appointed it WHen the State of this World is Happy and Prosperous it is no wonder to see Men indulge themselves in Ease and Luxury forget God or grow careless and formal in Religion For though it might reasonably be expected that happy Creatures who rejoice in the Blessings of Heaven should be very devout Worshippers of that God from whose Bounty and Goodness they receive all yet Humane Nature in this degenerate State is very fond of sensual Pleasures And when an easie and plentiful Fortune puts it into Mens Power to enjoy as much of this World as they will there are but very few who can set Bounds to their Enjoyments and taste the Pleasures of this Life without taking large and intoxicating Draughts of it and this sensualizes Mens Minds and a carnal Mind is Enmity against God saith unto God Depart from us for we desire not the Knowledge of thy Ways Never any People had more sensible Demonstrations of the Power and Presence of God amongst them and his particular Care of them than the Israelites had and yet Moses tells us in his Prophetick Hymn Iesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with Fatness then he forsook God which made him and lightly esteemed the Rock of his Salvation Deut. 32. 15. And thus God complains Isa. 1. 2 3. Hear O Heavens and give ear O Earth for the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Ox knoweth his Owner and the Ass his Master's Crib but Israel doth not know my People doth not consider And as much as we may despise and abhor the Ingratitude of the Iews this is the general State of Mankind and we may find too many Examples of it in all Times and Nations But it seems much more unaccountable when the Iudgments of God are abroad in the World that the Inhabitants thereof should not learn Righteousness Because Judgments are apt to awaken Men and make them consider When God speaks in Thunder and Lightning those must be deaf indeed who will not hear This is the merciful Design of Providence in sending such terrible Judgments on the World to make Men consider their Ways and their Doings and to convince them that there is a God that judgeth in the Earth For Judgments have a Voice had we but Ears to hear They proclaim the Power and the Majesty of God a terrible Majesty and irresistible Power theâ—… scourge and they threaten Sinners anâ—… call for Weeping and Mourning anâ—… Fasting And how unthankful soever thâ—… Iews were to God for his great Mercieâ—… and Deliverances yet they were not so insensible of his Judgments When he sleâ—… them then they sought him and returned and enquired early after God and remembred that God was their Rock and thâ—… High God their Redeemer Psalm 78â—… 34 35. This we are exhorted to in my Text To hear the Rod and who hath appointed it To consider for what reasons those Evils which we at any time suffer are come upon us and what God intends by the Rod which is the only way to grow better by our Afflictions and to prevail with God in great Pity and Compassion to remove them But this is the great difficulty Who shall reveal this Secret to us How shall we distinguish between the Corrections of God and the Wickedness of Men How shall we understand the Language of the Rod and to whom it speaks for what Sins it strikes and who are those Achans that are the Troublers of our Israel and what God expects from us in such Cases I shall briefly explain these things to you and apply it to the present Occasion But I must premise That I only address my self now to those who believe a God and a Providence and that God hath revealed his Will and the Rule of his Providence in the Holy Scriptures As for Atheists and Infidels who have neither Eyes nor Ears they can only feel the Rod like Bruits not hear its Voice like Men Though the Lord's Voice crieth unto the City it is only the Men of Wisdom that see his Name Now as for those who believe a God and the Holy Scriptures there are two very plain Interpreters of God's Judgments Natural Conscience and the Word of God For the Judgments of God have not an Articulate Voice to acquaint us in plain and express Words upon what Errand they come but they are Signs which speak by an Interpreter and if we carefully attend to the Dictates of Natural Conscience and to the Word of God we cannot mistake their meaning 1. As first No Man who attends either to the Dictates of Natural Conscience or to the Word of God can doubt who it is that hath appointed the Rod This is the first and most naturaâ—… question of all and yet a great many who profess to believe a God and a Providence seem not well satisfied in this Point They allow that some Judgments are the Hand of God but are not willing to grant this of all especially when they see what the immediate and visible Causes of such Sufferings are Some of the greatest Evils which either private Men or Publick Societies suffer are manifestly owing to the Injustice and Wickedness of Men and they can no more believe that it is the Will and Appointment of God that they should suffer such Evils than that it is the Will of God that others should do them And all such Rods as are not appointed by God can teach us nothing but the Wickedness of those by whom
Convictions of Conscience and enforceâ—… the Reproofs and Threatnings of the Word with such sensible and smarting Proofs of the Evil of Sin and God's Anger against it as will make all Men consider who have not lost their Senses and many times restore Sense and Understanding to those who had lost them But this to some Men will seem a very dull Account of God's Judgments which will neither gratifie their Curiosity nor ill Nature nor which they think worse leave them any excuse to palliate their Hypocrisie The Judgments of God declare God's Anger against Sin and call us to Repentance This Men will own but do not like to hear it express'd in such general Terms as if when God sends his Judgments amongst us he were angry with â—…s for all our Sins and called us to repent of them all This they think hard that they must part with all their Sins to remove these Judgments nay this they think can't be the Truth of the Case because the World is always very wicked and yet the Judgments of God are not always abroad in the World And therefore they suppose that when God does execute Judgments it is not Sin in general but some particular Sins which so highly provoke him and could they learn what they are and reform them they might see happy Days again And this sets Men at liberty to favour what Sins they please to reproach and accuse each other and to charge all the Evils and Calamities they suffer upon one another without thinking of reforming themselves Thus to be sure it always is when there are differing Parties and Factions in a Nation who judge very differently of Good and Evil They will all confess they are great Sinners and it may be too many of all Parties are guilty of the same Sins but those Sins which are common to them all must pass for nothing because so far they are all agreed But then there are peculiar Party-Sins which every Party dislikes in each other and what they dislike they conclude God dislikes too and to these they attribute all the Evils they suffer As if the Judgments of God were not to reform the World but to decide some Party-Quarrels which will never be decided this way when every Party will expound Judgments in favour of themselves But all Men see that this is to judge by a false and partial Rule This is neither Conscience nor Scripture for Conscience equally condemns all Sin and so does the Scripture too I grant tho' there is always a great deal of wickedness committed in the World God does not always inflict Publick Judgments which are commonly executed when Wickedness and Impiety is grown publick too when publick Government is remiss in punishing Wickedness or the Numbers and Power of Sinners are grown too great for the Correction of publick Justice But we shall always find in Scripture that when God did inflict publick Judgments he called for a general Repentance and Reformation and if this were not so no Man could understand the Voice of the Rod without a Spirit of Prophecy But this deserves a more particular Consideration both with respect to those Sins for which God most commonly sends his Judgments when he sees fit to execute a publick Vengeance and the necessity of an universal Reformation when the Judgments of God are upon us 1. The most general Account the Scripture gives us of publick Judgments is an universal Corruption of Manners Thus the Prophet describes the State of the Iewish Church when God threatned his Judgments against them Ah â—…nful Nation a People laden with Iniquiry a Seed of evil Doers Children that are Corrupters they have forsaken the Lord they have provoked the Holy One oâ—… Israel they are gone away backward And the whole Head is sick and the wholâ—… Heart faint From the Sole of the Foot unto the Head there is no Soundnesâ—… in it but Wounds and Bruises and puâ—… trifying Sores they have not been closed nor bound up nor mollified with Oint ment Isa. 1. 4 5 6. And in Verse 10 he calls them The Rulers of Sodom anâ—… People of Gomorrah When Wickednesâ—… is grown universal and hath infected alâ—… Ranks and Orders of Men such a Nation is ripe for Judgment but it addâ—… greatly to the Guilt and Provocation when Men are not contented to bâ—… wicked without bidding open Defiane to God and to all Religion Wo untâ—… them who draw Iniquity with Cords of Vanity and sin as it were with Cart-ropeâ—… Who deride all the Threatnings of God and even dare his Power and Justice That say Let him make speed and hast en his Work that we may see it and leâ—… the Counsel of the Holy One of Israel draâ—… nigh and come that we may know iâ—… Who mock at the differences of Gooâ—… and Evil and value the Reputation oâ—… their Wit and Philosophy too much to beâ—… cheated with such empty Names Wo unto them that call Evil Good and Good Evil that put Darkness for Light and Light for Darâ—…ss that put Bitter for Sweet and Sweet 〈◊〉 â—…itter Wo unto them that are wise in their own Eyes and prudent in their own Sight Who having first destroyed the eternal and essential differences of Good and Evil change their Names too at pleasure and think themselves the only wise Men in the World for doing so This takes off all Restraints and gives the Reins to their Lusts and they live just as they believe without making any difference between Good and Evil. Wo unto them that are mighty to drink Wine and Men if strength to mingle strong Drink who justifie the Wicked for a Reward and take â—…ay the Righteousness of the Righteous from him Therefore as the Fire devouâ—…eth the Stubble and the Flame consumeth the Chaff so their Root shall be as Rotâ—…nness and their Blossom shall go up as the Dust because they have cast away the Law of the Lord of Hosts and despised the Word of the Holy One of Israel Isa. 5. 18 c. The like Account we find in the other Prophets And when the State of a Church and Nation is so corrupt we need not enquire for what particular Sins God strikes but yet there were some Sins which God expressed 〈◊〉 severer Indignation against and seldoâ—… delayed to punish such as their Idâ—… latry and Contempt of the God oâ—… Israel of his Word and Prophets Prophanation of his Worship Atheâ—… istical Notions of Providence and 〈◊〉 Good and Evil or their abominabâ—… Hypocrisie in committing all the Lewâ—… ness and Villanies which Men couâ—… commit and sheltring themselves in aâ—… external Form and Appearance of Râ—… ligion which the Prophets every wheâ—… complain of To these Causes is oâ—… ing the universal Corruption of Maâ—… ners for it is impossible any Natiâ—… should so universally degenerate tâ—… they have either corrupted their Reâ—… gion by Superstition and Hypocrisie lost all Sense of it and therefore tâ—… calls for a speedy Vengeance As for what more particularly
perpetuate our Prosperity and Glory if the Remembrance of past Judgments teaches us to Fear God the Sense of his present Mercies to Love him and both to Obey him Which God of his Infinite Mercy grant through our Lord Iesus Christ To whom with the Father and the Holy Ghost be Honour Glory and Power now and ever Amen SERMON XIII THE Divine Presence IN Religious Assemblies Preach'd at the Cathedral-Church of St. Paul the First Sunday after Opening the QUIRE December 5. 1697. Psalm xcvi 9. O worship the Lord in the Beauty of Holiness WE have lately made our first Solemn Appearance before God in this House with all the External Solemnities of Worship and I hope with those Transports and Ardours of Devotion which such greaâ—… Occasions require Excepting thosâ—… Christian Feasts which contain the Mysteries of our Redemption by Jesuâ—… Christ Two more joyful Solemnitieâ—… could not well have met in One Day the One a Feast of Dedication the 〈◊〉 ther of Peace Blessed Union Maâ—… these Two be never parted May thâ—… Church enjoy Rest and Ease under thâ—… Gracious Influences of a Victorioâ—… Prince and may the Throne be estâ—… blished in Peace by its Love and Zeâ—… for God's House The Publick Solemnities of Worshiâ—… and the Publick Peace of Church aâ—… State are the most comprehensive Bleâ—… sings which we can enjoy in this Worlâ—… They are an Inferiour Accomplishmeâ—… of the Angelick Hymn at the Birth 〈◊〉 our Saviour Glory be to God in tâ—… Highest on Earth Peace Good Will 〈◊〉 wards Men. These are the Matter of our preseâ—… Joy which ought not to be confinâ—… to one short Day but to be had in peâ—… petual Remembrance as we hope aâ—… pray that these Blessings may be peâ—… petual But my present Design relates to God's House and that Worship which we must pay to God there O worship the Lord in the Beauty of Holiness 1. And first I shall begin with the Beauty of Holiness the right understanding of which may possibly turn some Mens Curiosity into Devotion There is I think no dispute but that by the Beauty of Holiness the Psalmist means the Tabernacle or Sanctuary for if David was the Penman of this Psalm the Temple at Ierusalem was not then built and thus it is applied in this Psalm ver 6. Honour and Majesty 〈◊〉 before him Strength and Beauty are in his Sanctuary and v. 7. Give unto the Lord the Glory due unto his Name â—…ing an Offering and come into his Courts which is immediately explained in the Words of my Text O worship the Lord in the Beauty of Holiness and thus the Seventy render it both here and in Psalm 29. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Holy Tabernacle This was the peculiar Place of Worship under the Law which is called the Beauty of Holiness from that excellent and incommunicable Majesty which dwelt there There is such frequent mention madâ—… in the Old Testament of God's peculiâ—… Presence in some places above otherâ—… Of the House of God where he dwelâ—… where he places his Name where 〈◊〉 sits between the Cherubims and such 〈◊〉 peculiar Sanctity and Holiness for thâ—… reason attributed to these Places thâ—… no Man denies the Distinction and Hâ—… liness of Places under the Iewish Dâ—… spensation But there are too many whâ—… think that the Gospel of Christ has pâ—… an end to all such Distinction of Placeâ—… as it has done to all other Iewish Câ—… remonies that God has no othâ—… Church now but the Assemblies 〈◊〉 Christians and the Hearts of devoâ—… Worshippers in what Place soever theâ—… meet that to think God is more prâ—… sent or more acceptably worshipped 〈◊〉 one Place than in another is either Pâ—… gan or Iewish Superstition that to bâ—… have our selves with greater Reverenâ—… in a Christian Church than we do 〈◊〉 our own private Houses unless it be iâ—… the immediate Acts of Worship is nâ—… better than to worship Wood and Brickâ—… and Stone as if they had some peculiaâ—… Sanctity in them This as slight a Matter as some may think it is of mischievous consequence to Religion as it delivers Mens Minds from those awful Regards to the Divine Presence which ought to possess them when they approach God's House as is too often seen in a careless and irreverent Worship And therefore I shall take this Occasion briefly to represent this Matter which when truly stated will admit of little dispute To assert in loose and general Terms the Holiness of Places and that Religious Regard and Reverence which is to be paid to them may I confess give just Offence to Christian Ears as if the Place and House it self had such a Holiness that we must not only worship God in such a Place but that we must pay some Religious Reverence to the House it self with relation to God For if once we admit of any kind of Relative Worship I know not where we can stop but may as well worship Pictures and Images and Crucifixes as Holy Places upon account of their relation to God and Christ. But yet no understanding Christian will deny that we must worship God with all Humility of Soul and Body where-ever we know that God is peculiarly present to receive our Worship that if there be any such Places where God is thus peculiarly present we must approach his Presence and behave our selves while we continue there with all Religious Reverence and Devotion It is the peculiar Presence of God which is the only Holiness of any Place and which alone challenges our Religious Adorations And the reasonableness and necessity of this every one must own who acknowledges the peculiar Presence of God in the appropriated Places of Worship For if God be peculiarly present there to receive our Worship whenever we approach his Presence we ought to approach him with all the external Signs of Reverence which is not to reverence the Place but to reverence that excellent Majesty which is peculiarly present in that Place So that rightly to understand this Matter I must briefly explain the Scripture Notion of God's peculiar Presence in the Places of Worship and what Reverence such a Presence requires from us when we approach such Places First then I observe that though it be the constant Doctrine of Scripture that God is essentially present in all Places yet there are some Places which are peculiarly called his Presence and thus it has been ever since the Creation where-ever God manifested himself peculiarly present such Places were called his Presence and became the ordinary standing Places of Worship It does not seem improbable to me that though all Paradise might be called the Presence of God yet there was some peculiar Place even in Paradise it self where God did most ordinarily appear to our first Parents for we read in Genesis 3. 8. that when Adam and Eve had eaten the forbidden Fruit they heard the Voice of the Lord God that is the Eternal Word walking in the Garden in the cool
are Prosperous they conclude they are the Favourites of Heaven when they are Afflicted and meet with cross Events then God is angry with them and has forsaken them And though this argues such a stupid Ignorance of Christianity that one would think it could be no Temptation to a Christian yet it is too Notorious that three parts of the Melancholy the Desertions nay despair of many Christians is owing to no other Cause they think their Condition safe for the next World while they are Prosperous in this but as soon as the World begins to Frown they are irrecoverably Damned but would such men consider that our Saviour himself wanted Bread in the Wilderness and had no place whereon to lay his Head it would cure these Desertions if there be no greater Guilt which a strait Fortune awakens the sense of which I doubt is too often the Case 2dly There was another Snare in this to perswade our Saviour to supply the necessities of Nature by extraordinary means without the immediate Direction and Command of God for this had been a distrust of God's Care and Providence to have relieved his own wants by preternatural and uncommanded Methods And therefore to this he Answers It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God That is Bread indeed is the ordinary Provision God has made for the support of Man's Life but when these ordinary and natural Provisions fail he has other ways to support Life as he fed the Israelites with Manna and Quails in the Wilderness and gave them Drink out of a Rock but then we must patiently and securely expect by what means God will provide for us â—…d till the word proceed out of his mouth â—…l we have some particular Command â—…d Direction for it we must take no â—…xtraordinary Uncommanded much â—…ss Forbidden ways to preserve our â—…ives for this is want of Trust in God â—…r want of Submission to his Will â—…xtream want and necessity is almost 〈◊〉 irresistible Temptation to humane Nature to distrust the ordinary Proâ—…isions of Providence and to provide â—…r our selves by what means we can â—…nd to justify what we do by such neâ—…essities it requires a great degree of â—…aith and Trust in God when we have â—…o Prospect of ordinary Succours patiâ—…ntly to expect God's Provision withâ—…ut going out of God's way But â—…hus our Saviour was Tempted and â—…as taught us how to conquer this Temptation Man shall not live by bread alone but by every word which proceedeth out of the mouth of God If Bread fail we must expect by what other means God will supply our Wants and not transgress those Laws God hath prescribed us how desperate soever our Condition seem to be 2dly The next Temptation is in the other extreme to presume so far upon his Interest in God's Favour and Protection as to make dangerous and vain-glorious Experiments of God's care He set him upon a pinacle of the temple and said unto him If thou be the Son of God cast thy felf down for it is written He shall give his Angels charge concerning thee and in their hands they shall beat thee up lest at any time thou shouldst dash thy foot against the stone When the Tempter perceived that Christ wholly relied on the Directions and Authority of Scripture he inforces his Temptation with Scripture too misunderstood and misapplied And these are the most dangerous Temptations of all which impose upon Men with a shew of Religion as our late Experience of a wild Enthusiastic Age will tell us when nothing so bad could be thought of but some Men had Scripture-Examples or Precepts or Prophesies or Parables to justifie it and therefore we must be aware of this as well as of all the other Arts and Stratagems of the Tempter In answer to this our Saviour proves that this Text could not mean that God would command his Angels to bear him up in their hands if he should â—…ling himself from the Pinacle of the Temple because we are expresly forbid to make such Experiments of God's Protection as this It is written Thou â—…halt not tempt the Lord thy God To tempt is to try and to tempt God is to try what he will or can do for us beyond his Promise and beyond the ordinary Methods of his Proâ—…idence especially when we either â—…urmur against God for not answerâ—…ng our unreasonable demands or preâ—…ume upon his favour to do that which he has forbid us to do or exâ—…ect his Protection and Blessing when we put our selves out of the ordinary â—…rotection of his Providence it were â—…asie had I time to give instances of â—…ll these ways of tempting God the â—…emptation of our Saviour concerns â—…e last I mentioned out of a vain-gloâ—…ous humour and a presumption of God's peculiar favour to us voluntaâ—…ly without any reasonable pretence â—…uch less necessity to thrust our selves â—…to apparent and unavoidable Dangers â—…nd expect God should save us by Miâ—…cles for this is what our Saviour was tempted to to fling himself down from the Pinacle of the Temple in a presumptuous confidence of God's care of him that he would command his Angels to bear him up in their hands This looks like Faith in God a plerophory of Hope and full assurance of his Love but indeed is Vanity Pride Insolence Presumption and a tempting of God It is such an Affront and Indignity as wise Men will not bear from their best Friends when they impose upon them not to do them a real kindness but to gratifie their vanity and humour in such Demands as a wiâ—… Man cannot honourably grant And yet there is a more dangerous and fatal Presumption than this wheâ—… men have such a strong Imagination oâ—… their being the Sons the Chosen and Elect People of God that they thinâ—… they cannot do any thing to forfeâ—… God's Love they may make moâ—… bold with God's Laws than other Men for God sees no sin in his People nay indeed that it is no Sin to advancâ—… themselves and the Cause they haâ—… Espoused which they call the Glorâ—… of God by extraordinary means thaâ—… is by transgressing all the known and ordinary Rules of Justice and Charity These are dangerous Temptations â—…nd we have seen the miserable Effects â—…f them and therefore let no man â—…ink that he is so great a favorite of Heaven as to have God at his beck â—…o save him by Miracles when he â—…ilfully exposes himself to such Danâ—…ers as nothing but Miracles can Deâ—…ver him from much less to think â—…at God will alter the nature of Good â—…nd Evil for his sake that he will disâ—…ense with his Laws Laws which â—…re as Eternal and Unchangeable as â—…is own Nature when ever such vain â—…nthusiasts pretend to serve themselves â—…nd his Glory by the breach of them 〈◊〉 is written Thou shalt not tempt the Lord thy God 3. These two Temptations were maâ—…aged with great Art to deceive the
â—…hird is open and bare-faced The Devil in express words tempts him to â—…dolatry with the Promise of all the Kingdoms of the World and the Glory of them which he had drawn a beautiful Landskip of and shew'd him from a high Mountain All these things will I give thee if thou wilt fall down and worship me Or as St. Luke relates it All this power will I give thee and the glory of them for it is delivered unto me and to whomsoever I will I give it Which in some sense was true at that time not that the Devil had the Supreme and Absolute disposal of Kingdoms for St. Paul assures us that all the Powers even of the Pagan World were of God and ordained by 13 Rom 1. God But yet he was at that time the God of this World and had a more visible Kingdom than God himself The true Worshippers of God were aâ—… that time chiefly confined to Iudea aâ—… very little spot of Earth but all the Power and Glory of the World was in the hands of Idolaters who Worshipped the Devil and wicked Spirits And the force of the Argument is as if he had said to our Saviour You call your self the Son of God and Worship him but will God do that foâ—… you which I can and will do if you Worship me You your self see that he has no Kingdom but Iudea to bestow on you and that also is at present in the hands of my Worshippers but what is that to all the Kingdom of the World which are at my disposal and which you see your self are mine and under my Government But our â—…aviour without disputing the value of â—…is World or what Power the Devil â—…ad in the disposal of it chides away â—…e Tempter with Indignation Be gone â—…atan For it is written Thou shalt worâ—…ip the Lord thy God and him only shalt â—…ou serve But though Christ refused â—…is proffer his pretended Vicar has â—…ken it and revived the old Pagan â—…olatry for the Kingdoms of the â—…orld and the Glory of them This is the prevailing Temptation 〈◊〉 this day to corrupt Religion the â—…aith and Worship of God for some â—…mporal Advantages too many Men â—…ink That the best Religion which â—…ill best serve a secular Interest â—…nd we have reason to think that â—…o many do this and know â—…hat they do that their furious â—…eal for a false Religion is not all â—…gnorance and Mistake but an undisâ—…mbled Love of this World For can â—…e think that the Devil never temptâ—… any Man but Christ knowingly â—…d willingly to renounce the true Reâ—…gion and the true Worship of God â—…r this World No doubt he does â—…d very often prevails too and these knowing Idolaters who make a downright bargain to Worship the Devil for the Kingdoms of the World and the Glory of them are those who abuse the Ignorant and Credulous with a false and hypocritical Zeal But let us remember that we musâ—… Worship the Lord our God and him only must we serve Let us remember what our Saviour tells us What shall it proâ—… a man if he gain the whole world aâ—… lose his own soul Or What shall a maâ—… give in exchange for his soul Let us â—…member that the end of Religion 〈◊〉 to please God to Glorify him to 〈◊〉 like him and to enjoy him for everâ—… and this will give us a secure Victoâ—… over the World and the Devil Whiâ—… God of his infinite Mercy grant throug our Lord Iesus Christ To whom with tâ—… Father and the Holy Ghost be Honoâ—… Glory and Power now and for ever Amen SERMON V. â—…each'd before the Right Honourable the Lord Mayor at St. Bridget's Church on Tuesday in Easter-Week 1692. IV. LUKE 35. â—…t love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the Highest for he is kind to the unthankful and to the evil OUR Conformity to the Death and Resurrection of our Saviour consists in dying to 〈◊〉 and walking in newness of life â—…ich St. Paul tells us is represented 〈◊〉 the External Ceremony of Bapâ—…m the baptised Person being buried with Christ in Baptism and rising out of his watry grave a new born Creature 6. Rom. 3 4. For in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord 9 10. And the principal Exercise of this Divine Life which is our conformity to the Resurrection of Christ is a Divine Conversation If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth 3. Col. 1 2. And to set our affections on things above does not only signify to think sometimes of Heaven and to desire to go to Heaven when we dye which very worldly-minded men may do but to lay up for our selves Treasures in Heaven which are durable and eternal in opposition to those perishing Treasures on Earth which are subject to Thieves to Moths and Rust 6. Matth. 19 20 21. To make to our selves friends of the mammon of unrighteousness that when we fail they may receive us into everlasting habitations 16. Luke 9. Now ye all know what this means viz. To purge our minds from the love of Riches and from all covetous Desires to improve â—…r Estates in Acts of Piety and Chaâ—…ty for the Service of God and to â—…pply the wants of the poor and miâ—…rable to return our Money into the â—…ther World where it will encrease â—…to Eternal Life and Glory for this 〈◊〉 truly to have our Conversation in â—…eaven to live above this World to â—…t loose from all the Enjoyments of it â—…o live to God and another World â—…o improve every thing we enjoy here â—…o secure and advance our future Hapâ—…iness when men are Charitable upon â—…hese Principles and these Designs they â—…ust live a very heavenly Life For where our Treasure is there our hearts will be also This our Ancestors who appointed this Annual Solemnity seem to have been very sensible of That there is no particular Grace or Virtue the exercise of which is a more visible demonstration of a Divine and purified Mind which is risen with Christ and lives to God as Christ doth than the Grace of Charity and therefore that there was no time more proper to exercise Charity and to exhort Christians to Charity and to show Charity in all its Pomp and humble Bravery than the Feast of the Resurrection wherein we commemorate the Love of our Lord in dying for us and his triumph over Death and in full assurance of a blessed Immortality of which the Resurrection of our Saviour was an ocular Demonstration send our Hearts and our Eyes after him to Heaven and contemplate that Glory to which he is advanced