Fifteen sermons preach'd upon several occassions, and on various subjects by John Cockburn ...

Fifteen sermons preach'd upon several occassions, and on various subjects by John Cockburn ...

Table of contents

Title page

PREFACE.

The CONTENTS.

SERMON I.

SERMON II.

SERMON III. ON Christmass-Day.

SERMON IV.

SERMON V. Preach'd at EDINBURGH ON GOOD-FRIDAY, March 25. 1692.

SERMON VI. ON EASTER-DAY.

SERMON VII. ON EASTER-DAY.

SERMON VIII. ON EASTER-DAY, 1689.

SERMON IX.

SERMON X.

SERMON XI. A PREPARATION TO THE Holy Communion.

SERMON XII.

SERMON XIII. Preach'd at St. Giles Church in EDINBURGH, On October 16. 1687.

SERMON XIV. Preach'd at St. Giles Church in EDINBURGH, April 13. 1690.

SERMON XV▪ Preach'd before the Clergy of DALKEITH.

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FIFTEEN SERMONS PREACH'D upon Several Occasions, AND ON Various Subjects.

By JOHN COCKBURN, D. D.

LONDON, Printed by I. L. for William Keblewhite at the Swan in St. Paul's Church-yard, MDCXCVII.

PREFACE.

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PRefaces are employed commonly to give the Reasons for publishing the Book: And it doth seem needful, that what is prefixed to this should be of that Nature, seeing there is no want of Sermons; the Booksellers Shops are already filled with them, and they lie upon their hand as a heavy Drug. And when there are not only many Sermons, but also Volumes of them, preached by known, learned, and able Men, it may seem strange to some, what Reason or Encouragement there could be for Printing these, which are liable to divers Prejudices, some drawn from the Author, and others less reasonable and just, upon the account of his Country and its Dialect. But Prefaces stuff'd with Reasons and Excuses for Writing and Printing are, methinks, so fulsome and useless, that rather than write such an one, tho' it be common, I will leave the inquisitive to guess what they please, and will run the hazard of a Censure for doing so.

A Book becomes not either more intelligible, or more useful, by knowing the private Motives [Page] of the Author for publishing it; and therefore an Enquiry into them is to very little Purpose, and the Knowledge of them in very few cases material. It was long since observed, by the wisest of Men, That of making of Books there is no end, which slews, that Mankind in this as well as in other things, has been always much the same in all Ages and Parts of the World. This humour of Writing, which flowed from different Motives, tho' it has had several ill Consequences, yet it has had also this good Effect, That by this means Truth has been preserved and propagated; and many useful Instructive things amongst the Ancients conveyed down to us. To instance in some thing relative to the Subject of the following Sermons, if it were not for the Writings of those in former times, how could we prove the Antiquity, and Constant, Catholick, and Uninterrupted Tradition, of the most material Points of our Holy Religion, which some have the Impudence to brand with Novelty?

I will both own, and stedfastly maintain the Doctrine of these Sermons, as Orthodox and necessary to be believed: But I will not promise that all the Words and Phrases are currant in this Nation. I cannot avoid the Dialect of my Country, where I [Page] have lived so long: And they must be very peevish who will make a Quarrel on that Head. Neither did all the Grecian Authors write by the Standard of Athens, nor the Roman by that of Rome: There are interspersed in the Writings of the best, particular Idioms of their native Soil, which yet is no matter of Prejudice to the Wise and Iudicious, nor doth it lessen the Esteem which is due to them. The Idioms of a Language ought to have the Reception of Money amongst Merchants and Traders, which they do not reject, though it bear a foreign Stamp▪ if it be good in it self, and of full weight: So neither ought the Dialect of another Country to be despised, if it be Expressive and Emphatical.

Indeed, when things are well expressed, they are heard and read with Delight: But there always ought to be a greater Regard to the Sence and Meaning than to the Expression; which yet cannot be complained of justly, if it clearly deliver the Sentiments of him who speaks or writes, for then the true end of Speaking or Writing is observed. And I am of Opinion, that he who understands his Subject thorowly, and has a clear and deep Sense of it, cannot be straitned much how to express himself clearly and convincingly. Obscurity [Page] (except when it proceeds from the Sublimity of the Matter) generally is a shrewd Sign of confused and indigested Notions: I say generally only, because of the Instances which may be given in the learned Mr. Thorndike, and other eminent Men: Which Defect in them perhaps was occasioned by their great Retirement, and the confining their Thoughts altogether to one particular Study. For Conversation and Acquaintance with divers Subjects are a great help to Discourse, furnishing one not only with Copiousness of Words and received Expressions, but also with various Similitudes and Allusions for clearing his Sentiments, without which one can never be very eloquent.

The Stile and Eloquence proper for Sermons are not so easy as most imagine, nor have we many perfect Examples of them, and therefore if I fall somewhat short, it is no great wonder. It is hard to observe at once, all the Rules and Measures which are necessary in every Sermon, to gain it a just Commendation, that is, to make it useful and edifying to all who hear it.

The Design of Preaching, is to teach the Truths of God, the great Mysteries of the Gospel, the wonderful Contrivance of Divine Wisdom for Man's Salvation, [Page] and all that is necessary to it: And he who preacheth, that he may answer this Design, ought to express his own Zeal, Passion, and Concernment for these things; and he should so frame his Discourse, that it may be suitable to the Gravity, Sublimity, and Importance of the Subject, and so accommodated to the different Capacities of the Hearers, that at the same time it may instruct, convince, and perswade both the meaner and better sort. He who speaketh only to the learned, the wise, and the noble, that is, he whose Language and Notions such only can understand, forgetteth that he ought to preach the Gospel to the poor, and he does exclude from the Kingdom of Heaven those who were first called to it: Again, he who has no regard to the nice and delicate Understandings of the learned, of Persons of good Sence and Quality, and only uttereth mean, sorry, and coarse things, he begets a Prejudice in them, and so becomes the unhappy occasion of their not entering into Life, because of their Contempt of the Means that are necessary to it. Ill daub'd Sign-posts can never allure Persons of Iudgment and Skill; they are only taken and pleased with what expresses Art, Beauty and Life, and what doth shew these, will also be admired and preferred [Page] by those of the least Skill. The Christian Religion, which is the only proper Subject of Sermons, is so perfect, so just and reasonable, so august and venerable, that a due Representation of it, deserves the most respectful Attention of the greatest in the World, either for Learning, Wisdom, or Quality: And yet the same Representation may be intelligible by those who have any Degree of Understanding and common Sence. Indeed, there are Mysteries in our Religion, which the wisest cannot comprehend; but as we are only required to believe them, so the Truth and Certainty of them is most evident: There are others also which are inexhaustible, that is, the deepest search cannot get to the bottom of them, and the more one searches into them, he still doth find the more matter of Admiration; but then these are like deep Wells, which are also top-full, so that the weakest may draw good, pleasant, and refreshing water out of them. Our Religion was design'd for all, and it is fitted for all sorts of Men: And seeing the Auditories, either in City or Country are neither all of the meaner sort, nor yet all of the better, but mixt with both, therefore the Art of preaching is to captivate both to the Obedience of the Faith; and who hath this Art is truly Master of his Profession.

[Page]The Subject of most of the following Sermons is peculiarly Christian, that is, the things treated of in them are only delivered by the Gospel. We should study these at all times, but rather now, considering the Attempts of Atheists, Deists, and others, who endeavour to dwindle away the Christian into Natural Religion, by divesting it of its Peculiarities, which, to them who understand, are not only admirable and excellent, but also matter of greater Comfort and Satisfaction than what is possible to be drawn from Nature, Reason, or any thing else. As these things are only discovered by the Gospel, so they are only discernible by the Light of it: Philosophy and humane Reason do but obscure them: And certainly neither the Truth of them had been so much questioned, nor had there been so many Heretical Notions about them, if some arrogant and presumptuous Men, both in this and former Ages, had not endeavoured to accommodate them to the several Systems of that vain Philosophy which they espoused. Philosophy and humane Reason are not proper Standards for divine Wisdom, by those we can never know the Perfection of this; and yet the Christian Religion does not require us to lay aside our Reason, but rather calls us to use it: Nor can our Reason [Page] be improved by any Study or Speculation, so much as by that of the Gospel.

How I have handled those important Points of Christianity, which are the Subject of some of the following Sermons, I leave others to judge. The required Brevity of a Sermon, and the confining my self to the particular Argument of the Text, have caused me to give only short hints of that which may satisfie any reasonable Person about these Matters: But what is wanting in them, shall be made up, and more fully extended in the third part of the Enquiry into the Nature, Necessity, and Evidence of Christian Faith.

This, which I promised before, would have been published before this time, if some unforeseen Accidents had not hindred it: And it must yet be delayed a little longer, to give way to another Task which is imposed upon me, which is thought fit to have the Preference, not because the Subject is better or more important, but because it is believed that none has undertaken it. He, who gave an Advertisement of this, is (notwithstanding of his Complement) more capable of performing it, as appears by his accurate and laborious Treatise, inSnake in the Grass. which he hath fully discovered the gross Errors and Delusions of the QUAKERS, [Page] which were hitherto much neglected and little enquired into: And that was one Reason why they spread so fast: But I hope in God they shall spread no more: And that his Labours shall be blessed to be the happy Means both of preventing their further Growth, and also of drawing off some of the more honest of that deluded Party: And I have good Reason to hope for this, because he was engaged into this Affair by a visible Providence. The Province given me is somewhat of the same Nature, to lay open the Errours and Delusions of another Party, but which are a little more subtile and refined, and therefore the less discernible: By these I mean the Enthusiastical Delusions of Madam Antonia Bourignon and her great Disciple. Monsieur Poiret, who have not many Admirers and Followers in their own Country, but too too many in this Island. This contagious Distemper hath seized several Persons, especially in Scotland, whose Iudgment, Learning, and Sence (one would have thought) might have preserved them. But alas! What are the Wisest and Greatest when left to themselves? They are as soon and as easily seduced as others, when they do not hold by the certain and stable Rule of Truth, the Scriptures, but grasp at other things [Page] which it does not propose. There is so much Disposition at present to the entertaining of Errors both Ancient and Modern, that it would seem these Nations are lying under that fatal Doom threatned, 2 Thess. ii. 11. When temporal Iudgments are ineffectual, God inflicteth spiritual, and then his Anger is kindled to a high Degree. The final Ruine of that People is not far off who are delivered up to Lyes and Delusions; therefore all who have any Concernment either for Truth or their Country, should contribute their utmost Endeavours to suppress and extirpate those manifold Errors, Heresies and Delusions, which have been sown amongst them. I am not so vain, as to think that my Labours may be more effectual than others: But seeing I am engaged to give the two Treatises presently mentioned, I will do all I can to hasten them, if God grant me Health and Life: Both which were lately in Danger: Nor am I yet well recovered.

The first Seven of the following Sermons were never printed before: The rest were published at Edinburgh, some six Years ago. I heartily wish, that they, who are at the Pains to read them, may receive some Profit and Advantage by them.

The CONTENTS.

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SERMON I.

MAtth. XI. 28. Come unto me all ye that labour and are heavy laden, and I will give you rest. Page 1

SERMON II.

Matth. XI. 28, 29. Come unto me all ye that labour and are heavy laden, and I will give you rest: Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your Souls. p. 27

SERMON III. On Christmas-Day.

Phil. II. 6, 7, 8. Who being in the form of God, thought it not Robbery to be equal with God, But made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself and became Obedient unto Death, even the Death of the Cross. p. 64

SERMON IV.

Phil. II. 8. And being sound in fashion as a man, he humbled himself and became Obedient unto Death, even the Death of the Cross. p. 95

[Page] SERMON V. On Good - Friday.

Luke XXIII. 27, 28, 29, 30, 31. And there followed him a great company of people and of women, which also bewailed and lamented him. But Iesus turning unto them, said, Daughters of Ierusalem, weep not for me, but weep for your selves and your Children; for behold, the days are coming in the which they shall say, Blessed are the barren and the wombs which never bare, and the Paps which never gave suck. Then shall they begin to say to the mountains fall on us, and to the hills cover us, for if they do these things in a green tree, what shall be done in the dry. p. 123

SERMON VI. On Easter - Day.

1 Pet. I. 3, 4. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus Christ from the Dead. To an inheritance incorruptible, and that fadeth not away, reserved in Heaven for you. p. 166

SERMON VII. On Easter - Day.

1 John V. 12. He that hath the Son hath life, and he that hath not the Son of God hath not life. p. 195

[Page] SERMON VIII. On Easter - Day.

1 Cor. XV. 19. If in this life only we have hope in Christ, we are of all men most miserable. p. 228

SERMON IX.

Rev. II. 17. He that hath an ear, let him hear what the Spirit saith unto the Churches: to him that overcometh, will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. p. 261

SERMON X.

Luke VI. 46. Why call ye me Lord, Lord, and do not the things which I say. p. 296

SERMON XI. A Preparation to the Holy Communion.

Heb. X. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water. p. 340

SERMON XII.

Hosea X. 12. Sow to your selves in Righteousness, reap in Mercy, Break up your fallow Ground, for it is time to seek the Lord, till he come and rain Righteousness upon you. p. 385

[Page] SERMON XIII.

Hosea V. 13, 14, 15. When Ephraim saw his sickness, and Iudah saw his Wound, Then went Ephraim to the Assyrian, and sent to King Iareb: yet could he not heal you nor cure you of your Wound. For I will be unto Ephraim as a Lion, and as a young Lion to the house of Iudah; I, even I will tear and go, I will take away and none shall rescue him. I will go and return unto my Place, till they Acknowledge their Offence and seek my Face: in their Affliction they will seek me early. p. 416

SERMON XIV.

Micah VII. 8, 9. Rejoice not against me, O mine Enemy; when I fall, I shall arise; when I sit in Darkness, the Lord shall be a Light unto me. I will bear the Indignation of the Lord, because I have sinned against him until he plead my Cause and execute Iudgment for me, he will bring me forth to the light, and I shall behold his Righteousness. p. 446

SERMON XV.

1 Tim. V. 23. Drink no longer Water, but use a little Wine for thy Stomachs sake, and thine often Infirmities. p. 479

SERMON I.

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On Matth. XI. 28.‘Come unto me all ye that labour and are heavy laden, and I will give you rest.’

THESE words are worthy of all acceptation; they ought to be listned to most earnestly, and deserve our most serious Consideration, if either we regard the Person who uttered them, or the Matter contained in them. For here is promised what all Men seek after; here is a free and gracious Invitation to what all Men would be at, to that which they toil and labour for with all their might. The Wise and the Unlearned, the High and the Low, and all the World pursue this; tho' they entertain different Sentiments, and follow various Courses, yet still they agree in this, that they all would be at rest. Rest to the Soul is a common End which all aim at; for without this there is no happiness.

[Page]What is the true way to this has been the Enquiry of Philosophers, and of all wise and thinking Men in all Ages. The several Sects of Philosophers pretended to teach it; and the same is done by all the Parties who now divide the World: One alledgeth the way to rest and happiness is with them; another saith it is with them. But we may trust him who speaketh here; we may safely rely on his Word, and have reason to believe him with an implicite Faith; for he neither can be deceived himself, nor will he deceive others. He who giveth this Invitation, and maketh this Promise of Rest is the Blessed Jesus, that is, the greatest Person who ever appeared in Human likeness, the very eternal Son of God, Wisdom and Truth it self. No Falsehood can come from him; and he is willing that all come to the Knowledge of the Truth. He loves us, and wisheth our happiness more than we our selves do. He had no other Errand to this World, but only to procure our happiness, and to direct us in the way to it. We ought therefore to receive his Instruction; and when he promiseth rest, we have all reason to expect it, and no cause to fear the missing it. O! with what [Page] joy should we hear these words from him; Come unto me all ye that labour and are heavy laden, &c.

First, you see the Invitation is generalA General Call to all Persons. to all Persons whatsoever. Jesus Christ excludes none from his Mercy who do not exclude themselves by their contempt, hardness, and impenitency. As his Benefits are highly to be valued, and most desireable, so they are freely and kindly offered to every one; he is willing that all partake of them. The Favours of Kings and Princes are reserved to a few special Friends and Favourites, either because they would exhaust themselves if they bestowed many, or because they are afraid of rendering them contemptible, if they make them common. But as Jesus Christ is an inexhaustible Treasure of all desireable riches, as he is a Fountain which can never be drained; so he doth not shut himself up, he freely communicateth of his fulness to us. If we be miserable, we have only our selves to blame; if we lack any thing, it is because we do not ask; if we cannot rest, it is because we do not apply unto him. We find him complaining of Mens backwardness to their own happiness, but there was never any instance of his hardheartedness. [Page] Ye will not come unto me Joh. 5. 40. that ye may have life. And to give all Confidence and Encouragement, and to manifest his free and unlimited Goodness towards all, therefore it is written by the Prophet, Ho, every one that thirsteth, come ye to the waters, and he that hath Isai. 55. 1. no money, come ye, buy and eat, yea, come buy wine and milk without money, and without price. Again, And the Spirit and Rev. 22. 17. the Bride say, come, and let him that heareth say, come. And let him that is a thirst come; and whosoever will let him take the water of life freely. So here it is, Come unto me all ye that labour, &c. The adding this, doth not restrain the Invitation, or make it less general: for this Epithet may be made of equal extent with Mankind it self; for (saith the Son of Sirach) great travel is created for every man, and an heavy yoke is upon the Sons of Adam, from the day that they go out of their mothers womb, till the day that they return to the mother of all things, Ecclus. xl. 1.

By the words of labouring and being Why all Men are said to Labour and to be heavy Laden. heavy laden, our Lord pointeth at the present miserable condition of Mankind, and designeth to represent not only his own mercifulness in offering them rest so freely, [Page] but also the great need they stand in of it, that they may be the more easily perswaded to accept his offer. Rest is very acceptable to them that are weary; to them who are lying under any great weight of pressure, ease is very comfortable. O how desirous then should Men be of ease to their Minds? How glad ought they to be of rest to their Souls? Seeing they are now by their very Birth put into a state and condition, which obligeth them to Labour and be heavy laden, that is, they are all of them miserable, and do either actually groan under their misery, or they have abundant reason to do it. If any do it not, it is not because their state is singular and so much better than others, but because their misery has stupified them; their Senses are benummed, which makes their condition worse and more dangerous, because not so easily cured. Now, because Men use to value things only according to the sence of their own need of them; therefore, that we may not slight Christ's offer here, that we may not contemn his rest, but be very desirous of it, and be thankful for his Kindness, I shall in the next place shew the Misery, which (as Men) we labour [Page] under, and are laden with, and which should make the very News of Rest and Ease most welcom and acceptable.

First, The blessed Jesus addresseth himselfI. Because of Afflictions. to Men, and calleth them to him under the title of them that labour, because of the Afflictions and Calamities with which they are visited. Afflictions and Calamities are call'd Burdens in Scripture, and are esteemed such in the Common Judgment of the World. The Judgments with which God threatned the Nations, are by the Prophets called the burden of those Nations. Crosses and Afflictions go under the Name of [...], labour, 1 Tim. iv. 10. and Rev. xiv. 13. It is said, Blessed are the Dead who die in the Lord, for they rest from their labours, thereby meaning the Troubles and Difficulties of Life. Now as they may be said to labour and be heavy laden who are in a state of Trouble and Affliction; so all Men, as Men, are in such a state, none are exempted from it. Man (saith Eliphaz) is born to trouble, as the sparks flee upwards. And Iob tells us, That man who is born of a woman is of few days and full of trouble, Job v. 7. xiv. 1. The truth of this will be attested by every Man's Experience: [Page] For (as an Ancient hath it) dicant omnes, loquantur cuncti, &c. ‘Let all appear and speak, let every one come and give in his Verdict; let old Father Adam rise up with all his Children; ask them all and they will declare, that, in this Life, they have not found Joy without Sorrow, Peace without Strife, Quietness without Fear, Health without Infirmity, Light without Darkness, Laughter without Mourning.’ Some have more than others; but none are without some kind and degrees of Troubles; neither the highest nor lowest condition of Life can secure one altogether. An uninterrupted Comfort, and a perfect Satisfaction of all things relating to this Life never any had, nor is it to be expected. And therefore, because all have some burden of external Trouble and Affliction upon them, therefore all do labour, and may be said to be heavy laden.

But Secondly, Even abstracting fromII. The Emptiness and Vanity of Life. supervenient Troubles and those accidental Crosses, Man is truly miserable in this World, because he constantly labours under a burden of Emptiness and Vanity. Not only the infliction of positive Evils, but the abstraction of any [Page] real and positive or necessary Good will render one miserable, and make his Life wearisome.

As Diseases, and an external weight and pressure upon the Body will cause pain, and force groaning, so also will the want of Food and necessary Sustenance: They who have felt it say, that Hunger, Thirst, and Famine, are of all Troubles the most grievous; they render the Spirit very impatient, and are ill to be endured. How restless then must the Soul of Man be in this World? how impatient? how discontented when it finds it self deprived of the Good it craveth? Its desires are never answered, its longing is never satisfied, nor is its Appetite ever full, but is always tormented with Emptiness and Vanity. There is no State, or Enjoyment, or Work which can give true Contentment or solid Satisfaction: but after much Travel and frequent Experiments the Soul still returns unsatisfied; she only wearies herself with Lyes, as the Prophet speaks. SomethingEzek. 24. [...]2. we meet with, which amuses and deludes us a while, but nothing to satisfie us to the full. In our best state and circumstances, it is only as when a hungry man dreameth, and behold he eateth; Isa. 29. 8. [Page] but he awaketh, and his Soul is empty: Or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite. What Profit hath a Man of allEccl. 1. 5. 9. his Labour which he taketh under the Sun? All things are full of labour, man cannot utter it; The eye is not satisfied with seeing, nor the ear filled with hearing. Therefore (saith the Wise Man) I hated 2. 17. life, because the work that is wrought under the Sun is grievous unto me: for all is vanity and vexation of spirit. I praised 4. 2, 3. the dead which are already dead, more than the living which are yet alive. Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the Sun. He tried all States, considered every Condition, and tasted every Enjoyment, but was never satisfied with any; for he found Vanity and Vexation intermingled with all. The Book of Ecclesiastes contains his Observation, drawn from his manifold Experiences, which if we read seriously, and take pains to compare what is said there, with our own Experience, we will soon be perswaded of the truth of all which that Wise Man saith▪ viz. That Man all the days of his [Page] Life laboureth under Vanity and vexation of Spirit: That our Souls live in a Famine of true Satisfaction; and where-ever we turn our selves, we find a want of that Good and Solid Contentment which we would be at, and which is necessary to keep the Mind and Soul from Languishing. The wiser Persons are, the more they allow themselves to think, the more they are perswaded of this; Therefore Wife and thinking Persons usually contemn and undervalue all worldly Pleasures and Enjoyments; nor do any set a price upon them, or are fully satisfied with them, but such as are degenerated into a brutish Nature, who do not exercise their Reason, nor give themselves to thinking, but like the Beasts are at rest, when their Bellies are full.

But to go on: A Third Misery andIII. The fear of Death. Burden which Men laboured and groaned under, was the Fear of Death; their imagination of things to come, and the day of death trouble their thoughts, and cause fear of heart, said the Son of Sirach, Eccl. xl. 2. And the Apostle tells us, that through fear of death they were all their life-time subject to bondage, Heb. ii. 15. They saw it was appointed for all men [Page] to die; they understood that the Sentence of Death was passed upon all Men; and none knew how soon, or after what manner this Sentence was to be executed upon himself, so that they stood in jeopardy every Hour: Neither Youth, nor Health, nor Strength, nor Vigour, nor any natural or acquired Vertue and Endowment could secure Men from Death: and what was to come after it, they knew not; their hopes of another better Life were faint; for it was not yet revealed. Therefore, as they were daily liable to Death, and had cause continually to apprehend it; so the fear of it, and the uncertain consequence of it (as every one's Experience witnesseth) damped their Joys, and filled them with Melancholy, and embittered their Life. The terrours of the Mind are more burdensom and grievous than outward weights and pressures upon the Body. Now, nothing is so terrible to Men as Death; it is called the King of terrours, Iob xviii. 14. And again it is said, Chap. xxiv. 17. they are in the terrours of the shadow of Death. My heart (said David) is sore pained within me, and the terrours of death are fallen upon me, Psal. lv. 4. Aristotle and other Heathens [Page] have declared, that it is of all things most terrible; and certainlv it is, and shall be, and must be so to all who believe not in Jesus; who are Strangers to him, his Doctrine and Promises: until Men come to him, take his Yoke upon them, and learn of him, the fear and terrour of Death must make them to labour and be heavy laden.

Fourthly, The great Evil which MenIV. Sin. labour under, and which is the Cause of all other Evils, is Sin. As this lyeth upon all Men; (for there is no Man who hath not sinned, except the Man Christ Jesus) so this indeed is a heavy burden, and most grievous, whether we consider it in it self, or in its Consequences. The load of Sin which is upon us is great enough to press us down to Hell, and to crush us in pieces. It is Sin which maketh us to travel all our days with pain; the guilt of this is uneasie to the Mind, and disturbeth its rest, and also maketh us liable to the Wrath of Almighty God, which is a weighty burden, too heavy for the strongest Shoulders. This burden of Sin, tho' it be of all others the heaviest, yet few are sensible of it, many do not feel it, tho' it be ready to sink them, because the weight of it has benummed [Page] their Senses and stupified their Spirits. But they who are sensible of it, complain most heavily, O wretched man, that I am, (saith St. Paul) who shall deliver me from the body of this death, Rom. vii. 28. And David upon this account uttereth this grievous Lamentation; Thine arrows stick fast in me, and thy hand presseth me sore; there is no soundness in my flesh because of thine anger, neither is there any rest in my bones because of my sin: for mine iniquities are Psal. 38. 2. gone over mine head as an heavy burden, they are too heavy for me. I am troubled, I am bowed down greatly, I go mourning all the day long, Fools make a mock of sin; but who have a due sence of it, find it is not to be sported with, or set light by: for certainly it is the greatest and saddest of Evils: No Misfortune which befalls us, is so great as that of Sin. He that is not sensible of this, let him take a view of our Saviour in the Garden, and repair to a dying Person, and consider what inward Agony and Torment such suffer for Sin? And if this do not affect him, he must be very insensible. The guilt of Sin is unsupportable, no Man has sufficient strength to bear it. Therefore, (saith Solomon) the spirit of a man may Prov. 18. 14. [Page] sustain his infirmity; but a wounded Spirit who can bear?

Thus you see, that all Mankind is liable to a fourfold Misery: Four several Burdens are lying upon every Man that cometh into the World, viz. The Burden of Affliction, the want of true Satisfaction in things relating to this Life, the fear of Death, and the guilt of Sin; each of which is enough to bear down the Spirit of Man, and to crush or break it. O then how heavily are they laden, when they have the weight of all these upon them? how weary may they be? how much stand they in need of Rest and Ease? how desirous should they be of it? And how thankful to him who offers it unto them?

And thus I come to consider the graciousHow Christ giveth rest. Promise which our Lord here makes to miserable Men whom he invites to himself, come to me, and I will give you rest. Rest is very desirable; but no rest so desirable as this. An ease of those Burdens which were presently set before you, would exceedingly lighten the Mind, and quicken and cheer up the Spirit. But none can give this Ease, but Jesus who here promiseth it. Some Philosophers have proposed some Antidote [Page] against Afflictions; but for the most part they talked impertinently when they spoke of the other Three. But as the greatest and truest Comfort under Afflictions cometh from Jesus Christ, so it is he only who can satisfie the large Cravings of the Soul; who can take away the Fear of Death, and the Guilt of Sin. And as he can, so he will; for he hath promised it here; Come, and I will give you rest. This rest must certainly imply a full and perfect Ease of all Misery which lieth upon Men: For if all were not taken away, if any part of it did remain, the Soul could not be at rest. Now, because the very News of Rest is Matter of Comfort; and it is yet more comfortable to be assured of it, I will confirm this gracious and comfortable Promise by other Places of Scripture, and also shew the Reasons why we may expect and look for Rest from Jesus, with a Respect to that Fourfold Misery which is upon us.

I will invert the Order which wasI. From Sin. used in enumerating those Burdens we groan under, and will take the last first, because it is the greatest, and that the Removal of it prepares the way for taking the rest away. That the [Page] [...] [Page] [...] [Page] Burden of our Sins shall be taken away by Jesus, is evident from his Name and the Reason why he got that Name; for he was called Jesus, because he was to save his people from their sins, therefore also he is called the Lamb of God which taketh away the Sins of the world, when one sick of the Palsie was brought unto him, he said to him, Son, be of good Matt. 9. chear, thy Sins be forgiven thee. And he said, so that they might know the Son of Man had power to forgive Sins. This (saith St. Paul) is a faithful saying and worthy of all Acceptation; that Iesus Christ came into the world to save sinners of whom I am the chief, 1 Tim. And if the chief be saved, others have no cause to fear. The blood of Iesus Christ (saith St. Iohn) cleanseth from all sin. 1 Joh. i. This is that Fountain which was opened to the House of David, and to the Inhabitants of Ierusalem for Sin and Uncleanness. The Reason why Jesus can ease us of the Burden of Sin, and take away the Guilt, and free us from the Punishment of it, is, because he hath in his own Person born our Sins, and satisfied for them; he was wounded for our transgressions, and bruised for our Iniquities, and by his stripes we are [Page] healed, and God laid on him the Chastisement of us all. Isa. liii. The Iust died for the Unjust; and he who knew no sin was made sin for us, that we might become the righteousness of God through him.

In the next place, as Jesus Christ takethII. From the fear of Death. away the guilt and burden of our Sins, so he freeth us from the fear and terrour of Death. For asmuch (saith the Apostle) as the Children are partakers of flesh and blood, he also himself likewise took part of the same, that through Death he might destroy him that had the power of Death, that is, the Devil; and deliver them, who through fear of Death, were all their life time subject to bondage, Heb. ii. 14, 15. Jesus Christ hath brought Life and Immortality to Light; he hath discovered a Life far better than this, a State in which there is fulness of Joy and Rivers of Pleasure for evermore; a Life which admits neither Hunger, Thirst, Nakedness, Cold nor Heat, and where all Tears are wiped away: And he hath made Death the necessary Passage to this blessed State; so that instead of fearing Death, Men desire to Depart: And whereas before it was reckoned a loss to die, now it is counted gain. O death where is thy sting! O grave where is thy [Page] victory! The sting of death is sin, and the strength of sin is the law: but thanks be to God who giveth us the victory through our Lord Iesus Christ, 1 Cor. XV. 55, &c. He hath purchased to himself the Keys as of Hell and Death, so of Life and Immortality, and has Power to admit whomsoever he pleaseth. It is he that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth. Rev. 3. 7. Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day, saith Christ. And again, I am the resurrection and the life; he that believeth in me, tho' he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die.

But Thirdly, Jesus Christ not onlyIII. Under the Vanity of this Life. giveth rest to the Soul and ease to our Minds, by begetting in us a lively hope of future Bliss, but also he greatly refresheth us at present, by settling our Minds in Peace, and giving them a secret Pleasure which cannot be uttered. The Happiness of a Christian is not all in Reversion, he has some in hand, that the deferring of his hope may not make him faint, he has a present Possession given him, which yields abundant Satisfaction to stay the longing of the Soul, [Page] and to prevent its languishing. That Contentment which Men do in vain seek among the Creatures, is only to be found in him; therefore St. Paul counted all things but loss and dung to the knowledge of Iesus Christ: He is a Fountain of living Waters; and none but he can quench or satisfie the thirst of the Soul. Whosoever shall drink of this water shall thirst again: but whosoever shall drink of the water that I shall give, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up to eternal life, said he in his Conference with the Woman of Samaria, Joh. iv. 13. My flesh (saith he) is meat indeed, and my blood is drink indeed, that is, true Meat and Drink which both nourish and satisfie; for it is proper and well suited to our Natures. Every Creature has its proper Food; nothing but that can satisfie it; when that is wanting it languisheth. So our Souls, which are of a spiritual and heavenly Nature, cannot feed upon earthly things; nothing can be Food to them, but that bread which came down from Heaven. The Contemplation of Christ and his Doctrine can only cheer them up. These things have I spoken unto you, [Page] that my joy might remain in you, and that your joy might be full, which (St. Peter saith) is a joy unspeakable and full of glory.

Lastly, Jesus Christ giveth his DisciplesIV. From Troubles and Afflictions. rest under Afflictions. Indeed, he doth not promise them an exemption from Trouble and Affliction; nay, on the contrary they are forewarned to look for this more than others; but he makes them very light and supportable by the Strength and Instruction which he gives. He doth not suffer them to be tempted above what they are able, and with every temptation sends a way by which they may escape, that they may be able to bear it, 1 Cor. X. he abates the Grief and Molestation, which Troubles and Afflictions were wont to procure, by clearing the Divine Oeconomy in disspensing them, by shewing the Nature and Use of them, and by giving Rules how to improve them to our Perfection and Happiness. So that what was wont to fright Men, is now become matter of Joy and Gladness. Count it all joy (saith St. Iames) when ye fall into divers temptations.

Thus you see what a blessed and desirable Rest may be expected by coming [Page] to Christ. O fortunatos nimium! O happy we, if we knew our own Happiness! Here is the place where we may put off all that burden which lieth heavy upon us. Here is an opportunity of being eased of all the Misery, which we are born to, Bodily or Spiritual, Temporal or Eternal. Here we may refresh our wearied Minds, and get that perfect rest we would be at: there is nothing to let or hinder us; there is nothing to obstruct this Happiness, but our own carelesness and contempt. We are freely invited; and shall we refuse? Do we sit still unconcernedly? Will we delay so great Happiness? Shall we be so ungrateful to him who makes the offer as to slight it? Shall we be so cruel to our selves as to neglect rest when it may be had? Will ye thus requite the Lord, O O foolish people and unwise? O ye sons of men, how long will ye love vanity, and seek after leesing? How long will ye spend your Labour for that which profiteth not? How long will it be e're ye have pity on your own Souls? Turn ye, turn ye, why will ye die? Why will ye weary your selves in a vain and dangerous Chace? The World, where you have been all this while hunting, is a [Page] dry and barren Wilderness, in which you may perish before you catch any thing that can recompence your Labour. Come hither therefore, solace your selves and take your rest. I hope none of us is so Unwise, as not to know how precious and desireable rest is; therefore, let us be so Wise as to embrace the Call. To day, while it is called to day, let us hearken and not harden our hearts, lest the opportunity pass away, and God swear in his wrath that we shall not enter into his rest. I will not trouble you with any Exhortation to accept Christ's offer; for there will be no need of it, if we be sensible of Misery, or feel our burden, because then we will be forward enough; this sense and feeling will prompt us, and our Exhortation would be to no purpose, if there be no sense or feeling of these things as yet.

But as I hope, we all desire rest, andThe necessary Qualification to the rest Promised. are ready to embrace it, so that we may not be disappointed, let us qualifie our selves for it, by embracing the terms and complying with the Conditions, on which it is promised, which is the last thing here to be considered. Some of these are only implied here, and supposed [Page] as necessary; others are expresly required.

I shall begin with what is supposed necessary in order to the receiving rest, and that is, the being sensible of our own Misery, and the groaning under it. This is implied in the Designation of the Persons invited; ye that labour and are heavy laden: For these words not only point at the natural condition of the Persons Called, but also at their sense of it, and carriage under it. The Conjunction And is to be taken causally here, as frequently it is used. So, labour and heavy laden, is, to labour and grieve, because being so laden; it is to be wearied, because burdened; it is to groan by reason of the Misery which is felt: In a word, it is to have a deep sence of all that Misery we are born to, and involved in, whether Sin or Punishment. Without this there can be no Expectation of this blessed Rest, nor will Christ bestow it; for then he would contradict his own Precepts, which forbid to give what is holy unto Dogs, or to cast Pearls before Swine. When the worth of a thing is not understood, it is undervalued and slighted; and Men will [Page] not be sensible of the worth of this offer Christ makes, until first they be sensible of their own Misery without it. A Physician is welcom and acceptable to him who feels himself Sick: but he, who feels it not, cares not for him. When one's Brain is infected, he not only doth not perceive his Distemper, but he is in love with it, and doth think himself happy in that, for which others think him miserable. Mad and Melancholy Persons love their Disease, and spurn at those who would cure them. Without therefore a sense of our Misery, we are neither capable of Relief nor worthy of it. What, do you think Christ will bestow the rest, which cost him so dear, upon those who undervalue all he has done and suffered, who think he troubled himself to no purpose, as wicked worldly Men must do? Shall we think, that Christ will entertain such as glory in that which brought him to shame, who hug and cherish those Sins which pierced his Soul, which filled him with Agony, and which created him a bitter and bloody Passion. Let us not deceive ourselves: the hardned, impenitent, and insensible Sinner shall [Page] never enter into God's rest; nor yet they who mind Earthly things, and aspire after no greater Happiness: all such shall be kept out. But you who are sensible of your Misery, and who groan under your trouble; you who are wearied at the Vanity of the World, and long for some other Happiness than what can be had here; you who complain of your Sins, and who earnestly desire to have them pardoned and removed; you whose hearts are broken upon that account, and whose Spirits are rendered contrite; for you, and for you only is this rest prepared; you are the Persons invited; it is you whom Jesus means by them that labour and are heavy laden. Come ye therefore unto him, and he will give you rest. Take his yoke upon you; learn of him; for he is meek and lowly in heart, and ye shall find rest to your souls. And for your Encouragement, you shall find his yoke easie and his burden light.

Now unto him who hath thus loved us, who hath Pardoned our Sins, healed our Diseases, Delivered us from our Fears, eased us of our Troubles▪ and purchased for us Everlasting [Page] Consolation, and a good Hope, even unto the Lord Iesus Christ, with the Father and Blessed Spirit, be all Honour, Glory, and Praise, both now and ever.

Amen.

SERMON II.

[Page]

On Matth. XI. 28, 29.‘Come unto me all ye that labour and are heavy laden, and I will give you rest.’‘Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your Souls.’

IF it be true, that the full Soul loaths the Honey-Comb; that Men use to despise that which they have no need of, or are not sensible that they have, then this gracious offer in the Text will not be much regarded by the World; they will slight it: for if we may take our measures from Mens outward Behaviour, if by that we may adventure to guess at their inward state; then we may conclude, that the most are happy enough, or at least think themselves so. Few complain, the most are merry and well pleased, if not altogether [Page] with their own outward condition and circumstances, yet at least with themselves. They do not labour under spiritual Infirmities; they do not groan, because their Soul loatheth the Pleasures of the World, and longeth and languisheth after better Dainties than what this World can afford. Sometimes indeed, they may be heard to grudge, that the World goes not so well with them as they could wish, and expressing fears of a change of their condition: But help the one, and guard against the other, and then they would be at ease, they would sing a Requiem to themselves, their Souls would be at full rest, and they would be as well satisfied as if perfectly happy. Except when outward trouble is upon them, few Persons are weary, they are not sensible of other Misery, they are not laden with their Sins, nor born down with the dreadful Consequences of them. The burden of Sin is commonly thought no burden at all; Men bear it easily; nay, they can take on the heaviest load of it, and walk as sturdily as if it were a light thing, as if its weight lay merely in fancy. This never troubles them, nor upon this account would they seek rest to their [Page] Souls. The Charms of the World lull Men asleep, and render them insensible; the noise and hurry of Affairs divert them from serious Reflections on their Misery, even as Company keeps the Sick and Pained from the actual sense of their Disease and Pain. But as Company doth not cure, it only seemeth to give ease; so when it is gone, when the Night comes that the Sick is left alone, then the Person grows weary, because he feels his Trouble, and is sensible of his Pain, and gets nothing to divert it. Just so, if Men would retire from outward Diversions, if they would seriously look into themselves, and consider their Condition, they should find themselves very loathsome, they should see in themselves great Cause of Grief and Sorrow; this would make their Souls restless and weary: then would they turn from side to side, and cry out of their wretchedness; then the words of Rest and Ease to the Soul would be acceptable and heard with delight; then our Text would be received as a Sovereign Cordial; and indeed, it is prepared only for such. It speaks of rest, shews where it is: but none are invited but such as are sensible of their Misery, the weary, they who [Page] labour and are heavy laden. And if such please to listen, if such will receive these words and obey them, their Minds shall presently be disburdened, they shall be eased of all their Grief. For the Words of Jesus cannot fail; his Advice cannot chuse but be Proper and Effectual, and he hath said, Come unto me, take my Yoke upon you, learn of me; for I am meek and lowly, and ye shall find rest to your Souls.

In the former Discourse on this Text I shewed what was meant by labouring and being heavy laden, and upon what account this Appellation may be given to all Mankind. I shewed, that all are under the Burthen of a four-fold Misery, viz. Affliction, Vanity, and Dissatisfaction, the Fear of Death and the Guilt of Sin. As also that a due sense of this Misery was required as a Disposition to the Cure, and a necessary Preparation to the obtaining true Rest and Ease to our Souls.

I intend, at this time, to consider the other Conditions required, which you see are Three, viz. 1. Coming to Christ. 2. Taking his Yoke. 3. Learning of him. The Conditions are not many, and they are very reasonable.

[Page]I will begin with the First, which is,I. Coming to Christ, is Coming to Christ. None can be so ignorant as to understand this of the Approach of our Bodies towards Christ; for they to whom he spake, could not come nearer unto him: And we now cannot approach him with our Bodies. The Rest to which we are called is a Rest of Soul; and therefore to obtain this, the Motion of the Soul and not of the Body, is requisite and proper.

By this First is meant, the giving our1st. To follow his Counsel. selves up entirely to his Counsel and Management. The Sick are bidden go to the Physician, and they who are injured and oppressed to the Lawyer. The meaning of which, is not that they should gaze upon their Persons, look them in the Face, and hear them talk; for what Ease or Relief can that be either to the one or the other? But thereby is understood the receiving their Instruction, and following it: And it is Folly to make Application, if one be not resolved to take Advice. What good can the Physician do, if the Patient be willful, if he will only receive the Potions which relish with his vitiated Palate, and not what the Physician judges best and most proper. If one desire to be [Page] cured throughly and speedily, he ought to yield himself absolutely to the Physician's Skill. Even so, if we would have our Souls cured, if we would have them eased of all the Trouble with which they labour, we ought to apply our selves to Jesus Christ, who is the true and only Physician, who only can restore Health, and give Peace. But then our Application ought to be an entire Resignation to his Conduct, and should be attended with a full Resolution to be guided by him in every thing. We ought not to carry towards him, as some peevish and humoursome Patients to their Physician, who judge his Prescriptions, approve and condemn them, as if they had studied the Art, and did understand all the Rules of Medicine as well as he. Alas! Many are of the same unreasonable Temper, and do behave themselves thus toward Jesus the great Physician of Souls! They come to him, but they bring their Humours with them, which they will not part with: And if his Advice and Prescriptions agree not with their Humours, they reject and condemn them: And hence it is, that they are not the better by coming to Christ. Indeed, when we [Page] have to do with Men, there is no Reason that we should altogether lay aside our own Judgment, and follow them in every thing; for the most knowing is fallible: But Jesus is Infallible, he cannot be mistaken. Can he err in whom are all the Treasures of Wisdom and Knowledge? And can any doubt of his Concernment for our Health? Will not he love us, who hath done so much for us? Will not he seek our good, who spared not his own Life for our sakes? He has all the Skill, and Knowledge, and Affection, and Concernment which can be desired. Therefore we ought to come to him, and to come without Reserve; we ought to lay aside all Prejudice, and should yield our selves wholly to his Conduct and Management, that we may the sooner be sensible of his Skill, and feel (to our Comfort) that he is a Physician of great Value.

But Secondly, By coming to Christ2d. To believe in him. is meant believing in him; for so we find it expounded in Scripture, as appears by these Places, Heb. ii. 6. He that cometh to God, must believe that he is. I am the bread of life; he that cometh to me shall never hunger, and he that believeth in me shall never thirst▪ [Page] And as by this and other places, it appears, That coming to Christ, is to be understood of believing in him: So the absolute Necessity of Faith in Christ, in order to the Participation of his Benefits, may be made evident many ways.

First, From express Texts of Scripture. I shall instance but in a few of some Hundreds which might be produced. Thus, Iohn iij. 14. As Moses lifted up the Serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have eternal life. ver. 16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting live. ver. 18. he that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 1 John v. 12. he that hath the Son, hath life; and he that hath not the Son, hath not life. To whom sware he that they should not enter into his rest, but to them that believed not? so we see, that they could not enter in because of Unbelief. Heb. iij. 18, 19. There is not a Chapter in all the New Testament, in which the Necessity [Page] of Faith, and the Danger of Infidelity is not held forth. It is the express Condition of all the Promises; and without Faith it is declared, That we cannot look for Mercy, Pardon, or eternal Life. And this is not a new thing introduced by the Gospel.

But the Divine Oeconomy, from the beginning of the World, did require Faith, which is a Second Proof of its being absolutely necessary now. As it appears now to be the chief Condition required of Men under the Gospel, so it was under the Law, as St. Paul declares, Heb. ii. Nay, before the Law, as appears from Abraham and the other Patriarchs. Of Abraham it is said, That he believed in the Lord, and he counted it to him for righteousness, Gen. xv. 6. Moreover Faith was exacted of Man even before the Fall, while he was in a State of Innocence. For the two Trees of Knowledge and of Life, which God set apart in Paradise, and the Interdiction of the First by that severe Sanction, in that day thou eatest thereof thou shalt surely die, was to try and exercise Man's Faith. Thus the Divine Oeconomy, before the Fall, and ever since; before the Law, under the Law, and by the Gospel, hath [Page] always required Faith as a necessary Condition to the obtaining God's Favour. In respect to the certain and unalterable Order and Method of which Oeconomy, it is that St. Paul saith, without Heb. 11. 6. faith it is impossible to please God. And tho' the Counsel of God be secret, and his Methods for the most part unaccountable, yet the Reasonableness of this doth appear from this, that without Faith, in this present State, we neither can acknowledge all the Divine Attributes, nor yet worship him with all our Faculties. His Veracity, Truth, and Faithfulness, cannot be owned otherwise than by Faith, by believing his Word, assenting to his Declarations, relying on his Promises, and trembling at his Threatnings. And as all those Divine Attributes can only be acknowledged by Faith, so it is only by Faith that we worship him with our Understandings. It is reasonable that we worship God with the whole Man, all our Faculties ought to pay him Homage. But how can he have Homage from our Understandings, unless we believe? It is only by Acts of Faith that we declare the Submission of our Judgment to God; for if we will admit or receive nothing [Page] but what is demonstrable, and what we can clearly comprehend, then we deny God's infinite Wisdom and Knowledge, and refuse to own his Reason to be above our own, which is intolerable Pride and Insolence. For this Cause, even to try our Faith, and to give us occasion to pay him this due Homage of our Reason and Understanding, it is that God proposeth to us Mysteries which are incomprehensible; and hence it is also that he often absconds himself, as it were, he worketh not always in a God-like manner, that is, in a splendid, glorious, or such a visible Way as may force Acknowledgment from Men, but often after a secret and covert manner, under the Shadow of Means and Instruments of divers sorts, that hereby it may be proved, whether we believe him Almighty and the wise Disposer of all things, and Author of all Events. In the other World Faith shall cease, there will be no place for it, because there will be a present, immediate Intuition of the Divine Nature and Attributes; but now that we are absent from the Lord, we walk by Faith. Thus, you see, that as Faith is required here, so it is necessary; and why it is so, I have also briefly laid before [Page] you. And as the Text obliged us to speak of this, so the times, we live in, make it necessary; for Atheism and Infidelity are setting up their Heads; and some have the Impudence (in this licentious Age) to dispute both the Reasonableness and Necessity of what God has clearly revealed. As for you, My beloved, I beseech you, build your selves up in your most holy Faith, and let not the weak Efforts of insolent Wits shake your Faith. Stand up, and strive vigorously for the Faith of the Gospel, which has been confirmed by so many Miracles and Prophecies, by such evident Demonstrations of the Spirit and Power, that if it be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them which believe not, least the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. Take heed, 2 Cor. 4. 3. Brethren, (saith St. Paul) lest there be Heb. 3. 12. in any of you an evil heart of unbelief, in departing from the living God. When we let go Faith, and entertain an Heart of Unbelief, we depart from God, lose the Promises, forfeit Heaven, render our selves uncapable of Mercy, and give our selves to a reprobate Mind [Page] here, and to Damnation hereafter. He, that layeth aside Faith, may also put off the Name of a Christian; and all the Pretensions which that Name may give to Blessings earthly or heavenly, bodily or spiritual, temporal or eternal: For Faith is necessarily implyed in that Name, and as requisite to him that would deserve it, as the Skill of Law or Physick to one that sets up for a Lawyer or Physician, or Philosphy to a Philosopher. Seeing therefore we own our selves to be Christians, that we may be worthy of so sacred a Name, let us evermore pray God (with the Man in the Gospel) Saying, Lord, encrease our Faith, and help our Unbelief.

But now it may be very pertinently3d. What Faith is. asked, what this Faith is which is thus required? In answer to this, St. Paul hath told us the first and lowest Acts of Faith, when he saith, He that cometh to God must first believe that he is, and that he is a rewarder of them who diligently seek him. We must begin with the Belief and Perswasion of God's Existence, Power, Wisdom, Providence, and what else Reason and the Light of Nature teacheth of him. But then, that our Faith may be perfect, we must add to it [Page] Knowledge and extend it to all the Manifestations which God hath made of himself from time to time, we must embrace all the Divine Revelations, and what they contain. All the Declarations, Laws, Promises, and Threatnings in God's Word are proposed as Objects of Faith, and by Faith we ought to receive them, that is, we must own and acknowledge them to be of God, and by a constant regard to them in all our Actions testifie the Firmness and Sincerity of this Belief and Perswasion.

More particularly, our Faith must respect the Person, Offices, Doctrine, and Actions of the Lord Jesus Christ, we must receive him as the Person who was promised to Adam, Abraham, and the Patriarchs; who was foretold by the Prophets, prefigured by the Law, expected by the Jews, and even waited for by the Gentiles; we must receive him and rely upon him as the Son of God, and Saviour of the World: we must embrace him as the Person whom God hath set forth to be a Propitiation for Sin, and the Mediator, by whom and through whom only we have access unto God. I am (saith Christ) the way, the truth, and the life; no man cometh [Page] into God but through me. Ye believe in God, believe also in me. Him hath God the Father sealed; And therefore, he who doth not receive him nor believe in him, giveth God the Lye. If (saith St. Iohn) we receive the witness of men, the witness of God is greater. For this is the witness of God, which he hath testified of his Son. He that believeth on the Son, hath the witness of himself; he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. And again, Who is 1 John 5. 9. a liar but he that denieth that Iesus is the Christ? Whosoever denieth the Son, the same hath not the Father. To denyChap. 2. 22, 23. Jesus Christ, will inferr a denial of God himself; the same Prejudices against the one, will obstruct a sound and sincere belief of the other. They who have not had the Gospel offered unto them, are not in the like Circumstances: But they, who do not believe after it has been duely and fairly represented to them, are shrewdly to be suspected of Atheism as well as Infidelity. Meer Deists are not far from Atheists. The Truth of the Gospel and its Doctrine concerning Jesus Christ, is almost, if not altogether, as demonstrable as the [Page] invisible things of God, from things visible. And to say, That this vast frame of the World, its various Parts, and the variety of Creatures inhabiting those Parts, was all the Effect of blind Chance, and the Product of a confused jumbling of senseless Atomes; to say this, is no more absurd than to say that the admirable Harmony betwixt the Old and New Testament; Books which were written by different Men, at very distant times, that the wonderful correspondence which the Life and Actions of Jesus Christ had to what went before, that the Prophecies and their Accomplishment, that all these, I say, were only the Dreams and Contrivances of Men: the one choaks Reason as well as the other. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Iesus Christ, but were eye-witnesses of his majesty. For he received from God the Father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well [Page] that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost, 2 Pet. i. 16, 17, 18, 19, 20, 21.

Having thus spoken to the First thing required in order to the obtaining rest, viz. The coming to Christ; and shewed both what it is, and why it is exacted. I proceed to

The Second Condition or Means ofII. Taking the Yoke. Spiritual Rest, which is said to be the taking Christ's Yoke upon us. By Yoke, in a Metaphorical sence, is understood that Service which Superiours and Conquerours impose upon those who are subjected unto them. Thus, 1 King. xii. 4. The Service, which Solomon imposed upon the People, is called their Yoke. So the Yoke of Christ is his Laws, Precepts, and Injunctions which he gives to his Disciples: These are scattered up and down every where through the Gospels; but most copiously set forth in the Sermon on the Mount; to which we must add the Epistles of the Apostles, [Page] which are infallible Commentaries upon the Divine Laws of their Master Jesus Christ.

In a word, The New Testament is the Codex, or Corpus Iuris Christi, the Body of the Christian Law, which must be carefully studied by all who would know the Will of their Lord concerning them, and the Duty which he requires of them. And by this it clearly appears, that Jesus has reinforced the Natural and Moral Law, cleared it from the misprisions of Men, discovered its full Latitude, and brought it to all the Perfection which it is capable of: So that to some it appears, as if he had superadded to it, and commanded Duties which Men were not obliged to formerly: Whether it be so or not, I will not debate it now. But, by the Laws of Jesus Christ, all Sin whatsoever is forbidden, the Sins of the Heart and Thoughts as well as the outward Man; because both the one and the other fall under the Cognizance of Almighty God, and are known to him. And Sin is so peremptorily and severely Prohibited by the Christian Law, that to shun it, we are bid cut off our right hand and our right foot, and pluck out our right eye, that is, to chuse to deprive [Page] our selves of the Nearest or Dearest, or greatest Satisfaction, rather than to run our selves into the danger of Sin, by adhering to the same. As all Sin is thus strictly forbidden, so all Vertue and Holiness are expresly required. The Laws of Jesus call for the greatest and most ardent love to God, for an entire Submission to his Will, a chearful Resignation to his Providence, an active Zeal and Concernedness for his Glory, and an anxious Care to please him. They require a contempt of all Earthly things, and the minding Heavenly things; Contentment with every Condition, and a Patient bearing of every Affliction: Nay, they exact the taking up the Cross, that is, that we suffer rather than Sin, and freely undergo any trouble, rather than either decline our Duty, or offend God. By the Precepts of Christ, we are obliged to love our Neighbour, that is, all Men as our selves, and to do to others as we would be done to. We must abstain from all Injuries either to Soul or Body, to Name or Estate, and must lay our selves out to do all the good we can: we must wrong no Man, and Pardon those who have wronged us. Whatever may seem to be the Voice of Nature, or [Page] the Sentiments and Practices of Men, Christ saith to us, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you. And certainly Revenge is every way as inconsistent with Christianity, as Theft, Murder, or Adultery; and Whoremongers and Adulterers shall as soon enter into the Kingdom of Heaven, as the Revengeful: And unless the Gospel be a mere Sham, or to be read backward, neither the one nor the other shall be saved, unless they have reconciled themselves to God, by serious Repentance. In a word, the Doctrine of Jesus Christ teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. And finally, whatsoever things are true, whatsoever things are honest, whatsoevor things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, and if there be any praise, the Gospel of Christ requireth us to think on these things.

This is the Yoke of Christ, and to put on his Yoke is to observe these things. It is to give Obedience to those his Laws, which you see is made a necessary means [Page] to rest, that is, to true Happiness. He saith here to them that labour and are heavy laden, who would have rest to their Souls; take my yoke upon you. He says not, take my Name, my Profession, but my Yoke; and he bids them not consider it, talk of it, or keep it by them, but put it on, that is, wear it; which we then only do, when we give all sincere Obedience to his Laws, and make Conscience of observing all his Precepts. We mistake it, if we think it sufficient to make us Christians, or to obtain the happiness of the Disciples of Jesus Christ, to be Baptized, to take up the Name and Profession of Christianity, to frequent the outward Ordinances, and to contend for the Truth of the Gospel, or the Purity of its Doctrine. All this is good, and must be done; but we must do more, else we do not enough. We must moreover add Obedience; for why call ye me Lord, Lord, and do not the things, I say? Luke vi. 46. Not every one, who saith to me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Every one (saith Christ) that heareth these sayings of mine, and doth them not, shall be likened unto a foolish [Page] man, who built his house upon the sand, and the rain descended, and the wind blew, and floods came and beat upon that house, and it fell, and great was the fall of it, Matth. vii. 21. 26, 27.

There is indeed mention made of a Christian Liberty, and we are required to stand fast in the liberty wherewith Christ hath made us free. But this is not aGal. 5. 1. Liberty to Sin, it is not an Exemption from the Moral Law; it is not a Dispensation from the Duty which that Law requires of us towards God and Man: it is only a Liberty from the bondage of Moses's Law, from the curse of that Law which was given to our first Parents; a Liberty from the bondage of Satan, and the servitude of Sin. The Liberty given us is, the Liberty of the Sons of God: but the Liberty of Sons does not discharge from honouring and obeying the Parents. Ye have been called unto liberty (saith St. Paul) only use not liberty Gal. 5. 13. for an occasion unto the flesh. As free (saith St. Peter) and not using your liberty for a 1 Pet. 2. 16. cloke of maliciousness, but as the servants of God. So we are still the Servants of God, and therefore bound to obey him; there can be no Dispensation from that: neither God can give, nor is it our interest [Page] to seek it. Think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil: for verily I say unto you, &c. Let no Man deceive himself and think, that all may be compensated by believing: for tho' Faith be necessary, yet faith without works is dead, and will not avail a Man. That Faith which is acceptable to God, and which will avail to Salvation and Justification, is a Faith which worketh by love, and which keepeth the Commandments. True Faith and Obedience are inseparable; for Obedience is the necessary Consequence of Faith, the proper Fruit and Effect of it; and the only Evidence which can be given of it. As the Tree is known by its Fruit, so Faith by its Works. Shew me thy faith without thy works? saith St. Iames; which is as much as if he had said, how is it possible to shew Faith without Works? Can the sick Man believe the Physician to have both skill and honesty to cure him, when he neither will use his Remedies, nor commit himself to his Conduct. And how can Men be said to believe in Christ, when they will not regard his Word, nor observe his Injunctions? And what doth he enjoin us? Nothing, but [Page] what himself hath practised. He is not like the Pharisees, who did bind heavy Burdens, and lay them upon other mens Shoulders, but they themselves would not touch them. He lays no heavier burden upon us than what himself hath born; he puts us to no harder task than what himself hath wrought. Can the Servant expect to be greater than his Lord? If he then fulfilled the Law, ought not we also to set our selves to do it? If he could not be exempt from Obedience, how can we expect it? Jesus is not like the Rulers of this World, who do not observe their own Laws: The Laws they make and Pass, are for the People, and not for themselves. But Jesus observes his own Laws; he himself did bear that Yoke, which he here commands us to take up: And we may learn all our Duty from his Example, as well as Doctrine. Which leads me to

The Third and Last thing requiredIII. Learning of Christ. in the Text, in order to the obtaining rest of Soul, viz. Learning of Christ. The word in the Original signifies to become a Disciple in general: But because it is joined here with two particular Vertues of Meekness and Humility; [Page] therefore, by the current consent of Interpreters, it is to be taken in this place for the imitation of Christ, and endeavours after a conformity to his Example, particularly in these two Instances here made mention of. The thing enjoined here, is not that we should learn his Doctrine or conn his Sayings by heart, but that we should study his Life, imitate his Practice, and labour to be like him. The Necessity and Usefulness of this Duty, is set forth in many places of Scripture. If any man will come after me, let him deny himself, take up his cross, and follow me. Ye call me Master and Lord, and ye say well, for so I am. I John 13. 15. have given you an example that ye should do as I have done unto you. Let the same mind be in you which was in Christ, Phil. 2. saith St. Paul; And St. Peter, If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God: for even hereunto were ye called; because Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. ii. 20, 21.

Men are better taught, and more easily led by Example than by Precept. Example both giveth greater encouragement, and also teacheth more clearly. [Page] [...] conformity to him is the Character of God's chosen ones, and without this we cannot claim, either the Title of the Sons of God here, or the Glory which is prepared for them hereafter. For, as the Apostle saith, whom God did foreknow he also did predestinate to be conformed to the Image of his Son, that he might be the first-born among many brethren, Rom. viij. 29.

O what an excellent thing is it to be like Jesus! for he is the brightness of the Father's Glory, and the express Image of his Person; so that to be like him, is to be like God.

By the Imitation of Jesus, we recover what our First Parents lost and forfeited to themselves and us, even the Image of God. Therefore the Imitation of Jesus brings more Honour and Glory, than any, or all earthly Dignities. Likeness to God is the highest degree a Creature is capable of; therefore if we understood our selves and our interest, we should be more ambitious of this, than of all the Titles and Dignities, which either Kings or People can bestow. If the Imitation of Christ were impossible, it would not have been enjoined us: but neither is it so difficult as some at first may imagine: [Page] besides, that the Difficulties may be surmounted through the Grace of God, the thing will become both easie and pleasant, if we will but converse with Christ, contemplate and meditate on him frequently. They who converse much together, we see use to slide insensibly into the Manners, Fashion, and Behaviour of one another. Even so, if we take this Method, we shall soon find our selves changed into a resemblance with Jesus Christ. But we all (saith the Apostle) with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord, 2 Cor. iij. 18.

But now as it is our Duty, our Honour, our Interest to follow Christ, and to labour to be like him. So it is fit to consider wherein we should follow him. Some Imitations are indiscreet, unreasonable, and so far from obliging that they provoke. A King loves to be imitated by his Subjects, because it is a Testimony of their Love and Respect, and the greatest Honour they can put upon him: But he would not have them to imitate the Peculiarities of Royalty and Sovereignty. Imitation should not be [Page] in things peculiar, but in these things which are common, which may agree to, and suit with both. So we must not attempt to follow Christ, in what was peculiar to him as the Son of God and the Saviour of the World; we must not imitate the Acts of his Almighty Power, or what was proper to his Mediatory Office. It is no part of our Duty to imitate him in his Miracles, in his walking on the Water, commanding the Winds and Seas, casting out Devils, fasting Forty Days, and the like. What we ought to imitate is the Divine Vertues which shined forth in his holy Life, and which appeared in all his Actions. Wherefore (he saith) learn of me; for I am meek and lowly in heart.

These Words may also be considered as an Encouragement, for coming to Christ, taking up his Yoke, and learning of him; because he is a meek and lowly Person, gentle and easy, no wise rigid and severe; therefore Men may come to him readily, and ought to come willingly; for they need not fear hard Usage; he will not treat them roughly, nor impose grievous Tasks upon them. He is a kind and loving Master, who consults the Good and Ease of his [Page] Disciples, and who will not exact any Service, which is not both reasonable and also for their Interest, as is clearly insinuated in the last Words, my yoke is easy and my burden is light.

But seeing Jesus requires us to imitate him, and is frequently proposed as an Example to us; and seeing in this very place, in which he bids us come and learn of him, he recommends himself as a meek and lowly Person; therefore we ought to consider those Vertues of Humility and Meekness as particularly proposed for our Imitation. Jesus Christ had all other Vertues as well as these, he was a true Pattern of Love to God, of Zeal, Submission, Obedience and heavenly Mindedness; of Charity, Mercifulness, and good Will towards Men; of Chastity, Purity, Sobriety, Patience, and Contentment; and in a Word, of every thing which is Praise worthy in the Sight of God or good Men. By his Life as well as Doctrine, we may learn how to behave our selves in all Circumstances and Conditions, in Poverty and Affliction, under Contempt and Disgrace, when we are hated and persecuted. And though he possessed not outward Plenty and Grandeur, yet several [Page] of his Actions shew the true end and use of these, and do teach those who possess them to imploy them more for the Glory of God and the Good and Comfort of others, than for their own private Satisfaction. From his Practice and Example we may learn our Duty to Superiours, Inferiours, and Equals. But tho' he be a Pattern of all Vertue and Goodness; yet he instanceth only in Meekness and Humility, either because these comprehend all other, or are the chief and first to be learned, and which, if they be learned, will draw all other after them. All Vertue and Religion either respects Man or God, and without Meekness and Humility it is impossible to carry our selves aright towards either of them: But he that is truly humble and meek, will certainly endeavour to please both. Nay, the very Exercise of these two comprehends all our Duty to God and Man, as we may learn from Micah vi. He hath shewed thee, O man, what is good, and what doth the Lord thy God require of thee, but that thou shouldest do justly, and love mercy, and walk humbly with thy God.

Meekness cannot be either better or more briefly described, than in the Characters [Page] of Charity given by St. Paul: It suffereth long, is kind, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil; beareth all things, believeth all things, hopeth all things, endureth all things. For these Characters belong to Charity, because it softneth our Natures and rendreth us meek; Meekness is a Branch of Charity, and naturally flows from it. These two are inseparable, and we may certainly conclude the one is not, where the other is wanting. Love smooths our Natures, and carries off all Ruggedness of Temper; it disposeth us both to please others, and also to be well pleased with what they do; it maketh the Persons and Actions of others acceptable, and even when any thing is amiss in either, it excuseth or censureth gently. If Christian Love did abound more, there would be more of Meekness and good Nature in common Conversation: But because that is very much wanting, therefore there is so little generous Complaisance to be seen. The most are very selfish, and have but very little Concernment for others, and this is the Cause why they are so surly and [Page] morose, so peevish and wrathful, why their Temper is so stiff and uneasie, and their Behaviour so rough and blustering; they love themselves too much, and others too little, and therefore they can hardly condescend to gratify others, and are but seldom satisfied with what is done to themselves. As Meekness proceeds from Love, so from Humility, and therefore they are fitly joined together here; a proud Man can never be meek, and he who is lowly in Heart cannot be of another Temper. So if we would learn Meekness, we must study Humility.

And we may soon be perswaded into this if we but hearken unto Reason, for that demonstrates that we have nothing to be proud of, because we have no good but what we have received; and therefore if we glory, we should glory in the Lord. Humility is not to undervalue ones self, but not to think above what we ought to think: And if the Thoughts of our selves be just, not higher than they ought, they will not be high nor lofty, nor will they shew others at the distance of Contempt and Scorn, for we all stand upon the same Level, have the same [Page] Original, Nature, Frame, Constitution and End. And as this makes the Condition of every Man much the same, so it does not afford Matter of boasting to any; our Extract and Original is from the Dust, and to it we must return; our Frame and Constitution is frail, and easily disordered; our Strength and Beauty, like the Flower of the Field, is withered before Noon; We carry our Breath in our Nostrils, and it goes out as a Vapour. We are Children a Third part of our time; and the other Two parts are consumed in Sin and Vanity; all our Actions are either grossly Evil, or to little Purpose; our Righteousness is as the Morning Cloud, and as the early Dew that passeth away, not being able to endure the Heat of the Sun. Men of low Degree are Vanity, and Men of high Degree are a lye; lay both the one and the other in the Balance, and they will be found altogether lighter than Vanity. Surely every Man, (even the best of Men, in their best State) is nothing but Vanity and Emptiness, when set in the Sight of God. Sin is indeed Matter of true Humiliation; but the deepest and truest Humility arises [Page] from the Contemplation of the Infinite Nature and Perfections of God. He, who proposes himself as a Pattern of Humility and Lowliness here, knew no Sin; he had all the Weakness of Flesh and Blood; he was surrounded with the Infirmities of our Nature, but he was altogether free from the Corruption of it, and never did any thing amiss; and yet he was lowly in Heart, because of his intimate Union with God, and did bear about with him a full Idea of his glorious Attributes: For as the Glory of the Sun extinguishes the Glory of the Stars, so all created Excellencies must disappear, upon a View of the uncreated Glory of God, whose Perfections can never be found out. When even the most perfect and upright Iob does see this with his Eye, he abhorreth himself, and doth repent in Dust and Ashes. Iob xlii. 5, 6.

If we have these two Vertues, Meekness and Humility, we will not murmur at the Commands of Christ as if any of them were grievous; then we shall be sensible of the Reasonableness and Equity of them; then we shall find his Yoke easy and his Burthen light: For besides the new Strength and Vigour [Page] that we shall receive from above for the bearing of it, we shall then clearly discern, that it is most just and reasonable, admirably adapted to our Nature, and well accommodated to our Interest, wisely contrived, to give us all Peace and Satisfaction at present, and to prepare us for perfect and Eternal Happiness hereafter.

Now the God of Peace, that brought again from the dead our Lord Iesus Christ, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you perfect in every good Work to do his Will, working in you that which is well pleasing in his Sight, through Iesus Christ, to whom be Glory for ever and ever.

Amen.

SERMON III. ON Christmass-Day.

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PHIL. II. 6, 7, 8.‘Who being in the form of God, thought it not robbery to be equal with God.’‘But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.’‘And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross.’

THERE are in our holy Religion two Sublime Mysteries, which, as they can never be fully comprehended, so they can never be too much, or too frequently thought upon: [Page] For nothing can make more for the Glory of God, nothing can be of more Comfort and Profit to our selves: they enlighten the Understanding, warm the Heart, add vigour to all the rational Faculties, and so cherish and strengthen the Spiritual Life, that by these means we may become able to walk straight, and to run with Patience, without fainting, the Race that is set before us. By these I mean, the Mystery of the Incarnation of the Son of God, and that of his Passion and Death, both which are jointly spoken of in the Text; as the Day and the Action we intend to set about call us to consider both; the Day being, by the Appointment of the Catholick Church, the Anniversary of our Lord Jesus his Birth; therefore the Incarnation is a proper Subject for it. But some of us intending at this time, and others against the next day, to make that solemn Address to God, by the Sacrament of the Lord's Supper; this also makes it fit to think upon his Death: Nor is it Unsuitable to commemorate his Death upon the Festival of his Nativity; for the one was the End and Reason of the other: His Birth was in order to his Death; and if he had not [Page] died, his Birth could not have profited us. This Sacrament is a proper Christmass Feast: to feast devoutly by Faith upon the Sacrifice which Christ offered upon the Cross is the best Entertainment we can give unto God, or make for our selves. This will put more Joy into our Hearts, than either Wine or Oil, or any of the Delicacies of richest Banquets.

By this it appears, that the Text isI. The Scope and Coherence of the Text. suitable: but before I enter upon the Explication of it, it will be fit to shew you the scope of the Apostle in this place, and upon what occasion he utters these words. In this place, the Apostle sets himself to perswade the Philippians to Humility and a generous Charity, or such a mutual concernedness for each other, as might make every Man ambitious to serve his Neighbour as himself, and even to prefer others to himself. This is an excellent temper of Mind, and the very height of Vertue: but withal the Practice of it is hard, and the Attainment very difficult. This gives a true resemblance and conformity to the Divine Nature; and therefore is not easily arrived at, seeing now by the corruption of our Natures we are removed [Page] to a great distance from God. The things, which St. Paul requires here, are directly opposite to the Nature of Man, in his present Natural or Corrupt state; for in this state the Soul of Man hath no generous Expansion or Enlargement towards others, but is almost altogether pent up in it self, and is become so peevishly selfish, that it cannot move but by the narrow springs of Self-love. Now, all Persons and Things are only considered with a relation to one's self, and a Concernment for them is more or less, according as they are found more or less useful. Consider Men in their present Natural state, before the Grace of God and true Religion inspire and enable them, all their Actions are performed only with a respect to themselves and their own particular Interest; they look only to their own things, and providing these things be well, they are not concerned how it fare with others; nay, are so far from thinking themselves obliged to those Vertues the Apostle is recommending, so far from looking upon this humble and charitable serviceableness as commendable or praise-worthy, that they are ready to condemn it as a mean silly officiousness; some think it [Page] far below them, that it is a debasing of themselves and their Quality and Character, to serve Inferiours, to bestir themselves for their Advantage, especially if their former Carriage and Behaviour has been a little provoking, and not so obliging. Wherefore, St. Paul, to take off Mens prejudice against these Vertues of humble Charity or charitable Humility, to perswade them to the practice of them, he shews they are Divine and God-like; and for a proof of it, he proposeth the example of the Lord Jesus Christ. Nothing readily will more convince, enflame, and animate, than the Example of some great Person. And if the Example of Men have a powerful Influence, what ought the Example of God himself to have? And if it be not below the Deity; if it has not been thought unworthy of the Godhead to condescend to serve Man; nay, if the God-head has accepted the occasion for furthering its Glory, and upon that account has been employed in very humble Offices, how ambitious should Men be of this temper of Mind? how ready and forward to embrace the occasions of shewing it? Can Men act more honourably than to act like God? Can [Page] any thing more become them, than to imitate and resemble him? Now, that by humbling themselves to serve others, to give them true Pleasure or Profit, that this way they come to resemble God, doth eminently appear from the Lord Jesus Christ, who being in the form of God, &c.

Thus you have a view of the Words with a reference to the Scope and Purpose of the Apostle in this place.

We proceed next to consider them abstractly,II. The Truths contain'd in the Text. and so they hold forth those Three very important Points of our Religion. First, The Pre-existence and Godhead of Jesus Christ, ver. 6. Secondly, His Incarnation and Humanity, ver. 7. Thirdly, His Humiliation and Ignominious Death, ver. 8. So that from the Text alone all the Ancient and Modern Enemies of our Blessed Lord and Saviour may be clearly baffled, and all those damnable Heresies which either divest him of his God-head, or deprive us of the comfort of his powerful Mediation and meritorious Death; I say, such damnable Heresies may from this Text be plainly refuted.

[Page]So pat is this Text against the Socinians, III. The perverse disingenuity of the Socinians in their Explication of this Text. that they are exceedingly gravelled with it, and use a great many Subterfuges to shift the force of it: by which they discover their own disingenuity, and shew, that their not embracing the Truth, proceeds not from want of sufficient Conviction, but because they bear not love and good will to the Truth. Thus, say they, the word which is rendered Form, in the 6. v. imports never any reality of substance, but only a mere semblance and appearance; and so Jesus being in the form of God, is no more, than that there appeared some Rays of Divinity in him, and about him; that he was vested with some shadow of Divine Power, while in the mean time he was in himself, and in his Nature, only a weak Man as others. Thus they play with the word Form, as if it were exclusive of all reality: And by this means, what St. Paul saith here of Jesus, might be with as great truth said of some of the Prophets, and especially of Moses. To this is replied by Dr. Hammond, and other learned Criticks, that the word [...], is never used for an external or accidental appearance, but for such visible tokens [Page] as flow from, and are the Effects of a real Essence; and so according to the common acceptation of Authours, the word which we have for Form, is all one with Nature, or it doth signifie the external or visible appearance of an inward and real or natural Essence. I shall not trouble you with Instances to prove this. But even the Unlearned may see this from the Text; for as St. Paul speakketh of the form of God, so of the form of a Servant, and sets those two in opposition: If therefore the one was real, why not the other? If by the one all acknowledge the Nature of Man, why should not the Nature of God be understood by the other? And seeing the Apostle doth not ascribe to Jesus Christ the form of a Servant, more positively than the form of God; therefore unless we turn the whole Gospel into a Sham, and all its Mysteries into imaginary Dreams and Visions, and make the Apostles, who published them, so many Visionaries, we must say, that Jesus Christ was as really in the form of God, as in the form of Man; that is, was God as really as Man, and did partake of the real Essence and Nature of the one no less than the other.

[Page]Again, to give you a further instance of the Socinians Dis-ingenuity in this place. As they dwindle the other words (he thought it not robbery to be equal with God) into just nothing, and endeavour to put this gloss on them, viz. That he would not boast himself equal to God, nor retain those Rays and Appearances of Divinity communicated to him, to the prejudice of the God-head, which is to pervert the Apostles plain words, and to put a contrary sence on them. So they contend, that all this 6th. Verse is to be understood of Jesus Christ after he was Born, and had made his appearance among Men, that is, he was Man before he was in the form of God, or in that state in which it was no Robbery, or no Presumption and Usurpation in him to pretend an Equality with God: And if this be not to wrest the Apostles words, to make him speak Nonsence, and to give the Lye to his plain Assertions, I know not what may be said to do it. When I consider how the Socinians treat this, and other Passages of Holy Scripture, how they rack their Invention to do force and violence to the plainest Texts: and rather than own or receive the Truth, they will father Nonsence, [Page] Absurdities, and palpable Contradictions upon the Pen-men of Scripture: I cannot but look upon them as willful Resisters of the Truth, who are without all excuse. If one search for the Truth, but cannot find it, he is to be pitied; if he shew good will, and only holds off, because he wants sufficient Instruction, or that the Truth appears not to him with clearness and evidence, there is place for Charity; for in that case the defect is in the Judgment and not in the Will, the Head and not the Heart is to blame. But there is no place for Charity it self, when one will not lay aside his Prejudices against the Truth, when he employs his Wit to raise Objections, and to find Shifts, when the plainest Assertions will not prevail, but rather than yield, will do violence to his own reason and other Mens. Such were the Scribes and Pharisees of old; they would not receive Jesus as the Messias, tho' he came at the time appointed, and with all the Evidence that could be desired. The Socinians now are rather more guilty; they also wilfully resist the Truth and the holy Spirit of God who is the Author of it, and therefore deserve to be abhorred; they are among the Number [Page] of those false Teachers, who privily bring 2 Pet. 2. 1. in damnable heresies, even denying the Lord that bought them; and therefore bring upon themselves swift destruction, as St. Peter speaks. I wish what he subjoins there may not hold true of these times we live in, especially amongst our selves, viz. That many shall follow their pernicious ways. There is a time, of which it is said, that every Man doth whatsoever is right in his own Eyes; and there is a time not much unlike the other, in which Men take liberty to speak what they please, to teach and vent whatever Fancies come in their Head. When the Order and Unity of the Church is broken, when its Pastors and Governours cannot exert their Authority; then the Enemy steps in, and sowes his Tares, then false Teachers arise and diffuse their Poisonous Doctrines. We have not only reason to fear this, but cause enough already to bewail and lament it; for it is actually done. This, and other Damnable Errors came in with the late Troubles, and they spread and grew up mightily under Cromwell his Usurpation, which made Maresius utter these remarkable words, O deplorandam conditionem Anglioe, quoe post Reges exactos, ipsi Christo [Page] Regi Regum mandat exilium, nec videtur majorem libertatem magno cruore redemptam anhelasse, quam ut Licentiam consequeretur & faceret quidlibet audendi, Hydra Socinianismi, Tom. 2. Praef. quidlibet scribendi, quidlibet credendi. ‘O the deplorable Condition of England, which having driven out their Kings, now constrains the King of Kings to be Banished, and it seems that they have panted after a Liberty even at the expence of much Blood, only to obtain a Licence of Hearing, Writing, and Believing what they please.’ I would not make this Remark, if it was not necessary, if these Errors were not Dangerous and Damnable; if they did not strike at the root of our holy Religion, and did not overturn all the hopes which the Catholick Church have been Building for near these Seventeen Hundred Years.

The Deity of Jesus Christ is not an idle Speculation which one may be safely ignorant of, and which no body is obliged to know, believe, or profess, as an insolent Unworthy Author, in a late Naked Gospel. Blasphemous Pamphlet is pleased to talk. No certainly, it is a Truth of the highest Importance, which shines in the Scriptures with all clearness and evident [Page] Splendor, and where every one that reads may see the express Belief and Acknowledgment of it required as absolutely necessary to Salvation. Wherefore let us take care to build our selves up in this Faith; and to do it this Day is not improper; nay, it is very proper; for we cannot commemorate his Birth with sufficient Admiration and Thankfulness, if we do not believe the Dignity of his Person; our Joy and Gladness will fall low and vanish into nothing, if we be not perswaded, that the Child which was this Day Born, and given unto us, was truly Immanuel, or God with us. And what small hopes can we raise to our selves from the Sacrament which is to be Administred, if we be not assured, that, by it, is communicated and applied unto us the Merits of one who is God as well as Man, and so both able and willing to save to the uttermost such as come unto him.

For evincing of this Important, Useful,IV. Of Iesus Christ his Pre-existence, and Deity. and Comfortable Truth, I need not go beyond the Text; for there it is plainly and fully asserted. For, 1. You see that here the Apostle declares Jesus Christ to have pre-existed, or to have had a Being before he was Man: for [Page] unless he had subsisted before, it could not have been said that he took upon himself the form of a Servant; and that in so doing, he made himself of no reputation; for what is not in being, cannot assume to it self an Existence, nor make choice of the manner and condition of its Existence. 2. It is clear by what the Apostle saith, that the state in which he pre-existed was preferable to, and more glorious, than that, in which he was made or found in the likeness of Men; otherwise it could not be true that he made himself of no reputation when he became Man. By which expression also it appears, that the Apostle evidently referrs to some pre-existent state; for unless he debased himself, by submitting to be Born, he cannot be said to debase himself by any after Act; for neither his Birth nor first Years were so glorious as his last, in which he appeared as a Prophet at least, and a very eminent one too, full of Power and Authority. 3. We see clearly here his Divinity and Godhead, in that it is said expresly, he was, or subsisted in the form of God, and in that state thought it not Robbery to be equal with God. By subsisting in the form of God, there must be understood, 1. A [Page] real participation of the Divine Nature and all its essential Attributes, as Wisdom, Power, Goodness, Eternity, &c. for the form of a thing is its Essence; and to partake of the form of any thing is to have the Essence of that thing. 2. This comprehends the Majesty, Glory, Authority, Splendor, and Dignity which agrees to the infinite and incomprehensible Nature of God, and all those Acts, Signs, and Tokens by which the great God manifests himself to the heavenly Inhabitants: for the form of a King is not the Name or Simple Right to hold that Name; but it comprehends the Marks, Badges, and Emblems of Royal Dignity, as the Purple, the Scepter and Diadem, the Throne and Guards, and what else the Laws of Nations, or the particular Custom of Kingdoms make declarative of Majesty and Kingly Power. This is the form of a King; and he who doth not possess this, cannot be said to be in the form of a King. So the form of God, is the Glory, Dignity, Majesty and Greatness which is due to so high a Name: And by ascribing to Jesus Christ the form of God, is declared, that he not only in himself did partake of the Divine Nature, but also that before [Page] his Incarnation he appeared in the Heavens, invested with all the Glory and Majesty proper and peculiar to God; as Creating the World, Upholding and Governing it, receiving Worship and Adoration from Angels, and the like. I might confirm this by several other Texts, but I shall only mention two. The First is, Heb. i. 3. Where it is said, that he is the brightness of God's glory, the express image of his person, and upholdeth all things by the word of his power. The other is, Iohn 17. 5. Where Jesus Christ maketh mention of a Glory, which he had with the Father before the Foundation of the World.

Now, that we may know, that he held all this of right, and by vertue of his Nature, and not otherwise, the Apostle adds, that he thought it not robbery to be equal with God, that is, he did not reckon it Usurpation, Arrogancy, or Presumption to hold an Equality with God, and consequently he is truly God. For if Jesus Christ was not by Nature God, if he was a mere Creature, though never so excellent, it would be great Robbery, and the highest Presumption and Usurpation for him to entertain the least thought of an Equality with God: [Page] And it would be no less than Blasphemy, for St. Paul or any other to talk so of him. But seeing not only here, but every where throughout the Scripture, we find such high Speeches of Christ, which exalt him above all Creatures, even to an Equality with God; therefore it is an evident Demonstration that he is God in the strictest Propriety of Speech: For it is contrary to the Scope and Tenour of the Scripture to magnifie Men, or Angels, or any other Creature above what they are in their own Nature, whatever Excellency God hath bestowed upon them: The Scriptures teach to set all Creatures, even the highest, at an infinite Distance from God; It representeth as Idolatry, the exalting Creatures to a Partnership of the Divinity, the conferring on them the Names, Titles, Attributes, and Worship which belong to God: It sheweth, That God will not give his Glory unto another, and is Jealous of others doing it, that he cannot endure the Appearance of it: Therefore, the Doctrine and Purpose of the Scripture is thwarted and contradicted by those Expressions we find concerning Jesus Christ, if they be not founded upon his Nature, that is, if he be not God.

[Page]Consider, I pray you, that all the Revelations which God hath made were design'd to reclaim the World from Idolatry, one great Instance of which was the Deifying of Men. If therefore Jesus be not God, if he be only Man (as the Socinians hold) then there is ground to impeach this last and greatest Revelation, as destroying the Design of the former, at least of not being so wisely managed as to serve the common end of all: For in the other Dispensations, the Men whom God used as his Instruments, were carefully represented to the People to be Men of like Passions and Infirmities with themselves; nay, their Sins and Failings are put upon Record, that none might be ensnared to conceit them Gods. But as to Jesus, there are such Representations of him, such Speeches concerning him, as may perswade and incline both learned and unlearned to think him God, and every Scruple removed which may obstruct such a Belief. Either therefore the Design of the Gospel is, That we should receive him as God, and consequently he is such, or it doth not sufficiently prevent the falling into this Error (if it be one) but on the contrary layeth a Snare for it, [Page] and tempteth to the Belief of it, and so doth not suit with its own Design, it is not adapted to its own end; for it ensnareth to the committing of Idolatry in the Person of Jesus, which is very absurd. To conclude this Point, I would fain know of any who call this Truth in Question, what would satisfie them? Supposing Jesus is God, what Evidence would they have of it? What Proofs or Demonstrations? Could Reason ask more than plain and simple Assertions, the ascribing to him the Name, Titles, Attributes, and Works peculiar to the true God, and finally, the enjoining all the Worship of the outward and inward Man, which is only due to him; and therefore let us conclude, That Jesus is God, blessed for ever.

Having thus fully evinced the DeityV. Of his humane Nature and Humiliation. of Jesus, I proceed to speak of his Humanity or Incarnation, which is declared in the 7th. and 8th. Verses. He whom we have declared to have been in the Form of God, and to be equal with God, was pleased to become Man, not by ceasing to be God, but by taking to himself the Nature of Man, a Body and a Soul as other Men, with the common natural Qualities [Page] and Properties of both. He did not exchange the Nature of God, for that of Man; but he assumed to the God-head the humane Nature, and became strictly united with it, so that in the Person of Jesus Christ there was an Union of two Natures, the divine and humane. In him dwelt the fullness of the God-head bodily, Col. ii. 9. The word (saith St. Iohn) was made flesh, and dwelt among us. In former times this same Son of God assumed to himself a visible Shape, by means of which he appeared to Abraham and the Prophets, which he also laid aside again, when he left off talking with them. But now he has taken the humane Nature to him in Reality and Truth, and is become so personally united to it, that he is never more to lay it aside, but is to abide so for ever and ever. This is a stupendous and incomprehensible Mystery, but the Truth of it is as evident as Scripture can make it. For as St. Paul, in this place, doth evidently assert the Deity and God-head of Jesus, so he sets forth the Reality of his humane Nature. He took (saith he) the form of a servant, that is, the Nature of Man, and all that is essential to it. And lest any should imagine a Difference [Page] betwixt him and others, he adds, he was made in the likeness of man, and found in fashion as a man, that is, he was in all things just as other Men, except Sin, which is an adventitious Quality, and not essential to our Natures. And because he would be as other Men, and demonstrate the Reality of his humane Nature as others; therefore he came not to the World by immediate Creation as Adam, but derived his Being from others. He was conceived in the Womb of a Woman, and shut up in that dark and narrow Cell, all the time which Nature has prescribed to others. He was brought forth after the ordinary manner, and treated like the Children of Men, swadled in Cloaths, laid in a Cradle, and put to suckle at the Breast. He did not grow up hastily, and ripen after an extraordinary manner, but arrived at the Stature of a Man, after the usual Years of Infancy, Childhood, and Youth. He was not nourished by Miracles, nor was his Body exempt from the Frailties and Sufferings of other Mens: For he was no less than others subject to Hunger and Thirst, Cold and Heat, Fainting and Weariedness, and all the other things which Nature or Providence [Page] has made us liable to. As he espoused our Nature, so he espoused it with all its Weakness and Infirmities, and with all the Trouble which ordinarily attends it. Nay, which is more, he not only submitted to all the unavoidable Infirmities of our Nature, but also to all the Misery which attends the meanest Condition of Men, which the Apostle points at by the Form of a Servant.

The form of a servant implies somewhat more than the Nature of Man simply; for every Man is not a Servant. Jesus Christ has carried his humane Nature to Heaven, but he is not there in the Form of a Servant, for he is exalted above all. When therefore St. Paul saith, he took upon him the Form of a Servant, he remembers us of the low and contemptible Condition in which he appeared. For he came not to the World in Pomp and Splendour, in the Form of a King or some great Person: Nor did he aspire after a State of Grandeur, Power, and Command over others, but chose to be born of mean and poor Parents, who were totally divested of the Glory which by their descent they might have pretended to. [Page] He was lodged with a Carpenter, brought up in his House, learned his Trade, and wrought with his own hands for his Bread: And though it be lawful for Men to endeavour to better their Condition, if they take honest means; yet he never made a Fortune to himself; the foxes had holes, and the fowls of the air nests, but the Son of Man had no place or possession of his own where to lay his head. When he entered upon the Exercise of his Ministery, his Retinue was a dozen of poor Fishermen, instead of splendid Walls and Schools, he taught in Desarts, on the Tops of Mountains, and from the sides of small Ships and Boats. He was born under the Law, and subject to it; he wore the heavy Yoke of Moses, and religiously observed all his Laws. He was also subject to the Romans, and obliged to pay them Tribute, though he owed them none. In a word, while he was in the World, his outward Condition was base, ignoble, and contemptible; and in that Condition he was treated like a Slave, forced to endure more Hardship and Misery than ever any Slave was put to. He was mocked, beaten, and cruelly and unmercifully used; he was loaded with Contempt, [Page] Injuries, Reproach, and all the Evils which Men or Devils could invent. And yet, like a good and faithful Servant, he never declined his Duty, nor shifted the Commands which were laid upon him; but humbled himself, and became obedient unto death, even the death of the cross.

This is the last Point of the Text. But I cannot enter upon it now; I must pass it till another time. The two Points I have handled are sufficient for the present; to add more would perhaps be too great a burthen to our weak Minds.

I have laid before you a MysteryVI. Inferences from the Nature and Quality of Iesus Christ. which was hid from the Foundation of the World, but is now revealed by the Gospel; a Mystery which the longest and most profound Meditation can never exhaust: A Mystery which may give to all Eternity matter of Admiration1st. Admiration. both to Angels and Men: A Mystery which (as our Apostle saith) to all that are Perfect, sheweth both the Wisdom and Power of God. These Divine Attributes were never so admirably manifested. The Power of God is clearly seen, and evidently set forth in the Creation of the World; the erecting such a [Page] vast Fabrick out of Nothing, the conconjoining its Parts, so that they neither interfere nor breed Confusion, and the adorning those various Parts with an infinite Variety of Creatures to Inhabit them, is a great instance of Divine and Almighty Power. So is the Production of Man, the Contrivance of his Body, the Faculties of his Soul, and the Union of two so different Species, as Matter and Spirit into one Composition. But yet it is more astonishing, and more incomprehensible to see the Creature Deified, the God-head Embodied, and the Humane and Divine Nature united together in one Person. And as the Power of God is hereby seen, so his Wisdom in contriving this Way, to confound Satan, to destroy Sin, to save Mankind, to declare his own Justice, and to keep up the Authority of his righteous Laws. Lord, what Admiration may this breed! How ought the Contemplation of this to transport us!

But Admiration ought not to be the2d. Love. only Effect of this Contemplation; it should also engender Love: and indeed, if our Hearts be not hard as an Adamant, and as insensible as a Stone, it will enflame them with ardent love to God, [Page] who hath so highly regarded us, as to dignifie us beyond the Angels, and any Creature in Heaven or Earth. He is infinitely above us, and standeth not in need of us, and yet he hath had a particular Concernment for us, and hath honoured us beyond Expression: And that too, when we were Rebels, and Apostates, and guilty of a Thousand Indignities done to the Deity. If he had cast some Pity upon us, or shewed some Commiseration, after we had crouched and humbled our selves, and bewailed our Sins with weeping and sorrowful Hearts, it had not a little shewed his Goodness, even in this Case his Mercy would have been abundantly declared. But what superabundant Mercy was it, to seek us first, nay, to court and wooe us, when we hated him, and were running away from him, and that too, by no meaner Person than his own Son. God, who at sundry times, and in divers manners, spake in time past to the Fathers, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Lord, how little did Man deserve [Page] this! And what Obligations doth this lay on Man, to love, fear, and serve God!

Again, how should our Hearts cleave to Jesus Christ? What a strong and passionate Affection should we have for him? Who, for us, and for our sakes, made himself of no Reputation: Who, to serve us, and procure our good, laid aside the Glory which he had before the Foundation of the World, and being in the Form of God, and in a State in which he thought it not Robbery to be equal to God, did yet take upon him the Form of a Servant. All this was his own proper deed, and the meer effect of his free Love. You see all is ascribed to himself, and indeed there was no Force to constrain him; wherefore so great and so free Love in him, requires the greatest Measure of Love from us. Do you think what he has done nothing? Seems it little to you, to exchange the Form of God for the Form of a Servant? The Glory of Heaven for the Miseries of Earth? Is it nothing think you, for Omnipotency to be confined to the Weakness of a Child? For the Lord of all things to [Page] toil like a Slave, and to wander up and down as a Beggar? For him whom the Angels worshipped, to be reproached, injured, and ill treated by Men?

What stupendous Humility was here! What wonderful Condescension was this! Especially when the profit did not redound to himself, but to others who little deserved it at his hands. Has not Jesus by this, shewed himself a kind and loving Lord? Is not he that careful Shepherd, who, to get the strayed Sheep, left the Ninety and Nine who never went astray? Is it not time now to ask, what shall we render to the Lord for all this Love and Kindness? Alas! We cannot requite him, though we give our selves, and endure the greatest Hardships for him, it is but a small and a sorry Recompence. Yet such is his Goodness, that he will accept of any sincere Returns of Kindness from us. And we cannot make a better Return to him than by preserving the Dignity of our Natures, which he hath now consecrated by this Assumption of it unto the Divine. Indeed this layeth indispensible Obligations on us, to sanctifie our selves, to [Page] put away all Filthiness of the Flesh and Spirit, and to adorn our selves with all manner of Holiness. To walk in sin, to give way to Ungodliness and worldly Lust, to pollute our selves with Excess, Uncleanness, and other Vices, is, not only to debase our selves, but to dishonour Christ. These Sins are become now more sinful. To let the Devil, the World, and the Flesh reign in us, and as it were, incorporate with us, by the entire Possession of our Hearts, is to rob Christ, and to give away what is his Right: For though the Son of God be only united personally to one, yet he has thereby purchased a Right to all Mankind. And will ye thus requite the Lord, ye foolish people and unwise.

Finally, The Incarnation of the SonIII. Comfort against Tentations and Afflictions. of God may afford great Comfort to us, both against Temptation to sin, and all the Afflictions which in this Life we are liable to. He who has taken our Nature upon him, and by that means is become our Kinsman and Brother is the Almighty and all-sufficient Lord, who can help us in the time of our need. He knows, by becoming Man, [Page] our Weakness, and will pity our Infirmities, and will not suffer us either to be tempted or afflicted above what we are able; but with both will send a way whereby we may escape, that we may be able to bear it. If we do not surrender our selves to Sin, it can now never prove our Ruine; if we do not yield basely, no Temptation can prove over strong; if we do not betray our selves into the hands of the Devil, he cannot hurt us, for Christ is stronger than he. Ye who are afflicted consider, That Jesus the Eternal Son of God, knows by his own Experience what such a State is, and cannot but have a fellow-feeling with all that are in it, and therefore will not fail to afford suitable Comfort and seasonable Relief: And if he suffer any, who love him, to fall under the hand of their Enemies and Persecutors, let us not therefore conclude, That he has deserted them, it is only that they may have the greater Conformity with himself, and be more capable of triumphing with him in the Kingdom of his Father. He may suffer his Servants to die, but he will not let them perish; for he has [Page] Power to raise them up at the last Day. Now unto him who was in the Form of God, and who for us made himself of no Reputation, and took upon him the Form of Man, even to Jesus Christ the Eternal Son of God, with the Father and Holy Ghost, be Eternal Praise and Glory.

Amen.

SERMON IV.

[Page]

On PHIL. II. 8.‘And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross.’

WHEN Men reflect on their own Souls, and seriously consider them, they are sensible that they stand in need of some better Support and Comfort, than these outward things of this World; for the Nature of these things are not adapted to the Spiritual Nature of Man, and are not sufficient to procure quiet and satisfaction to the Mind. In reference to Man's inward Peace, which is true Happiness, Haman's Verdict holds certainly true of all that is in the World, all these things avail me nothing. But what the World cannot give, the Scripture discovers and shews the way to; therefore the Psalmist saith, in the multitude of my thoughts within me, thy comforts only delight [Page] my soul; that is, his Soul neither had, nor could find true Delight, but in that light and instruction, those Divine Consolations and Promises wherewith his Word abounded: and if the Word of God was so Useful, and of such Advantage to the Psalmist, it may be yet much more to us; for its light is brighter, it shines more fully and clearly, abounds with greater Discoveries, and reveals what was then kept hid. The Divine Oeconomy of the World and the Redemption of Mankind are now clearly revealed, from which only we have clear Instructions about our Nature and Happiness. It is the Contemplation and Belief of these, which only can ease the Conscience, and pull out the sting of Sin; it is this, which can only disburden the Heart of Cares and Fears, ballance the Soul, and keep it equal, and strengthen it to endure the toil, labour and trouble of Life, without fainting and wearying. In a word, who would have at present, Peace of Mind, and the Comfort of a good Hope against the other World, should enlarge his Knowledge of these things, and Confirm his Faith in them.

For this end, I am resolved to entertain you at present, both with a Discourse of [Page] what is so very profitable and necessary, and also with sensible Signs and Tokens of it, which alas! now adays we have seldom occasion to receive. And I pray God, upon whom the success of all things depends, to grant us his Blessing, that the present Ministry of his Word and Sacraments may prove Effectual for our present Peace and future Salvation.

As the Text is suitable to the Design and Occasion of our present Meeting; so that it may be handled more profitably, I shall first shew you the Person of whom the Text speaks, with the Character which is here given him. Secondly, I shall consider what is here said of him, that is, his Actions and Sufferings. Thirdly, I shall endeavour to set before you the End and Reason which moved him, and the Good which we may draw from the Consideration of what he is here said to have done.

As to the First, It is evident, fromI. Of Iesus Christ, his Person, Nature, and Quality. the 5th. and 9th. Verses, that the Person here spoken of, is none other than Jesus Christ: it is of him, that it is here said, he was found in fashion as a Man, that is, he was truly and really a Man, by all the Evidence, Proofs, and Demonstrations [Page] that others appear to be Men; having a Soul and Body, of the same Nature, Qualities, Properties, and Passions with others, liable to the same things, and standing in need of the same Support: And in a word, like to others in all things, except Sin; so that he may be justly and in strict propriety of Speech, stiled the man Christ Iesus, and well deserves that Epithet, which is often given him in Scripture, viz. the Son of man. As also his Actions and Sufferings are to be considered as the Actions and Sufferings of a Man. We must not (with the Ancient Hereticks) deny the Humanity of Jesus, or Fancy that all his Actions and Sufferings were only in appearance, and no wise real: for he did partake of the Humane Nature as much as any of us, and was of the like innocent Passions and Infirmities with our selves. But then again, least we think meanly of this man Christ Jesus, least we reckon no more of him than of other ordinary Men, we must remember all his Character, and consider, that he who was at this time found in the fashion as a Man, was formerly in the form of God, and thought it not Robbery to be equal [Page] with God. This Son of Man was also the Son of God, the God-head dwelt in him, and both the Divine and Humane Nature were personally united in him, and that too after such an intimate manner as we see Soul and Body for composing the Person of a Man. Therefore as in respect of his God-head he is called the eternal Son of God, the only begotten of God the Father, over all God blessed for ever. And as in respect of his Man-hood or Humane Nature, he is called the Son of Man, the Son of David, the seed of Abraham, and the seed of the Woman: So because of the intimate Union and Conjunction of these two Natures into the one Person of Jesus Christ, he is said to be God manifested in the flesh, the word made flesh. When Gal. 4. 4. the fulness of time was come (saith our Apostle) God sent forth his Son made of a woman; made under the Law. Hence also it is, that the Attributes and Works, peculiar to the one true God, are ascribed to Jesus; thus he is said to have created the World, to uphold all things by the Word of his Power, to know the secret Thoughts, &c. And what was done by him is attributed to God, tho' it was only proper to the Humane Nature. [Page] Thus Act. XX. 28. St. Paul saith, God purchased the Church with his own blood. Upon this account all the Prophecies, which went before, pointed at both his Divinity and Humanity. As for instance, the very first, calling him the seed of the woman, shews his Humane Nature, and his Divinity is declared by the other Clause, which saith, that he should bruise the serpents head. Behold, (saith Isaiah) a virgin shall conceive, and Isa. 7. 14. bear a son: that is, a Man: but it being added, and shall call his name Immanuel, which signifies God with us, this imports, that he was also to be God. So his Humane Nature is set forth in these9. 6. words, Unto us a child is born, unto us a Son is given: But his God-head no less by what follows, viz. His name shall be called Wonderful, Counsellor, the mighty God, the Everlasting Father, the Prince of Peace.

For this cause also the Divine Oeconomy towards him, after his appearance in the World, was so ordered as to attest both his Humanity and Divinity. He was conceived in the Womb of the Virgin, but by the Power of the Holy Ghost, that this Holy One which was Born might be called the Son of God. After [Page] his Birth he was swadled and laid in a Manger, to hold forth the quality of a Man: but at the same time Angels were sent from Heaven to declare his Birth, who sung Divine Hymns for it, that thereby might be represented his quality as God. In his Baptism, like a Man, he is dipt into Water by Iohn the Baptist: but to bear Witness of his Divinity, the Heavens open, and a voice crieth, This is my beloved Son. When he is in the Desart as a Man, he suffers Hunger and Thirst, but as a God the Angels minister unto him. And as his Death shewed him to be Man, so the darkening of the Sun, the rending of the Veil, the trembling of the Earth, the opening of the Graves, the rising of the Dead, and his bestowing Paradise upon the Thief who died with him, were Signs that he was God. Moreover, the Truth of his Divine and Human Nature is declared and set forth by most of his Actions, especially his Miracles; as the Blessing the five Loaves and two Fishes, and by that making them to multiply to the feeding of Five Thousand. The bidding the Sick take up his Bed and walk; the weeping over Lazarus's Grave, and yet raising him after he had been Four Days in it; the [Page] sleeping in a Tempest and Storm, and the making it Calm when he was awakened.

By these, and many other instances, it is evident, that the Person our Text speaks of, Jesus Christ, is both God and Man, that in him both the God-head and Humane Nature were personally united. Which (as St. Paul saith) is without Controversy a great Mystery, 1 Tim. iii. that is, a wonderful and an ineffable thing, which passeth the understanding of Man either to explain, or fully to comprehend. We shall never be able to comprehend this fully till we come to the other World, where all Mysteries will end in clear Visions, and where we shall not see as it were through a Glass darkly, as at present. But yet, if at present we take a view of this Mystery, with a reference to the end to which it was adapted, we shall discover convincing Instances of the admirable and unsearchable Wisdom of God. The Design was to save lost Mankind by the means of a Mediator, who was to make an Atonement for their Sins, and so to make up the breach betwixt God and Man, as that Man might be saved, and yet neither the Honour, Justice, or Authority [Page] of God or his Laws impaired, so that it might be thought there was any force or necessity upon God to be reconciled to Man, as the Kings of the Earth are obliged to make Peace with their Rebellious Subjects. It were a little too bold to say, that God had no other way to compass the Salvation of Men: But sure this way is admirably contrived, both for the Glory of God and the good of Mankind: Man could not desire or devise a better, a more equal, a more easie Method; and it is every way honourable for God; it is made Effectual for Man; and not only the Mercy and Goodness of God do hereby abundantly appear, but also his Wisdom, Power, and Justice; and all those Attributes which may excite Fear and Reverence, or procure Love, or oblige to Obedience. Who so proper to ransom Mankind, as one of the Race, who did participate of the Humane Nature, and who was descended from the same Parents? Who but Man could bear the Punishment inflicted by the Law, or make that Satisfaction which the Honour and Justice of God required? Angels could not; for their Spiritual Nature makes them incapable. And what Man could have made an Atonement [Page] for the rest? Seeing every Man was guilty in the sight of God. What Man was sufficient for, or worthy of the office of Mediator? Suppose one had all the Advantages and Excellencies which Nature could bestow, and free of Sin too, which must necessarily be supposed in this case; yet it would have been too much Presumption, even for such an one, to take upon him to Mediate betwixt God and his Rebellious Creatures. Mediators and Arbitrators ought to be either Superiour to both Parties, or at least equal to the offended Party, and independent in some manner from it, for without this Qualification they have not sufficient Authority, nor a powerful enough Influence to oblige the Parties to agree and accept of Peace▪ And this requisite Qualification excluded, not only all Men, but Angels and all Creatures from being Mediator and Umpire betwixt God and Man. As therefore it behoved our Mediator and Saviour to be Man, that he might do and suffer what was proper and incumbent, and have the Interest, good Will, and Concernment necessary to such a Person; so it behoved him to be God, that he might be worthy of so high and honourable a [Page] Function, and to the end his Mediation might be meritorious and effectual. And as it behoved our Mediator and Peace-maker to be thus and thus qualified, so the Wisdom and Goodness of God has provided us of one with these Qualifications, and so contrived it, that he, who thought it not Robbery to be equal with God, should be made into the Likeness of Men. For this end, the Eternal Son of God became Man, who is this Jesus the Text speaks of, by whose Name we are all called. O! the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Iudgments, and his Ways past finding out! Rom. ii. 33.

The Socinians, who reject this Mystery, and deny the Divinity of our Saviour, and the Union of the Divine and Humane Nature in the Person of our Lord Jesus Christ, which I have made most evident from Scripture, now, and at the last Occasion, they make the Oeconomy of the Gospel to signifie little or nothing, either for the Glory of God, or the Comfort of Man: And as they give God the Lye, who has attested the Truth of this so clearly and fully, so they rob him of the Praise [Page] which is due to the greatest Manifestation of his Goodness, and to the most wonderful Contrivance of his Wisdom. From which, and such damnable Heresies good Lord deliver us.

Having considered who the Person is,II. His Actions and Sufferings. of whom our Text speaks, and what is his Character, it follows next, according to the Method proposed, that we take into Consideration what he did and suffered, which is here represented in these Words; he humbled himself and became obedient unto death, even the death of the Cross.

From which Words we may First observe,They were voluntary. That all which happened to Jesus Christ in this mysterious Oeconomy, was his own Choice. His Sufferings as well as Actions are the pure Effect of his own Will; there was no force or necessity upon him to oblige his Obedience and Subjection to these things. We must not think it was with Jesus Christ as with other Men. The Birth and Quality, the State and Condition, the Death and Exit of other Men fall not under their own Cognizance, nor is the same any part of their Choice: But all is unknown to them, and imposed upon them by Nature or Providence, [Page] or those to whom Nature and Providence have subjected them: And the greatest Praise due to any Man, is that he can bear his State and Circumstances thus imposed, patiently and chearfully, though he neither would have desired them, nor yet made Choice of them, if it had been in his own Power. But as to Jesus Christ, all was his free Choice, his voluntary Act and proper Deed: The meanness of his Birth, the Contemptibleness of his State, the Troubles of his Life, and the Shame and Bitterness of his Death, were all known before-hand to him, and set before him, and he freely and willingly submitted himself to them; and therefore, there is more Merit and Praise due to him than can be to any from meer Patience or Passive Obedience. Therefore, doth my father love me (saith Christ) because I lay down my life, that I might take it again. No man taketh it from me, Joh. 10. 17, 18. but I lay it down of my self; I have power to lay it down, and I have power to take it again. And again, he said to Pilate, thou couldst have no power at all against me except it were given thee from above.

[Page]Secondly, It is to be considered, thatWhat his Humiliation referrs to. the Humiliation of Jesus Christ in this Verse referrs to some other thing than that which is made mention of in the former. When before it is said; he made himself of no Reputation, that referrs to his Pre-existent State, and God-head, and thereby is set forth his Debasement by his Incarnation: For by becoming Man, his God-head was put under the Veil of Flesh, and the Majesty and Glory which belonged to him were for so long time eclipsed; which was certainly a stupendous Debasement, and an astonishing and most wonderful Instance of his Love to those for whom he was thus debased. But the Humiliation in the Text, is posterior to the Incarnation, and referrs to what he did after he was become Man; therefore, it is said, being found in fashion as a man, he humbled himself.

What is meant by humbling himself isHis great Obedience. explained by what follows, viz. That he became Obedient unto Death, that is, he entirely subjected himself to the Will of God; and all the Methods of his Counsel, and all the Contrivances of his Wisdom for manifesting his Mercy and good Will to Mankind, and for effectuating [Page] their Redemption and Salvation, to which he was not otherwise obliged than by his own voluntary Undertaking. Jesus Christ, by his Divine Nature, being equal to God, was therefore free, independent, and subject to none: And though, as a Man, he owed Obedience, yet being altogether free from Sin, he was not liable to the Curse of the Law, nor obnoxious to those Evils, Troubles, and Calamities which for Sin are inflicted on other men. Therefore, it was a great Act of Humility in him to submit to those things, who might have pleaded an Exemption from them. It was great Humility in him to put himself into a State of Subjection and Obedience, who by Nature was subject to none, but as God himself, supream Lord over all in Heaven and Earth. What Humility would it be in a free-born Prince, one whose Birth gave him Right to a Scepter, Crown, and Sovereign Command, and whose State and Circumstances put him in a Condition of keeping the same against all Rebellion, Encroachment, and Usurpation; I say, what Humility would it be in such a Person, for the good of his Subjects to divest himself of Majesty, to lay aside the Pretensions [Page] to Royalty and Sovereignty, and to put himself in the State of a Subject, in which he should be obliged to obey the Laws and Orders which he had Right to give, and which were in force only by Virtue of his own Authority! How would men stand amazed at this? And yet such, and greater Humility has Christ shewed for us men; for while he was Heir of all things, he made himself empty and poor for us. When he had a sovereign Authority over all in Heaven and Earth, he became subject and obedient both to the Laws of God and men. And it was for this very end that he became man; therefore it is said of him, Psal. 40. mine ears hast thou opened or bored, alluding to that Custom of boring the Ears of those who resolved to be Servants for ever. Which St. Paul (in the Epistle to the Hebrews, Chap. X. 5. to render the thing clearer) hath expressed thus; a body hast thou prepared for me: And in both it is added, Lo I come, in the volume of thy Book it is written of me, to do thy will, O God, I take delight.

And as Obedience was the end why he became Man, so from his Birth he payed a ready, sincere, and punctual [Page] Obedience to the Laws of Nature, the Decrees of God, the Acts of his Providence, and the Statutes of Men. In his Infancy, he was subject to his Parents; when he was grown up, he was obedient both to the Roman Governours and Jewish Magistrates; he observed all the Law of Moses; and was both, in Civil and Religious Matters, the greatest Example of a chearful and universal Obedience, which ever the World saw. He did all things without murmuring, without Reluctancy; he never disputed the Reasonableness of the divine Commands, or the Justice of his Providence: But knowing, That God has an absolute Authority over Men, and that he can command nothing that is not just; therefore having put himself in the Condition of other Men, that is, in a State of Subjection to God, he obeyed his absolute Authority without Reserve: Nay, rather than give Scandal or Occasion to any to refuse Obedience, he would render it, when it was not due, and where it could not be (without Rigour) exacted; nay, when he could easily have avoided it. Thus he would be baptized of Iohn the Baptist, for fulfilling of all righteousness, though Iohn [Page] refused it, and that there was no need of it for him. Therefore also, after he had convinced Peter, that he ought not to have payed Tribute; notwithstanding (said he to him) lest we offend, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened its mouth, thou shalt find a piece of Money, that take, and give unto them for me and thee, Matth. xvii. 27.

It was his meat and drink to do the will of God: Nor did he take Pleasure therein, only when it was easie and about pleasant Matters, but also when the Commands were severe, heavy, troublesome, such as Nature struggled with, and was averse to. When his Soul was exceeding sorrowful even unto Death, upon the sad Apprehensions of his Sufferings, he went and prayed, O my Father, if it be possible let this Cup pass from me; nevertheless not as I will, but as thou wilt. And again, O my Father, if this Cup may not pass away from me, unless I drink it, thy will be done. Sometimes free and independent Princes have subjected themselves to others; but then it was for some noble Employment, and general Command under them, whereby they had a Prospect of getting to [Page] themselves Glory, Praise, and Renown in the Earth. But behold, Jesus submitted himself to the Condition of the meanest Servant, to Misery, Pain, Shame, Reproach, Disgrace, and all the evil, vile, and unjust Usage which the most barbarous and most wicked could invent, and which an ingenuous and noble Soul would abhorr. He yielded himself to be a Man of Sorrows and acquainted with Grief; to be smitten of God, and afflicted by Men; to be despised, set at nought, oppressed and killed: And yet he never opened his Mouth; he was brought as a lamb to the slaughter; and as a sheep before his shearers is dumb, so he opened not his mouth.

He was obedient to the death: AndHis Death. that we may the more admire this Obedience of his, the kind of Death to which he submitted is set before us, even the death of the Cross. This was a Death well known in those times, in which the Apostle lived, and wrote this Epistle. And it was known to be the very worst kind of Death that the Laws of Men could inflict on the greatest Malefactors. It was a painful Death, and the more painful, because it was lingering: It was so vile and shameful, that [Page] by the Laws, none could be put to it, except Slaves, not a free man, or any of honest Birth, whatever might be their Crime. This was the Death to which Jesus surrendered himself, and he yielded to this Death, not only when there was no Mitigation of the usual Pain, Shame, and Bitterness, but also when extraordinary Pain, Shame, Torment, and Agony were superadded. Let any take a View of our Lord his Death and Passion, what went before, and what accompanied his Cross; what Treachery and Ingratitude he met with; with what Malice and Cruelty he was pursued; what base Calumnies he was loaded with; what horrid Crimes of Blasphemy, Sedition, and Conspiracy against Church and State, were falsly charged upon him; how he was deserted by his Friends, mocked by his Enemies, and despitefully used by every Body, it will be found that never any Sorrow was like unto his Sorrow, nor any Cross so grievous as his. He sustained the Wrath of God, the Weight of Sin, the Malice of Devils, and the Spite of Men. His Death was both base and bitter, sad and shameful beyond all Expression: But withal it was voluntary. [Page] Which leads me to the last thing proposed.

Which was to shew the End and ReasonIII. Why Iesus abased and humbled himself. why Jesus, who was the Son of God, thus abased and humbled himself, and became obedient unto Death, even the Death of the Cross. In Prosecution of this it cannot be expected, that either I can mention all, or insist at large on any; for the time allowed will not suffice for such a Task. I shall propose briefly some few, which may satisfie, and leave the Prosecution of them to your private Meditations.

In general then all this was done, forFor the Glory of God and Man's Redemption. setting forth the Glory of God, and for effectuating the Redemption of Mankind; therefore it is called the Mystery of Redemption; and the Gospel which declareth it, is called the word of Salvation: And for this cause that admirable Person (of whom we have been speaking) is called our Saviour and Redeemer. Behold (said the Angel to the Shepherds) I bring to you tidings of great joy, which shall be to all People: Unto you is born this day, in the City of David, a Saviour, who is Christ the Lord, Luke ii.

[Page]But to be more particular. This wasTo demonstrate God's Love and Mercy. done, to declare and demonstrate the infinite Love and Mercy of God, who rather than that Mankind should perish, would suffer his own Son, and his only Son to be thus abased and humbled. God so loved the world, that he gave his only begotten Son unto it, that the world through him might not perish, but that those who believe might have eternal life. John iii. 16. and Rom. v. 8. It is said, That God commendeth his love towards us in that while we were yet sinners Christ died for us. Mankind is but one part of the Creation: And though he make a considerable Figure in this lower World, yet if we knew all the other parts of the Creation and their Inhabitants, perhaps we should find him contemptible and inconsiderable; he is certainly inferiour to the Angels; what a Demonstration therefore is it of the Mercy of God to his Creatures that he would not suffer such inconsiderable ones to perish? But to prevent their eternal Ruin was pleased to give his Son to do and suffer so many things for us. And how doth it heighten his Love to us the Sons of Men, that he has shewed more Kindness to us than to the Angels, who [Page] by Nature are so much better than we! He passed by the Angels, and has had pity on us; he has left them to perish in their Apostacy and Disobedience, but has sent his Son to save us.

Secondly, Hereby God hath declaredHis Iustice and Authority. his Justice, his uncontroulable Authority, the Vigour of his Laws, and the Certainty of his Threatnings. By this it appears, that God is just, and will not clear the guilty; that he will not suffer his Authority to be contemned, nor his Laws to be broken; and that what he peremptorily threatens to the breakers of them shall come to pass. Heaven and Earth may pass away, but one Jot or Title of the Law shall not fall; and rather than the Transgression of it escape unpunished, he will make his own Son an Example. Like that King, who having threatned the Loss of both Eyes to such as should be guilty of Adultery: And his Son having committed that Crime, he, (to keep his Royal Word, to maintain the Vigour of his Laws, and to strike Terrour into his Subjects, but withal to shew some Mercy to his Son) pulled out one of his Son's Eyes, and gave another of his own. God would not remit the Punishment [Page] of Sin, but to save Sinners he laid the Weight of the Punishment on his own Son.

Thirdly, Hereby is declared the heinousThe heinous Nature of Sin. Nature of Sin, how odious it is in the Sight of God, how impossible it is to be reconciled to him, or to expect his Favour, unless it be expiated. Let Fools now make a mock of Sin if they dare. Let Men consider what the Son of God hath done and suffered to take away the Sins of the World; let them call to mind what Obedience, what Agony, what Shame and Pain the Holy and Innocent Jesus hath been put to; what it hath cost him to take away the Guilt of it, and to free Men from the Punishment of it: And when they have seriously considered all this, let them say (if they can) whether Sin be to be sported with, whether it may be safely cherished and indulged.

Fourthly, This setteth forth the DignityThe Dignity of Humane Nature. of the Humane Nature. How highly is that to be esteemed, which God has thought worthy of so strict an Alliance with himself, and to save which, the Eternal Son of God, the Second Person of the blessed Trinity, he who thought it not Robbery to be equal with God, even he [Page] was pleased to make himself of no Reputation, to take upon him the Form of a Servant, to humble himself, and to become obedient unto Death. This is Immortal Honour unto Mankind, which the Devils envy, and which the highest Angels admire, and therefore it is said that even they desire to look into it. This is the Glory of Man, and that which sets him farthest above all his Fellow Creatures in this World: The Bodies of other Animals are not much inferiour to ours, for they are all of almost the same Nature, Composition, and curious Contrivance; and whatever be the inward Principle of their Life and Actions, whatever it be that guides them, their Actions are more regular than ours, and certainly the Effects of greater Reason, Knowledge and Wisdom, than what we can by Speculation, Study, or Experience arrive at. But neither Cherubim nor Seraphim, nor any of the Celestial Order of Intelligent Beings can boast a Privilege above, or even equal to what Man hath by the Incarnation of the Son of God, and what followed upon it. He took not on him the nature of Angels, but the seed of Abraham. God has espoused our Nature, and thereby made us more [Page] honourable than other Creatures; and as we have by this the highest Honour, so all the Happiness that can be desired: For what greater Happiness! What can we desire more, than what the Love and Friendship and Favour of God can bestow?

Fifthly, As this shews the Dignity ofThe Perfection of it. the humane Nature, so wherein the Perfection of it consists; even in a perfect Obedience unto God, such as we shewed that Jesus Christ did pay unto him. Adam ruined the humane Nature by his Disobedience, Jesus Christ has repaired it by being entirely obedient even unto Death, and no Man can arrive at Perfection, but by the Imitation of Jesus in a perfect Subjection to the Will of God. To make Provision for the Flesh to fulfil the Lusts thereof, is never to aim higher than Beasts and inferiour Animals; to walk by Sense, will stifle our Reason; to follow the Imaginations and Devices of our own Hearts, or only what our own Reason suggests, we shall never surmount a natural imperfect State, nor have any other Perfection than what cometh from our selves: But if we give our selves up to the Conduct of God, if we will follow his [Page] Will and Providence, and never dispute or cavil at his Pleasure, we shall far outgrow our natural State, our minds shall receive the Light of Divine Illumination, our Spirits shall be fortified by the Almighty Spirit of God, and we shall at last become Partakers of the Divine Nature, which is as high as any can aspire.

Sixthly, I will only give one InstanceThe Exaltation of Iesus Christ. more, which is that the Incarnation of Jesus Christ, his Obedience and Sufferings, were appointed to the end that he might merit the Glory, Honour, and sovereign Power which God had design'd for him before the Foundation of the World. Wherefore (as it follows our Text) God hath highly exalted him, and given him a Name which is above every Name, that at the Name of Iesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Iesus Christ is Lord to the Glory of God the father. And for this Cause, let us not with some rebellious Spirits, quarrel at this Divine Oeconomy; let us not dispute the Reasonableness of his eternal Purposes, nor abdicate him to whom God has given sovereign Power; let us not speak against his Person, Merits, [Page] or the Acts of his supreme Authority: But as Interest and Duty oblige us, let us be subject unto him, let us love, fear, worship and obey him. This is the way to work out your Salvation, and if you follow this Method, God will work in you to will and to do of his good Pleasure.

Now our Lord Iesus Christ himself, and God even our Father, which hath loved us and hath given us everlasting Consolation and good Hope, through Grace, comfort your hearts, and stablish you in every good Word and Work.

Amen.

SERMON V. Preach'd at EDINBURGH ON GOOD-FRIDAY, March 25. 1692.

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LUKE XXIII. 27, 28, 29, 30, 31.‘And there followed him a great company of people, and of women, which also bewailed and lamented him.’‘But Iesus turning unto them said, Daughters of Ierusalem weep not for me, but weep for your selves and for your children.’‘For behold the days are coming, in the which they shall say, Blessed are the barren, and the wombs which never bare, and the paps which never gave suck.’‘Then shall they begin to say to the mountains, fall on us, and to the hills, cover us.’‘For if they do these things in a green tree, what shall be done in the dry?’

THERE is in many too great an Inclination after such Shews and Sights, and such kind of Conversation, as may divert. them with Mirth and [Page] Laughter: Whereas the Contemplation of that which doth affect the Heart with Grief and Sadness is more profitable. For (saith the Wise Man) it is better to Eccles. 7. 2, 3, 4. go to the house of mourning, than to the house of feasting. Sorrow is better than laughter; for by the sadness of the countenance, the heart is made better. And from hence he observes, That the heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. The Spirit of Fools is Light and Frothy, and only fond of Airy things; whence it is that they are in love with the House of Feasting, where ordinarily there is more Noise than good Sence, more of foolish Jesting and ridiculous Mirth, than of solid Instruction: But the Wise preferr the House of Mourning; because it adds to their Wisdom, rendring them serious, and giving them a right sense both of themselves and other things. Now to make us thus Wise, the Reasonable Custom of the Ancient Church appointed this Season to be a time of Mourning and Sorrowing, and the Practice of the Catholick Church at present proposeth to our Consideration this Day, that which may, and will (if any thing can) affect our [Page] Hearts, and move the Passions of Sorrow and Grief: for that Soul must certainly be stupid and senseless, and incapable of Grief, who doth not shew it upon the representation of the Cross of Christ, his sad Death and Sufferings, of which this Day is the Anniversary.

It is indeed, long since this was done, but yet it is never to be forgotten. The Death and Sufferings of Jesus should carefully be kept in Memory; for tho' these things happen'd many Ages ago, yet we shall find that we our selves were Accessory to them; and therefore if not upon Jesus's account, yet at least upon our own we ought to lament and bewail his Death and Passion, that the shedding of innocent Blood may be remitted, and not charged upon us. Some can look upon the Calamities and Disasters of others, and never be concern'd; they are only mov'd, when Trouble and Misery draw near themselves. Now even Persons of this temper may see it their Interest to mourn on this occasion; for sad and heavy Judgments are ready to fall down upon those who are guilty of the Blood of Jesus, and who do not repent of it. So that if there be any who have such hard Hearts, that they [Page] cannot be affected with the Cross and Sufferings of Jesus Christ, if his Shame, and Sorrow, and Pangs will not pierce them, yet sure they must not only be hard but lifeless, without all sense and feeling, if they be Proof against their own Doom, and unmov'd at the sight of their own Calamities: who will not commiserate the Sufferings of the Holy and Innocent Jesus, may yet take Compassion on themselves; if we will not shed Tears for his Sake; Let us do it for our own, as he advis'd the Women who follow'd him to the place of his Crucifixion. Daughters of Ierusalem, weep not for me, but weep for your selves and for your Children.

The Cross of Christ has too large Dimensions to be commensurated all at once; his Sufferings were so many and so great, that we cannot take them up at one view, nor is it possible to Discourse in one Hour the History of our Lord's Passion: wherefore I have fix'd on one particular Passage for our present Meditation, which hath this Advantage, that it contains Instructions how to moderate our Grief and Passions on this occasion.

[Page]For the more profitable handling of this Passage, and to make it work the better upon our Affections, these particulars are to be observ'd. First, The Womens Behaviour, and the Reason or occasion of it. Secondly, Our Lord's Check to their Grief upon his Account. And Thirdly, His requiring it, and making it necessary for themselves and for their Children.

As to the First: It is said of the Women,I. The Womens Behaviour. that they bewailed and lamented him. And it doth not appear that any other did so: or if any besides them were affected with Grief, they either conceal'd it, or made no such Publick and Remarkable Expressions of it. The City was full of People at this time, because of the approaching Feast, and (as is usual on such occasions) a very great Multitude followed our Saviour to the place of Execution; some out of Curiosity, merely to see what was done, others to glutt and satisfie their Malice and Revenge: But only these Women went out of Compassion. His Disciples had forsaken him; Nicodemus, and other Persons of Quality, who believed in Jesus, absconded themselves at this time, they dissembled their Sentiments, and [Page] would not appear for him, being overaw'd by the fear of the Priests and Scribes, and the giddy furious Multitude who were now gathered into Tumultuary Mobbs, demanding him to be Crucified; and who, in this their Rage, were ready to fall upon any that seemed to oppose it, as Enemies to the Publick Good of the Nation. None offer'd to Plead for him, nor did there remain any to commiserate him save these Women in the Text; who, by their Weeping and Lamentation did Remonstrate against the Madness of the People, and the Injustice of the Scribes, Pharisees, and Priests.

None of the Circumstances of eitherA Comfort to Women. our Lord's Birth or Death are accidental, but were, ordained before-hand by the Infinite Wisdom of God, to give us either Comfort or Instruction: So this Constancy and generous Publick Concernment of the Women must not pass unobserved. For as the Revealing of his Birth to the Wise Men in the East, was a Comfort to the Gentile World, and a sign that they were to be called to a share of that Salvation which he brought with him; So God ordered the Behaviour of these Women for a Comfort to [Page] all their Sex; God gave them this tender Love to his Son, which prompted them to wait upon him, even to the last minutes of his Life, when he was deserted by all the rest of the World, to bewail his Sufferings when Men were mocking and scoffing him; and finally, to seek him early the Third Day at his Grave, that they might do him honour there: They were made Compassionate Witnesses of his Death, and the first Messengers of his Joyful Resurrection, to assure the Faith of Women, and to confirm their Hope of Salvation by Christ, tho' it was by Woman that Sin entered amongst Men. The Devils who were the Authors of Sin are Reprobated, and are never to find Mercy: but Women have found Grace in the sight of God: And tho' Adam was not deceived, but the Woman being deceived was in the transgression, notwithstanding she shall be saved (by him that was Born and died) if they continue in faith, and charity and holiness with sobriety, 1 Tim. ii. 14, 15.

Again, This passage informs us ofAn Example in dangerous times. the wise Providence of God, who never leaves himself without a Witness amongst Men: but always, even in the times of greatest Defection, either from Truth [Page] or Holiness; in the midst of the greatest corruption of Doctrine, and greatest wickedness of Manners, he preserves a Remnant pure from the publick Contagion, and also moves some, more or less, to reprove such General Apostacy from the Principles or the Practice of Religion, either directly by open and plain Rebukes, or indirectly by their own manifest Stedfastness. At this time the Rulers, Priests, and People were combined in a Conspiracy against the Lord, and against his Anointed; they were all of them persecuting him to Death, as an Enemy to God, Church, and State, and the common Interest of the Nation. So bent was the Multitude upon this Wickedness, that to shew their Inclinations, and to press the Roman Governours to it, they gathered themselves together tumultuously, and not only officiously consented to his Death, but sought it as a favour to themselves and the Nation. Such was the Malice and Prejudice against Christ, that like a torrent it carried all away with it, some few only excepted (and they were but very few) who kept their Integrity, and detested this Villany. But the few, who did so lurked in private, and as they [Page] did not concur, so neither did they oppose the Multitude nor their wicked Designs. But behold, while Courage and Integrity failed amongst Men, some few Women appear, abhorr the Villainy, and by publick bewailing and lamenting testifie against it. Fear might have detained them, if they had considered their own weakness, and the madness of the Multitude at this time; they might have apprehended that their tears would have provoked the Multitude to trample them under foot: but Love knows no Difficulties; nor did these Women consider the Difficulties they run, by paying their Just respects to their hated and persecuted but very Innocent Lord. And from the Example of those Good Women, let us learn how to behave our selves in times of Danger and Difficulty; let them teach and encourage us to a stedfastness in the Truth, and to a constant adherence to that which is Just and Right, tho' all the World about us take a contrary course, and that Error and Iniquity have the common Vogue. Politicians will tell you, that Dum furor est in cursu cedendum est furori, that it is Wisdom to yield to the Evils which are not in our power to remedy; that it is safer to [Page] comply with Peoples inclinations when violent, tho' Unjust and Unreasonable, than to resist them; for by opposing them we provoke their Fury, and hazard our own Ruin, whereas by complying we leave our selves in a capacity of rectifying things at another occasion. And so by these, and the like Maxims, Men are taught to turn with every Tide, to serve different and contrary Interests, notwithstanding of particular ties and obligations, and to give way to the greatest Injustice for pleasing Men, and diverting the Wrath and Fury of a prevailing Party. But these Maxims are calculated with a respect to Mens temporal Interest, rather than for keeping a good Conscience; for they who would do that and please God, must resolve never to turn their Back upon that which is right, or to consent to that which is Evil. Indeed every one has not a Call to resist a wicked Course, or to punish the Authors and Promoters of it; nor is it in the power of private or particular Persons to do it: but it is in every Man's power to withdraw his consent and refuse his concurrence. Tho' we cannot hinder others, yet we ought to keep our own hands clean; and as Prudence [Page] directs us, according to the Nature and Importance of the thing, we should own that which we are perswaded is right and good; which if we cannot favour otherwise, we should at least (with the Women here) bewail and lament the loss, and miscarriage, and the wickedness of Men which occasions it to be so; though by this we incurr a popular Odium, and run other Inconveniencies. Plutarch tells of a certain Woman, that being questioned how she could attempt a thing Prohibited by the Tyrant under whom she lived, and which would highly incense him? She answered resolutely, It pleaseth the Gods, with whom I intend to live longer than with the Tyrant. If our Design be to live with God for ever; if Eternal Life or his Favour be our Expectation, we should search out his Good, Perfect, and Acceptable Will, and cleave to that, whatever the World think of it. And if the fear of Men begin to prevail, we should consider how much wiser it is to fear God. I say unto you, my friends, be not afraid of them which kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear; fear him who after he hath killed, hath power to cast [Page] into hell; yea, I say unto you, fear him. Luke xii. 4, &c.

But to return to the Women who areThe Greatness of the Womens Sorrow. said to bewail and lament Christ as they followed him. The words in the Original import the greatest measure of Grief and Sadness, and are never used but when the very height of it is expressed: the Consternation of Sinners at the Day of Judgment, their sad Apprehensions of the Terror of that Day, and the Melancholy Effects it worketh in them, are set forth by the same words, Matth. xxiv. and Rev. i. 7. So that it seems, the Sorrow of these was not small, nor the Expressions of it mean; their Hearts were swelled up with Grief; their Souls were inwardly pierced with excessive Sorrow, which abundantly appeared by all the ways by which People use to express their sorrowful Thoughts, and sad Apprehensions; smiting their Breasts and rending their Garments, which the Greek word [...], signifieth; howling and mourning with the Voice, which is the signification of [...].

Now, it will be worth the while, andThe Cause of it. very proper for the Day, to consider what it was that moved them to all this. Indeed, the Hearts of Women by Nature [Page] are soft and tender, and their Passions are sooner, and more easily moved than those of Men: but if we view the Object of their Grief, we will not think it strange, that these Women did thus bewail and lament; it will be much more strange, if we can restrain our Passions, and refrain from weeping at the account of it: and yet all know, that the sight of a thing toucheth more sensibly than the hearing of it doth. These Women had seen all which our Lord had hitherto suffered at the hands of wicked and sinful Men, and had lively Apprehensions of what he was yet to suffer; for the Death he was going to, was known and ordinary, but known only to be a vile, shameful, and most painful Death, as upon other accounts, so upon this, that it was not a speedy but a lingering Death. If they themselves were not Witnesses, yet they well enough understood, how he was seiz'd in the Garden as a Thief, when he was most serious in Devotion and Prayer, and dragged from thence to the High-Priest's Palace, which ought to have been a Refuge to Innocence, and a Safeguard against Indiscretions and an Unmerciful Threatment: But alas! even there they [Page] saw him unjustly used, and most indiscreetly Handled; falsely Accused, illegally convicted of Blasphemy and other Crimes, and all the rules of Discretion, Civility, and Good Manners broken in treating him. He was Spit upon and Buffetted, Blindfolded and smitten on the Cheek, with a, Prophesie who it was that smote thee? By the break of Day he was hurried away to Pilate, from him to Herod, and back again to Pilate, every one making their Sport of him. After some Mock-Formalities of Law and Justice, these Women saw him delivered to the Roman Soldiers, (a sort of Men who took Pleasure in Blood and Cruelty) and then they beheld him dressed like a Fool, with a Crown of Thorns, a Purple Robe, and a Reed instead of a Scepter, because he was said to be the King of the Iews. They saw him strip'd of these Ornaments of mocked Majesty, and unmercifully Whipt and Scourged by the same Soldiers, with Cords, till Furrows were made in his Back, and the Blood ran down his innocent Body: And when all this would not satisfie the Malice of his Enemies, they saw him given in exchange for a Villain and Notorious Robber, and against all Law and Reason, meerly [Page] upon the importunity of an unreasonable Multitude, condemned to a Violent and Cruel Death; and contrary to all Equity, denied any respite or breathing time, but instantly forced away to the place of Execution, and made to bear that Cross on which he was to hang and pine away his Life in Pain and Torment.

Represent all this to your selves, and consider if it be not sad and doleful; who would not shed Tears at such a Sight? May not this force Tears either from Man or Woman? Suppose Jesus had been as bad and criminal as his Enemies would have made him, yet such cruel and unmerciful Usage called for Compassion. Quod non homini, detur humanitati. Even when it is necessary to satisfie the Law, and to execute Justice, Pity should be shewn to the Offender. But if Pity and Compassion be due to Calamity and Misery, even when there is guilt to deserve it, what should be shewn when there is no Guilt at all? If it should touch our hearts to see any of our Fellow-Creatures suffer, though it be no more than the just Punishment of their Sins, how should we be affected? How should our Passions be stirred, when unspotted Innocence and Vertue suffer?

[Page]These good Women knew, that Jesus had no Crime, they saw his very Enemies could not fix any upon him, and that they were baffled when they undertook to prove any against him. Nay, he was not only innocent, but also perfectly righteous; he not only was guilty of no Ill, but also he was one who went up and down doing good, and had done many great, and good, and wonderful Works. The Malice of his Enemies was not occasioned by any Fault of his, but only by the Truth, and Purity, and Powerfulness of his Doctrine, and by the Holiness and Integrity of his Life, both which reproved their Errors, their false Teaching, their Hypocrisie, and their Covetousness.

Add to all this, his Quality, which was the greatest in the World: For tho' these Women were not yet instructed fully about his eternal Generation, nor yet perhaps believed him to be the true Son of God, equal with the Father, (as the Catholick Church doth teach, and hath always taught, and which must be believed, if the Scriptures be true and genuine) yet they believed him a Prophet, and knew him to be a good Man, mighty in Word and Deed; they were [Page] perswaded that he was the Messiah, and trusted that it was he who should have redeemed Israel. Judge, I pray you then, what cause of Grief was here? The greatest Dignity trampled upon and affronted! The greatest Innocence condemned! The greatest Righteousness punished! The greatest Meekness reviled! The greatest Charity and Beneficence persecuted! The Man who preached the Word of God with Authority; who shewed them the true way to Life; who comforted them in their Affliction; who cured their Diseases; who restored their Children and Friends to Life; who fed them with Miracles; and from whom they expected the Salvation promised by all the Prophets; to see this Man mocked, scourged, and put to Death before their Eyes! Lord, what matter of Grief was this! What Occasion for Weeping, Mourning and great Lamentation!

But though all this was more than sufficient to afflict and grieve the minds of these Women, yet there was something more than all this, which Jesus suffered, which they knew not; he suffered in his Soul and Spirit, by the immediate Hand of God, which none was [Page] sensible of, save himself. Inward Trouble and Disturbance of the Soul is much more sad and weighty than Pains and Torments in the Body. The spirit of a man may sustain his Infirmity, but a wounded spirit who can bear? Jesus was at this time drinking the Cup of his Father's Wrath and Displeasure against Sin, and the Sin not of one or two, but of all Mankind. What it was that he suffered in his Soul, on this Account, we do not know; but that he did suffer in that part is certain; and that he suffered heavily, appears from his sweating Blood in the Garden in a cold Night; from his praying three times, Father, if it be thy will let this Cup pass from me; and from these disconsolate Words which his inward Sorrow and Anguish extorted, while he hanged upon the Cross, My God, my God, why hast thou forsaken me! The Sufferings of Jesus cannot be reckoned up; no Man can describe, no Tongue can express all the Particulars of his bitter Agony, and bloody Passion, and cruel Death. The Words of the Prophet are applicable to him; and as they were spoken prophetically of him, so in him only they were fully accomplished. Is it nothing to you all ye that pass by? [Page] Behold, and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. From above he hath sent fire into my bones, and it prevaileth against them; he hath spread a net for my feet, he hath turned my back; Lam. 1. 12. he hath made me desolate and faint all the day. Who then, that beheld this could? Or who that hears, and lays it to heart, can refrain from weeping?

Tears indeed are due to the MemoryII. Our Lord's Check to the Womens Sorrow. of Christ's Death and Passion: But yet our Lamentation and Weeping must not be as that in Rama, spoken of by the Prophet; Like Rachel weeping for her children, who would not be comforted, because they are not. We may, and should weep at the Remembrance of what Christ suffered; but our Sorrow should not run to an Excess meerly on his Account: Wherefore, you see, that our Lord turned about, and checked the excessive Sorrowfulness of these Women, saying, Daughters of Ierusalem, weep not for me, which was the Second thing I promised to speak to.

This is not a total Prohibition of weepingThe Prohibition not absolute. for Christ; the Negative Particle (Not) is not always to be taken so peremptorily; [Page] for frequently it imports only Rather, or not so much; as when it is said, I will have mercy and not sacrifice, the Meaning is, Mercy rather than Sacrifice, or not so much Sacrifice as Mercy. So here, weep not for me but for your selves, is only as much as to say, weep for your selves rather than for me, or not so much for me as for your selves. Thus, all Weeping is not forbidden: And as I have shewn it to be very just, proper, and suitable, so we find it made both a necessary and an acceptable Duty, Zach. xii. 10. And I will pour upon the house of David, and upon the inhabitants of Ierusalem the spirit of Grace and of Supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, and shall be in bitterness for him as one that is in bitterness for his first born.

However, we should so bewail hisThe glorious Effects of Christ's Death. Death as to keep within a certain Measure: Not as those good Women, in the Text, who apprehended that all their Hope, and all their Comfort would have perished in his Death. The Death of Christ is not to be lamented like the Tragical end of Pompey, Caesar, and [Page] other Heroes of the World, whether Ancient or Modern, whose Deaths were sad and convincing Instances of the Changeableness of Fortune, of the Vanity of the World, and of the Uncertainty of humane Affairs. When they died, their vast Designs and Projects were defeated, and the Expectation of their Friends frustrated; in that very Day all their Thoughts perished; they instantly ceased to be either the Hope of their Friends, or the Dread and Terrour of their Enemies, and left nothing behind them save a faint Memory and uncertain Conjectures. But the Death of Jesus Christ is quite another thing: As our Lord still liveth, so he reigneth, and it was by his Death that he advanced and secured his Kingdom. His Death was glorious, and the Issue of it was eternal Praise to God and himself, and everlasting Advantage to all the World. Never any Triumph was so illustrious as the Death of Christ: The greatest triumph in the World, was only over Beasts and weak Men, and set forth with the Spoils of earthly Kingdoms: But Jesus at his Death triumphed over Devils, he conquered Hell and the Grave, made Spoils of Principalities and all the Powers [Page] of Darkness. By his Death he quenched the Fire of God's Wrath, blunted the Edge of the Law, weakned the Strength of Sin, loosned the Bands of the Grave, ransomed Sinners, and opened the Kingdom of Heaven to Penitents and Believers. His Death gave Life to the World, and renewed Nature; so that the Face of things is altered ever since. Thus, as upon one Account there is Reason to lament the Death of Jesus Christ, so upon another, there is no less Reason to rejoice; for by it God is glorified, Jesus exalted, and Mankind saved.

But when we leave off to mourn forIII. Why Iesus Christ requireth us to mourn rather for our selves than him. Christ, we should continue to mourn for our selves: So you see here, that our Lord biddeth the Women moderate their Grief upon his Account, but still requireth it for themselves, which was the third thing proposed. Weep not for me, but for your selves. And very good Reason; alas! There is more than sufficient Cause for this Mourning: For tho' Jesus Christ has merited Salvation for us, yet our natural Wretchedness, our Original and Actual Guilt is no less than it was; both which are deplorable, and neither of them can ever be enough lamented. And if we are not sensible of [Page] the heinous Nature of these, let us look upon the persecuted, reviled, mocked, buffetted, scourged, and crucified Jesus; let us call to mind his bitter Death and Sufferings, and these will instruct us: For all these things befell him for our sake, and upon our Account. The Jews, who crucified him, and put him to so vile and shameful a Death, were only the Instruments: But otherwise every one of us, as well as they, were the Cause and Occasion of all that evil which befell him. They are to be considered only as the common Executioner, who executeth the Law and the Will of the Judge, and consequently our Rage and Indignation should not be against them, but against the Crimes which caused and required so heavy a Punishment. Now, they were not his own Crimes for which he suffered; for he knew no Sin, neither was Guile found in his Mouth; he was a Lamb without Spot and Blemish: But he was made Sin for us. Surely (as the Prophet speaks) he hath born our griefs, and carried our sorrows; Is. 5. 3, 4, 5. he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was laid upon him, and he received stripes, that we might be [Page] healed. Let us not go about to clear our selves of all Accession to the Death of this good and righteous Person, because we are come to the World so long after it fell out, and are not of the Race of those who laid wicked and violent hands on him: For though Jesus died but once, yet he did bear the Sins of all, and was charged with the Sins of all that went before, or shall come after. From the time that he was set apart to be the Sacrifice for Sin, he bears the Iniquity of Men; and that is from the beginning; wherefore he is called the Lamb slain from the Foundation of the World, that is, appointed to be slain. And therefore our sins come in among the rest; and consequently we have all Reason to deplore his Death, and to bewail our own Wretchedness and Sin, which was in part the Cause of it. O ye Children of Men, ye of the sinful Race of Adam, come and behold the wretched and deplorable State of your Nature; look upon the Cross, and let thine Eyes see Jesus bleeding and dying on it, and then consider that Blood was shed to wash away thy natural Filthiness; and his Life taken, to redeem thee from Death. O how unreasonable! [Page] How insolent a thing is Pride in Man! Art thou Proud, who hast an evil Disease cleaving to thee, and inherent to all thy race, which cannot be cleansed but by the precious Blood of the Eternal Son of God? Art thou vain, who art born such a slave, that nothing could have ransomed thee, except the Death and Sufferings of the Lord of Life and Glory? Pride, Arrogance, and Boasting are no wise suitable to Persons of our Condition, but Mourning and Weeping are very proper, especially considering the guilt we have contracted since our coming to the World; the heinousness of which the Cross of Christ will also shew us: for that heavy Cross was laid on him to take away the guilt of those Sins which we daily commit. The Son of God was humbled and Crowned with Thorns, to make atonement for our Pride and Ambition; he was stript naked, because of our Covetousness; he was unmercifully treated, that he might bear the Punishment of our Revenge and Cruelty towards our Brethren. The inward agony of his Soul was occasioned by our wanton Mirth and Lasciviousness; and that he might be a Propitiation for our Excess and Riot, there [Page] was nothing left him but Vinegar and Gall to drink. His Bowels, his Hands and Feet were pierced upon the account of our Oaths and Blasphemies; In a word, he was mocked, had no pity shewed him, was Scourged and put to Death, contrary to Law, Justice, and Equity, because we are false and treacherous, and have no respect to the Commands of God. Ye Fools, who make a mock of Sin, and who think it but a Sport to commit Iniquity, come hither, be instructed, and learn to be Wise. Is the Shame and the Pain? Is the Agony and Grief? Is the Death, and are the unspeakable Sufferings of Jesus the Son of God only a Sport? Are these things only matter of Laughter? Has any the Impudence either to say it, or to think it? No, sure. But then, if these be bitter Sport, what shall we think of our Sins which produce it? for the Sufferings of our Lord are only the Effects of our Sins. Doth it not trouble every honest and thinking Man, when he is so unfortunate as to be the occasion of any Evil and Mischief to another? Casual Murther or Manslaughter by an accidental Rencounter, the throwing of a Stone, the shooting of a Bow [Page] or Gun, or the like, do not infer guilt, the Actors are innocent when they have no design of that Nature in their head; and yet no Man, who hath not lost Humanity, but will be affected when any such Misfortune falls in his hands, and his Grief will be so much the greater as the Person whose Death is occasioned is worthy and deserving. What cause of Grief then have we? who not accidentally, but wittingly and willingly, by our deliberate Sins and Transgressions have drawn Death on the Innocent and Righteous Jesus; and that too the worst of Deaths, the most shameful, the most painful, and the most bitter Death of the Cross? Have we not reason to weep for our selves? Can we ever bewail enough either our misfortune or wretchedness by Nature, or our guilt through our actual Transgressions? Certainly we should lament our condition on all occasions, should set apart times for it, and especially at occasions of this Nature, when our guilt and the sad Effects of it is represented to us, we should mourn and weep. This is the only way to clear our selves, to lessen our guilt, and to keep innocent Blood from being charged upon us. Blessed are they that thus [Page] mourn, for they shall be comforted. They who sow in tears, shall reap in joy. Jesus shall bear the Iniquities of those who regret his Death, and their own guilt which caused it, and made it necessary; his Blood shall wash away their guilt, and his Death shall prevent their Eternal Death, for he who knew no sin, was made sin for us, that we might become the righteousness of God through him, 2 Cor. v.

But as the Death and Sufferings of Jesus Christ procureth Mercy to the humble and Penitent, so his Blood calleth for vengeance upon the hardned and impenitent. Which leadeth me toIV. The dreadful Effects of the death of Iesus Christ upon the Impenitent. the last thing in the Text, for upon this account he added, and weep for your Children; for behold the days are coming, &c. by this intimating that the Imprecations of the People were ready to light upon them: for as they cried out and wished, his blood be upon us and our Children; so to revenge it, sore and heavy Calamities were impending over the City and the whole Nation. Jesus spoke not these words from any Spirit of desire of Revenge, nor out of any complacency at those sad Evils which were to befall them for the Injuries done to himself. It [Page] is a fault which too many are guilty of, when they think themselves wronged, and cannot at present either revenge or remedy it, they delight and please themselves with the thoughts of God's revenging their quarrel. But Jesus was far from this temper; for we find in the 19th. of this Gospel, That when he beheld the City, he wept over it, out of Compassion of those Evils which he saw would come upon it. And they who have the same Mind in them which was in him, will neither desire the destruction of their Enemies, nor rejoice at it; but will both pray against it, and fear and tremble when they see it unavoidable. But our Lord uttered these words to testifie his Divinity and Godhead, and his Love and good Will even to those sinful Men; his Divinity in that he knew what was to come; for none knoweth future things but God alone; his Love and good Will in that he forewarned them of their Danger, that being forewarned they might (if possible) either prevent it, or obtain a delay and suspension of it.

When he bids them weep for their Children, he doth not mean the Children of these Women only or particularly, [Page] but the whole Generation of the Iews; for he speaks to those Women in the Name of the whole Inhabitants of Ierusalem, or rather of all the People of Iudaea; therefore they are called Daughters of Ierusalem, which is as much as to say Israelites; for Ierusalem was the Chief or Mother-city, and to be stiled after it did import their relation to, and interest in that state. The word Behold, denotes the certainty of what he foretells, by saying, the days are coming, he lets them know that the Calamity approacheth and is not far off, as indeed it fell out within Forty Years. The greatness and dreadfulness of that Calamity he holds out, by telling that it shall be then said, Blessed are the barren, and the womb that never bare, and the paps which never gave suck. For these words are not to be taken absolutely, but with a respect unto these Evil days. In times of Peace, in the days of Prosperity it is a great Blessing and Comfort to have Children; and especially it was thought so among the People of the Iews: But in times of grievous Trouble and sad Calamity, when War, or Famine, or Pestilence rageth, they who have Children, are more heavily afflicted than those who [Page] want them: for besides the Evils which they suffer in their own Person, they suffer also in the Persons of their Children, and are affected with their Misery. Moreover, Women who are either with Child, or who have young Ones sucking at their Breast, cannot so easily escape Calamities, or provide against them as others. Some also do think that this may have a particular reference to what afterwards fell out at the Destruction of Ierusalem, viz. That during the strictness of the Siege, some were reduced to that strait, that to preserve their own Lives they Eat the flesh of their own Children, which could not but be very grievous to Parents. However, it is to be interpreted not with any relation to Peoples Spiritual or Eternal State; for in respect of that, there is no difference betwixt the having and wanting Children: but it is to be understood wholly as to this Life, and that too, only in relation to Times of great Trouble and sad Calamity.

As to what follows, that then they shall begin to say to the Mountains, fall on us, and to the Hills, cover us: This is a further intimation of the dreadful Calamity of these Days, for People shall [Page] then be in such Consternation and Fear, that they shall wish Death rather than Life, and any kind of sudden Death, rather than to live to see, and feel such unspeakable Misery. And as all this was foretold here, and Matth. 24. so whoever is pleased to read Iosephus his History will find, That all was actually accomplished upon Flavius Vespasian and Titus his Son their Invading Iudaea; Besieging and Sacking of Ierusalem. For if they do these things in a green tree, what shall be done in a dry? As it is a Proverbial Speech, so it is here used by our Lord, both for a Proof of the Prediction, and also as a Reason why such Evils are inflicted. Green Wood is neither proper nor profitable fewel: but sure if they be forced to cut it down and make use of it, they will not pass by what is dry, and withered, and good for nothing; so seeing God has suffered his own Son to be thus treated, who never displeased him, they might assure themselves, that such gross and notorious Sinners would not escape. As St. Peter says, If the Righteous scarcely are saved, where shall the Wicked and Ungodly appear. Our Lord, by comparing himself here to a green, flourishing, and [Page] fruitful Tree, doth point out the greatness of their Sin, who thus treated him, and persecuted him to Death with such Malice and Cruelty: And he also clearly intimates to them, that for this Cause all these Evils would come upon them. A little before this time, he laid it more plainly home to them, by the Parable of the wicked Husband-men, who, when they saw the Son, said, This is the Heir, come, let us kill him, and seize on the Inheritance. And accordingly they caught him, and cast him out of the Vineyard, and slew him. The Doom of these Husband-men, the Iews pronounced with their own Mouth: for when our Lord asked, when the Lord of the Vineyard cometh, what will he do unto these Husband-men? They replied, He will miserably destroy these wicked men, and will let out his Vineyard to other Husbandmen, which shall render him the fruits in their season. Upon which, he instantly added, Did ye never read in the Scriptures, the stone which the Builders refused, the same is become the head of the corner. This is the Lord's doing, and it is marvellous in our eyes. Therefore I say unto you, the Kingdom of God shall be taken from you, and given to a Nation [Page] bringing forth the fruits thereof. Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. The Application was so plain, and the meaning so obvious, that it is said, that the Chief-Priests and Pharisees perceived that he spoke of them. Matth. xxi. 38, 39.

These Predictions, and the EventIesus may be Crucified again. which in all things answered them, declare, what a heinous Crime it is to be guilty of shedding the Blood of Jesus, and what a Provocation it was to the great God to see his Son crucified by Men. But some may perhaps say, what is all this to us? This was the Sin of the Iews, long since committed, and which can never be acted over again, seeing Jesus the Son of God has his abode in Heaven, and so is out of the reach of Men: and therefore it is impertinent to insist now upon it. They, who say or think so, must give me leave to say, that they are mistaken, and do deceive themselves; for Christ may yet be Crucified, and with as great Provocation to God, nay, with greater than was before. Doth not St. Paul tell us, Heb. vi. 6. of some who crucifie to themselves the Son of God afresh, and put him [Page] to open shame: and both by that Chapter and the 10th. we are made to understand who they are that do it, viz. They who Sin wilfully after they have received the Knowledge of the Truth; They that undervalue the Death of Jesus, and are not so affected with it as to hate and forsake Sin, which was the cause of it; but on the contrary, cherish, indulge, and love it: for they who do so, by an after Act, consent to his Death, and are guilty of his Blood.

Not to speak what Jesus suffers in his Servants and Members, by the Persecutions which they meet with, for his Sake, and for their Observance of his Laws: Jesus still suffers immediately in himself, when his Doctrine is despised, his Authority affronted, and his Power resisted. They who question the veracity of his Doctrine, confirmed by Miracles and Prophecies, laugh at the Truth and Mysteries which he hath revealed, and quarrel at his Ordinances and Institutions, these Persons do violence to his Prophetical Office: They who lessen the Merits of his Death, and the worth and price of that Sacrifice which he offered; they who advance their own Righteousness, and put little or no Confidence [Page] in his Mediation, and make the Mediation of others as necessary, they affront and do violence to his Priesthood. They who dispute the Justice, Reasonableness, and Necessity of his Laws; they who refuse to walk by them, and who resist the Motions of his Spirit, even they do violence to him as King. All of this Spirit and Temper would have concurred with the Iews in crucifying him; they are Enemies to our Lord, and (as the Apostle saith) crucifie him afresh, and put him to open shame, And who do thus crucifie him, their Sin is rather more grievous and more provoking than that of the Iews before. For St. Peter saith, that through ignorance they did it. And St. Paul, that if they had known, they would not have crucified the Lord of life and glory. But now he has appeared with such Light and Evidence, that he cannot but be made known to all who have Eyes to see, or Hearts to understand, or a desire to be informed. And therefore great is the guilt now of crucifying him, and putting him again to shame. He that despised Moses Law died without mercy, under two or three witnesses: Of how much sorer punishment suppose ye shall he [Page] be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace? Heb. x. 28.

What then shall we think of theseV. The Application. Nations and of our selves, who are Chargeable with this very great Sin? What cause of Mourning, and what cause of Fear have we upon this very account? I may say, where has there been more clear, and more frequent Instruction? And where has it been less observed? What contempt of God and Religion? What open Profanity, and avowed breach of the Laws of God have been among us? How often, and how horridly has the Sacred Name of God been Blasphemed both Publickly and Privately? How little regard has been shewed to Jesus Christ, or to any thing he did or suffered for us? To what purpose has his Blood and Wounds, his Agony and Passion been declared and set forth to us? Whose hearts have they touched? How few have been prevailed upon by these to forsake Sin? but on the contrary, even in spite of them, they go on and continue in it. And all the use [Page] which some make of them is, to take occasion from them, to forge New and Different Oaths for setting off their Prophane and Idle Discourse. Have not some run up to that height of Impiety, as not only in common Conversation, to mock the Doctrine and Institutions of Jesus Christ, to droll upon his Person and Actions, but also deliberately, in Writing, to publish Blasphemies that could not be tolerated amongst Mahumetans? How many Scandalous Pamphlets have been written of late, which either by plain Assertions, or clear Innuendo's, divest him of his Godhead, spoil him of the Merits of his Death, represent him as an Impostor, and all the System of his Gospel as a Cheat, tho' the whole contrivance is not only highly worthy of God, but doth as fully and as evidently set forth his infinite Wisdom and Power, as the Universal Frame of this Material World. But tho' all have not been so grosly wicked, yet all Ranks and Orders of Men, Rulers, Pastors, and People have, one way or other, less or more, been guilty of grieving the Holy Spirit of God, and the Righteous Spirit of Jesus Christ: And therefore we have reason [Page] to fear, that his Anger will break forth and fall down in some heavy Judgment upon these Nations, as it happened to the Iews. I do not pretend to any peculiar Privacy into the Secret Councils of God, nor to be acquainted with his Purposes towards the publick state of these Kingdoms; wherefore I shall not denounce any particular Judgments in the Name of God, having no special Warrant for it: but I must say, that if his Word, and the Methods of his Providence be a Rule; if we may take any measures of Conjecture either from his Nature or his Threatnings, or the Example of others, there is too much reason to look for some grievous Calamities to these Lands, unless a speedy and Universal Repentance prevent it. We are not the safer that we are secure: Nay, our Security is a sign that our Ruin and Calamity are not far off. At this time, when our Lord gave this Warning, the Iews were very secure; they thought of nothing less than the utter destruction of their Nation and State. When God has been provoked to determine the Ruin of a People, he useth to possess them first with a Drowsiness, and to cast them into a Slumber, [Page] that they may be incapable to prevent it. Make the heart of this people fat, make their ears heavy, and shut their eyes, least they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed, said the Lord to Isaiah, Isa. vi. 10.

God hath been of a long time punishing Nations and Kingdoms about us; but the voice of the Rod upon others hath not awakened us, for all this we have slept on in our Sins. Wherefore he hath drawn a little nearer, and he hath laid his Judgments at our own Door; he hath shaken the Foundation of our State, and with that shake, tumbled many Persons from their Honours, their Preferments, their places of Ease, Comfort and Subsistence: and yet still there is little or no awakening. As with Men who are suddenly interrupted in their rest, and whose Sleep is hastily broken, there is so much sense as to fret, repine, and complain of Uneasiness, and to be angry with those who disturb us: But there is no awakening to true Repentance, no Rouzing up to Provide for our Safety, and to prevent the Danger threatned. He that mocked God, and laughed at Religion before, doth so [Page] still; He that uttered Oaths and Blasphemies, continues to do so; the Drunkard continues his Drinking; he that was Filthy, Unjust, or Unholy, is so still; every one continues his former wicked course, and few break off their Sins by Righteousness, or their Iniquities by shewing mercy to the Poor. Surely it is meet to say unto God; I have born Chastisement, I will not offend any more; that which I see not, teach thou me; If I have done iniquity, I will do no more. But who saith this? Alas! there be Few to stand in the gap to deprecate God's Wrath, but too too many who by their hardness and impenitent heart treasure up to themselves and to the Nations Wrath even in this day of Wrath. If I had time, I could draw a Parallel betwixt our selves and the Iews, our Temper and Behaviour and theirs, before all those Evils came upon them. But, God forbid, that our End be as theirs, or as some other Churches of the East, who as they followed them in their Sins, so they were Partakers of their Judgments.

But whatever be the Publick Fate of these Nations, and tho' all may escape Temporal Judgments in this Life; yet how do Impenitent and Incorrigible [Page] Sinners think to escape the eternal Judgments of the other World? The Destruction of Ierusalem was a Type of the Day of Judgment: the Calamity of the Iews, the Horror and Consternation they were in, when the Romans utterly ruin'd them, tho' it had no Precedent, nor has any thing fallen out since like it; yet all was but a faint Shadow of the Day of Judgment, but a sorry figure and representation of that. Then it is that Men will cry most Pathetically, and with the greatest earnestness, to the Hills and to the Mountains to fall on them, and to cover them from the sight of the Lamb. They had better meet with a Bear rob'd of her Whelps, or a Lion roaring, than the Lamb of God that Day: for then he will be Terrible, and nothing can shelter them from him. None shall find Mercy then, or be acquitted, save such as have Jesus for their Advocate, and who are sprinkled with his Blood. But do incorrigible and impenitent Sinners expect this? Or dare they ask it of Him? Will they, or can they employ Him, whom all their life they have affronted, and grieved, and resisted? Or, Suppose that they should have such Impudence, would it prevail? [Page] Will He plead for them; nay, He will plead against them▪ and his Blood will speak no other thing in behalf of them, than that of Abel's; it will even call for Vengeance. Jesus Christ, in that Day, will only take part with the Penitent Believers: All others shall be left to the Wrath of God; which, as a Consuming Fire, shall devour them. O consider this ye that forget God, lest he tear you in pieces, when there shall be none to deliver. Turn ye, turn ye, why will ye die? Now is the day, now is the acceptable time. Seek the Lord while he may be found, and call upon him while he is near. O know and consider, in this your day, the things that belong to your Peace, lest they be hid from your eyes. And may the Merciful God add his Enlightning and Converting Grace to this Exhortation, and these Instructions, that they may prove Effectual to our Conversion, for the magnifying of his Mercy, and the Saving of our selves from the Wrath that is to come.

Amen.

SERMON VI. ON EASTER-DAY.

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1 PETER I. 3, 4.‘Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus Christ from the dead.’‘To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.’

THESE Words are a Form of Thanksgiving proper to be used on such Occasions as this, which hath now brought us together; and a due Consideration of them may be sufficient to excite in us most grateful Sentiments of God's Goodness to us, and of [Page] our Obligations to him. They were first uttered in Behalf of the dispersed Jews, but only upon the account of their being Christians, and called to the Hope of Glory, which Privilege is common to us; and therefore the Text is no less applicable to us than it was to them. Even upon our account it may be said, Blessed be the God and Father of our Lord Iesus Christ, &c. In which words we may take notice of these particulars. First, the Author of our Happiness, viz. God and the Father, &c. Secondly, the Motive which induced him to bless us, his abundant mercy. Thirdly, the special Benefits conferred on us, which are, the begetting us again unto a lively hope, an inheritance, &c. Fourthly, the means by which the same is wrought and assured to us, viz. the resurrection of Iesus Christ from the dead. All these are important things, worthy to be known; and therefore (God willing) I shall speak to each of them: And I beseech you to lend an attentive and unprejudiced Ear.

To begin with the First. As NatureI. The Author of our Happiness, God. teacheth us to be thankful; so that we may acquit our selves of this Duty, it is necessary to know, whom we are [Page] obliged to; for if we make an Acknowledgment to any other than to him who bestowed the Benefits, we defraud him who bestowed them, and act as foolishly and unjustly as he who payeth a Debt to another than the Person to whom it is owing. Now, we are directed here to pay our Thanks to God; and indeed he is the only Author of all the good we have of whatsoever Sort, whether Spiritual or Temporal. Do not err, my beloved Brethren, every good and Jam. 1. 16, 17. perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness neither shadow of turning. We have nothing but what we have received from him. It is true, all things are not given us immediately by the Hand of God himself; oftentimes Blessings are dispenced by the means of his Creatures: But whatever way, or by whomsoever Good comes to us, God is, and ought to be acknowledged the Author thereof. Good comes not to us by chance, nor from any other than God; if any other thing be used in the bestowing it, it is only as an Instrument in his Hand: Neither Devils, nor Men, nor any other Creature can do us hurt, unless God give them leave: Nor can [Page] any do us good, but as they are prompted and empowered thereto by God. If Medicines cure, it is because he blesseth them; if our Industry and Diligence enrich, it is because his Providence accompanieth it; if Friends and Acquaintance are beneficial, it is because he putteth it in their Heart and enables them. Does the preaching of Paul or Apollo convince thy Conscience, work in thee Faith and Repentance? It is only because God worketh with them; it is his Spirit only which makes their Ministry effectual; for what is Paul? And what is Apollos? The one may plant, and the other may water, but the Increase is from God. Let none therefore sacrifice unto their net, or burn incense unto their drag, though by them their portion is fat, and their meat plenteous: Neither let them boast of Men, and make all their Acknowledgments to them, for either spiritual or temporal good which comes by their means; but both for the one and the other, let all look up to God, who giveth to all liberally; let us give Thanks and Praise to him; for it is he, and he only who maketh us glad by his Work: As he made us, and not we our selves, so from him are [Page] [...] [Page] [...] [Page] all our present Comforts, and the Hope of what is to come.

But as all our Acknowledgments areGod and the Father. due to God, so that it may appear they are directed aright, to the one true God, we ought to address them in, and by Jesus Christ, to God and the Father of Iesus Christ, as St. Peter teacheth us here. When he saith, God and the Father, &c. He doth not mean distinct Persons; the Conjunction (and) here is explicative, and thereby the Apostle points out whom he meant by God, viz. the Father of Iesus Christ, that is, he who sent Jesus Christ into the World, and has manifested himself to Men by him. This Manifestation is the fullest and most glorious, and so particular, that it is a certain Mark to distinguish the true God from false Gods, and the Worshippers of the one from the Worshippers of the other. Jews, Turks, and Pagans, and all those (who worship their own Imaginations) will readily say, Blessed be God: But none will add, the Father of our Lord Iesus Christ, but such as know and own the true God indeed. Ever since this Manifestation of the true God, he hath stiled himself by it, and will have all to acknowledge him under this [Page] Title: And they who own it not, not only dishonour God, and rob him of a great deal of Glory, which thereby redounds to him, but also they may be said to revolt from the Knowledge and Acknowledgment of the true God. He that honoureth not the Son, honoureth not the Father which hath sent him, saith Christ, Iohn viij. 23. And St. Iohn himself tells us, Whosoever denieth the Son, the same hath not the Father, but he that acknowledgeth the Son hath the Father also. 1 Epistle ii. 23. Qui [...]udam Dei Majestatem extra Christum mente concipiunt, Idolum habent Dei loco, sicut Iudaei & Turcae; proinde quisquis verum Deum verè cognoscere cupit, hoc patris Christi titulo ipsum vestiat, nisi enim quoties mens nostrae Deum quaerit, Christus occurrat; vaga & confusa errabit, donec prorsus deficiat. Calvinus in locum. Wherefore such Acts of Worship as do thus particularly discriminate the true God, and are so appropriate to God the Father of our Lord Jesus Christ, that they are applicable to none other are very necessary: For this Reason our Initiation into the Worship and Service of the true God is, by baptizing us into the Name of the Father, Son, and Holy Ghost: And for the same Reason we ought often to receive the Holy Sacrament of the Lord's Supper, for hereby we make an express and peculiar Acknowledgment [Page] of this one true God, viz. the Father of our Lord Jesus Christ. By this also it appears, how suitable a part of Christian Worship the usual Doxology is, and how proper to annex it to the Psalms of David, whereby they are adapted to the New Revelation of the Gospel, and rendered so much Christian, that neither Jews, nor any but Christians will join in the Use of them.II. The Motive which induced God.

Having thus considered the Author of our Happiness; the Motive which induced him to bless us comes next to be considered. The Obligation which ariseth by the conferring a Benefit is more or less, according to the Motive or Cause which prompted it; if it was extorted by Force and Compulsion, if one be so driven to it that he cannot shun a Courtesie, scarce any Obligation accrueth thereby; if it be done out of respect to after Requitals, it is but a mercenary Kindness, and tho' it obligeth somewhat, yet the Obligation is none of the greatest, it only bindeth us to make some Recompence, and particularly that which the Person might have an Eye to, if it be reasonable, as [Page] the Services of Servants bindeth to the paying their Wages, which is all they have before them; and when that is done, the Obligation of their Services ceaseth. But if a Favour be conferred freely, out of pure Love and good Will, the Obligation is both perpetual and of the highest Nature: Such a Favour ought never to be forgotten; and if it be great in it self too, it bindeth to the utmost Love and Thankfulness. Now, such is our Obligation to God; for as he hath blessed us with the highest Blessings (as shall be seen afterwards) so he hath done it most freely, meerly out His abundant Mercy. of his abundant mercy, as the Text saith: And the same is intimated every where throughout the Scripture. Through the tender mercy of our God the day spring from on high hath visited us, said Zachary, Luke i. 78. Of his own will begat he us, saith St. Paul; Titus iii. 5. and Rom. ix. 15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, so then that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy: Therefore in the same Chapter, they who are saved and prepared unto Glory [Page] are called Vessels, not of Justice or of Righteousness, but of mercy, to teach us, that if it had not been for Mercy none would have been savedPosset Apostolus (saith Fulgentius) vasa misericordiae potius vasa justitiae nuncupare. Sed si vasa justitiae vocarentur, forsitan ex seipsis habere justitiam putarent. Nunc autem cum vasa misericordiae dicit, proculdubio quid ipsi fuerint, non tacuit, quare quid eis à Deo collatum sit evidenter ostendit. Lib. de Praedest. p. 58..

And indeed to what can our Salvation be ascribed but to the Mercy of God? It cannot be said, that he was constrained thereto by some external Cause; for who can compel the Almighty? Who can prescribe Laws to the absolute Sovereign of Heaven and Earth? It was not the Hope of Profit that moved him; for (as Eliphaz said) Can a Man be profitable unto God, as he that is wise may be profitable unto himself? Is it any Pleasure to the Almighty that thou art righteous? Or is it gain to him, that thou makest thy ways perfect? My Goodness extendeth not to thee, saith David; for if thou be righteous what givest thou him? Or what receiveth he of thine hand? Thy wickedness may hurt a Man as thou art, and thy righteousness may profit the Son of Man. But we cannot make God either better or worse: He [Page] stands in no need of us; nor is it possible for any either in Heaven or Earth to add, or take from his Greatness, Happiness, or Glory; for what can be added to, or impaired from an infinite Being? Suppose God was obliged to give those celestial Mansions to such as could merit them, yet who could claim them even on that Account? His Angels he chargeth with folly, What is Man then that he should be clean? And he which is born of a Woman, that he should be righteous? If he did enter into Iudgment, who could stand? What Man could be justified in his sight? Whatever God would have been obliged to, if Man had continued innocent, yet sure considering us in our lapsed State, it must be acknowledged that it is Mercy only which saves us, unless we say, that he is obliged by Rebellion, Treachery, impious Affronts, wicked Insolencies and continued Provocations: But being these can only be thought to irritate his Anger; therefore we ought to conclude with the Scripture, that it is of the Lord's mercies that we are not consumed: And that we are not only not consumed, as we deserve, but moreover called to Glory and eternal Life, is not Mercy simply, but abundant, [Page] yea superabundant mercy, as our Text speaks. Would you but take a View of your Hearts and Actions for one Day, and consider not only the lesser Follies and Impertinencies you are guilty of, but the grosser Faults, the unclean and wicked Thoughts which arise in your Hearts, the rash and evil Words which proceed from your Mouth, what Sins are committed, and what Good is left undone, in how many things you offend altogether, and how light the best Actions would be if they were weighed in the Balance? I say, were those impartially examined, the Guilt of one Day would be found exceeding great; and then what would it be if the Sins of all the Days and Years we lived were added? And seeing our Case is such, tell me, is it not Mercy only which tieth the Hands of Divine Justice, nay, abundant Mercy which maketh God to pass over so many and so great Offences, and not only to spare us, but to be willing to make us happy. Thus we see how free God's Love is to usward, and that nothing but his own abundant Mercy could move him to set his Heart upon us, and to do us good, which partly encreaseth the Obligation of his [Page] Benefits, though they be in themselves too, as great as can be, as will appear by taking a View of this Summ of them that St. Peter gives us here. Which was

The Third Point proposed. TheIII. The Benefits conferred. Apostle designed not to give a Catalogue of all God's wonderful Works to us the Children of Men; this would have swelled his Epistle much beyond what it is. He passeth by the many Thousand Mercies he hath done, and daily doth for our Bodies and bodily Life, and only takes notice of what he has done for our Souls; because on their Welfare our Happiness mainly depends. The good of the Body and present Life would yield small Content if the Soul were lost: And if the Soul be saved, if it have those things which are agreeable to it, and which perfect it, there is abundant Matter of rejoicing, tho' the Comforts of the Body be much wanting. Wherefore we see the Apostle here teacheth those to whom he writes, (who were Strangers scattered abroad, and often persecuted) to rejoice notwithstanding; because through the abundant mercy of God they were begotten again to a lively hope, &c.

[Page]The first Benefit reckoned up here is,Begotten again. that we are begotten again; and indeed it is the Foundation and Beginning of all our Happiness; without this, it were simply impossible to make us not miserable. Now, by this is meant the giving us a New or Second Birth, a putting us into another State than what we are in by our present natural Generation. If any ask, what needed this? Were we not well enough before? It might suffice to answer, That there was great need for it, seeing God thought fit to do it, and that his doing it is made an Instance of his great Mercy; for Deus & Natura nihil faciunt frustra. But if this satisfie not, the Necessity of this and the Greatness of the Benefit will evidently appear to such as view the Wretchedness of our State by ordinary natural Generation; I say, ordinary natural Generation and not our first Creation; for Man as he came first out of the Hands of God was in a good State, he was like his Maker, Wise, Holy, Pure, and Innocent. If he had kept this State, there would have been no need of renewing it, or of making him over again. But he kept not this first State, but fell into a State of Sin and [Page] Corruption; he lost the Favour of God, incurred his Wrath and Displeasure, and became liable to his Wrath and Curse; and all the Miseries of this present Life and that which is to come. And as all Mankind are descended from those first Parents since they fell from their original Righteousness and Purity, and have been propagated in a State of Sin and Corruption, so all are generated Sinners, filthy and corrupt. The sinful Leprosie of Adam is inherent in all his Children, and the Curse he brought on himself is entailed on all his Posterity. Behold, saith David, I was shapen in Iniquity, and in sin did my Mother conceive me, Psal. li. 5. And our Saviour tells us, That which is born of the flesh is flesh; for if the Fountain be corrupt, what flows from it must be corrupt too; who can bring a clean thing out of an unclean, not one? It is said, Gen. v. that Adam was made after the Image of God, but that he himself begat a Son in his own Likeness, viz. in a State of Sin and Corruption. And as this befalls all of us, for Sin is an inseparable Consequent of ordinary natural Generation, so that it renders us most ugly and loathsome. Sin is the Disease of the Soul, and causeth [Page] as great Deformity and Vileness to the Soul, as the worst of Diseases to the Body. If any be not sensible of this, it is, because it is so common and ordinary, and is, in a manner, natural to them; for so we see long Custom and Familiarity will lessen the Horrour of things which ought to be abhorred. But whatever they think, whose Senses are benumm'd with Sin, yet others nauseat and abhorr Sin as the worst of Evils. Sin is so abominable in God's Sight, that his Eye cannot behold it. Saints, and such as are begotten again, complain heavily of this Defilement of their Nature, and look upon it with Grief and Indignation. David sets it forth under the Similitude of a most filthy bodily Disease, Psal. xxxviii. and Ezek. xvi. This our natural State is elegantly compared to an exposed Infant of wretched Parents, lying wallowing in its Blood and natural Pollution, and wanting those good Offices which are necessary to make it live.

But as there is Filthiness in this State, so likewise much Pain and Misery: All the Anguish and Trouble of our Spirits proceed hence; from this Corruption and Depravation of our Natures come [Page] those inward Torments and Vexations of Mind which we feel; were it not for this we could draw Contentment and Satisfaction from any external Condition; as a Man in perfect Health can sleep soundly upon any Bed: And if one be pained with the Gout, Stone, or other Disease, how unreasonable were it to cast the blame of his Trouble and Uneasiness upon the Bed he lies, or the House he dwells in! So the Cause of our Grief and Trouble is more within than without us, it is more to be ascribed to the Disorder of our Minds by Sin, than to the outward Inconveniences of our external Condition in the World. But besides the inward Pain of Sin, which is the Result of its Nature, it is loaded with external Misery; for it is prosecuted by the Wrath of Almighty God, and his Displeasure falls heavy upon it. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup, Psal. ii. 6. Now this Wretchedness of our first natural Generation shews both the Necessity and Advantage of being regenerated. How happy a thing is it to be washen from the Guilt, and cleansed from the Filth [Page] of Sin, to be delivered from the Punishment, and freed from the Power and Dominion thereof? That is, to be begotten again in the Language of the Text; for all that is implied in these Words, Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the Man unto whom the Lord imputeth not iniquity, and in whose Spirit there is no guile, Psal. xxxii. 1.

But though this be considerable, ye [...] it is not all. God hath not only delivered us from the Miseries of a sinful State, but he hath also designed for us greater Glory and Felicity than what we lost by Sin: The actual Possession hereof is not till hereafter; for at present we are in the State of Children or Heirs while they are Minors; and therefore now only we have Hope; but it is a lively hope, as the Text expresseth it.A lively Hope. It is Hope which enliveneth the Soul, it quickeneth the Spirit, and rejoiceth the Heart; but without Hope the Spirit flags, and the Heart faints and languisheth. It is Hope which stirreth up to all Endeavours; Hope is the Wheel which moveth all Designs, it sets them on and keeps them a going. The Labourer plougheth and soweth, because [Page] he hath Hope; the Merchant ventureth to the Sea, and the Souldier to the War out of Hope; and it is this which makes others follow the Court. But these Worldly Hopes are much inferiour to this Christian Hope to which God hath now begotten us. This is far more than any or all of them together: And there is more Reason to rejoice and be glad of this Hope than of these other: For neither the Object of them is so great, nor the Ground of them so certain. What worldly Men hope, or what any Man hopeth of these things which relate to this World, when narrowly examined, amounts to no great matter, oft times we are as well without these things as with them, and sometimes better. And however how uncertain a thing is worldly Hope, and how soon and how easily is it blasted? What Men trust to for effectuating their Hope is vain, and deceitful, and withal weak and unable to resist and overcome those Difficulties which fall in, in the Prosecution of our Designs. So that we see daily many ashamed and disappointed of their Hopes, and not only come short of them, but also to meet with the quite contrary. Thus Shame [Page] and Wounds fall to the Souldiers share instead of his fansied Booty and Preferment; the Labourer expected a rich crop, and is reduced to Cleanness of Teeth; the Merchant turns Bankrupt, who was blown up with the Hopes of great Wealth; the Courtier is forced away with Disgrace instead of the Honour and Command he promised himself, and that Alliance which was enterprized with such Earnestness, and was begun with so fair and big Promises produceth nothing but continued Vexations and Grief. This is oft the end of worldly Hope, and therefore it may be called a dead Hope; but the Hope of a Christian is a lively Hope; for it never dieth till it end in Fruition: And in the mean time it hath more Life and Vigour in it to quicken and animate the Spirit of Man. The hope which we have, saith St. Paul, is an anchor of the Soul both sure and stedfast, Heb. vi. 19. for it is founded upon two immutable things, viz. God and his Promises; his Power can never fail, and his Word as little; but as he is still able, so he is ever willing to accomplish what hath gone out of his Mouth.

[Page]But let us see what is our hope; it is,An Inheritance. saith the Text, to an inheritance. This is more than the World giveth to her Children: All in this World are not born to Inheritances, even those Fathers, who have Lands and Possessions, bestow not the Heritage of them on all their Children, one only of the Sons gets it: but our heavenly Father giveth to every one of his Children an Inheritance. Fear not, little flock, saith Christ, it is your Father's will to give you a Kingdom. And as we have an Inheritance, so an Excellent one, for its Kind and Quality. Some Kingdoms and Inheritances are petty and inconsiderable, and afford small matter to brag off: but this Inheritance is so great, that there is none greater, nor any comparable to it.

For, First, It is said to be Incorruptible: Incorruptible. this respects the duration of it, and the like cannot be said of any other Inheritance. The Psalmist tells us, Mens inward thoughts is, that their houses shall continue for ever, and their dwelling places to all generations, and that therefore they call their Lands after their own names, Psal. xlix. 2. but who sees not the Vanity of this thought? What Chapping and Changing of Inheritances is daily [Page] made? How do they run away, that no Foresight, nor Law, nor Wit can secure them? How many famous Kingdoms, and Monarchies, and Noble Families are extinct, that there is no memory of them, except in some old dark Records? It must therefore add much to the worth of this Inheritance, that it is Immortal and Unchangeable.

But yet the next quality is better, for if a Possession is little worth, it is no great matter though it pass away: but if it be good and excellent, the perpetuity of it is much to be desired; wherefore that this Inheritance is incorruptible is matter of great Joy, seeing it is also undefiled: by which is meant, thatUndefiled. it is so pure as to yield nothing to give the least disgust to the Inheriter. O rare and singular quality! No perfectly pure Enjoyment is here to be found; all are full of unpleasant mixtures, or attended with troublesome inconveniencies which damp and spoil the Pleasure and Satisfaction of them. No Rose is to be found but upon a Thorn, nor any Delight without some Molestation; what takes one Sense, grates another: neither in Company or Retirement, Solitude or Publick Employment, Celibacy or Marriage, [Page] high Stations or low Places, City or Country, nor in any condition of Humane Life is matter of full and perfect Contentment to be found, but whatever pleaseth one way, displeaseth another. It is the Property only of this Inheritance, here spoken of, to afford perfect Satisfaction to the Soul, because neither its Pleasures are gross to cloy the Mind, nor are they mixed with improper and disagreeable Ingredients to give any disgust. It is altogether pure and Undefiled, and so the joy it yields must be both full and pure. In thy presence is fulness of joy, and at thy right hand are rivers of pleasures for evermore, Psal. xvi.

But to proceed; it is further added, that this Inheritance fadeth not away. In the Original it is [...], whichIt fadeth not away. is the Name of a Flower that never withereth, but keeps always fresh and green; and by naming this Inheritance so the Apostle designed to hold forth the continued Vigour and Flagrancy thereof. As it lasteth long, so it never waxeth old: the Infirmities and usual Appendages of Age never overtake it; it never suffereth any decay in its Strength, Beauty, Glory, or Vertue. [Page] There be many things which at first, and while they are New, are taking and splendid, but within a while they fail, and answer not Mens expectations as at first: But it is not so with this Inheritance, it fades not; when Thousand thousand Ages are past, it is still gay and flourishing, never diminished in its quality. As it is Eternal in its Duration, so its Pleasures, Riches, and all other Advantages are Eternal. You will ask, where lieth this Inheritance? If youIn the Heavens. look for it in any of these lower Regions, you will meet with a disappointment; neither this, nor any other Country, the Old, nor the New found World can yield it. Many Discoveries have been made of late of Plants, Stones, Minerals, and the like, which were not known before, but no place is found with the Qualifications of the Text. This is only to be looked for above; it is, saith the Text, reserved in the heavens; and that it is there, we are the surer of it; for no destroying Fire ariseth there; no boisterous Wind bloweth there; nor doth Subtilty, Malice, Cunning, and Oppression take place there; it is without the reach of Men and Devils; and therefore we need not fear either to be [Page] put by it, or to be justled out of it. O happy Inheritance! How blessed are they who are called to such an Inheritance! The very hope hereof doth give greater joy than the actual Possession of all Earthly things. How little may one be cast down with the loss of Temporal things, who hath this heavenly Inheritance ensured to him. Let not thy Crosses and Sufferings overwhelm thee with Grief, seeing so great and so glorious an Inheritance awaits thee.

But then it will be enquired, howIV. The ground of Assurance. Iesus his Resurrection. came I to know it, and by what means may I be assured of it? Truly this is no Delusion, there is undoubted Evidence of the Truth thereof, viz. the resurrection of Iesus Christ. All this is done, saith St. Peter, by the resurrection of Jesus Christ from the Dead. Though the Resurrection be only mentioned, yet all the former acts of Jesus Christ are included, as his Incarnation, Birth, Life, Sufferings, and Death. But because the Resurrection was the last act of his Mediatorship upon Earth, gave a lustre to the rest, did demonstrate the Merit of them, and was an evidence of their acceptance, therefore it is put here alone [Page] instead of all the rest. Jesus Christ, by coming in the Flesh, and by what he did in the Flesh, hath wrought a perfect Redemption for us; he was delivered for our offences, and was raised again for our Iustification, Rom. iv. 25. And as he died to become a Propitiation for our Sins, so he arose to witness that he had made a perfect atonement, and that there is now no condemnation to them that are in Christ Iesus, who walk not after the flesh, but after the spirit: for as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift is upon all men unto justification of life, Rom. v. 18. I say, to all who believe: for as Jesus Christ by his Death and Resurrection hath purchased Salvation for us, so it is necessary that we have Faith in him, his Death, and Resurrection, to the end we may partake of his Merits. Faith in his Death takes away the guilt of our Sins; and Faith in his Resurrection begets us to a lively Hope, and entitles us to this Inheritance incorruptible, undefiled, and which fadeth not away. He, that believes, has as great assurance as the Word of God can give him; If thou shalt confess with thy mouth the Lord Iesus, and [Page] shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation, Rom. x. Faith unites us to Christ, and brings us where he is; if we believe, we shall also rise with him, and sit down with him in heavenly places at the right hand of God. Our Thoughts therefore should much run upon the Death and Resurrection of Jesus Christ; and in particular we should frequently make remembrance of them by this Ordinance of the Lord's Supper; which was appointed for this end, both because those means wrought our Salvation, and that the Effects of them are conveyed to us through Faith in them, and the serious Meditation of them. Men use to produce their Evidences and Rights to their Earthly Heritages, and diligently to consider them when they are brangled or like to be justled out of their Possession. Now, the Devil, the World, and the Flesh envy this Happiness which hath befallen us, and seek daily to put us by it, by filling us with doubts and fears, and making us question the greatness or certainty thereof. Is it not fit, nay, [Page] necessary, then to view the means by which this was effectuated, and thereby strengthen our Faith in them, that we may not lose our Hope, but maintain it, and assure to our selves this blessed Inheritance.

There is no place for doubting a Matter of Fact, of which there is some publick Monument, attested by an uninterrupted Tradition, and to Commemorate which certain Days and Ceremonies are observed. He who doubts after this, is not to be convinced; It is in vain to reason with him, for he affronts both Sence and Reason, by refusing his consent to reasonable things. Things past cannot be seen, they can be proved only by Tradition or History, or some visible Effects; He is most unreasonable who asks another Proof, or who is not satisfied with this. Now as there is an Universal uninterrupted Tradition of the History of Jesus Christ, as it is witnessed by the Testimony of both Friends and Enemies to the Christian Religion; so the Sacrament of the Lord's Supper which we have this day Received, is a solemn, publick, visible and authentick Memorial of it: for no other account can be given of its Institution, [Page] no other Reason for the devout Celebration of these Sacred Rites from the beginning, but the Death and Sufferings of Jesus Christ; and his Death had never been so devoutly commemorated by the Apostles and Primitive Christians; nay, they had been ashamed of it, if there had not been clear Conviction and Undoubted Proof of his Resurrection. By this then, it appears that the Gospel is no cunningly devised Fable, that the History of our Lord and Saviour Jesus Christ is certain and true: and if this be true, our Faith is not in vain, nor is our Hope ill grounded; then it is certain, that we have an Inheritance incorruptible, undefiled, and which fadeth not away.

Why then do we stagger through unbelief! why are we faint and wearied in our Minds? why do we suffer Afflictions to overwhelm us? why are we so backward to run the Race which is set before us? why do we loiter so much about the things of this World? and why are we so afraid of Death which is a necessary Passage to that blessed state to which we are called. That we may not marr our own Happiness, that we may not deprive our selves of [Page] the greatest Consolation even of this present Life, that we may have courage to encounter Afflictions and Death it self, and that at last we may obtain the Possession of that Inheritance to which we have a Right and Title, let us not doubt but believe; let us entertain a full assurance of Faith, and look unto Jesus the Author and Finisher of our Faith, who for the Joy that was set before him, endured the Cross, despising the Shame, and is set down at the right hand of God: Finally, let us be stedfast and unmoveable, always abounding in the Work of the Lord, for our labour is not in vain.

Now the God of Peace that brought again from the Dead our Lord Iesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you perfect in every good Work to do his Will, working in you that which is wellpleasing in his sight, through Iesus Christ; to whom be Glory for ever and ever.

Amen.

SERMON VII. ON EASTER-DAY.

[Page]

1 JOHN V. 12.‘He that hath the Son hath life, and he that hath not the Son of God hath not life.’

THE Yoke of Christ is so far from being heavy and troublesome, that on the contrary, it is very Light and Easie: His Commands are so far from being Grievous, that they are very Profitable; and in keeping of them there is great Reward. It is no less our Interest than our Duty to become Christians: and we cannot shew our selves more Wise, more Careful of our own Welfare, than when we give our selves up to be the Disciples of Jesus Christ, and to follow him whithersoever he leads us: For, by doing so, we secure to our [Page] selves all desireable Happiness. What is more desireable than Life? Now, He that hath the Son hath Life, but he that hath not the Son of God hath not Life.

The Meditation of these words can never be Unseasonable, it may always be Useful and Profitable: but it is especially very proper and pertinent for the Day and Work which we are now setting about. I pray God we may so clearly understand these words, and so seriously consider them, that we may not, from any constraint, or formality only, but chearfully and heartily join our selves to the Lord Jesus Christ, and resolve to maintain, not only an External Communion with him in his Sacraments and Ordinances, but an Internal one also by Faith, Love, and Obedience; that, by so doing, we may obtain that Life, and all the Blessed Fruits and Benefits of it, which is in and through him.

Now, That we may Treat of this Text the more profitably, we shall first Explain the Phrases, here used, of having the Son, and of Life, and then shall shew, how True it is, That he who hath the one hath the other also.

[Page]As to the First: By the Son of God,I. Iesus Christ is the Son of God. we are to understand here the Lord Jesus Christ, the History of whose miraculous Conception and Birth and Death and Resurrection and Ascension we have fully Recorded, and plainly set down in the Four Gospels; that this is the Person which St. Iohn designs and points at here is so Evident, that it needs not to be proved: who Reads the Epistle, or but takes notice of the 1, 5, and 20 Verses of this Chapter, will find it past all doubt. In this Epistle Jesus Christ is not only frequently stiled the Son of God: but the Necessity of believing it is also clearly held out by the Apostle thus, Chap. ii. 23. Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son hath the Father also. And a little before our Text; He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar, because he believeth not the Record which God gave of his Son. And This St. Iohn insists the more upon, because, even in his time, there were some (Cerinthus and Ebion by name) who began to spread Damnable Heresies, denying the Divinity of Jesus Christ, and giving him out to be [Page] only a meer Man: In Refutation of whom, it is said also, that he wrote his Gospel at the desire of the Asian Bishops: And in it indeed he sets himself more, than any other of the Evangelists, to advance this great Truth, That Jesus is the Son of God, not by Adoption, or upon the account of his Sanctity and Divine Mission, which hath given the Title to other Men, but after a peculiar and ineffable manner, so that None other is, or can be the Son of God as he is; for he doth evidently hold him out to be the only begotten Son of God, and declares his Eternal Generation and Godhead, by clear and Undoubted Testimonies. St. Iohn doth not only with the other Evangelists, Record such Actions and Speeches of Jesus Christ, from which his Deity may be inferred and deduced, they speaking out both an Omnipotency and Omniscience: But he expresly calls him God, and brings in our Lord frequently asserting his Oneness and Equality with the Father, in plain and clear terms, and both suffering some, and calling upon others to pay him equal Homage and Worship with the Father, which he would never have done, but would have guarded against, if he had [Page] not been the Son of God in that sence, which the Catholick Church hath believed it: for then it would have been Idolatry, and a downright robbing of God. Jesus could not be Ignorant whether he was the Son of God or no, neither can we suppose him to swerve from the Truth, or to go about to perswade Men to believe in the least what was not True, for if he had not been Truth, God would not have born Witness to him by so many Prophecies before he came to the World, by so many Audible Voices and Wonders when he was in it, by raising him from the Dead, and finally by confirming the Preaching of the Gospel, both with Signs and Wonders, and with diverse Miracles and gifts of the Holy Ghost. If we receive the witness of Men, the witness of God is greater; and this is the witness of God which he hath testified, That Iesus Christ is his Son: And who will not believe and receive the Testimony; which God hath given to his Son, maketh him a Liar. He, who refuseth this, opposeth himself to the Truth of God, and so reproacheth and dishonoureth him who hath so positively and so many ways testified of him. And Therefore it is said by this Apostle, [Page] as we cited before, Whosoever denieth the Son, the same hath not the Father. And in the following, Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God.

And as the Denying of Jesus Christ to be the Son of God is a Reproaching the Truth of God, so also it is a Despising of his Wisdom, and an Endeavouring to baffle and Undervalue all the admirable contrivances thereof, and all the Wise and Wonderful Dispensations of his Providence, and the Eternal Purposes of his Counsel. For as all things are of Christ, and through him, so all things were designed with a respect to him. The Creating of the World, the permitting of Man to fall, the Miraculous Constitution of the Iewish Nation, and the no less wonderful Preservation thereof for so many Years, the Shame, Ignominy, and Banishment, which that People suffer now, the Calling of the Gentiles, all God's Dealings with Men and Angels, and in a word, all that hath hitherto fallen out, and all that is to be any time hereafter, and the End and Consummation of this visible Frame at the last Day; all these things, I say, and more than we know, were designed for [Page] the Glory and Honour of Christ: And as they have all a reference to him, so the Beauty, and Wisdom, and Goodness of those Divine Transactions are not, cannot be seen, but by Establishing the Incarnation of the Son of God; and Therefore, to reject this great Mystery is to set at nought the Eternal Purposes of God, and all those Glorious Designs which his Infinite Wisdom and Goodness have Devised. This is to smother the Divine Wisdom and Goodness which is conspicuous in these things, and to deny and deprive him of that Glory which so much Wisdom, and so much Goodness, and so many and so great Expressions thereof, do bring unto him. Wherefore, not to acknowledge Jesus to be the Son of God, our Lord and God, as it is wilful and unaccountable Obstinacy, there being so many Irrefragable Testimonies and unquestionable Proofs thereof; so it is inexcusable Impiety and downright Rebellion against God. He who doth not receive the King's Vicegerent, nor will own him whom he Deputes and Entrusts with the Government, both affronts the King's Authority, and reproacheth his Conduct, he reflects alike on his Prudence and Authority: And is he [Page] not guilty of the same Crime? Is he not equally wicked against God who rejecteth his own Son whom he hath sent into the World? for to this purpose God hath highly exalted him, and given him a name which is above every name, that at the name of Iesus every knee should Philip. 2. 9. 10, 11. bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue should confess that Iesus Christ is Lord, to the glory of God the Father.

Now, this owning and acknowledgingII. What is meant by Having the Son. of Jesus Christ, the receiving him as the Son of God, is what the Apostle calls the having the Son; as appears from the following Verse, where he expounds it by believing on him. And in the following Epistle, Verse 9. he makes it to be the abiding in his Doctrine. He then hath the Son who believes in him, who receives his Gospel, who gives a full and hearty assent to the truth of all that is said of him, either as to his Nature or Offices, the Dignity of his Person, or the Power and Privilege he hath received from the Father: In a word, he hath the Son, who stedfastly believes whatever he has Revealed concerning God or Man, our present Condition or [Page] Original State, our Duty here or Reward hereafter: for if we believe him to be the Son of God, we will believe also whatever he hath delivered, and will not fail to adhere to this Belief and Perswasion.

Thus we see, That it is Faith in ChristTrue Faith described. to which Life is here promised: But we deceive our selves, if we think it any kind of Faith, a bare knowledge or naked Speculation of Gospel Truths, a mere and simple assent to them, which rests in the Brain and Understanding, and goes no farther. No; this is not that Faith which is so magnified in Scripture, and to which so many glorious things are promised. Many may have all that this comes to; and yet fall short of Life. Many will say to me in that day (saithMatth. 7. 22. Christ) Lord, Lord, have we not prophecied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works? And then I will profess unto them, I never knew you, depart from me, ye that work iniquity. True Faith is always Lively, Active, and Operative; it is not barren and Unfruitful; it ever worketh by Love and keepeth the Commandments; it purifieth the heart of Pride and Lust, and casteth down Imaginations, Cor. 10. 5. [Page] and every high thing that exalteth it self against the knowledge of God, and bringeth into Captivity every thought to the Obedience of Christ; it rectifies all inward Disorders, and makes us New Creatures, framed according to the Image of God in Christ; it so renews us to the Spirit of our Minds, and so conforms us to the Son of God, that our Thoughts are his Thoughts, his Ways our Ways; we love what he loves, hate what he hates, believe what he Promises, and obey what he Commands, so that our Life is hid with Christ in God. And of every true Believer it may be said as St. Paul saith of himself, I am Crucified with Christ, nevertheless I live, yet not I but Gal. 2. 20. Christ liveth in me, and the life which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Look what those Saints and Worthies, recorded in the Epistle to the Hebrews, did through Faith, they subdued Heb. 11. Kingdoms, wrought Righteousness, obtained Promises, stopt the mouths of Lions, quenched the violence of Fire, escaped the edge of the Sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of Aliens, &c. Was not this a strong and a noble Faith? Now, such [Page] must our Faith be; for as our Apostle tells us Verse 4. of this Chapter, it must overcome the World; he that believeth that Iesus is the Son of God, he it is that overcometh the world, and all that is in the world, viz. the lust of the Flesh, the lust of the Eyes, and the pride of Life. Thus you see what Faith is, that it is no mean and silly thing, that it is no dull, lazy, unactive Principle, but that it is strong and mighty, quick and powerful in its operation. Be not deceived then, my Friends; Examine well whether you believe in Christ, whether or no you have the Son of God dwelling in you by Faith, and do not flatter your selves with the conceit, unless it be so indeed. Consider, O Man, and tell me, Art thou sensible of thy Misery by Nature? of thy guilt thrô thy manifold Transgressions? Dost thou feel the Necessity of a Saviour? Dost thou run to that Fountain which is opened to the House of David, and to the Inhabitants of Israel for Sin and for Uncleanness? Dost thou hope in the Mercy of God, and rely upon the Merits of Christ? And art thou therefore humble and penitent, and ready to forgive, and resolved to amend thy Life? Dost thou, or art thou sincerely resolved [Page] to resist the Devil, and wrestle against all Temptations, not in thy own, but in the Name and Strength of Christ? Can'st thou despise the Vanities of the World, all sublunary Riches and Pleasures, can'st thou freely quit them rather than offend thy God? Is thy Heart with God, and can'st thou confidently trust him with thy self and all thy Concernments, and wait for the accomplishment of his Promises? Is thy Care▪ are thy Thoughts and Endeavours chiefly employed about the Kingdom of God, and the Righteousness thereof, how to grow in Grace and the Knowledge of Christ? how to abound in good Works, and to bring forth Fruit unto Holiness, that thy End may be Eternal Life? Can'st thou answer to those things positively? Dost thou find thy self thus disposed, thus inclined, thus resolved? And is this any ways to be seen in thy Life and Conversation? Then be of Courage, thou hast true Faith, and see thou take heed to preserve what thou hast, to cherish and encrease it. But if thou can'st not shew thy Faith by such Works and Fruits as these, thy Faith is vain, it is dead and life-less, and will not avail thee; for these Works and Effects do [Page] as necessarily flow from true Faith, as Light and Heat from the Sun: And as our Lord saith, ye may know the Tree by its Fruit. Every good tree bringeth forth good Fruit, but that which beareth no fruit is barren and useless, it cumbereth the ground, and is only fit for the fire.

This, some will say perhaps, is severe Doctrine, but it is true; it maketh many Christians to be nothing but Infidels; which is sad indeed, but who can help it! We must not alter the Nature of Faith to make Men Believers, but ought rather to exhort them not to deceive themselves with Shadows and Appearances, with mere Fancies and Conceits, but to seek seriously after that Faith which is true and unfeigned. In all other things Mens Perswasions appear by their Actions; and why should not Faith in Christ do so too? He who is inwardly affected and delighted with Honour, is always seeking after Preferment; he who thinks it a fine thing to be rich, is ever catching at Gain; he who is perswaded of the Evil of any thing doth certainly forbear it, and who apprehends any thing to be good will not fail to endeavour the getting it. [Page] Must then Faith in Christ, the Belief of the Gospel, be the only Idle, Dull, and ineffectual Perswasion? No certainly, it is impossible but this will be active as well as the other. Consider, I pray you, and you cannot but acknowledge that Barrenness in good Works, and especially the Habit and frequent Practice of Sin is inconsistent with a true Faith and hearty Belief of the Gospel: For I ask if any Person should pretend a Kindness and Affection for you, and yet neither defend your Interest, nor Reputation, nor any way bestir himself in your behalf, when he had fair Occasions for it, would you believe him? And if he should be easily drawn to pick a Quarrel with you, to side with your Enemies, to molest and trouble you, would not you challenge him of Falshood and Hypocrisie? Now make Application to the Case in hand, and tell me then how can he be freed of Hypocrisie who pretends to believe in Christ, and yet refuseth to be directed by him, never minds what is pleasing to him, but is, with every small Temptation, carried to the Transgression of his Laws.

[Page]Let me therefore beseech you not to rest in a lazy, sluggish, unactive Faith, if such a thing should be called Faith: But rather seek after that true Faith which will abide the Test, and hold good, though never so narrowly searched and examined, and whose Fruits are not Words and an outward Profession only, but Obedience and a sincere Compliance with all the parts of the Gospel also. If you ask, how this is to be attained. I answer (with St. Paul) faith Rom. 10. 17. cometh by hearing, and hearing by the word of God. Give a diligent Ear to the Word of God, read and meditate on the Scriptures frequently and seriously, consider their inward Evidence and those unquestionable Testimonies have been given for evincing their Authority; lay aside all Prejudice, hearken attentively to Christ himself; for he is Light and Truth, and none can deeply contemplate him, but shall be convinced and constrained to believe in him. But this we must do often and seriously; for, by short, light, and inconsiderate Thoughts, we cannot learn the Truth of any thing almost. Let us love the Truth and be desirous to know the Truth, and it shall not be hid from us; [Page] For God is willing that all men come to 2 Cor. 4. 3. the knowledge of the Truth. If the Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine into them. Be not selfish, nor weded to any Lust, pray to God for the Spirit of Grace, cherish and be tractable to its Motions, and then no doubt he will remove from you all Infidelity, work in you Faith, and make that the Word of Christ shall richly dwell in you in all Wisdom.

Thus we have seen what the Apostle means by having the Son, that it is, to believe in Christ, to have him dwelling in our Hearts by Faith, and that the necessary Fruits and Effects thereof is the living to him and for him, the doing all things for his Glory, and the studying carefully to demean our selves always according to his holy Word.

It follows next that we consider what that Life is which is here promised and assured to every one who hath the Son.

Life hath divers Acceptations in Scripture.III. Life explained. Sometimes it is taken for our natural Life, and the Comforts and Accommodations [Page] thereof in this World. But though it be true that he who hath the Son hath this Life, yet this is not the Apostle's Aim here. This Life is neither the End nor the Reward of our Faith; Christ came not to the World to be a Provisor for it. It is true, to free us from immoderate Care and Anxiety, he hath given us some Assurance of necessary Supplies: And as St. Paul saith, Godliness hath the promise of this 1 Tim. 4. 8. life. But these things are given in common to the Wicked and to the Godly, to Believers and to Infidels; yea sometimes their Share is greater: And therefore, the same Apostle saith, If in this 1 Cor. 15. 19. life only we have hope in Christ, we are of all men most miserable; and that not only upon the Account of those many Crosses and Persecutions which our Faith and sincere Profession of Christ sometimes expose us to: But also, because Faith raiseth our Thoughts higher than this Life; it begets in us a disgust of this World and all that is to be found in it, and even to despise Life it self, except that it affords the Occasion and Capacity of better things. What a poor, mean, silly thing is it for one to live only that he may eat, drink, and walk [Page] abroad, and behold a great deal of impertinent noise and stir about Trifles and things of no Moment? What is there here to be seen, but a dull ill acted Tragedy, a constant Scene of Folly, Impertinency, and Sorrow? How languid and grievous must such a sight be? And especially when we cannot be simple Spectators and Beholders, but are often necessitated to be Actors and Partners also. A mere Heathen, thro' natural Philosophy and the Improvement of his Reason may bring himself to despise and undervalue this present Life, and much more a Christian, who sees by a better and clearer Light. The present Dispensation of Providence in making Man's Life so much shorter now than what it was at first in the Patriarchs timse, is so far from being a Matter of Complaint, that it is indeed a great Blessing. He who must run will not complain of the shortness of the Race, especially if the way be not good but rough and uneven. The shortest Life is long enough if it be well employed. If we can be so wise as to live well, it is our Happiness to die soon; for then Death is but the ending of our Misery, and a wafting us over to eternal Bliss.

[Page]And this is it which St. Iohn here calls Life, it is that glorious and happy State in the other World, which God hath prepared for all true Believers. That it is this which is here meant, we need no further Proof than to look to the Verse before and after our Text; for there he names it expressly Eternal Life.

This is indeed the End of our Faith, the Completion of the Promises, the great and last Design of Christianity. All other are subordinate to this. Whatever else is given is either to further the Attainment of this, or to cherish the Hopes of it. For this end Christ was born; for this end he died and rose again; for this end the Gospel was preached, and thither tend all the Dispensations of the Divine Providence, even to bring Men to Eternal Life, which also is called by other glorious Names in Scripture, as Heaven, the Kingdom of God, the Kingdom of Glory.

If you ask why the Apostle should callWhy Heaven and the future State of the righteous is called Life. this State, Life simply, when Men do live who are not in this State? The Answer is; he calls it Life by way of Eminence and Excellency, no State being [Page] comparable to it. It is deservedly called Life, if we either consider the Felicity or Duration of it. First, it deserveth the Name of Life upon the Account of the Felicity and Happiness it affords: for Life and Happiness are often used as Reciprocal Terms, as Words of one Importance, according to that Saying, non est vivere, sed valere vita; to live merely to have a being and no more, is not worth the Name of Life: A Man would chuse to be dead rather than miserable. Wherefore it is also that St. Paul calleth this Life a dying daily. He only1. Cor. 15. 31. is said to live truly who liveth happily: And there is no true Happiness but in this Life which the Apostle here speaks of.

What, and how great this Happiness is, is not yet known. Some late EnthusiastsMad. Antonia Borignian, and some others. and Visionaries have taken upon them to describe this future State, as particularly as if they had already lived some time in it: But St. Iohn saith, It doth not yet appear what we shall be; and we have Reason to believe, that there was as much revealed to him as to them. What he says is certain, what they add ought to be rejected as presumptuous Dreams and Delusions. God has revealed [Page] clearly that there is another Life, and has assured us, that it is more than a sufficient Recompence for all our Labours and Services, and that it will afford perfect Contentment and Satisfaction: But the particular Circumstances of that Life are yet kept secret, partly because we could not conceive or comprehend them: We are not capable of a full Discovery of that Life, for it exceeds our highest Thoughts and best Apprehensions. Eye hath not seen, nor Ear heard, neither have entered into the 1 Cor. 2. 9. heart of man the things which God hath prepared for them that love him. The Scripture speaks to us of Rivers of Pleasure, Kingdoms, Scepters, and uncorruptible Crowns: But we are to understand this no otherwise than as Similitudes representing something of exceeding great Worth and Value. As our greatest Thoughts of God fall short of what he is, so also all our Apprehensions of Heaven; for the Happiness of Heaven is infinite like the Nature of God. Kings and Princes study to have their Courts answerable to their Magnificence and Dignity. How Glorious and Magnificent then must Heaven be, the Court of the great King? Whose Power [Page] is Almighty, whose Wisdom is Infinite, and all whose Perfections are past finding out, either by Men or Angels. Surely God shall there display himself and his Attributes, most clearly and most fully to all Beholders. St. Iohn, who had a clearer Prospect of Heaven than ever any mortal Man, tells us, That there is no manner of Imperfection there. The city, saith he, had no need Revel. 21. 23. 22. 5. of the Sun, neither of the Moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. And there is no night there, and they need no candle, neither light of the Sun; for the Lord God giveth them light. There is also (he tells us) a Freedom and absolute Exemption from all Misery, Pain, and Trouble; they who are there shall Rev. 7. 16. hunger no more, neither thirst any more, neither shall the Sun light on them, neither any heat; for the Lamb which is in the midst of the Throne shall feed them, and lead them to living fountains of waters, and God shall wipe away all tears from their Eyes.

There we shall not be clogged and fettered to a weak, infirm, sickly Body, as now; for then this corruptible shall put on incorruption, and this mortal immortality, [Page] and Christ Iesus shall change this vile body, that it may be fashioned like 1 Cor. 15. unto his glorious body, whereby he is able Philip 3. 21. even to subdue all things to himself. And if our Bodies shall suffer such glorious Changes, what think you shall be done to our Souls those precious and better parts of us? It is not to be doubted, but they also shall be highly exalted and perfected; we shall not be liable to Ignorance and Error, but shall be enlightned with the Knowledge of all Truth; for (as St. Paul saith) Now we see through a glass darkly, but then face to face; now 1 Cor. 13. 12. we know in part, but then shall we know even as we are known. There shall be excellent, choice, and most desirable Company, not only all Saints, and the Spirits of just Men made perfect, but Angels and Arch-Angels, Cherubims and Seraphims: And we shall not only have the Pleasure of their Company, but shall be equal unto them, as our SaviourLuke 19. 36. tells us. Nay, which is yet more, there we shall enjoy Christ and God; and not only enjoy them, but be transformed into their Likeness. Beloved (saith St. Iohn) now we are the Sons of God, and it doth not appear what we shall be, but this we know, that when he doth [Page] appear, we shall be like him, for we shall see him as he is. Seeing this doth appear, what needs more, there is no climbing higher. God is the Height of Perfection, and the Fountain of all Happiness: And it is impossible to conceive greater Felicity, than what this Enjoyment of God, and Likeness to him amount to. The highest Creatures are not capable of more. The aspiring to be as Gods was the Sin of our first Parents, and did tempt them to eat the forbidden Fruit, and was the Occasion of all that Misery which came upon them and us both. But behold we are now to become as God, in a higher, better, and truer sense than what they aimed at, or could have come to by any Fruit, tho' it had not been forbidden. Behold what manner of Love is this, wherewith the Father hath loved us, that we should be called the Sons of God! What ineffable Glory! What high Dignity is this that Man is now exalted to! Lord, what is Man that thou art so mindful of him? And the Son of Man that thou visitest him? Thou hast made him but a little lower than the Angels here in this World, and hereafter thou designest to make him equal to them, yea like unto [Page] thy self! How astonishing are the Thoughts of this! What Admiration may they breed!

Especially when all this Glory and Honour is not for a Day, a Month, or a Year, but to all Eternity. The Duration of this State is another Reason why the Apostle calls it Life. What is short and momentany deserves not the Name of Life; and therefore our Life in this World is reckoned, in Scripture, but as a Breath, a Vapour; it is to be esteemed but as a Puff of Wind. But that Life above suffers no Changes; it is unalterable, it never hath an end; it lasts not only a thousand thousand Years, but for ever and ever. Here we think much if we have a few Days Peace and Contentment: But they who are in Heaven are eternally happy.

Thus we see what sort of Life it isIesus Christ the Discoverer of this Life. our Text speaks of. If you ask, to whom are we indebted for it? Look to the preceeding Verse, and there you will find it. This is the Record, that God hath given to us Eternal Life, and this Life is in his Son. It is to Jesus Christ only that we owe the Obligation; it is by him, and through him, and for him that we come to Life; for he only [Page] is the Discoverer of it; he only is the Author of it, and only hath the disposing and giving of it. First, he is the Discoverer thereof; he hath brought Life and Immortality to light through the Gospel. 2 Tim. 1. 10. Before the Gospel was published, Men were ignorant of this Life; neither the Certainty nor Nature of it were known. The Wise Heathens indeed had some Notion of a Life after this; they judged it reasonable, that the Soul should survive the Body. But however, all they talkt were mere Conjectures; they had no Assurance of the Truth. And tho' it be certain, that the Jews had the Promise of Eternal Life, as well as temporal good things; and that all the pious and holy Men among them lived in Expectation of it, yet it was so darkly revealed even to them, that you know, there was one Sect amongst them who denied the Resurrection altogether, and even those who believed it had no very right and worthy Thoughts thereof, or else they might have soon refuted the Sadducees gross Apprehensions. But whatever Knowledge either Jews or Heathens of old had of another Life, it is to be ascribed to Christ; for he is the Light [Page] which lighteth every man that cometh into John 1. 7. the World. And now he hath put this Matter clearly out of Doubt. Neither the Resurrection from the dead nor the Life hereafter needs now be disputed as doubtful Problems; for Jesus Christ hath given evident Demonstrations of the Truth of them, by his plain Assertions and express Promises, and his own Resurrection.

But Secondly, Christ is not only theAnd the Author of it. Discoverer of Eternal Life, but the Author thereof also. There was more required to the attaining this than the mere Discovery of it. This was above humane reach: It was too great a height for Man of himself to climb to. If any had attempted this, trusting in his own worth, he had been certainly baffled and defeated: His Boldness as it served to be laught at, so it should have been punished. But as Christ hath shewed us this, so he hath purchased it for us. It is the Merits of Christ which have opened the Kingdom of Heaven; and it is by his Strength that we perform the Conditions of entering into it. And when we have performed the Conditions it is even he himself who bestows it on us; for he is that holy one who hath received [Page] the key of David, who openeth and Rev. 3. 7. Rev. 2. 10. no man shutteth, and shutteth and no man openeth. It is he who putteth on us the Crown of Life. When we have done our Work it is from him that we receive Reward: and this Reward is promised to all who believe.

Which leads us to the last particular; namely, to shew, That all who have the Son have Life. This is a Point we needIV. Faith gives a right and title to Life. not stand much upon; for it is so clear and evident, not only through this Epistle, but the whole New Testament: there is not the least shadow of pretence for the doubting of it. Verily, verily, I say Joh. 5. 24. 3. - 18. unto you (saith Christ) he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into Condemnation, but is passed from death unto life. And again it is said, he that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God. Believers have full assurance of Eternal Life; for their Faith unites them to Christ. He that eateth my flesh and Joh. 6. 56. John 17. drinketh my blood, that is, believeth in Christ, dwelleth in me and I in him. See also Chap. xvii. Now Christ and his [Page] Members will not be divided; where the one is, the other will be also. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. And we are sure, the Father heareth the Son. Believers also have good ground to hope for Eternal Life; for Faith is the very Seed and Principle from which it flows. The Life of Faith is the beginning of the Life of Glory; the one is but the Perfection and Completion of the other. Blessed is he therefore who believeth; for there shall be a Performance of those things which are told him from the Lord. It is Faith then, and Faith only which giveth us a title to Eternal Life; such a Faith, I mean, as was formerly described. He that so believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him. They who do not, and will not embrace Christ here, shall not be Embraced by him hereafter. They who refuse his Yoke in this World, shall in the World to come be cast out of his glorious Kingdom, and thrown to that place of darkness, where there is weeping, and wailing, and gnashing of Teeth.

[Page]Now, that we may draw to a close;V. Practical Inferences. what an Influence should these Considerations have upon our Souls? What a1. holy disdain should they work in us of those Sublunary and perishing things? How much should we despise and undervalue those empty and fading Vanities, seeing we have such infinitely better things prepared for us, and waiting upon us? Doth he, who is called to a Kingdom, mind Sticks and Straws, Trifles and petty inconsiderable things? Remember (O Christian) what thou art, and what thou art called to; keep up the Decorum that is suitable to the dignity of thy Person, and walk worthy of the Vocation whereunto thou art called. Do not creep upon thy Belly, and lie groveling upon the Ground; lift up thy Head, and let thy Heart be where thou seest thy Treasure is. Be not like the foolish Indians, who sell their Gold, and their Pearls and other precious things for Brass, and Iron, and Glass Beads. Do not seek to fill thy Belly with Husks, when thou mayst have fulness of Bread in thy Father's House. Do not grasp so fast, but let go those painted Vanities, those mere shadows of Delight, and make sure to thy [Page] self that fulness of Joy, and those Rivers of Pleasure, which are at God's Right hand for ever and ever.

Secondly, Consider those things, that2. thou mayst have Comfort in thy Afflictions, that thou mayst bear up, with a chearful Spirit, under all the Crosses that are laid on thee. The hopes of Heaven do lighten the burthen of Affliction; they take away the heavy pressure thereof. How light should we consider our Affliction, which is but for a moment, seeing it is followed by a far more exceeding and Eternal weight of Glory? Look unto Iesus the author and finisher of our Faith, who, for the joy that was set before him, endured the Cross, despising the shame, and is now set down at the right hand of the throne of God. Now, if we suffer with him, we shall be also Heb. 12. 2. glorified together with him: And I reckon (saith St. Paul) that the sufferings of this Rom. 8. 18. present time are not worthy to be compared with the glory that shall be revealed in us.

Thirdly, Consider what a mighty Encouragement3. this Blessed life is, and what a powerful inducement it should be to Prayer, Meditation, to all Holy Duties, and, in a word, to a hearty compliance [Page] with the whole Gospel? We are not commanded those things in vain, for naught; all the pains we are at this way shall be well rewarded. Do we toil and sweat for the Bread which perisheth? And shall we not labour for that which endureth to Eternal Life? Do Men venture upon Merciless Seas? Do they throw themselves upon the Points of Swords, and before the mouths of Cannons for a little Gain or some small piece of Honour? And shall we refuse to walk Circumspectly, to live Soberly, Righteously, and Godly, for Heaven and Eternal Life. Be ashamed (O Christian) of thy Sloth and Laziness; blush to see some taking more Pains for Earth than thou art for Heaven, for Perishing thant hou art for Eternal Riches. You see your Labour is not in vain; be stedfast therefore and immoveable, and always abounding in the Work of the Lord; run with Patience the Race that is set before you, and run so that you may obtain. Do not faint and weary in well-doing, but persevere therein to the very End. Be thou faithful unto the death (saith Christ)Rev. 2. 10. and I will give thee a Crown of life.

Finally, Let what hath been said raise4. your Appetite, and stir up in you a [Page] Holy and Sincere Desire of this Sacrament of the Lord's Supper, which strengthens your Faith, cherishes your Hope, gives you the Encrease of Grace here, and is to you a sure Pawn and Pledge of Glory hereafter: For this Holy Sacrament is the Body and Blood of the Lord Jesus, not the Sacred Symbols and Representations thereof only, but the conveyance of the Merits of his Death and Sufferings also. Now, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Eat therefore (O Friends) Drink, yea Drink abundantly, O Beloved, that your Souls may be satisfied and live for evermore.

Now unto him who hath loved us, and given himself unto the Death for us, and who hath opened the Kingdom of Heaven to all Believers, even unto Iesus Christ, with the Father and Blessed Spirit, the Glorious and Incomprehensible Trinity, be all Praise, Honour and Glory, for ever and ever.

Amen.

SERMON VIII. ON EASTER-DAY, 1689.

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1 COR. XV. 19.‘If in this Life only we have Hope in Christ, we are of all Men most miserable.’

WHAT the Church Commemorates in this great Festival of Easter, solemnly celebrated by all Antiquity, St. Paul evidently proves in this Chapter, viz. That important Article of our Creed, the Resurrection of our Lord Iesus Christ. And from this, necessarily he deduceth another most material Point, which is the Certainty of our own Resurrection. The firm Belief of both these Points, are not only absolutely Necessary, but also the serious and frequent Consideration of them is most useful, that we may be strengthened and encouraged in our Temptations, comforted in our Troubles, and animated to a chearful Labouring in every work of the Lord. The certainty of an after state, as well as the Quality thereof, is only known by [Page] the Gospel, it is Iesus Christ only who hath brought Life and Immortality to Light through the Gospel; The Heathens had some knowledge thereof, but it was very faint; It was only as a Dream and Imagination: for when our Apostle taught it at Athens, he was counted a Babler, and was mocked there even by the Philosophers themselves. And among the Iews there was the Sect of the Sadducees who believed neither Resurrection nor Spirit. St. Paul attacks these Epicurean and Sadducean Principles in this Chapter, for it would seem that some of the Church of Corinth, were corrupted with them, and said, That there is no Resurrection of the Dead, though the belief of this point be so essential to a Christian, that he ceases to be one who denies it.

The words of our Text are one of those Arguments, St. Paul makes use of, for evincing the Truth and certainty of our Resurrection, and it is an Argument taken ex absurdo; which is accounted a demonstration even in the strictest Science; for there be many Propositions of the Mathematicks which cannot be otherwise demonstrated, than by shewing the absurd Consequences of their being false.

[Page]I shall endeavour to demonstrate the strength and force of this Argument of St. Paul for another Life: But first let us consider the Truth of his Assertion here, that we, that is, Good and Sincere Christians, would be of all others the most miserable, if there were no more expected than what this Life doth afford.

St. Paul, saith here, that if ChristiansI. Misery and Trouble not peculiar to a state of Christianity. had no hope but in this Life they would be of all Men most miserable: He doth not say, they would be the only miserable Persons, whereby he clearly insinuates, that others as well as they are liable to Misery in this World. As some Ignorant and Unjust Men charge Religion, with Commotions and Mischiefs in the World, and make it pernicious to Commonwealths and Civil Societies, though its Principles, if truly understood, and candidly received, and heartily obeyed, would certainly tend to their Peace, Settlement and Security; So there be some who count Religion a great obstruction to the Happiness of private Men, that it imbitters our Lives, that it only damps our Pleasures, and that it doth render Men wretched, by obliging them to much inward Sorrow, and Contrition, and exposing them to [Page] much outward Trouble and Affliction. There be who think and alledge, that Men would have an uninterrupted Happiness, and a constant Pleasure and Satisfaction, if it were not for the restraints that Religion and the Laws of God lay upon them. But we may see the contrary, from daily Experience, they who are farthest from God, and the observing his Laws, are not the farthest from Misery and Trouble; Nay, oft-times Men, by forsaking God, and his Commandments, have involved themselves into inextricable Trouble, and brought upon them Misery and Punishments, less supportable than what has befallen any for their strict adherence to God, and the Laws of Christianity. It is true, the way of Religion is narrow, and set with Thorns; but the broad way has its uneasiness too, and in it Men meet also with mischievous and hurtful Accidents. The wicked man travelleth with pain all Job 18. 20. his days, saith Eliphaz. And Isaiah, Isai. 57. 20. compares the wicked to the troubled sea, which is still casting forth mire and dirt. The Distempers and Diseases, which follow intemperance and excess in Meat and Drink, are more troublesome, even to the flesh, than Fasting and Mortification, [Page] and the other Severities which Religion prescribes. I shall not name that shameful Disease which is the ordinary Reward of unclean Persons; but only observe, that as it is dishonourable, even among the Devil's Votaries, so certainly it is more grievous to be born, than Persecution or Martyrdom for the Name of Iesus.

But not to insist further on these particularII. They are Common to the state of Mankind in this World. Evils, which follow Vice and Sin; let us consider Men in general in this World, and we shall see, that they are liable to many Temporal Miseries, and that though they would renounce Christianity, they could not secure themselves from Trouble and Sorrow. Iob speaking of Mankind in general, saith, That man that is born of a woman, is but of few days, and full of trouble. Which is a Truth, that all the World will assent to, from their particular experience: Our Bodies are subject to Diseases, our Goods are exposed to Violence and Rapine, the Country we live in is liable to be infested with Wars, Pestilence and Famine. It were too tedious for me to reckon up all the particular Troubles, Crosses and Afflictions, which Man's Life is exposed to in this World, and [Page] some one or other of them, every Man is daily encountering. Great travel is created for every man, and an heavy yoke is laid upon the sons of Adam, from the day that they go out of their mothers womb, till the day that they return to the Mother of all things; says the wise Son of Syrach, upon which account Solomon praised the dead, which are already dead, more than the living which are yet alive; Yea, saith he, better is he than both they Eccl. 4. 23. which hath not yet been, who hath not seen the evil work which is done under the Sun. So that it seems, he thought it better not to be born, than to be born and to live only to see and feel the Miseries of this Life, which is certainly true, if Men be only destinated for this present temporal Life. What S. Paul saith of Christians, that of all others they will be the most miserable, may be said of Mankind in general, with a respect to other Creatures, if all afterhopes shall be taken away, and that they be not considered with a relation to the other World. The Beasts and brute Creatures; are more happy than we, they are brought forth with less pain, and brought up with much less care; they come sooner to perfection, and arrive [Page] at the sensible Pleasures, proper to their several beings with more facility and less travel; they are liable to fewer Calamities, and are not so much interrupted in their Enjoyments; they live easily without Reflection, and die without any regret or trouble; so that certainly, if there be no respect to another World, Man is a more vain and miserable Creature than Brutes, and still the more Miserable, as he is, the more Wise and Good. Wherefore it is that the Apostle saith here of Christians, That if in this life only we have hope, &c.

For first, Besides these general Calamities,III. Christians and Good men more liable to be miserable in this Life than others. And the Reason why it is so. which, as Men, they are liable unto; Christians are exposed to many particular Troubles and Afflictions, upon the account of their Profession: For the Doctrines they teach and believe, the Rules which they follow themselves, and prescribe to others, are so contrary to Flesh and Blood, and so opposite to the Interests and common Sentiments of corrupt Men, that they are still drawing upon themselves Storms of Persecution. Our Saviour not only forwarns his Disciples of these Persecutions that would arise, for the Gospels sake, but he makes the cheerful undergoing of [Page] them, the indispensible condition of being his Disciple, and prescribes it as the first Lesson to be learned of them; If any man (saith he) will come after me, let him deny himself, and take up his Cross and follow me. As the Iews were greatly mistaken in their expectation of a Messias, thinking he was to establish a Temporal Kingdom and to bestow Temporal Rewards; So Christians will be much mistaken if they think by coming to Christ, to secure themselves of Wealth, Honour, Riches, Preferments, and other Worldly Advantages: For oftentimes they who cleave to Christ are forced to part with These, and who cannot let them go on some occasions, must part with him; for both cannot be kept together. As in one place, our Saviour saith, He that loveth father or Mat. 10. 37. mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me; And he that taketh not his Cross, and followeth after me, is not worthy of me. So in another place, he saith plainly, If any man come to Luke 14. 26, 27. me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my Disciple, and whoso doth not bear [Page] his Cross and come after me, cannot be my Disciple; which our Apostle and his other fellow Apostles, and the Primitive Christians found to be true by their own Experience; for, by becoming the Disciples of Jesus Christ, they not only forfeited the common Comforts and Conveniencies of this Life, but they also suffered all the Torments, Indignities, and Cruelties, which enraged Men could inflict, They were tortured, and had tryal of cruel mockings and scourging; yea, and of Bonds and Imprisonments, they were stoned, sawn asunder, tempted, and slain with the sword, they wandred about in sheeps skins, and in goats skins, being destitute, afflicted, and tormented. And though the World was not worthy of them, yet they were made to wander in Deserts, and in Mountains, and in Dens, and Caves of the Earth. Now this being the Condition of Christians, St. Paul saith, they would be, of all others, the most miserable, if they had hope only in this present life, for he speaks this with a relation to the Persecutions and Afflictions they were then made to suffer, as appears from the 31. and 32. Verses of this Chapter, where he tells of being in Ieopardy every hour, of his dying [Page] daily; that is, daily he was not only exposed to Death, but made to suffer such things as would make Death more sweet, as is made out by what followeth, that he fought with beasts at Ephesus.

But then it will be alledged, that this Speech of St. Paul holds not always true. It might be true that Christians were most miserable in the days of the Apostles, and sometime after, when Persecution raged against them. But the like cannot be said at other times, when they are allowed to live at Peace, and in Quietness. To which we reply that there is always reason to pronounce this of Christians, even upon the Account of the Crosses and Afflictions, they are exposed to more than others: For in all times, Sufferings of one kind or another attend either the Profession or Practice of Christianity. All that will live 2 Tim. 3. 12. godly (saith our Apostle) shall suffer Persecution. And again, he saith, we are appointed 1 Thes. 3. 3. to Affliction. The taking up the Cross, is a Duty which Christians are always bound to, and in the best and most peaceable times there is still Occasion for it.

Nunquam bella piis, nunquam certamina desunt,

Et quo cum certet, mens pia semper habet.

[Page] In the World (said our Saviour to his Disciples) you shall have trouble. There will still be Trouble, though not always of the same kind, nor in the same measure. From the beginning, He that was born after the flesh, persecuted him that was born after the spirit, and it is even so now, (saith St. Paul) and it will be so still to the end of the World. God suffers not the Hatred and Malice of the wicked, to rage alike hotly against his People, nor does he let the storms of Persecution fall always down in a furious violent manner; but he gives his People some respite, lest they should faint. However these Storms are always breeding: And it is the Duty of all true Christians to expect them, and to be preparing for them. The World in its calmest Mood, is to be regarded, as the Mariners do the Sea, which, though it sometimes puts on a fair and smooth Face, yet of it self it is a dangerous and uncertain Element, easie to be disturbed and apt to rage, so that they, who are upon it, are never secure, they move in continual danger, and every hour are liable to a thousand Hazards and Mischances, which oblige them to be always on their guard: Thus the Life of Christians [Page] in this World, is more a Warefare than that of other Men, they struggle continually either with actual Persecutions, or with the Fear of them, which may prove no less incommodious and prejudicial to their Peace and Quiet.

But here it may be asked, if such be the Life and Condition of Christians, how is this consistent with those Temporal Promises which the Scripture abounds with? Doth not the same Apostle say, that godliness is profitable to all 1 Tim. 4. 8. things, having the promise of the Life that now is, and of that which is to come? For answer hereto, you must know, that Religion and Godliness do, in themselves, directly and naturally tend to procure us temporal Happiness, but the Disorders which sin hath raised, and the general Wickedness of the World, do interrupt this natural Order and Course; as in a well ordered Civil State and Common-wealth, Innocence, and upright and righteous Dealing is ones best Security from civil Punishments, whereas in a corrupt and degenerate State▪ where there is no respect to Justice, or Equity, that will not save a Man; Money, Favour, Interest, and base Deeds, will prevail more than the greatest Integrity. [Page] Moreover, God gives the temporal Promises, to take us off from immoderate Care and Anxiety for temporal things; and to confirm our Dependance on him, by assuring us, that he will provide what of these things he sees convenient. But we are not to interpret them as Assurances of an Affluence of Worldly Enjoyments; nor must we accuse him of Breach of Promise, when we do not flow in Earthly Pleasures. He may very well keep his Word, tho' these outward things do not so much abound, if with a little external Measure he give much inward Peace and Contentment, as he doth always to his own Children: For, he maketh the little Psal. 37. 16. of a righteous man to be better than the riches of many wicked: Under the Law God's Favour was expressed much in external Blessings and Advantages; But it is otherwise now under the Gospel. It is true, there are temporal promises in the Gospel, but they have an express Clause of Reservation of the Cross and Persecution, as you may see, Mark X. 30.

However, the Text still holds true. Consider, true Christians, whatever way you please; let them be never so well sheltred from Persecution, and outward [Page] Crosses; let them have this Life, and all its Advantages, yet if they have no ground of Hope beyond it, they are still miserable and more miserable than others, who come short of their Knowledge and Perfection: For by the Doctrine of the Gospel they are made sensible of the Vanity of all sublunary things, are taught to despise and contemn them; they have their Desires raised after a nobler Felicity than any here below, which yet they can never obtain, but must still despair of, if so be there be no Life after this: And therefore they can have no true Pleasure in this, because they see themselves in an Impossibility of getting that good which their Souls crave. He cannot chuse but be discontented, and consequently miserable, who can never have that State and Condition suitable to the Greatness of his Mind: What a Torment is it to a Great Spirit, and one of an Heroick Mind, to stoop to mean silly things? how uneasie would it be to one who has improved himself in all Wisdom and Learning, and other Moral Endowments to be confined always to Boyish Exercises. Now the Plays of Children are not so far below Men of Age and Understanding, as the best State [Page] and chiefest Imployment of this World, is below a true Christians Mind, who is improved to a Capacity of a Communion with God; and whose holy Ambition aims at no less.

Who considers this Life only as a Place of Improvement for that better Life above, may be contented and satisfied in every State, because there is no State which doth not afford abundant Occasions of recommending ones self to God, and acquiring those Qualifications necessary to Eternal Life: But abstract from this, what a dull thing is Life, and how tedious and irksome must it be to every wise and good Man? if it were not in order to another Life, this would not be desireable, and the shortest Life would be preferable to the longest; to be condemned to Methusalem's Life, would be no small Affliction; to be obliged to live for Nine Hundred Years in a Bedlam, and to dwell always among Fools and Knaves, for the World generally is no better, where there is daily repeated the same Scene of Impertinence and Villainy: This I say, would be very grievous to wise and thinking Men. Wherefore it clearly appears that if there were no hope beyond [Page] this Life, the best and wisest men would of all others be the most miserable; and that in this case, Knowledge and Vertue would not at all be desireable, because they would serve only to beget in Men a disgust of this Life. The most brutish would then be the most happy, because as they aim no farther than the present Life, so they want the sense to perceive the Meanness of it.

Now the Truth of St. Paul's Assertion,IV. The Force of St. Paul's Argument for the Proof of another Life. in the Text, being thus cleared, I proceed next to shew the Forcibleness thereof, for evincing another Life. That Men should be more miserable than other Creatures; and the best Men the most miserable Men, is a gross Absurdity. And who asserteth it, fixeth an Imputation upon God, which cannot be mentioned without the horridest Blasphemy. Wisdom and Goodness are essential Attributes of the Deity: But neither of them would appear, if Men were less happy than Beasts, and the best of Men more miserable than the rest. What a vain thing were Man, if he were altogether mortal? And how unlike the product of an infinite Wisdom? Where were infinite Wisdom, if a Creature, capable of Immortality, made only some short Appearance [Page] upon a Stage of Vanity and Misery, and then removed and turn'd into nothing. If the Faculties of an Angelical Life, and the Capacities for the highest Perfection, were given to one who could never step beyond the Meanness of an Animal and Sensual Life. And where were Divine Justice and Goodness, if there were no difference betwixt good and bad? If it fared alike with the worst and with the best; if they who feared, loved, and served God, should not partake more of his Favour than they who had no regard to him, nor to his Laws. If then it be inconsistent with the Wisdom and Goodness of God to make Men less happy than Beasts, and to suffer the best of Men to be more miserable than the worst, and that it would be certainly so, if there were no other Life, then certainly there must be another better Life, to make the vast Difference that should be betwixt Man and other Creatures, and good and bad Men. Therefore, the Miseries of Mankind in this World, but especially of good Men, are an evident Proof, that there is another Life to come. Quod erat demonstrandum.

[Page]Having thus laid before you the solidV. Inferences. ground of a Christian's Hope, and the strong reasons why we should look for a better Life to come, I will next proceed to draw some necessary Inferences from this great important Truth.

And first, we may learn hence theFirst. true Rules of measuring our own, and other Mens Happiness, which is to regard, not always things present, but that which is to come. It is no great matter to discern who hath the greatest Wealth, the highest Honour, and largest Possessions: But from these we cannot conclude, who is the happiest; for Man's Happiness Consists not in the abundance of these outward things, which he possesseth, but in the sure and well grounded Hopes of that better life to come. The outward things of this World, can neither secure the present Life, nor make it comfortable to a truly wise considering Man: It is only the hope of Heaven and Eternal Life, which yieldeth true Contentment and Satisfaction to the Soul: Who wanteth this Hope is miserable, how splendid soever his outward State be. And though one possess nothing of this World, but live in the want of all outward Comforts; Yet if he be nourished [Page] with this inward Consolation, if he be filled with a lively hope of that Life which is above, and demean himself so, as that he certainly shall come to it. There can be none more happy, his happiness is beyond Expression.

2dly. This sheweth that the wickedSecond. and ungodly are truly miserable, and the good and upright always happy; for the last have what the other cannot have, a hope beyond this Life. As St. Paul saith here, that he, and such as himself, would be of all others, the most miserable, if their hope were only in this Life; so they must be of all others, the most happy, because their hope is not confined to this Life, but reacheth far beyond it. Wherefore look not altogether upon Mens outside, neither let your selves be deceived with the present Prosperity and Success of the wicked, nor scared with the Crosses and Afflictions of the Godly, let not these things tempt you, to say, That it is vain to serve God, and what profit is it to have kept his ordinances, and to have walked mournfully before the Lord of Hosts? Call not the proud happy, neither magnifie them that work Wickedness; nor despise [Page] the Good as Fools, and mean spirited Persons; suspend your Judgment until you have seen, and considered the end of both; For what Solon said to Croesus, is most true, no Man can be counted happy before Death. Then shall ye return and discern betwixt the righteous and the wicked, between him that serveth God, and him that serveth him not, for they shall be mine saith the Lord of Hosts, in that day when I make up my Iewels, and I will spare them as a man spareth his own son that serveth him. But behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of Hosts; that it shall leave them neither root nor branch.

But the good and upright have not only the Advantage of the wicked in the other World, they have it also in this; for the Prospect of Eternal Life, and the sure Hopes they have of it, give them greater Joy and Satisfaction, than the wicked can receive from their Pleasures and Enjoyments: What results from the one is dull and insipid in Comparison of the other. And as the wicked have less Joy and Satisfaction even here, [Page] so they are disquieted with many vexing Cares and tormenting Fears, wherewith the Souls of the righteous are never affected: For not to speak of the Terrours of Hell, which sometimes seize them; they place all their Happiness in these outward things, which are daily liable to a Thousand Hazards; and therefore it is that they are never at rest, but miserably tossed with Cares and Fears. The difference betwixt the godly and the wicked, may be compared to that of two Persons at Sea in a most dangerous Storm, where there is Hope of saving Life, but nothing else. But the one has a goodly Inheritance, to live upon, when he comes to Land, and therefore cannot be much cast down; whereas the other having lost his whole Stock and Substance, is not only miserably damped with Grief for the Loss of that, but also quite confounded with the Thoughts of his after Poverty and Misery.

Thirdly, This Doctrine of the CertaintyThird. of another better Life, serves greatly to comfort us under the Miseries and Calamities of this; and therefore that we may have this Comfort, let us both firmly fix the Belief of it in our Hearts, [Page] and also frequently meditate thereon. It is in vain for any to expect to pass thorow this World without Trouble and Affliction, and there is no true support under any Affliction, but the lively hope of that glory which is to be revealed; with this, one may bear the heaviest Cross chearfully; and without it, the lightest Affliction may overwhelm the spirit; For this cause, saith St. Paul, we 1 Cor. 4. 16. faint not, for though our outward man perish, yet the inward man is renewed day by day; for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Cheer up thy Spirit whosoever thou art, that liest under the pressure of any Affliction, if thou repentest of thy Sins, if thou lovest God, and be resolved to walk so as to please him, why shouldst thou be cast down? Lift up thine Eyes unto yonder Regions above, and consider what an Interest thou hast there? what a blessed Inheritance is there reserved for you? Is thy condition here uneasie and troublesom, and art thou still tossed about? remember when thou comest there, thou shalt have all Rest and Peace. Art thou hated by Men, and persecuted with their Hands and Tongues, let not [Page] that vex thee, seeing thou art Beloved of God, and hast Friends Above who will shortly receive thee unto their everlasting Habitations, where are good things which neither eye hath seen, nor ear heard, nor can the heart of man conceive them. Take the spoiling of your Goods joyfully, knowing that ye have in Heaven a better and an enduring substance. Dost thou here suffer the want of all things, bear it for a while patiently, for when thou ascendest Heaven, and enter'st into the presence of God, thou shalt find fulness of joy, and rivers of pleasures for evermore. The bitterness of this Life shall be abundantly recompenced, by the sweetness and happiness of the other; There it is where we shall be comforted for all the days wherein we have been afflicted: For there men shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat; for the Lamb Rev. 7. 16, 17. which is in the midst of the Throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes. When Columbus set first out to Sea, in order to discover a New World, he suffered unspeakable Straits, Hardships and Difficulties. [Page] The very reading of them is astonishing, yet he still bore out, by the hope of discovering Land, which was very faint and uncertain; for he only conjectured that there might be such a thing. Now, if such a faint and uncertain hope of an Earthly Country, could make one run upon so many Hazards, and bear up under such Disasters, what a support to our Minds, and a Comfort to our Spirits, should the hope of an Heavenly Country be? a Country whose Riches, and Glory and Felicity, we poor Mortals cannot conceive, much less express: And which is no Dream, or Conjecture, but which is clearly demonstrated to us, by the Word of God; And from which nothing can obstruct us, if we be but stedfast and immoveable, and always abounding in the work of the Lord. Death might have prevented Columbus's Discovery, and robb'd him of that Satisfaction; but Death cannot impede our passage unto Heaven; for it is the very means of entring into it; It is the very loosing of the Fetters, and removing the Cloggs, which detain us in this miserable Life, and a setting us at Liberty to return to God, whence we came, and to take possession of that [Page] glorious Life, which Christ hath purchased for us.

Fourthly and lastly; Is there a LifeFourth. after this, and a blessed Life too? Then certainly it becometh us to give all diligence to secure it for our selves; 'tis no less our Interest than our Duty. It will not fall to our Lot by Chance, and without we use true endeavours after it. It is true, Jesus Christ hath purchased this Life for us, and payed the price of it, without which no Man could ever have expected it: But still it lies on us to qualifie our selves for it, by the Performances of those Conditions on which it is granted, and these are Faith and Holiness.

First, We must have Faith, for without this, saith the Scripture, it is impossible to please God; And if it be impossible to please him without Faith, it is impossible to expect Heaven without it; for he will never admit one there who doth not please him. He that believeth Joh. 3. 36. on the Son, hath everlasting life, and he that believeth not on the Son, shall not see life, but the wrath of God abideth on him.

If you ask what Faith is. It is to believe the Existence of God, his Almighty [Page] Power, his Infinite Wisdom, his Incomprehensible Goodness, and his most Wise and Watchful Providence; It is, to give a most hearty assent to the Truth of his Word, to the Authority and Goodness of his Laws, to the ineffable greatness of his Promises, and to the Justice of his Threatnings; It is to receive, with Zeal and Affection, the Lord Jesus Christ, to own the miraculous Nature and Dignity of his Person, and to acknowledge the Necessity, Vertue, and Usefulness of his Offices of Prophet, Priest, and King: Finally, it is to admit, by a profound Humility, the Incomprehensible Mystery of the Trinity, and to depend upon the Influence and Operation of the Holy Spirit, the third Person of the God-head. Our Faith must comprehend all this: And without this Faith no Man can be saved: For unless a Man believe all that God has clearly proposed, he not only does not honour God as he ought, but he actually dishonours and affronts him.

Now the true evidence of this Faith is Holiness, which is also the other Condition required of those that would be saved, Faith without works, saith St. Iames, is dead; And without holiness, saith St. Paul, [Page] no man shall see the Lord, Heb. xii. 14. How fit and proper unsanctified Persons may be for settling and propagating Christ's Kingdom upon Earth, I do not well know, but this I know, and am sure of, that none shall share of his Heavenly Kingdom, but they who are pure as he is pure; Every man that hath this hope in him purifieth himself, even as he is pure.

The absolute necessity of Holiness, will, I suppose, be acknowledged by all, but I fear many mistake what it is, and wherein it consists. Some think, that it lies in varnishing a little the outside, the putting on a form of Godliness, like the Pharisees whom our Saviour resembled to whited Sepulchers, which covered rottenness and filth; Some think they are holy enough, if their Opinions be sound, and that they are in Communion with an Orthodox Party, and a Zeal to promote that Party which they think so, is all the Sanctity which others aim at. I heard of one who said of a certain Person, That she was a Saint indeed, because, she had the Vocabula Artis; What he meant thereby, I do not well know, except it was, That she spake the Dialect, and used the Phrases [Page] peculiar to some People. Indeed he that is Holy, will take heed to his words; but I know no kind of Language sufficient to sanctifie one; and if there were, then there needed not great violence in taking the Kingdom of Heaven. But not to pursue these manifold sad Mistakes of Men, true Holiness regardeth God, our neighbours, and our selves. As it regards God, it consists in loving him sincerely above all things, being ready to part with any thing rather than offend him; In being zealously concerned for his Glory and Interest according to Knowledge and Equity: For evil must not be done that good may come, who doth so, saith St. Paul, their damnation is just; to drive on things per fas & nefas, is so far from honouring God, that it occasions him to be Blasphemed. Finally, he truly loves God, and is holy towards him, who makes Conscience of keeping his Commandments, O that my ways were directed to keep thy Statutes! Then shall I not be ashamed when I have respect to all thy Commandments, Psal. cxix. 5, 6.

But, Secondly; He that is holy towards God, will be holy also in all manner of Conversation towards Men; these [Page] two God hath joined together by his Word, and Men must not put them asunder: Now Holiness towards Men is to honour all men, and to love the brotherhood; to deal with others as we would be dealt with, to be unjust to none, but to render all their due according to their several Places and Relations: And if I have not quite mistaken the Moral of the Christian Religion, it takes in Subjection and Obedience to our Superiours, and lawful Governours, in things lawful. Moreover, Holiness towards our Neighbour, comprehends Mercy and Charity. We ought to have Compassion upon him, to relieve his Wants according to our Ability, to forgive his Faults, and to cover his Infirmities as much as possible. A holy Man will not be hard-hearted and severe towards his Neighbour in his Transactions with him, nor will he Treat him with the utmost Rigour, especially when it cannot be done without his ruin. And St. Iames tells us, He shall have judgment without mercy, that hath shewed no mercy, James ii. 13.

Lastly, To compleat our Holiness, we must look well to our selves, and carefully preserve our selves unspotted from this World, we must walk honestly as in [Page] the day, not in chambering and wantonness, not in gluttony and drunkenness, not in strife and envy, nor making provision for the flesh, to fulfil the lusts thereof. Frequent or habitual Excess and Rioting, Whoredom and Uncleanness, Lascivious Looks and Speeches, not only spoil the Beauty of Holiness, but quite deface it. As to our selves; Holiness is Chastity and Purity, Modesty and Humility, Temperance and Sobriety, the taking care to suppress the Corruption of our Nature, and to improve our selves in the exercise of every Grace. Thus I have given you a true Scheme of that Holiness to which Eternal Life is promised: And having such a Promise, let us therefore Cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1.

By these things we must study to qualifie our selves for that other better life, otherwise we do in vain expect it. Whether it be fit and proper to imploy. Wicked and Unhallowed hands in rearing up the Temple of God in this World, I shall not now determine; but sure I am, such shall never inherit the Kingdom of God in the other: Let Men be never so active and zealous for [Page] Christ's Kingdom upon Earth, tho' they Prophesie in his Name, and in his Name cast out Devils, and do many wondrous Works; yet if they be workers of Iniquity, he will say unto them, Depart from me, I never knew you. As the certainty of an after happy state, is clearly demonstrated in Scripture▪ so there is nothing more plain and evident, than that holiness thorough Iesus Christ is the only way that leads to it. What a strange thing then is it, and how unaccountable, that those who profess a Desire and Hope of this Life, do not walk in this Way thereto? We have at present a great deal of talk about Religion, but there was never less of the Practice thereof. There was never more Profession, nor was there ever so little of the fruit of Godliness to be seen. Religion and Truth are in every Bodies Mouth; but very few endeavour a conformity to them. Some are altogether careless of Holiness, as if they knew some By-path▪ or nearer or easier Way to Heaven. Others, as if they had no hope but in this Life, are only concerned for a present Temporal Interest; as if Christ's Kingdom were only in this World, they only lay themselves out for [Page] advancing and establishing the external Policy of the Church: And this too Quovis modo, by any means whatsoever, they will do ill, that good may come, and do think that the end will hallow the means, tho' never so unlawful. But, my Friends, be not deceived, suffer not your selves to be cheated and deluded out of the hope of Heaven and Eternal Life: And that you may not fall short hereof, and lose this comfortable Expectation, let me intreat you to talk less, and do more: be less anxious about the outward Forms of Godliness, and be more careful to shew the power thereof in your Life and Actions; trust God a little more with the Care of his Church and Truth, and be somewhat more concerned to set up the Kingdom of Christ within you, without which, you shall both forfeit your part in that glorious Kingdom above, and also the honour and privilege of his Kingdom here on Earth: Therefore say I unto you, the Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof. This Judgment we have deserved, and we have great cause to fear it: Nothing will prevent it, but our timely and unfeigned Repentance, [Page] a serious turning to the Lord, and bringing forth the fruits of Holiness and Righteousness. If we do this, God will yet have mercy upon our Nation, settle the State, preserve the Church, and render her illustrious in Order and Purity, and will make Religion and Truth to flourish, to our Praise and Renown Abroad, our Peace and Comfort at Home, and to further and facilitate our attainment of Eternal Life hereafter.

Amen.

SERMON IX.

[Page]

On REV. II. 17.‘He that hath an ear, let him hear what the Spirit saith unto the Churches: To him that overcometh, will I give to eat of the hidden Manna; and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.’

THESE words were first directedI. All Christians are concerned in this Advertisement. to the Church of Pergamus, but they were not intended for that Church only, for every one is required to give ear to them. We have all the same Vocation, the same Obligations are on us, and the same rewards are proposed to us, and therefore likewise we are all tied to the same Duty. The different Stations and Orders of the Church, do indeed call for some difference in Persons behaviour; but otherwise [Page] all Christians have the same task enjoined them, and what is spoken to one, is spoken to all.

The first thing here called for, is, anII. Of Hearing. Attention to the Voice of God, a listning to what his Spirit saith unto us, Let him who hath an ear hear, &c. So likewise began the Law and the Prophets; for their usual Preface was, Hear, O Israel. Hearing is a sign of a ready and willing Mind, and is necessary to prepare the way to those other Acts and Exercises required of us. It is, indeed, neither the only, nor the main thing we have to do, and therefore they who are only Hearers deceive themselves; as St. Iames speaks. As the Body would be deformed if it were all Ear, so that Mans Religion is mis-shapen, which is wholly exercised in Hearing. But however,Its Necessity▪ Hearing is necessary, it must not swallow up all other Parts of the Christian Service; but neither must it be slighted and neglected. He who turns away his Ear and will not hear, shews an averseness to his Duty, and though he would set himself to it, he could not go rightly about it, for all our knowledge of Spiritual things comes by Hearing: This is not to be fetcht from within; [Page] and therefore he, who heareth not, must continue in gross Ignorance. We should begin with Hearing, and we should never cease to hear, that we may be informed of our Lord's Will, that we may be kept in Mind of it, and finally quickned to it; as Servants wait daily on their Masters, to know their Pleasure, and to receive their Commands, so should we wait on God. I will, saith the Psalmist, hear what God the Lord will speak. This is every ones Duty, none are exempted from it; not the Ignorant to be sure, nor yet he who thinks he hath Knowledge: The Man of leisure and he who is retired from the World can pretend no excuse, nor will the Man of business be excused if he neglect to hear: As many as have Ears and Faculties to perceive are obliged and commanded to hear; for the words of our Text are, Let him who hath ears, which certainly comprehends all and every one.

But as we are obliged to hear, so weThe manner of doing it. ought to take heed how we hear, as it is Luke viii. 18. That we hear aright, else we had better not hear at all. Now he hears not rightly, who lets only the Voice or the sound of the Word strike his Ear: But who suffers it to pierce [Page] thorow to his Mind and inner Man, and to leave an impression there. Wherefore as we must hear, so we ought to have our Ears well purg'd of whatever may stop what is spoken from going to the Heart, or hinder its working there: For the hearing here required is, opus animi non auris; It's a pondering with the Mind as well as hearkning with the Ear. Wherefore, as St. Iames adviseth, we ought to lay aside prejudice and filthiness, and all superfluity of naughtiness, and to receive with meekness the ingrafted Word of God. And sure none can refuse this, who considers either the dignity of him who speaks, or the excellency of what is spoken: He who speaks is greater than Socrates or Plato, or any of the ancient Philosophers, whom many travelled far to hear speak. He is greater than Solomon, whom the Queen of Sheba was so desirous to hear. And what is delivered doth not tickle the fancy, but satisfies and ravishes the Mind; It is not airy Notions, and fruitless Speculations which we are bid hear, but a Word which is able to save our Souls.

And that we may hear this joyfulWhom we should hear. and comfortable Word, we must not listen to the dictates of our corrupt [Page] Nature, nor to the Maxims of a degenerate World, nor to the particular Traditions of Elders; for these do often misguide us, and tho' sometimes they seem to speak fair, yet they only flatter, that they may the better deceive and ensnare us, to make void the Commandments of God. Neither the Clamours of the People, nor the Calls of the Court, are always to be hearkned to; for the Psalmist tells us, that both the one and the other have sometimes consulted and conspired against the Lord, and against his Christ. We must not answer every Voice, nor believe every Spirit, for there be many Lying and false Spirits in the World: But we must only hearken to what the Spirit of God saith, and then we are sure, not to be deceived. This holy Spirit sometimes speaks to us by inward Motions and Inspirations to Truth and Goodness, and would certainly do it oftner if we were rightly disposed, and careful to attend to them: but it always speaketh to us in the Scriptures; they are the Voice of God which we ought to hear; for no Scripture is of private Interpretation, neither did the Penmen of Scripture speak and write of their own Head, but [Page] as they were moved by the Holy Ghost: So then it is not Man who speaks to us in the Scripture, but the Spirit of God: And seeing God is not like Man, that he should alter his Mind, seeing his Will, as his Nature, is unchangeable; therefore nothing is from God which contradicts what is said to us in the Scripture, and therefore also whatever Voice we hear, whether within us, or without us, we ought to compare the same, with what the Spirit saith to the Churches in the Scripture; If it agree therewith, we have reason to believe and obey it: But if they sound not alike, if there be no Harmony, but a perfect Discord betwixt them, then that is not from God. It is but a Cheat and Delusion which disagreeth with the written Word, and ought to be rejected, whoever brings it. But it is to be remembred, that the quoting Texts of Scripture, and the speaking in Scripture terms, is not a certain sign that they who do so are true Prophets, or that their Doctrine is true, and from God; for Men may, and often do wrest the Scripture, and use it ignorantly and impertinently. The Devil, when he tempted our Saviour, quoted Scripture; [Page] but we ought to look to the nature and tendency of the Doctrine, and consider whether it agree to the Scope of the Scipture in its particular Precepts: for that is the true Standard and Measure; Ye shall know (saith our Saviour) the tree by its fruit.

Now the sum of what the Spirit saith to the Churches, and to us by the Churches in the Scripture, is, what we have in the Text, viz. To him that overcometh, &c. In handling of which words, we shall first explain, what is meant by overcoming; Then Secondly, what is the Reward here promised to him that overcometh.

As to the First, seeing there is mentionIII. Of Overcoming. here of overcoming, that necessarily supposeth Fighting; for there can be no Victory without Fighting; and if there must be a Fight, there must also be Enemies; for we cannot fight, but against Enemies.

And by this it appears that the LifeChristianity is a Warfare. of a Christian is a Warfare, and that by coming to Christ we become Soldiers, who are engaged to fight. Idleness and Ease is not the End of our Calling; nor are we listed merely for shew and ostentation; for we are called to Wrestle and [Page] Fight, and that so stoutly and valiantly, so constantly and stedfastly, until we overcome. It is not enough to begin, to make ready, and present our selves to the Battel; nor yet to Fight a while, to hold out against two or three Onsets, but we must never turn back, never yield, or give over; but must hold out to the end, and so too as to carry away the Victory, for the Promise is here only to him that overcometh. As in the Olympick Games, none got the Prize until he had first got the Mastery over his Antagonists; and as among the Romans a Triumph was granted, not to him that had essayed the War, but to him who had come off Victorious. So Christians are not to expect these glorious things here proposed, unless they have not only enterprized the good Fight, but gained a Victory therein. If any man turn back, (saith God) my soul shall have no pleasure in him. But blessed is he who endureth to the end for the same shall be saved. Heb. x. 22.

But then you'll ask whom we are toThe Nature of the Christian Warfare. fight with, and after what manner? In the first place, our Text speaks not of Carnal Fighting; we are not to understand it of Mustering Human Forces, [Page] of Encamping Armies, setting of Battels, laying of Sieges, making Assaults upon Cities to take them, nor of using these, or any other Stratagems of War, where there is occasion of shewing Military Art and Valour, and where only Carnal and Material Weapons are used. The Rewards of these Earthly Victories are Conquests of new Dominions, the Submissions of the Conquered, acquirements of great Power and Riches, the erection of Trophies in the places of Victory, Publick Triumphs, and the result of all Vain-glory and false Renown, which reach not further than this lower World: But the Manna, the white Stone, and new Name, and the Glories signified by them, are true, substantial, and eternal, and regard the life to come, which is Everlasting.

And tho' doubtless some great Warriors are in Heaven, some great Conquerours will triumph with the Lord Jesus at the last Day; yet most of those who acquired Kingdoms in any Ages here below will lose that above, and be condemned at the last Judgment, as Thieves, Robbers and Murtherers for Plunder, and Rapine, and shedding of Blood. But as for those few warlike [Page] Princes who have gone to Heaven, they have not got thither by their mighty feats of Arms, but by the Justice and Equity of their respective Causes for which they took up Arms, and by using of them with Mercy and Tenderness, and with a sincere intention for Peace; or else, if their Wars were Unjust, by true and serious Repentance for all the Violence committed in them, and by making Restitution and Satisfaction for all Injuries to their utmost power. But the Spiritual Conquerours cannot fail of Heaven; their very Conquest entitles them to it, and all the Glories of it; because it is a Spiritual Conquest, and the Weapons of their Warfare are not Carnal but Spiritual; and the World, the Flesh, and the Devil, the Enemies which they conquer, are Spiritual Enemies, against which they Arm themselves, with the whole Armour of God; with the Girdle of Truth, the Brestplate of Righteousness, the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God; because (as the Apostle saith) we wrestle not against flesh and blood, but against Principalities, against Powers, against the Rulers of the darkness of this [Page] World, against spiritual wickedness in High places. Eph. vi. 12.

More particularly, if we do well consider these Letters to the Seven Churches▪ which our Lord shuts up with these words, to him that overcometh; we shall find the Enemies he proposeth to be encountered, are such as go about to destroy our Faith, to defile our Worship, to extinguish our Charity, and to stain the Purity of our Christian Life and Conversation. Persecutions, and Trouble for the sake of the Gospel or any part of it, Idolatry and Superstition, Heresie and false Doctrine, the Corruption and inordinate Lusts within us, and the Pollution and wicked Practises of the World without us, are the things we have to struggle and wrestle with. And the word, overcome, in our Text, hath a reference to a perpetual War, which ought to be maintained against all and every one of them: For it is not enough to attack or resist stoutly any one of them, if we do not withstand all; He doth not overcome according to the Text, nor can he claim the Reward promised therein, who strikes in with any one of these, or meanly yields to it; though he stand never so [Page] stiffly out against the rest: As for Example, He cannot be said to overcome, who resists Errour and false Doctrine, and yet suffers himself to be captivated by Vice or Sin, nor is he to be accounted Victorious who meets Trouble and Persecution with Courage and Undauntedness, and in the mean time is not careful to keep a sound Faith and a good Conscience; it is Treachery and Cowardice to yield to, or make an Agreement with any Enemy whatsoever.

But wherein, will you say, doth thisWhat Christian Victory is. Victory properly consist; Doth Christ require us to destroy the Superstitions and Idolatries of the World? to amend the Corruption of the Age we live in? and to stop Persecution and Trouble which come upon the Church? For, according to the usual way of speaking, he overcometh that gets the upper hand of his Enemies and ruins them. Truly, the Church of God should not suffer Idolatry and Superstition to creep into its Worship, and should guard its Discipline and Constitutions from being vitiated, and if it were in her power to deliver her self from Persecution by ways just and lawful, the Motions of Nature would induce thereto, and Nature [Page] in this, is not contrary to the Gospel. But of a Truth, Christ requires not of his Church and People, what is not in their Power. God only can pull down the Temples consecrated to Idols, and the Idols set up in Mens Hearts, and purge the World of its Corruptions, and suppress the Hatred and Boldness of the Enemies of the Truth, and bind up their hands that they persecute not those who make Profession thereof. But it is our own selves, and not others, we are commanded to conquer. The Victory of our Text is within us and not without. The faithful overcome when they keep themselves from being overcome with their Enemies: Their Glory is not to give way to any Temptation whatsoever. In War, he who is attacked is overcome, if he yield; but he who attacks is overcome, if he succeed not: To be thrust from an Enterprize; to be forced back from an Assault, is to be conquered by the Adversary. And on the contrary, not to suffer a Repulse, is to carry a glorious Victory. Even so as it is the Devil and the World who attack us, by endeavouring to draw us to the Service of false Gods, by alluring us with the Bait of filthy Pleasures, and by frighting [Page] us with the Horrour of Trouble and Persecution; so if we resist stedfastly all these Temptations and maintain a sound Faith, a pure Worship, a holy Life, and Patience until the end, we have overcome, and our Enemy seeing all his Attempts upon us thus in vain, will be constrained to retire with shame. Wherefore St. Paul said, He had fought the good fight, because he had kept the faith, 2 Tim. 4. 7.

Thus you see what Enemies we are to fight with, viz. The Devil, the World, and the Flesh, the Temptations to Sin and Error, and all the hindrances of Vertue and Holiness: And that he obtaineth a Victory over them that keep the Faith, and a good Conscience maugre all these Oppositions. He overcometh, who notwithstanding the Devil's Activity, and that he lives in a crooked and untowardly Generation where Sin doth abound, where Vice is more fashionable than Vertue, where Error and false Tenets prevail, and the Truth is born down, and perhaps persecuted; I say, he overcometh, who notwithstanding of this adheres to the Truth, neither swerves from the Belief, nor Profession thereof, but continues constant to both; he overcometh, [Page] who carefully keeps himself unspotted from the World, and who walketh uprightly in the ways of God, sincerely obeying whatsoever is his Will and Pleasure; Finally, he overcometh, who waits chearfully upon God, and preserves a firm Patience of Mind, notwithstanding his own Trouble, or the Afflictions of other godly Persons, and the Success and Prosperity of the wicked.

And as this is to overcome in the senseNo Victory so honourable. of our Text; so he, who thus overcometh, gains a noble and a most glorious Victory. All other Victories are nothing so desireable as this; nor doth any Victory, over any Enemy whatsoever, speak out such Wisdom and Valour as this doth. It is more glorious to overcome the Devil, than to subdue Men or Beasts, and it requires greater Art and Valour to oppose his Assaults, and to render his devices ineffectual, than to resist the Armies of Men, or to defeat the boldest and most cunning Stratagem of War. There is really more Wisdom and Courage shown in mortifying Lust, the bridling a Passion, and the resisting the Temptations to Sin and Error, wherewith the World abounds, than in defending or taking a City, the scaling [Page] of Walls, the venturing thorow the Enemies Forces, combating wild Beasts, or in any of those Acts whereby Men ordinarily gain Renown: For who have been strong and able enough for the last, have been too weak for the first. The Alexanders, Coesars, Antonys, and other famed Heroes, have often been led captive by silly Women, they wanted Courage to resist the Charms of Beauty, or to encounter with Affronts, Disgrace, or other Disasters. The Saints and Martyrs are more illustrious for their Patience, Constancy, Contempt of the World, and severe Vertue, than all the renowned Warriours for their Victories and Conquests. He that is slow to anger Prov. 16. 32. is better than the mighty, and he that ruleth his spirit, than he that ruleth a city, saith Solomon. Those Heroick Acts so much spoken of in History, are perhaps as much to be ascribed to a hardy Temper of Body, as to true Magnanimity of Spirit; and Mens Success proceeds more from what we call Fortune or good Luck, or to speak more agreeably to the Principles of Christianity, to some favourable Juncture and Concurrence of Providence, than to their own Valour and Prudence. But this [Page] spiritual Victory can never be carried on without the Knowledge of the Truth, and Acquaintance with true Wisdom, and a settled undaunted Resolution: Wherefore this Victory is certainly most preferable, it is most to be gloried in, and there is more Praise and Honour due to it, and also it is attended with a greater Reward, which leads us to the Consideration of what remains in the Text;

I will give to eat of the hidden Manna.

This is an Allusion to that usual CustomIV. Of the hidden Manna. It is an Allusion to the Custom of entertaining Conquerours, and to what the Iews fed upon in the Wilderness. of feasting Conquerours and successful Warriours. As they who gain Earthly Victories use to be treated sumptuously: So the Lord Jesus gives us here to understand, that he will make an honourable Entertainment to such as obtain the spiritual Victory formerly mentioned; he will feast him that overcometh, with great, excellent, and desireable Delights. What is to be set before them is here named Manna, with a Reference to what the Children of Israel fed upon in the Wilderness. By giving it the Name of Manna, either the excellent Nature and Quality of this Entertainment here promised, is set forth, or [Page] the Entertainment it self is particularly pointed at.

First, hereby is set forth the excellentThe Nature and Quality of the Entertainment appointed for Christian Conquerours. Nature and Quality of this Fare and Entertainment, as it is Heavenly: For as Manna was not produced out of the Ground like other Grain, but came down immediately from Heaven: so what Satisfaction is designed for our Souls, is not grounded upon Earthly Possessions; it ariseth not from these outward and sensible things, but flows merely from God, and is the Result of an immediate Fellowship with him: Which farther makes out the Solidity and Purity of this Joy and Delight. For earthly Pleasures are built on things vain, brittle, and which daily fade; wherefore, they are not true solid Pleasures, they are rather but shadows of Pleasure; but the Joy and Pleasure of the Text coming directly from God himself, it therefore must be most firm and solid. And as for Earthly Delights and Entertainments they are not pure, they have all some Allay in them, some Mixture of what doth disgust and displease, as every ones Experience witnesseth: But no such thing is to be found in that Entertainment which is from Heaven, because all things there are pure [Page] and perfect. Again, as Manna was not only good for Food, but pleasant to the Taste, the Scripture saith, it tasted like honey, and the Jews have a Tradition, that it answered every Man's Taste, that is, it relish'd according to each Man's particular Appetite, affording every one that Satisfaction in his Taste which pleased him best: So the Joy afforded us upon the gaining this Spiritual Victory shall be most ravishing, it shall fully answer all the Desires of our Souls, and shall yield us that full Satisfaction they would be at; wherefore, it is called a Joy unspeakable and full of Glory; and our Lord tells us, that they, who taste thereof, shall not hunger or thirst any more; Whosoever shall drink of this water Joh. 4. 13. shall thirst again, but whosoever shall drink of this water that I shall give him shall never thirst. Moreover as there was Plenty of Manna, so we shall not have this Heavenly Joy in narrow and scanty Measures, but it shall flow and abound beyond all Expression. Therefore, it is said in Scripture, to pass all understanding, that is, the heighth and greatness thereof can never be sufficiently comprehended. Finally, as Manna was permanent, it lasted all the while [Page] the Children of Israel were in the Wilderness, that is, so long as they needed it, neither was it possible for their Enemies to hinder it; so this Joy shall never cease, our Enemies Malice and Power cannot reach it, but it abideth for ever: All earthly Goods are liable to Rapine and Violence, our Enemies may bereave us of them: But they cannot take away the Consolations of the Spirit of God here, these we may enjoy in the midst of Bonds, and Imprisonment, and Afflictions; and much less can any stay that joy, and those Pleasures which shall be bestowed hereafter. And as these are the Reasons why the Joy prepared for those who overcome is called Manna, so it is called hidden Manna, alluding to the Pot of Manna laid up in the Ark, or else because the Nature, and Quality, and Excellency of this Joy is without the reach of Sense: Our bodily Sense, does not discern it, nor can humane Reason scan it. Strangers do not intermeddle with this joy. None understand it but they who possess it. Eye hath not seen, nor ear heard; neither have entered into the heart of Man, the good things which God hath laid up for them that love him.

[Page]But I said by Manna, are not onlyIesus Christ is the hidden Manna. set forth the Nature and Quality of those Delights, he, who overcometh, is to be feasted with; but also the particular Entertainment, which affords such excellent Joy and Delight is pointed at. And therefore by Manna here we are to understand Jesus Christ himself, for Manna was a Type and Figure of him, and he is expressly called Spiritual Manna, 1 Cor. x. 3. And as a Pot of Manna was laid up in the Ark, so Jesus Christ is kept and reserved in the Heavens, which were figured by the Ark; and therefore he is called hidden Manna. Now they who overcome shall have Christ to feast upon, not after a corporal and carnal manner, eating his Flesh, and drinking his Blood, as some senselesly dream, they do in the Sacrament of the Lord's Supper; nor yet sacramentally as all true Believers do in this World, in the Elements of Bread and Wine: For hereafter in Heaven, which is here pointed at, there is neither place for, nor need of Types, Figures, and Symbols; which would not be suitable Entertainment for such a pure and perfect State. But the meaning is, they shall feast on everlasting Bliss, the Purchase [Page] and Merits of his Blood, the Fruits of his Incarnation, Birth, Life, Death, Resurrection, and Ascension, and whatever he did, or suffered to purchase Eternal Happiness for us. There is no proper Food but this. He who wants it is utterly miserable; for nothing but the Enjoyment of Christ in Heaven can give Life or Pleasure to the Soul of Man: And the Soul that is entertained in his beatifick Presence, is entertained in the Fullness of Joy, and cannot but be happy; for there is no Grief, or Sadness in that glorious Place, where he is, but perfect Delight, Joy, Pleasure, and Satisfaction, as will appear by what follows, which is the effect of this Entertainment: He who gets to eat of this hidden Manna, shall also get a white Stone.

When St. Iohn had this Revelation heV. Of the white Stone. was in Patmos, an Isle in the Egean, or Egarean Sea, and here he alludes to a Custom practised or well known there; for in Asia, and other Eastern Countries they were wont to give their Votes, for acquitting or condemning such as were accused by casting white and black Shells, or Stones; the white as an Emblem of Innocency, was for the Persons [Page] Absolution and Justification, as the black betokened Guilt, and declared for their Condemnation, which Ovid has thus delivered;

Mos erat antiquis, niveis atris (que) lapillis,

Ovid Metam. Lib. xv.

His damnare reos, illis absolvere culpa.

By the white Stone then is meant a Sentence of Absolution, and so our Saviour here promiseth, to absolve and justifie such as overcome, from all that may be laid to their Charge: He will take away their Guilt, wash them from their Sins, and deliver them from the Death that is due to them. And O what a Happiness is this! What matter of Joy is there in this Promise? It is as Health to the sick, Ransom to the captive, and a Remission to him who is ready to be led forth to Execution. If any be not affected herewith, it is because they are not sensible of their Guilt, and do not consider the heinous Nature of Sin, or the Misery which attends it: But they who have laid this to Heart will prize it exceedingly. What would a troubled Conscience give for the least Assurance or smallest Hope of this Comfort? O Who will deliver me from this Body of Death, saith [Page] St. Paul, and David, who roared all the day long because of his Sin; and on that Account found God's Hand Day and Night heavy upon him, cries out, Blessed is he whose transgression is forgiven, Psal. 32. 1. whose Sin is covered. Blessed is the man to whom the Lord imputeth not iniquity. Despair not because thy Sins are many and great, for be they never so numerous or heinous, Christ is able to take them away, and here he promises to absolve thee. Be of good cheer, O Sinner, thy Sins shall be forgiven thee, for there is now no Condemnation to them that Rom. 8. 1. are in Christ Iesus, who walk not after the Flesh, but after the Spirit.

But there is here promised, not onlyVI. Of the New Name. a white Stone, the Sign of Absolution, and a Deliverance from Death due to us, but also something more, which we could never deserve, and which exceeds all Expression. In the Stone there shall be a New Name, which is still an Allusion to the Custom of these former times, and Eastern Countries, where Letters and Words used to be written also upon the Stones, they cast into the publick Urn. What is the Importance of this New Name, we will know when we have found out whose Name it is, whether [Page] of him who gives it, or of him who receives it? In the following Chapter, verse 12. There is express mention of Christ's New Name: By which we are to understand the new, clear, full, and perfect Manifestation of the Truth, and Importance of his Name, Jesus Christ; for as when God appeared to Moses, Exod. vi. 3. He called Iehovah a New Name, not known to the Patriarchs, because he executed the Promise made to them, and so manifested his Faithfulness and Unchangeableness signified by that Name: For otherwise it cannot be said, but that this particular Name was known before, as well as that of Almighty. So because hereafter there shall be a clear Discovery of the Signification of Jesus Christ, and of the Truth of that Signification, because the Salvation and Redemption implied in this Name, shall be fully revealed; therefore it is called his New Name. At present we call him Jesus Christ, our Lord, but hereafter we shall see and feel him effectually to be so; now the Salvation he hath purchased, is the Object of our Hope, but then we shall behold it with our Eyes, and be made to contemplate the Glory of his Kingdom, to our unspeakable Comfort [Page] and Satisfaction. But seeing it is said, a New Name, and not my New Name; therefore it would seem, that we are to understand it of the Name of him who receives it; and seeing Names are the Marks of things, and are often taken so in Scripture, therefore, by New Name, we ought to understand the New State and Condition which the Saints, and those whom God honoureth, shall be put into. The Name given to the first Man was Adam, and it is common to us all, for it sheweth our Original and Condition to be earthly; we came from the Dust, and to the Dust we must return. Our present State is corruptible, and makes us liable to Death. The Immortality Man would have had in Paradise, if he had continued his Integrity, would not have been the Effect of his natural Force, but of a supernatural Vertue; for the natural Composition of our Body tends to Corruption. But when this corruptible State is done away, there shall succeed another better State, even an Heavenly and Incorruptible one, which is implied by this New Name. As is the earthy, such are they also that are earthy, and as is the heavenly, such are they also, that are heavenly; and as we [Page] have born the image of the earthy, we shall also bear the image of the heavenly, for this corruptible must put on incorruption, and this mortal must put on immortality, 1 Cor. xviii. 48, 58.

There remains no more to be explained,VII. How these words, No man knoweth but he who receiveth it, are to be understood. but the very last words of the Text, the sense of which seems not to be very obvious; for if the white stone and new name be to be understood of our Iustification and Glorification, as I have said, how then can it be said, that no man knoweth it, but he who receiveth it? For, will not our Absolution be pronounced before all the World? is not God to justifie us in the General Assembly of Angels and Men? Will not the Devil and Damned behold the Saints entrance into Glory, which will not a little aggravate their Misery. The Triumph of Iesus Christ is too glorious to be concealed, and the Glory which he will bestow on his faithful Servants, is too Splendid to be hid. But to this it may be replied, First, That indeed the matter of this Joy and Glory may, and will be known unto others, but none except those who possess it, can have a true sense of it, or understand it. The Sentence of our Absolution shall, indeed, [Page] be pronounced before all the World: The wicked, yea, the Devils themselves, shall hear these blessed Words which proceed from our Saviour's Mouth, Come, ye blessed of my Father, inherit the kingdom prepared for you; but none, except those to whom they are spoken, shall understand or comprehend the fulness of the Consolation which they give. The outside of Mens Condition may be seen, and the external matter of their Happiness may be known; but no view of things can make any taste the sweetness of them, or be sensible of the Delectation which they afford; any who hath the use of Reason may perswade himself, that the state of the Saints in Heaven will be magnificent and glorious, even to Admiration: But without the actual possession of that State, it is simply impossible to conceive, or to have any true sensation of the Joy and Delectableness thereof; as none can have a true Idea of the Beauty of Colours, or the Harmony of Musick, or the Sweetness of Honey, but by Seeing, Hearing, and Tasting of them. Notwithstanding of what has been revealed of Heaven, St. Iohn saith, It doth not yet appear what we shall be.

[Page]But Secondly, Some put another gloss upon the words, and considering that they run in the Present Tense, and not in the Future; for it is, None knoweth it but he that receiveth, and not, none shall know, but he that shall receive; Therefore they conclude, that the Receiving and Knowledge meant of, relate to something in this present Life, and not to that which is to come; and that so the meaning must be, that none at present knoweth these things, or has any sense or apprehension of them, but they who have received, by the Grace and Spirit of God, an earnest of them, that they are unintelligible Mysteries to all, except to them who believe. None other do regard them, or are sensible of the worth of them. As the Cross of Christ is a stumbling-block to the Iews, and foolishness to the Greeks; so the Glory and the Happiness of the other Life, are reckoned Dreams and Ravings by the Men of the World, who are void of Faith; whereas Faith both discovers the certainty, and also gives some fore-taste of the unspeakable excellency thereof; For faith is the substance of things hoped for, and the evidence (or Conviction) of things not seen. As God gave Moses a [Page] sight of the Land of Canaan, on the top of Pisgah, so Christians by Faith have a sweet and desireable Prospect of Heaven, and the Happiness of the other World. It not only assures them that there is such a thing, but also makes them sensible that it excelleth all the Delights and Enjoyments under the Sun, that nothing in this World is worthy to be compared unto that which is to be revealed. As Faith is the chief Weapon and Instrument to be used in gaining this Spiritual Victory; so it ascertains us of our Reward, and convinceth us of the greatness thereof. If we have Faith, we shall easily overcome, and also be fully perswaded that our labour shall not be in vain.

Do you Believe? I hope you do, whyVIII. The Application. then sit you still? Why go you not out to fight the Battles of the Lord? Arise, I pray you, and prove your Strength and Valour against his Enemies, and your own; they are now busy, and there is no Truce to be granted unto them. Bestirr your selves therefore, suffer them not to catch any advantage over you, but be sure to carry away the Victory. If the Devil assault you, resist him till he flee from you. Are you persecuted, troubled, [Page] and afflicted? maintain a Christian Courage and Magnanimity, bear all with an invincible Patience, and suffer the utmost, rather than do what is dishonourable, what may offend God, or wound your own Conscience. Doth the wind of false Doctrine blow from all quarters, let us take heed that we be not carried away therewith; let us search for the Truth, and never suffer Lyes and Falshoods to have any Impression upon us. And that other Errors may not find entrance, let us shut out that great and gross one, and the Mother of many, viz. That it is no matter what Men think or believe, that Opinions are not dangerous, for the Apostle tells us, That there are some Heresies damnable. All Truths are not to be alike accounted of, nor are all Errors dangerous: But certainly some Truths are of such importance, and are delivered with such evidence, that to deny or question them, is to resist God, and question his Veracity; and there are some Errors which debauch the Understanding as much as Vice doth the Heart, and the one doth alienate from God, as well as the other. If we be tempted to mingle our Devotions with Idolatry and Superstition, that the Worship of God [Page] may be splendid and magnificent, let us not yield; for God is not to be Worshipped with that which pleaseth him not, nor must we study to Honour him by ways which he has forbidden. Neither out of a pretext of shunning this, let us be carried to the other extreme of Indecency, Irreverence, and of a nasty Familiarity. Whatever be in vogue among others, let us both in publick and in private keep up that Worship which is grave, serious, and deliberate, which is suitable to the Majesty of God, and proper to beget in us great and worthy thoughts of him; which kindleth our Love to him, heighteneth our Reverence and Esteem for him, which instructs us in his Will, and quickeneth our Obedience to his Commands. Finally, and particularly, let us with all care escape the Pollution that is in the World, thorow Lust; let us stave off Vice, and withstand the wicked Practices of this Age we live in, and study to be found the Children of God, without all rebuke even in the midst of a crooked and perverse generation, whatever be the practices of others, let us make it our business to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, [Page] in this present world, looking for the blessed hope, and glorious appearance of the Son of God. If we do not strive to overcome in this last particular, our Victory in the rest will be to little purpose. What will it avail us to stand out against Persecutions, to resist Errour and Heresies, Idolatry and Superstition, if we be Slaves to Lust, and suffer Sin or any manner of Impiety to reign in us. All our Zeal for Christ's Kingdom without will profit us nothing, if we do not set it up within us. Though we Prophesie in Christ's Name, and in his Name cast out Devils, and in his Name do many wondrous Works; yet if we do the works of Iniquity, he will say to us in that day, Depart from me, I never knew you.

Thus you have seen your task, and what, as Christians, is required of you. Your task, indeed, is great; but your Assistances are as great: and if you resolve to acquit your selves well, you must be active and diligent. There is no place for Idleness or Loitering. You have much to do; but however, do not despond; for there shall be strength given you from above. He that is with you is greater than any that can be against you. If you have the heart, be ready and willing. [Page] God will enable you to overcome the greatest Goliah of the Philistines. And if at any time you should faint, look unto Iesus the author and finisher of your Faith; let his Example direct and encourage you: and as he did also look unto the Recompence of Reward, consider what shall be done to you if you overcome: You shall not be so meanly rewarded▪ as they were who obtained the Mastery in Olympick Games, who only got Crowns of Flowers, Laurels, and Myrtles, nor yet as the Romans when they returned Victorious over their Enemies, who only had the Honour of a days Solemnity and Triumph; nor is it a Crown of Gold which shall be bestowed on you, which is the greatest reward to be expected in this World; but it is a Crown of Life, Glory and Righteousness. I have fought a good fight, (saith St. Paul) I have finished my course, and henceforth there is laid up for me a crown of righteousness. Nothing is reckoned more August and glorious than a Crown; some have been at great Pains, and have run many Hazards to win one. But there is no Crown so glorious as this which awaits us in the other World: The splendor of it is represented by the [Page] Whiteness of the Stone in the Text; Its Excellency and Magnificence by the weight thereof, and its Duration and Continuance by the firmness of it; Be ye therefore stedfast, and immoveable, and abounding always in the work of the Lord; Forasmuch as you see that your labour is not in vain: And unto him who is able to make you overcome, and who has promised thus to reward you if you do overcome, be Glory, Honour and Praise for Ever and Ever.

Amen.

SERMON X.

[Page]

On LUKE VI. 46.‘Why call ye me Lord, Lord, and do not the things which I say?’

THE Name of Lord is not only aWhat the Name of Lord doth import. title of Honour, but it implies Dominion and Authority; so that to call one Lord, is to acknowledge him Superiour, and to profess Subjection to him. Christ is called Lord by David, Psal. cx. And is almost always design'd so in Scripture: This Name is due to him both by vertue of his Nature and Office, so that to call Iesus Lord, is to receive and Acknowledge him for the Son of God, the Messias or Christ, and the Saviour of the World; For these Reasons he is our Lord, and is called so in Scripture, and they do not understand what they say, who do not mean these things when they call Iesus Lord.

By the things which Christ saith, is toWhat is meant by the things which Christ saith be understood the whole Doctrine of Christ, as it respects both Faith and Manners. A true Disciple will receive [Page] whatever his Lord saith, and will own all that his Authority is concerned in: But he is disobedient and rejects his Authority, who rejects either the Truths required to be believed, or the things commanded to be done. To do then what Jesus saith, is to frame both the inward Temper and Sentiments of our heart, and our outward Conversation according to the Doctrine of Christ, it is to receive by a Sincere Faith, all the Truths revealed by him, and to make Conscience of observing what he has commanded. The Credenda or things to be believed are summ'd up in that short summary and form of sound words, called the Apostles Creed: The Agenda or things to be done are contained in the Ten Commands given to Moses, that excellent Commentary thereon we have in the Sermon on the Mount, and may be learnt from his other Discourses, and the Epistles of the Apostles. All which in short teach us to forbear Evil and to do Good, to deny Ungodliness and Worldly Lusts, and to live Soberly, Righteously, and Godly in this present World: The Laws of Christ discharge all Sin and Wickedness both in the inward and outward Man, and do require [Page] Purity of Heart and Life; they teach us to lay aside all Covetousness and inordinate Desires, to despise this present Life, and to set our hearts upon the things above; they order the putting off Wrath, Malice, Anger, Envy, and to put on Bowels of Charity and Compassion towards our Brethren. To conclude, the sum of what Christ saith to us for directing our Morals is, that we should deny our selves, that is freely and heartily renounce any thing, though never so dear, than offend God; That we should take up our Cross, that is chearfully and willingly, patiently and contentedly submit to whatsoever Afflictions God is pleased to lay upon us, and to undergo the trouble which cannot be avoided without Sin. And lastly, that we follow him, viz. In the ways of Devotion, Zeal, Affiance and Love towards God; of Humility, Meekness, Forbearance and Charity towards Men, in which he hath gone before us; and that we labour carefully to imitate that perfect example of Lowliness and Purity which he hath left unto us. This is the sum of what Christ hath said, and these are the things he would have observed by all who call him Lord.

[Page]But what God hath joined together,The Profession and Practice of Christianity ought to go together. Men have learned to put asunder▪ God hath united the Profession and Practice of Christianity, he hath commanded that all who call and own him for their Lord and Master, should also carefully do his Will: But this is not much looked to, these things Men separate from one another, how contrary soever the same be to the Divine Institution. In our Saviour's time we read of some who really believed in him, they were inwardly perswaded, that he was the Messias, but yet they would not profess him openly for fear of being cast out of the Synagogue. But now the Scene is altered, and as there is no hazard in making a publick Profession of Christ, so many avowedly do it, yet withal they refuse to obey him; they own his Name, but never mind his Will and Pleasure; they confidently call him Lord, Lord, but the doing what he saith, is the least thing in their thoughts. In These days, Christ wants not Followers, he hath Disciples enough, the number of Christians is not small; but they are such as are so only nomine tenus, only by Name and Profession, unless that they say so, it could not be well known that they [Page] were the Disciples of Jesus Christ; unless they were sometimes seen in the Church, and heard to cry Lord, Lord, they might readily be taken for Turks, Pagans, and the Enemies of Christ. Now the Church is indeed pretty numerous, but if the secret Atheist and the openly Prophane, if the impious Scorner and sneaking Hypocrite, if the Glutton and Drunkard, the Fornicator and Adulterer, the Covetous, Unjust and Dishonest Person, the Malicious, Revengeful and Common Swearer; in a word, if the careless and indifferent, and such persons were removed as are destitute of Piety and Good Works, and such who are ordinarily guilty of gross Scandalous Crimes, which are altogether inconsistent with the Sincere Belief of the Gospel, I fear the remainder would then be but few, and the Church would become as thin as now it useth to be throng. I shall not be so peremptory as to say that there should scarce be so many behind in every Parish, City, and Congregation, as Abraham desired to find righteous Persons in Sodom, but sure I am, the Number would be very small and inconsiderable!

Now that they whose Lives are contrary to the Rules of Christianity▪ and [Page] who in their Works deny Christ, should yet profess him with their Mouths, and confidently pretend to all the Privileges of his true Disciples, is somewhat strange and unaccountable, for whatever doth perswade and excite us to believe in Christ, doth also oblige us to obey him; that which binds to the one, makes the other also necessary. And if our obedience may be any ways dispensed with, it matters little whether or not we adhere to the Profession of the Gospel, as our Saviour intimates to us plainly in the words of our Text, Why call ye me Lord, Lord, and do not the things which I say.

Which words may be understood either by way of Question, or as an Expostulation. I intend to consider them both ways.

And first, as it seems a Question, andI. The Text considered as a Question. taking it so, it is as much as if he had said, What mean you by professing my Name, and giving me out to be your Master, when you do not my Will, neither offer to keep my Commandments? What end do you propose to your selves in this? What advantage do you expect thereby? Can you shew any reason for this behaviour of yours? If you be not ingenuous when [Page] you call me Lord, what makes you flatter me? And if you really think I am your Lord and Master, why is not your Practice suitable and consonant to your Belief and Profession? Consider, I pray you, and think with your selves and see if ye can give any satisfactory account of this.

This, I say, is the sense and meaningII. The true Motives to believe in Christ or to profess him, do also oblige to pay Obedience to him. of the Text when we construe it as an Interrogatory, the scope and design of which is to shew the great absurdity and unreasonableness of making a Profession of Christ, without accompanying that Profession with a suitable Practice, seeing whatever doth induce us to the one, doth also oblige us to the other. We have the same obligations to both; and that this may more clearly appear, we will consider a little the True and Reasonable Motives which perswade us to the embracing of Christ, and shall shew that if we be ingenuous in owning and acknowledging them, they cannot but stirr us up to pay him all due and holy Obedience.

But in reckoning up these Motives,III. The Custom of the Country is not sufficient to wise and reasonable Men. we do not think our selves obliged to count that as one, which yet perhaps is the most common and general inducement, I mean, the Custom and Fashion [Page] of the Country. The generality of Christians are so, only because Christ is believed and professed in those Countries where they have been born and bred; and they do profess the Christian Religion for the same reason that others do Mahumetanism and Paganism, because this was the Religion of their Forefathers, and that generally those about them do the like; So that if it had been their luck to have been born in another Country, and under another Climate, they would have owned another Lord, and been of another Religion. I say, we will not consider this as any true Motive to the receiving of Christ; Because it is neither sufficient nor reasonable, and he who embraceth Christ upon no other grounds than this, his Religion is little to be valued or regarded. Neither is it matter of wonder, that such an one yield to the prevailing Tentations of Sin, and refuse compliance with the Precepts of a strict and holy Living, especially when he perceives them fallen into desuetude, and that Vice and Ungodliness are more commonly practised; for he that in these things hath no other Reason or Motive than the Custom and Fashion of the place he lives in, will no doubt be [Page] still carried away with the Tide: But what a shameful and unworthy a thing is it, to be guided and directed in Matters of so great moment, only by the Practice of others, and the Custom of the place we live in? The Apostle St. Peter commands us to be always ready to give an answer to every man who asketh a reason of the hope that is in us: And truly it is a very slender and poor one, when we have no other but that we were so Educated, and that this Faith and Religion were professed, and in fashion where we were Born and Bred. Indeed, it is no small Happiness to be Born within the Church, and under the light of the Gospel, and among those who may educate us in the Christian Faith, because hereby we have an early occasion of acquainting our selves with those great and important things which concern our Eternal Salvation. And therefore we have always good reason to bless God for these excellent Advantages of our Birth and Education, without which, it's like we should have never come to the true Knowledge of Christ. But yet this doth not excuse us from a reasonable Enquiry and Search into the Truth and Grounds of the Christian Faith: when [Page] we come to Age and the Years of Discretion, we should be ashamed to pin our Faith upon our Grand-mother's Sleeve; we ought to fix it on a better bottom than mere Education, we should search into the Grounds and Reasons why we should rather be of the Christian Religion, than of any other; and should labour to understand what Obligations are upon us to chuse Christ, and none other to be our Lord and Master: For unless we do this, we do not act like Men, our Faith is neither reasonable nor divine, but unworthy both of Men and Christians, and which will never endure the Shock of any Temptation.

That which should chiefly perswadeIV. The first great Motive to profess Christ, is his being sent from God. us to profess Christ, and to become his Disciples, is, the Consideration of his being sent from God, and a serious Reflection on those undoubted Truths and irrefragable Testimonies, we have received thereof. Jesus Christ was foretold by the Prophets, and when he was in the World, God bare Witness unto him by the Appearance of Angels, and several Voices from Heaven, and divers other astonishing Signs; he wrought many Miracles and did many things, [Page] not only beyond humane reach, but beyond the reach of Nature it self, and he gave others Power to do the like; his Death was accompanied with many amazing Wonders, especially that of his Resurrection, so that the World was astonished at it. For Death had no Power over him, for he rose from the dead and appeared unto many, and last of all, was seen to ascend up into Heaven. When he was gone, what he foretold his Disciples, came to pass, and as they preached the Gospel which he had taught them, so God gave Testimony unto them by Signs and Wonders and divers Miracles, and Gifts of the Holy Ghost, which followed them: So that the whole World was constrained to receive and believe their Doctrine. We have as great Evidence, and Certainty for these things, as is possible to be had, and is sufficient to reason any Man into the Belief of them. And by these things, it doth appear that Christ is no Impostour, nor the Gospel, a cunningly devised Fable, but a certain Divine Truth; which teacheth us that God hath highly exalted Jesus Christ; and given him a Name, which is above every Name,Phil. 2. 9. that, at the Name of Iesus every knee [Page] should bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue should confess, that Iesus Christ is the Lord, to the glory of God the Father. If we believe in Christ, if we own him to be our Lord, it should be for these Reasons, and upon these grounds, otherwise our Faith is not valid.

This is the first and true InducementWhich requireth absolute and universal Obedience. to the receiving Christ, and if we embrace him, and make him our Lord for this reason, because he is sent of God, and hath received all Power in Heaven and in Earth; then we cannot but conceive an indispensible Necessity of yielding all Obedience and Service: For God hath not made him a titular Lord, he hath not given Him a Name of Dominion and Power only; but he hath constituted him such a Lord as must be served and obeyed, and the Power and Dominion which he hath received is not nominal, but real, actual, and effective: And consequently the Subjection which is required to be given him, must be something else than Words and Complements; it must be more than a barren and empty Profession, it must be real Deeds, faithful Services, and an impartial [Page] and universal Obedience to his Laws and Commands; or else whatever we profess or say, he will never own or acknowledge us to be his true Subjects and Servants. A son honoureth his father, Mal. 1. 6. and a servant his master, if I then be a father, where is my honour? And if I be a master, where is my fear? saith the Lord by the Prophet Malachy. If we do really acknowledge another to be Lord and Master, we must also acknowledge our selves to be his Servants: And Servants owe Obedience, therefore we reproach our selves so often as we call Christ our Lord; and yet refuse to obey him. Our Ingenuity in calling him Lord▪ can never appear so long as we do not heartily and readily obey him: For as God speaketh in the fore-cited place. Offer it now unto thy Governour, will he be pleased with thee, or accept thy person? Try, I pray you, and see if any Man will be put off as thou thinkest to put off Christ, when thou hast no mind to obey him. Will any Prince look upon those as good Subjects, who pay him no Homage, and refuse him the Acts and Testimonies of their Allegiance? Will any Master count him his Servant, who never minds his Will, but doth his own? And how unreasonable [Page] then art thou not to serve and obey him whom thou callest and believest to be thy Sovereign Lord and Master? If we be perswaded that it is necessary to receive him, whom God hath sent, lest we be esteemed Rebels for resisting the Ordinance of Heaven: We ought also to believe and be perswaded, that it is absolutely necessary to obey him; for it is all one not to own Christ, and not to obey his Will. Disobedience to a lawful Lord and Master is a great Crime, and passeth not unpunished. Ye Joh. 13. 13. call me Master and Lord, (saith Christ) and ye say well, for so I am. If he then be your Lord and Master, see that ye do whatsoever he hath commanded you, else he will be sure to punish your Disobedience. These my Servants that would 1 Thes. 1. 8. not that I should reign over them, bring them hither to me, and slay them before mine eyes. The Lord Iesus Christ will one day appear with his mighty Angels in flaming fire, to take vengeance on them that know not God, and obey not the Gospel of our Lord Iesus Christ. The Lord will accept of nothing instead of this, neither Prayers, nor Sacrifices, nor Professions will make Compensation for it: For as Samuel said to Saul, hath the Lord [Page] as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams; for rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry, because thou hast rejected the word of the Lord, he hath rejected thee, 1 Sam. xv. 22.

Thus we see, That our embracing of Christ, and taking him for our Lord, because we are assured he is sent from God, and is ordained by him the Lord of Angels and Men, that the same doth in its Nature, also tie and oblige us to honour him, not only with the calves of our Lips, not only by professing with our Mouths, that he is our Lord and Master, but by doing him real and hearty Service, and rendring all due Obedience to his Will and Pleasure.

But further, is it Love to Christ thatV. A second Motive to profess Christ, is Love. ties us to him, and which makes us adhere to the Profession of his Name? If so, then this will oblige us to serve and obey him. We read of some Servants under the Law, who so loved their Masters, that they would not part from them, and who though they might have had their Freedom, yet would not accept of it, but suffered their Ears to be [Page] bored through, that they might stay with their Masters for ever. And certainly Christ is such a Master, as deserves to be thus loved: For never any did so much for gaining the Affection of their Servants as he hath done to gain ours: He hath first loved us, and that with an admirable and astonishing Love. Greater love than this hath no Man, than that a Man lay down his Life for his Friends; and he hath not refused this Expression of Love to us, for he laid down his Life, and shed his precious Blood for our sakes. There is therefore all the Reason in the World, that we should love him, and adhere to him. Besides what Obligation the Commandment of God layeth upon us, to take him for our Lord, the Sense of his Love should oblige us to do it, we are very ungrateful if we do not love him, who hath so highly loved us, and who hath bought us at so dear a Rate, not with corruptible things as Gold and Silver, but with his own most precious Blood.

Now if it be Love which moves us toNo Love without Observance. call Christ Lord, Lord, to make Profession of his Name, and Gospel, then certainly this will excite us also to do his Will, and observe his Commandments. [Page] It is the very natural Result of Love, the proper Fruits and Expressions of it, to be observant of the Person who is loved, to take a delight in doing their Will and Pleasure. Love doth always discover it self this way, and it is simply impossible for it not to do so, and it is most certain they have little or no Love who cannot shew it this way: Hereby a Wife manifesteth her Affection to her Husband, and Children their Love and Respect to their Parents, and one Man to another, and when this Method is not followed, and these Evidences given, do we not presently conclude that the Persons have little Kindness or Regard for each other? Now our Love to Christ must follow the same Course, and express it self in the same manner; If ye John 14. 15, 21, 23, 24. love me, saith he, keep my Commandments. And again, He that hath my Commandments, and keepeth them, he it is that loveth me; if a Man love me, he will keep my Words; but he that loveth me not, keepeth not my sayings. And therefore, if Love be the Motive of our professing Christ, it will not rest there, it will carry us further, even to the doing whatsoever he hath commanded us.

[Page]Besides the two Inducements alreadyVI. A third Motive is the Hope of Reward. mentioned, there is one other Motive which may perswade us to come to Christ, and to yield our selves his Disciples, and that is the Hope of these Rewards he hath to bestow. These Services are much sought after which are honourable and profitable, and truly there is none which hath more either of Honour or Profit, than this of the Lord Jesus Christ: There is more advantage of having him our Master, than in serving Kings and Princes, or the greatest in the World: For besides the Temporal Benefits and Spiritual Blessings, which he gives in this present Life, he giveth Glory and Eternal Happiness in the Life to come, and therefore we may with good Reason, say with St. Peter, when our Lord asked him, Will ye also go away Joh. 6. 68▪ from me? to whom shall we go? thou hast the Words of Eternal Life. The Hope of Reward then may reasonably excite us to own and profess Christ, but we do in vain look for his Reward, without paying him due Obedience.

What, I pray you, is there any ManWhich the Disobedient cannot expect. that will pay his Servant his Wages, when he hath not performed his Work, do we think our Lord will bestow upon us the [Page] Eternal Rewards of the other World, when we have done nothing for it? He told the Woman of Canaan, that it was not meet to take the childrens bread, and cast it to the dogs, and we may be sure he will never think it just to make the Children of Disobedience to share alike, as those that do sincerely obey him; Not every one that saith unto me, Lord, Lord, Mat. 21. 22, 23. shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful Works? And then I will profess unto them, I never knew you, depart from me ye that work iniquity. He is a just Heb. 5. 9. Iudge who will have no respect of persons, but will certainly render to every Man according to his deeds; to them who by patient Continuance in well-doing seek for glory, and honour, and immortality, he will Rom. 2. 6. give eternal Life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, he will give indignation and wrath.

And as Christ will never bestow Heaven,Nor are they capable of it. and that Eternal Weight of Glory which is above, upon those who do not [Page] obey him; so none but those who keep his Commandments are capable of them. The Dignities and Enjoyments of this present World may be possessed by any: Both good and bad we see can be invested with them, but as for the Heavenly Glory none can enjoy it, but such as are worthy thereof. As the Eye is required to Seeing, and the Ear to Hearing, and the Palate to Tasting; so the previous Dispositions of Holiness and Righteousness, are requisite and absolutely necessary to the Enjoyment of Heaven and Eternal Life: Without Heb. 12▪ 14. holiness (saith the Apostle) no man can see God. Seeing it is certain that we keep in the other World the same Temper and Inclinations which we have in this, therefore he who is not prepared and disposed before-hand by the Exercise of Vertue, and the leading a Life according to the Commandments of God, is no more capable of Heaven and the Pleasures thereof, than a Beast is of the intellectual and rational Enjoyments of Men. Heaven is not to be considered so much under the Notion of some glorious Place, as of a State which brings us near to God, and makes us Partakers of his Divine Nature. It is a [Page] Life of perfect Holiness and Purity. Wherefore they who seek for Heaven without the Desires and Endeavours to be truly holy, are wholly ignorant of, and do quite mistake the thing, and do not know what they would be at. Let any Object or Enjoyment be in it self never so good or excellent; yet if it be not agreeable to the Faculties, and suitable to the Inclinations of him who hath it; it affords no Satisfaction or Delight: And if he hath any Aversion thereunto, it disgusts and procures Trouble and Pain. The covetous Worlding, the lascivious and intemperate Person, relish no Pleasure in the Church, in the Exercises of Devotion, and in the Company of pious and devout Souls, who are wholly mortified to the World and the things thereof; these are irksome, painful, and wearisome things unto them. And we may be sure Heaven would be yet far more troublesome, because it would be a greater Violence to their Inclinations. Therefore could we suppose a wicked Man translated into Heaven, he yet would find no Heaven of it, I mean he would not look upon himself as happy there, because he would find nothing agreeable to his mind, or grateful to his [Page] Inclinations; he would taste as little Pleasure in all that that place could afford him; as a Swine would do to be wrapped in Odours, and fine Linen, and decked with all manner of precious Ornaments: As that Beast would still count the Mire and Puddle more delicious, so a wicked and ungodly Person would esteem the lowest, the most brutish and sensual Pleasures here to be preferable to the Joys of Heaven it self. Heaven certainly is as much the natural Consequence of a holy and good Life, as it is the Reward obtained for our Obedience: And Hell is no more the determined Punishment of Sin, than it is the necessary result and effect of it. As a Weight naturally presseth towards the Earth, so Sin sinketh a Man necessarily into Hell, that is the outmost Misery. Whereas true Goodness and Righteousness put him without the Reach of it, in that they elevate and raise him towards God, who is the Fountain of all Happiness. Holiness therefore, and Obedience to Christ, is the true and only way to Heaven, he that treads not this Path shall never come there.

Thus we have considered the Text as it seems the Proposal of a Question, or [Page] interrogatory, asking the Reason and Cause why those who own and acknowledge Christ, to be their Lord and Master, do not sincerely obey Him, and keep his Commandments? From which Occasion hath been taken, to shew the unreasonableness and Absurdity of disjoining these which should be conjoined together, I mean the Profession and Practice of Christianity; seeing that which moveth and exciteth to the one, doth also call for the other. Now, before I leave this Point, allow me to ask you a few Questions, and to reason the matter a little with you. What is it that perswadeth you to call Christ Lord? Is it that you may please God, by receiving him, whom he hath so highly exalted? If this be the reason, do you not see that by the same reason you are obliged to serve and obey him? For this also is the Will of God. Is it Love to Christ which makes you adhere to him? You see Love and Obedience are inseparable, and that Love cannot be ingenuously professed, if Obedience be denied. Finally, do you embrace Christ on the account of that rich Reward which he hath promised? But do you not see that this cannot be expected, without keeping his [Page] Commandments, and performing that Work which he requireth, and hath intrusted to you. What Reason can be given for refusing an entire Subjection to the Doctrine of Jesus Christ. Is there any Motive or Inducement to believe, which doth not equally perswade to obey? It is evident then, that if the matter be laid home to Men they can answer nothing, but must stand speechless. Out of thine own Mouth thou shalt be condemned, O wicked and slothful Servant; for thou oughtest to have obeyed him whom thou knowest and believest, to be thy Lord? Shouldest thou not study to please him whom thou professest so much to Love? And oughtest thou not to have done thy Work if thou wouldest have had thy Wages? What a shameful and unworthy a thing is it for Men to act so unlike Men? To shew so little Reason; nay, to walk so contrary to all Reason, in these matters of the greatest Moment and Concernment? The Practice of Heathens and Infidels is not so absurd as this comes to; they do not obey Christ, because they do not believe in him, or they will not profess him, because they have no mind to obey him, So one tells us of the Men of [Page] Congo, That at first they were easily perswaded by the Portugueze to embrace Christianity, and were baptized in great abundance: But afterwards, when they found it did require some Strictness, which they had no mind to bear, that they must leave their Heathen Practices, particularly their Multitude of Women, they came back to the Church, renounc'd what they had done, and return'd back to their indulgent Heathenism. For they knew not how to reconcile the Christian Vow with living in the open Breach of it, being too honest for such Practices. And certainly it is far more reasonable to declare that we do not believe in Christ, nor yet own him; than to profess both, and in the mean time continue disobedient to him, if we lay aside our Obedience, let us lay aside our Faith and Profession too; for that but makes us the more guilty and liable to a greater Condemnation.

And thus we are brought from consideringVII. The Text may be considered as an Expostulation or Reproof. the Text Question-wise, to consider it as an Expostulation, or sharp Reproof made to all empty and barren Professors, and such as rest in a meer Historical Faith and speculative Knowledge of Christ, without offering to bring [Page] forth the Fruits of Obedience and Holiness. Now taking the words thus (as it indeed appears they ought to be taken so) they may be thus Paraphrased; Why call ye me Lord, Lord, and do not those things which I say? That is, ‘Why should you take my Name in your Mouth, seeing you hate Instruction, and cast my Words behind you? How dare you be so bold, as to call me your Lord, seeing you refuse to obey me? Do you not know what a Presumption this is? And how highly it displeaseth me? I had far rather you'd disown me. And it would please me much better that you forsake my Service altogether, than to say, and not to do. What do, you fancy I am ignorant of your ways? Or, do you think I am altogether such an one as your selves; one who doth secretly countenance and approve of Vice and Sin? Do you think I will sit down with such an Affront? No certainly, I will not pass it; I will both reprove you, and punish you; either therefore do those things which I say unto you, or else cease to call me Lord, Lord.’

This is the sence and meaning of the words, and we need not think it very [Page] strange, that Christ should so passionately reprove, and expostulate with such Disciples, as are unobservant of his Will, and negligent to keep his Commandments: For their carriage and behaviour is very provoking, it throweth a great deal of dishonour and reproach upon our Lord, and is very prejudicial to his Interest; because it doth very much obstruct the Advancement of his Kingdom.

First, I say, the Disobedience and theVIII. The Disobedience of Christians very provoking. naughty Lives of those who call themselves Christians, cannot but very much provoke the Lord Iesus Christ: For he being really a Man as well as God, therefore we must think, he hath all the Passions which are natural unto Men, and which are not the effects of the present Corruption and Disorder of our Nature by Sin: and it's not only natural even to the best to be grieved and irritated, when they consider how unworthily they are dealt with by those who are strictly obliged unto them: But also to be so provoked and grieved upon such a just occasion, is consistent with the most perfect vertue. Unless therefore we make a Stoical Apathy to be true Perfection, it is impossible but that Jesus Christ must be displeased and troubled when [Page] his own Disciples slight and neglect him. No Man can take it well to be slighted and abused by any: But the ungratitude and undutifulness of Servants and Children, is an insolency which none can patiently bear with. The wickedness of the rest of the World is indeed grievous; but that the Disciples of Jesus Christ should commit Sin and prove Ungodly, cannot but be thought highly offensive. The Heathen know not what they do, and therefore they deserve Pity and Compassion: Our Lord doth not expect Obedience from them, or any regard to his Will and Pleasure, because he is not yet made known unto them; which doth somewhat excuse them. But I pray, what excuse can be pretended for those to whom he hath manifested himself, and to whom his Majesty, Power, and Glory have been revealed? That they should resist the Power of his Doctrine, despise his Laws, and work Wickedness; and run into all Excess and Riot, is a most irritating, insolent, and inexcusable thing. This cannot but stir up his Anger, vex and grieve his Spirit.

Especially, considering in the nextIX. It doth dishonour Iesus Christ. place, what reproach and dishonour he receives thereby. It's well known how [Page] much the carriage of Servants and Friends tends either to a Man's Credit or Disgrace. He hath honour whose Family is kept in good order, whose Servants and Children behave themselves vertuously and discreetly; but when they are vicious and unruly, he is put to shame affronted. Thus the Patriarch Iacob said to his Sons Simeon and Levi, because of their Cruelty committed upon the Shechemites, Ye have troubled me to make me stink among the Inhabitants of Gen. 34. 30. the Land. And certainly corrupt and bad Christians do the same dis-service unto Christ their Lord; they occasion him to be dishonoured and lightly esteemed, by such as are Strangers unto him. God told David, That the Murther and Adultery he had committed, had given great occasion to the Enemies of the Lord 2 Sam. 12. 14. to blaspheme. And the same Enemies, (I mean the Heathens) do still Blaspheme our God and the Lord Jesus Christ, upon the account of those and the like Enormities and Abominations, which abound among us who call our selves his Servants, and do profess to worship him: For by these things they cannot be perswaded that he is the true God, more than those they serve; and are tempted [Page] to think as well of their false Gods and petty Deities. Some tell us, that in some places it is ordinary for People, when their Honesty and Integrity is called in question, to vindicate themselves by Swearing and Professing they are no Christians; which is a most horrid shame and disgrace to us and our holy Profession. It is well known what a contempt and reproach the Spaniards brought upon the Christian Religion, when they first discovered America, the poor Indians saw their Covetousness so exorbitant, their Cruelty so horrid, and all their Practices so filthy and abominable, that they could not but loath and disgust them, and upon that account they abhorred the God whom they adored, and the Religion which they professed; and one of them peremptorily refused to go to Heaven, because the Spaniards said they were to be there: For he could not think that a good place into which such bad persons were admitted. And now tell me, I pray you, what can be imagined more offensive and displeasing unto God, than the making him liable to be thus blasphem'd and evil thought of? That he should be thought a Friend to, and favourer of the most [Page] wicked and wretchedly debauch'd Persons. Sure the Wounds which our Saviour receiv'd upon the Cross, were neither so deep nor so sore as those which such Reproaches give him; and we may be sure he will resent them. The Wounds he received upon the Cross, he suffered willingly, but these are against his Will; The first he forgave freely, for they made for his Honour and Glory: But we cannot think he will forgive the other, which cast such a stain upon his Holiness and Purity. He that despised Moses Law died without Mercy, under three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, who hath crucified him afresh, and put him to open shame, who hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and doth despite unto the Spirit of Grace? Know ye not that Vengeance belongeth unto the Lord, and that he hath said, he will recompence it. Heb. x. 28.

But Thirdly and Lastly, when theseX. It is prejudicial to the Interest of Iesus Christ. who call themselves Christians, deny Obedience to Christ, and instead of doing his Will, do the contrary, obey [Page] Sin and the lusts of the Flesh; I say, this is prejudicial to his Interest, and obstructs the Advancement of his Kingdom in this World: It doth both keep it from being further extended, and also from arriving to its true height, where it is established. Evil communications corrupt good manners; and one wicked perverse Servant may debauch the rest, draw them from their Service, and the faithful and punctual Attendance upon their Master: So a very few persons professing the Name of Christ, but careless to do his Will, may have a very bad influence upon other Disciples. This tendeth to beget in them a perswasion that they may belong to Christ, though they be Wedded to the World, Slaves to their Lusts, and drowned in Sensual Delights. Ever since the Church Doors became so patent, that one might have the Name and Rank of a Christian, without giving Proofs of a Sincere Conversion, or shewing the Testimonies of an Holy and Upright Life, all Zeal and Care for Serving of God have been very much cool'd and slackned: And ever since too, Religion hath been at a stand, and made no further progress in the World. While those who call'd themselves [Page] [...] [Page] [...] [Page] Christians, made their light to shine before Men, whilst their good Works and holy Life were clearly seen, many embraced our holy Faith and glorified our Heavenly Father: The Holy and Innocent Lives of the Apostles and Primitive Christians, were so taking, that it allured the World, and made Men ambitious and desirous to embrace that Religion, which taught and enabled People to live so well: But now that the lives of Christians are so mean and sordid, so corrupt and prophane, no body enquires after our Religion, they search not into the truth and certainty thereof; they neither concern themselves about its Author, nor do they enquire what Advantages it offers beyond the other Religions of the World. The wickedness of Christians has drawn a bar upon the progress of Christianity, by raising and nourishing such Prejudices in those who are Strangers to it, so that it is now a very rare thing to see one leave his Native Superstition, and come over to embrace Christ and his Worship. Perhaps there are more Apostates and Renegadoes from Christianity, than there are Converts to it: And however the one is as ordinary as the other.

[Page]And now having seen what evils flowXI. The Application of all. from a bare barren Profession, and a Noncompliance with the Precepts and Laws of Jesus Christ, how insolent it is in it self, what dishonour it brings to our Lord, and what a prejudice it is to his Interest in the World, I say, when we consider this, we need not wonder why he should so sharply reprove and inveigh against it as he doth here in our Text: Certainly he hath all reason to do so, and we his Ministers cannot be answerable if we neglect to expostulate with those who are guilty of this fault. And O, how few among us can plead not guilty! Let me use a little freedom with you, be not angry if I ask, (would to God you would seriously ask your selves) what you are, what you Profess, in whom you do believe? I know what the answer will be, all will say, we are Christians, we profess and believe in the Lord Jesus Christ; but, I pray, how do ye shew it? What signs and proofs give ye thereof? Can you make out this by the Works of Obedience? Is it evident that ye do those things which he saith? If so, you have all reason to call him Lord, and you speak but the truth when you call your selves his Disciples, but not [Page] otherwise. Be not deceived, think not external Baptism, frequenting the Church, hearing Sermons, or making Prayers, are sufficient for holding the Dignity and Privilege of Christians, or for laying Claim and Title to the Lord Jesus Christ: Indeed, they are not Christians who cannot shew these, but they may have them and yet not belong unto Christ; The veriest Hypocrites may go thus far, and such as Christ will never own in the great Day of his Appearance: For certainly, he will reckon none his Disciples, nor will he reward any as such, but those who heartily and sincerely obey him. I know my sheep, saith he;Joh. 10. 27. and that we may know them too, he tells who they are, My sheep, saith he, hear my voice and they follow me. Now can you say, that you have hearkned sincerely to the voice of this Shepherd? Have you followed whither he leadeth you? Have you indeed performed the Commandment of this your Lord? O that you could all answer Affirmatively. But then, as Samuel said to Saul, What meaneth this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? What means the ridiculing of the Doctrine, and Mysteries of the Gospel? [Page] What mean the Taunts and Scoffs cast upon its Precepts? How comes Sin and Iniquity to abound so much? Why does lust so much reign and prevail? What mean your Oaths and your Curses, your rash and idle Speeches, your Slandering and your Back-biting, your Wrath, Malice, and bitter Envyings, your Covetousness and Uncharitableness? Whence is it that Whoredom and Uncleanness, Gluttony and Drunkenness, Pride and Wantonness, Falshood and Dishonesty abound so much and are so frequent? Have you thus corrupted your selves, and do you yet presume to call upon the Name of the Lord? Know ye not that 2 Tim. 2. 19. every one that nameth the name of Christ, must depart from iniquity? Or do you think these but the spots of Children? You are mistaken, they are not the spots of Children, they are not consistent with the sincere Belief and Profession of Christ, they who love him, will not be guilty of them: for they bewray a contempt of him and his Gospel, and occasion it to be evil spoken of by others. It is Zeal for God, and Charity to Men. It is Self-denial and Innocency, Purity and an Universal Holiness; it is fruitfulness in all manner of good Works, which [Page] only can shew us to be true Disciples of Christ: These are the Badges of Christianity, who putteth on these is a Christian indeed; but he who lacketh and despiseth these, he who hath neither love nor regard unto them, may as well renounce his Profession. Let me intreat you therefore to examine and try your Hearts, and when you have done that, declare your Sentiments and Resolutions. Why do you halt and hover so much? Speak your Mind freely, be plain and ingenuous. Are you for God? Will you accept Jesus Christ to be your Lord and Master? Declare it, and let it be seen by your works and Conversation; If you think him a hard Master, one who imposes a Burthen you cannot endure; If you think his Laws grievous, rigid and severe, I pray you renounce your Covenant with him, quit his Service, and go serve some other Lord. For why do you stay with him you cannot Serve? Why do you own him you resolve not to Obey? Why do you call him Master whom you cannot agree with, and with whose will and pleasure you can never comply? You who are covetous and wedded to the World, why come you to him who [Page] teacheth and commands to undervalue and trample upon all Sublunary Enjoyments? You Proud and Vain-glorious, why do you engage with a Master, who is humble and lowly, and who requires all his Servants to be so? You who are Malicious and Disdainful, and ready upon every occasion to slight and contemn others, how can you take upon you to be the Servants of him who is Meek and Affable, and who will have all his Servants to be kindly affectioned one towards another? You who are easily blown up to Wrath, and who cannot sit down with any injury without revenging it, what a Presumption is it for you to become his Disciples who strictly Commands, the loving of Enemies, the blessing them that curse us, the doing good to them that hate us, and the praying for them that persecute and spitefully use us? What reason have you who wrong, cheat, and defraud your Brethren, to engage with Jesus Christ who hath established this as a certain Law amongst his Disciples, that every one do as they would be done to? Finally, you who cannot be weaned from excess in Eating and Drinking, and voluptuous Pleasures, from Prophane [Page] Jesting and filthy Communication, from licentious and ungodly Practices; I say, why do you call Christ your Lord? Why pretend you to his Service, seeing you know that he hates, and hath discharged all these things, and has enjoin'd that we be holy in all manner of conversation, even as he himself who hath called us is holy. What think you? Doth Christ only require a large Muster-roll? Doth he ask only that Men list themselves under him? is he content they serve him by halfs only, or think you he will be pleased that instead of doing his own Will, they do the quite contrary? If therefore you have no Mind to comply with the Will of Christ, that is, to be truly Just and Honest, Sober and Temperate, Good and Merciful, Holy and Upright before God and Man: You had better not own Christ, not pretend to have any thing to do with him; otherwise you shall draw greater Guilt and Punishment upon your selves: for you have seen how much this doth provoke him, and what dishonour and prejudice it doth to him.

It is our proper business, and the proper business of this place, to perswade [Page] Men to embrace Christ, and to be reconciled unto God, we are sent out upon this very Errand, but if Men will not be perswaded to leave their Sins, nor to turn Holy and Righteous, we must intreat them not to embrace Christ; we must desire them to profess Atheism, Infidelity, any thing they please except the Christian Religion: And sure, next to a hearty and real Compliance with the Laws of the Gospel, this is the best Service can be done unto God; For so long as Men deny Christ, and will not own themselves to be his Disciples, their fruitfulness in Sin, and their barrenness in Good Works, disappoint neither God nor Man, nor is the occasion of any reproach unto the Christian Religion. But when Men call themselves Christians, it is still expected they will walk as such; while they call unto Christ Lord, Lord, it's hoped and believed they will do what he saith; Even as Christ looked to have found Figs upon the Tree which brought forth Leaves; and therefore, if this Fruit be wanting in them, they both mock God and delude Men. And will ye thus requite the Lord, ye foolish people [Page] and unwise? Will ye mock and deal deceitfully with him who hath done so many and so great things for you? If ye do him no good, I pray you, do him no wrong; If you will not glorifie him by your good Works, I pray you, do not dishonour him by your evil Deeds; If ye will not serve him your selves, do not hinder others that would: His Love, the laying down of his Life for you, ought to melt you into Love, and to engage you to Obedience; but if you think him not worthy of such a Return, I hope you will not think it just, to render him Evil for Good, Hatred for Love: He deserves better usage at your hands, than to have his Spirit wounded and grieved by you; his Name reproached and calumniated, and his Interest weakned and prejudged. And yet all these things ye do unto him when ye call him Lord, and do not those things which he saith. Oh, far be it from us to be guilty of such monstrous Ingratitude, and to deal so inhumanely with the Lord Jesus Christ, who hath shewed us such astonishing Love and Kindness, and who is most desirous of our good and happiness: Wherefore let us sit down, and deliberate [Page] what we will do, whether we will adhere to the Profession of Christ, and join thereto Obedience to his Laws; or if we shall renounce both together. The First certainly would please him best, but the Second would please him better than a bare barren Profession of his Name with the practice of Sin and Wickedness. Chuse you then this day whom ye will serve, whether Christ the Lord, or the Devil, the World and the Flesh? Ye cannot serve him and them too: No man can serve two Masters. If you cleave to him, you must forsake them: If you will adhere to them, let him go. I know you will answer as the people did Ioshua, when he put the like question unto them, God forbid that we should forsake the Lord to serve other gods. But remember and consider what Ioshua said again unto them, Ye cannot serve the Lord, for he is an holy God, he is a jealous God, he will not forgive your transgressions nor your sins. That is, he will not connive at them, or bear with them; he will by no means be induced to indulge you the practice of them; If ye forsake the Lord and serve strange gods, that is, if while you profess your selves his Servants, you obey any other, and do [Page] any thing which is evil in his sight, then he will turn and do you hurt, and consume Jos. 24. 16. you after that he hath done you good. Lay your hand therefore on your heart, and resolve either to part with your Sins, or with him whom you call your Lord.

But what, shall sin separate us from God? Shall any thing be dearer to us than the Lord Jesus Christ? Have we greater ties to the Devil, the World and the Flesh, than to him? Shall we think our selves happier in their Service than in his? God forbid: Was it not by these that we were brought into misery and thraldom? Shall we deliberate then to whom we shall yield our selves Servants, whether of sin unto sin, or of obedience unto righteousness? Is the balance equal? Is there not more weight on the one side than the other? Why then do we not chuse, why do we not preferr that which Reason, Interest, and Duty perswade to! What fruit have ye in these things whereof you are now ashamed, is not the end of these things death? for the wages of sin is death, but the gift of God is eternal life, through Iesus Christ our Lord. Let not therefore sin reign any more in your mortal bodies, that ye should obey it in the lusts thereof, neither yield ye your [Page] members as instruments of unrighteousness unto sin, but your members as instruments of righteousness unto God. Be not afraid or discouraged at his Laws, for there is none of them grievous, saith the Apostle St. John. The law of the Lord is perfect, (saith David) Converting the soul, his statutes are right, rejoicing the heart, they Psal. 19. are more to be desired than gold; yea, than much fine gold, sweeter also than honey or the honey-comb; And in keeping them there is great reward. For if being made free from Sin, we become Servants to God, and have our fruit unto Holiness, our end shall be everlasting Life; to the which God bring us all in his good time.

Amen.

SERMON XI. A PREPARATION TO THE Holy Communion.

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HEBREWS X. 22.‘Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water.’

THese Words are an Inference orThe Scope of the Text. Conclusion drawn from a Doctrine formerly delivered, as appears from the illative Particle [Therefore] in the 19th. Verse: And there you have also the Summ of the Doctrine it self, viz. That there is now free access unto God through Iesus Christ, which the Apostle declareth in figurative Expressions, [Page] with an Allusion to the Jewish Temple, not only because he was writing to Hebrews, but also because that Temple, and the way of entering thereinto, was a Type of this great Truth, which is revealed by the Gospel. That Iesus Christ is a true, and the only Mediator betwixt God and Man, that by him Men may confidently draw near to God, and hope for Acceptance, St. Paul has asserted and endeavoured to make out in the former part of this Epistle; and indeed he hath proved and made it most evident, so that there can remain no doubt thereof, except in those who obstruct their own Conviction, not desiring to be convinc'd. Now the proper and practical Improvement of this certain, important, and most desireable Truth, is what you have in the Words of our Text: For they contain an Exhortation to lay hold on this gracious Privilege; and with all they shew us how, and after what manner we should do it, so as to obtain it.

I shall first speak to the Exhortation it self, next of the Qualities here required of such as design to comply with the Exhortation, and lastly make Application of all to the present business of the Sacrament.

[Page]To begin then with the Exhortation,I. The Exhortation, Let us draw near. which is in these words, Let us draw near. To what or whom we should draw near, is not here express'd, but is to be gathered from what goeth before, whereby we understand that it is God to whom we are here desired to draw near. And seeing it is so, by drawing near here cannot be meant any Motion of our Body towards God; for as to his Glorious and Majestick Presence in the Heavens, we cannot approach it though we would; and as for his other Essential Presence, neither can we avoid it though we would too, for he fills both Heaven and Earth. Whither shall I go from thy Spirit? Or whither shall I flee from thy presence (said David). If I ascend up into Heaven, thou art there: If I make my bed in hell, behold, thou art there. To draw near to God, therefore, is a metaphorical Speech, and must be understood not of any natural Action of the Body, but of some moral Action of the Soul, viz. The Desires and Endeavours after Peace, and Reconciliation with God. For, because those who are Enemies and at variance together, use to keep a Distance, and shun each other's Company; therefore in Scripture, [Page] they who never think of God, take no Care to please him, and those who make no Difficulty to offend him, are said to be far from God, and to go a whoring from him: And on the other hand, because those who lay aside their Enmity, and are desirous to be made Friends, usually meet and resort to one anothers Company, therefore drawing near to God in the Scripture Language, is put for the Inclination of our Souls toward him, the seeking to have all manner of Enmity betwixt God and us quite removed, and that a true, firm Peace be made up with him.

Sin is the Cause and Occasion of that Enmity which is fallen out betwixt God and Man: And one would have thought that all the Difficulties of Reconciliation with God, should have been on his part; That his Justice, his Honour, his Authority should have interposed, and not only not suffered him to accept of Peace, but also to have obliged him utterly to destroy those despicable, silly Creatures, who had the foolish Insolency to rebel against him, and to counteract his Will and Pleasure. But behold Jesus Christ, hath removed all Difficulties on God's Part, he hath found out means to satisfie [Page] the Justice, and to salve the Honour and Authority of God, though Man be not destroyed, though his Sin be passed over and pardoned; God's Wrath is pacified; he now looks favourably upon Man, and is willing to receive him into Favour, and to renew a Covenant of Grace and Peace with him, whereby he obligeth himself to deal with Man as if he had not sinned, as if he had never rebelled against his Maker. Now could it have been expected that such a gracious Offer should not have been readily embraced: But which is unaccountable Man stands out, and will not be reconciled to God. God hath made great Condescension, and Man will make none; God wooes and intreats, and Man draws back and runs away; God calls and sends Message after Message, and the other will not hear, he stretcheth forth his Hands, but no Man regardeth; he waits, but they will not come or draw near. Thus each acts as 'twere, not his own part, but what in all Appearance doth more properly belong to the other: God acts as if he were in Man's stead, and Man behaves himself as if he were in the Place of God; for as if God were the poor, the needy, [Page] the inferiour, and miserable Party, he sues and humbles himself first, and as if Man were an independent Sovereign and All-sufficient Being, who needed no Aid from any, he rejects all the Treaty, and disdains this proffered Friendship. O! Wonderful Condescension of God? And O the Stupidity, and Foolishness, and Madness of Man? What Words are sufficient to hold out either of these? And how hard is it to determine which of the two is most astonishing? Whether God's Behaviour towards Man in seeking him, offering Pardon and Peace, or Man's Behaviour towards God, in refusing and slighting the same? Do ye thus requite the Lord, O foolish People and unwise? O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leesing! Do ye slight God, set at nought your Maker, and court the World? Are ye taken up with Toys and Trifles, and will ye despise Life, and cast behind you eternal Bliss. Be astonished, O ye Heavens at this! And be horribly afraid, be ye very desolate saith the Lord, for my People have committed two great evils; they have forsaken me, the fountain of living waters, and hew'd them out Cisterns, [Page] broken Cisterns that can hold no water. O! that Men were wise, O! that they did understand, O! that they would but seriously consider this!

Come, I pray you, let us reason together, call in your Thoughts, consult your Knowledge, advise with your Experience, and then tell me what you have ever found preferable to God? Is there any thing more worthy your Thoughts or Care: What is it that doth equal his Favour and Love: Or, what can compensate the Loss thereof? Will Riches, will Honours, will Pleasures, or will any thing else be profitable as God? Can we expect to draw from them either separately or jointly, as much Comfort and Satisfaction as from him? Behold every Day lets us see that all these things are frail, brittle, and uncertain; and that there can be no fast hold of them: But though they were more certain and stable, yet being unsuitable to the Nature of our Souls, 'tis impossible to draw from them alone that good which our Souls crave. It is indeed somewhat hard to convince Men, but though they should act over all the Experiments of Solomon, and prove what good is under the Sun, they could not [Page] draw another Conclusion than what he has left us, viz. That all things are vanity and vexation of Spirit, and that Mans chief and only good is to seek God, and to delight themselves in him. The Lord is my portion, saith my soul, Lam. 2. 24. therefore will I hope in him.

O consider what an Honour it is to be admitted into Favour and Fellowship with God. The Psalmist falls into Admiration when he beheld Man but a little lower than the Angels, and invested with Dominion over the Fowls of the Air, the Beasts of the Field, and the Fish of the Sea. And whatever Reason there be for Praise and Admiration in that Case, yet Angels being but Fellow-Creatures, and the other destitute of Reason and Understanding, and so far below us, this is nothing so considerable as to be advanc'd into Communion with God himself, this is indeed a Heighth and Dignity which may both amaze the Beholders and those on whom it is conferred O anima rationalis miserabilis creatura, quo te dejicis, terram diligis, & melior es, coelum contemplaris & altior es, solo tuo creatore tu inferior. Saith St. Augustine.. To be made the Friends of God, is truly an Honour to our Nature, nothing else can give any Lustre or Glory to us, but this is the highest can be aspir'd to, either by Angels [Page] or Men, and therefore we have great Reason to cry out, Lord, what is Man, that thou shouldest be so kind to him? And so kind too after he had turn'd Rebel and Traytor is indeed beyond Expression. Behold, what manner of love the father hath bestowed on us, that we should be called the sons of God. Constantine had good Reason to say, that he gloried more in being a Member of the Church, than in being Head of the Empire, for to be a true lively Member of the Church doth unite us to God, and so is more to be desired than the greatest Dominion, or an universal Monarchy. For hereby we are not only highly honoured, but greatly enriched; we have not only an honourable Title and Relation conferred on us, but also the largest Emolument. Eliphaz advised Iob to seek unto God, that he might be relieved out of all his Trouble, and if he got him his Friend, he told him he should be in League with the stones of the Field, and the beasts of the Field should be at peace with him; for God will certainly oblige all his Creatures to keep Peace, with those with whom he is at Peace, as a King maketh Peace not only for himself, but for all his People, or if [Page] he let any of them break Peace, it is that he may make those his beloved and peculiar Friends to be the more glorious by gaining a Victory over them. He that draws near to God is sure of his Hearts wish; Delight thy self in the Lord, and he shall give thee the desires of thine heart. What can any wish for more, than what an infinite Wisdom can contrive, an infinite Power act, and an infinite Bounty bestow? Now he who hath God his Friend, is allied to infinite Power, Wisdom, and Goodness, which will ever interess themselves in all his Concerns. Happy are the People whose God is the Lord; blessed is the Man who chuses God for his Inheritance, for he will give grace and glory, and will with-hold no good thing from him. All things shall work together to the good of them that love God: Trouble as well as Prosperity, and the saddest Affliction as well as the greatest outward Plenty. Many say, who will shew us any good? But saith David, Lord lift thou up the light of thy Countenance upon us. Thou hast put gladness in my heart more than in the time that their Corn and Wine increased. They who draw near to God have Joy which the World cannot rob them of: the Ground [Page] of their Happiness and Comfort is not liable to Rapine or Violence, nor doth it ever decay. Peace I leave with you, my Peace I give unto you, saith Christ, but not as the World giveth give I unto you; that is, he gives neither so inconsiderable, nor yet so brittle and uncertain a Peace as what the World gives, but what is more solid and substantial, wherefore he adds, let not your hearts be troubled neither be afraid. If we have Peace with God through Christ we need not startle at any thing, neither at private Personal Disasters, nor at publick Calamities: Because God is our refuge and present help. The Children of God cannot be without Crosses and Afflictions; but God will not suffer these to marr either their present inward Comfort, or after Happiness, their Joy cannot be taken from them. He will let them be tossed up and down with the Waves of Trouble, but they shall not be swallowed up, they shall have a joyful exit. Mark the perfect, and behold the upright, for the latter end of that Man is Peace, Psal. xxxvii. When Men draw near the end of their Life, when their Days are near a Period, whether through Age or by any Accident, they have [Page] need of some comforting Cordial to keep them from fainting; and nothing is possible to administer this, but the Hopes of Peace with God. The Sense of God's Favour and Love will make Death appear without a frightful Visage, though generally it is esteemed the King of Terrours; this will make one to be so far from abhorring Death, as in many Cases to be even glad of it, because it opens a Door to eternal Rest, unspeakable Joy, and Fullness of Glory. Is it not then good for us to draw near to God?

But if so much real good, as thus accrues by drawing near to God, be not Motive enough to engage us to do it, I pray consider the Danger of neglecting it, which is no less than utter Misery and certain Destruction, for lo they that are far from thee shall perish (saith the Psalmist) thou hast destroyed all them that go a whoring from thee. It may certainly be matter of Astonishment, how Men can rest, be merry, or enjoy any Quietness while they live in Enmity with God, and have no Assurance of Peace with him. Men are troubled if they understand any Alteration of their King's Favour toward them, nay if but some [Page] Difference fall out between them, and some Favourite of the Court, though the King's Anger may be many ways avoided, and that before the Sun hath finished his Course twice, the Favourite may be turned out of Court, and put in a Condition which obliges him as much to depend on others, as others now on him: But however, is the Wrath of frail mortal Man so much to be feared? Is their Displeasure so carefully to be avoided? And should the Wrath of God be little regarded? How much more Reason have we to fear God than Man? There is no concealing ones self if he search out, nor is there any resisting his Power, if he be resolved to punish, and who may stand before him if his anger be kindled but a little. Ye who will not be perswaded to draw near to God, how think ye to save your selves, how can ye escape if ye neglect so great Salvation as is now tendered you? Can you muster Forces equal in Strength and Number unto God's? And if you cannot, why do you not seek Peace before he come in Wrath to revenge himself, for the Affront you have done him in rejecting so great Love and Kindness, as he hath proffered by his own Son? [Page] Ye Atheists and Prophane, who now laugh at Religion and make a mock at Sin, what will ye do or say for your selves when God enters into Judgment with you? Do you think to put on then your present Boldness, and unmannerly Impudence? or will you make God retire by your Prophane drolling and jesting, as you use now to affright all sober and modest persons from your Company? Then your Tongues will be bound up, your Wits will fail, shame shall cover your faces, you shall stand trembling, and shall feel that power to your confusion, which at present you scorn and little regard; Ye, who cannot find time to seek God, who have no leisure to Pray, to read the Scripture, or to attend God's Publick Worship or Ordinances, how do ye think to come off? will ye say that ye had your Business to wait on, that ye were taken up with the pursuit of Honours and Riches, that ye were drawn away with Pleasures, with Gaming and Sporting? That is, to tell him plainly, you loved him not, you preferr'd all things before him, and thought it time enough to seek him when you had nothing else to do. Or, do you imagine to bribe him, but he will not be brib'd; and tho' [Page] he could, what would you give? you have nothing, you leave all behind you, you pass naked into the other World: There is no Remedy then, but submit you must, and you can expect no Mercy for it is out of time, and when it was offer'd, you contemn'd it. O consider this, ye that forget God, lest he tear you in pieces, when there shall be none to deliver! Now is the acceptable time, now is the day of Salvation, now you may have Peace; be wise therefore, and let not such opportunities slip, but seek the Lord while he may be found, and call upon him while he is near. Draw near to God, and he will draw near to you. Cleanse your hands, ye sinners, and purifie your hearts, ye double minded.

I have now spoken to the Exhortation, and proposed what may make it take effect, and I hope you are thereby moved to draw near to God. It followsII. Of the Qualifications of those who would draw near to God. next, that we consider the manner how we should draw near, for this we should also look to, otherwise we will be disappointed of Peace with God. He is ready and willing to accept of any who come aright as they ought, He that cometh to me, I will in no ways cast out, Joh. 6. 37. But yet every drawing [Page] near will not find acceptance, some come and are rejected, not for the want of good will on God's part, but for the want of those Qualifications and Conditions on their own, which are necessary and requisite to recommend them to the favour of God.1. A true Heart.

Now what these are the Apostle shews you here. The first is, a true Heart. The Heart is not made mention of, with a design to exclude the Body, for that is also required, as appears by what follows: But because God is a Spirit who searcheth the heart and trieth the reins, who knoweth the inward Thoughts of Man, the inward Temper and Disposition of their Minds, and with what Designs and Affections they present themselves before him, therefore the Heart is in the first place mentioned, that Men may not presume to mock God by outward Fawnings and Caresses, whiles in their Hearts they have no true Kindness for him, nor sincere Love to him. God will not value the Bowings and Prostrations of Mens Bodies, their sad Looks, mournful Tone, fair Words and Professions, if these proceed not from the Heart, and be not the real intimations of the inward Purposes and [Page] Affections of their Soul: But if in the midst of these, they retain any secret aversion to God, his Will, or his Ways; or if there lurks with them some love and inclination to what offends him, then he will abhor them and all their Offers and Services. This people draweth nigh Mat. 15. 8. unto me with their mouth, and honoureth me with their lips, but their heart is far from me, therefore, saith God, in vain do they worship me. There is no true Friendship where there is not an Union and closing of Hearts: Indeed, sometimes Enemies will meet, shake hands, and make many fair Protestations, and yet their old Grudge and Quarrel will continue, which cannot be reckoned a cordial reconciliation, it's only a patcht agreement to please some third Person, or to shun some present inconvenience, which will never last. But as there is nothing to oblige God to patch up a Peace with us, against his Will, or contrary to his Honour; so there is no Peace with him who is the Father of Spirits, but when it is with the Heart, neither will he look favourably upon any heart, except a true heart, that is a sincere heart, free of Hypocrisie and Deceit, he who draws near to God [Page] must be like Nathaniel, a true Israelite in whom there is no guile; that is, who sincerely and in good earnest loves and desires that which he professeth, and pretends to seek. One Man may deceive another, he may make him believe what is not in his Mind; for the East is not more distant from the West, than sometimes the Heart of Man is from his Mouth, his Intention and Affection from his Words and Actions. But be not deceived, God will not be mocked, there is no deluding of him into a belief of what is not really true, he knows well enough whether we be ingenuous; and if Ingenuity be wanting, he will have nothing to do with us. As false deceitful Friends are more odious than profess'd Enemies, so God hates Hypocrites as much, nay, more than Prophane Persons: For in Scripture the portion of Hypocrites is mentioned as the dreadfullest Punishment, they shall have their portion with hypocrites, as if that were the very height of Misery. If then ye draw near to God, see that it be with true hearts, for he desires truth in the inward parts. Now, what one seeks sincerely and in good earnest, he values and prizeth highly, he will spare nothing [Page] within his Power to the obtaining it, and will labour to remove whatever may obstruct it: Thus he who sincerely seeks and desires Health, will be at any cost or pains for it, will cautiously guard against that dyet, and weather, places, or what else may prejudge it. And he who is covetous reckons little of the greatest toil and drudgery if gainful, nothing is sordid to him which brings Profit, and he avoids and hates all actions and places which call him to lay out Money; the like may be said of other things. And hereby we may know whether we seek God with a true heart: Do we in our hearts love God, and value him aright, that is, above all things? Can we prize God as a chief Treasure, and count all things else in comparison as but loss and dung? Are we ready to part with any thing rather than lose him or his favour! Do we hate whatever offends him, and is inconsistent with fellowship with him? Can we freely embrace his Will, his Ways, his Word, which are inseparable from him? In a word, do we love what he loves, and hate what he hates, and are his thoughts our thoughts? If so, then our hearts are true to God, but otherwise they are [Page] not right, they are not according to God's Heart, and while they continue so, no Peace and Reconciliation can be expected. Many draw near to God, as the Children of Israel came out of Aegypt, they came forth with their Bodies, but they left their hearts behind them; and, though they were necessitated to move forwards, yet it was still with reluctancy, and they would fain have return'd to the Onions and Flesh-pots of Egypt; so many draw near to God, but not cordially, 'tis somewhat unwillingly, for they would be content to be freed of the necessity of seeking God; and in the midst of their Religious Services they remember the Pleasures of Sin with some delight, they cast favourable glances upon them, and wish for a freedom to enjoy them. God knows this, and do you think he will be pleased? Will he accept of such Persons? No certainly, the fate of these Israelites tells us their Doom, for as those whose hearts were so glewed to Egypt, and who in their heart despised Canaan, were never suffered to enter it, or to taste the Pleasures thereof: So Hypocrites, such as do not willingly and cordially draw near to God, shall never find [Page] Grace in his sight, they shall never be admitted into the Holy of Holies, but shall be for ever thrust out.

The second Thing required in those2. Full assurance of Faith. who draw near to God, is, That they approach in full assurance of Faith. In the Original it is, [...], which Phrase is Metaphorical alluding to the Practice of Mariners, who when they are bound towards any Port, use so to order their Sails that the Wind may extend and fill them, to the end they may have a pleasant and speedy passage, for when the Sails flap and are not filled with the Wind, the Ship neither makes speed, nor keeps an even course. Now seeing it is Faith which brings us to God, and makes our Union with him; for without faith it is impossible to please God, for he that cometh to him must believe that he is, and that he is a rewarder of those who diligently seek him, as the same Apostle tells us hereafter, Chap. xi. 6. and in the Third of this Epistle, he plainly declares, that to have an evil heart of unbelief, is to depart from the living God, and that some could not enter into God's rest because of unbelief: Now, I say, seeing it is so, seeing Faith is thus necessary to lead us to God, [Page] therefore in the Text 'tis required that we be full of Faith, that we let Faith actuate all the Powers and Faculties of our Souls, and enliven all our Actions, that like a Ship whose Sails are full blown, we may hold a steady and pleasant Course, and at last obtain a safe and happy Arrival at that high and holy Port we would be at: We are justified by Faith, and have Peace with God through our Lord Iesus Christ, Rom. v. 1.

If you would know particularly whatA Belief of the Mysteries of the Gospel. this Faith is, it comprehends two things. First, A Belief of the Mysteries of the Gospel. Secondly, A Belief of our Acceptance with God. First, Our Faith must respect the Mysteries of the Gospel, these we are to look upon as certain and undoubted Truths; and that they are so, might be easily made out. If I were speaking to Infidels, I could clearly shew that the Gospel is no human Device, no cunningly devised Fable, but a thing most sure and faithful, as it is worthy of all acceptation, it being every way agreeable to the Nature and Majesty of God, and having clear Prophesies going before, and manifold undoubted Miracles following after, to [Page] testifie that it is from God: But seeing my Auditory is Christian, there is no need of proving what they already profess to believe, at least such a Discourse would not be pertinent at this time: But we ought not to consider the Mysteries of the Gospel as Truths only, but as Truths of the greatest Importance and Concernment, Great (saith the Apostle) is the mystery of godliness; 'tis not only true, but a great weighty Truth, in which the Wisdom, the Power and all the Attributes of God are contained, and which shews to Sinners the way how they should recover themselves, and be saved from the Wrath that is to come. This is life eternal to know thee, the only true God, and Iesus Christ whom thou hast sent. Wherefore if we believe this, our thoughts should be much taken up therewith, we should frequently contemplate these Mysteries, and be over-joyed with the Contemplation of them. I believe the Wars of Iulius Coesar, the Discoveries of the Indies, those Transactions of Foreign Princes reported in our Gazettes and News-Letters, and many other things, but I think it not worth the while to ruminate much on these things, I do not [Page] make it my Business to consider them, and to talk of them, because I do not look upon them as matters of such moment in themselves, or of such concernment to me: But believing the Truth of the Gospel, and knowing the importance of what is revealed therein, I find it my duty to esteem it as my necessary Food, and that it is as proper and necessary to refresh my Soul with serious and daily Meditations thereof, as to give my Body those repasts which Nature daily calls for: This made our Apostle desire to know nothing save Iesus Christ and him crucified, and to say, doubtless I count all things but loss, for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.

And as such a Faith is required in all the Mysteries of the Gospel, so more particularly in the Mystery of the Cross, the Death and Sufferings of Jesus Christ, and that Satisfaction he has made thereby for Sin: These we should have an Eye to all in our Addresses to God, and more especially such solemn Addresses as those we are now to make. For he who believes this relies thereon, and by vertue [Page] thereof draws near to God, does confess himself a great Sinner, that it had been just for God to have damned him eternally, that it is only for the sake of Christ he is saved, and that the Wisdom and Mercy of God is highly to be magnified, in finding out such excellent Means and Methods for the Salvation of Man, and by such Acknowledgments the greatest Sinner endears himself to God, and conciliates his Favour and Kindness: But he who denies this, or has no respect thereto when he draws near to God, must either not own himself a Sinner, or not think it necessary to satisfie God's Justice, or to repair his Honour which is provoked and affronted by Sin, or he must not believe that Jesus Christ hath done this for us, and that he is the only Mediator betwixt God and Man, but must fancy he can come to God by himself, or through some other besides Christ, and which soever of these perswasions he has, he is so far from finding acceptance, that he at once both exasperates God, and provoketh him who had undertaken to make his Peace, and who only could do it: I am the way, the truth and the life; no man cometh to the Father but [Page] by me; therefore it's said, He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

Secondly, I told you the Faith hereA Belief of our own particular acceptance with God. required must also have a respect to our acceptance with God; that is, we must not only be firmly perswaded of God's Mercy, and his good Will to save Sinners: But that we our selves in particular shall find Grace in his Sight, if we approach as we ought, and bring no Impediment along with us, and 'twould seem the Translators of our Bible have chiefly respected this act of Faith in the Translation of this Text. Christ required of all those who came to him to be cured of their bodily Distempers, Faith both in his Power and good Will. And13. 58. St. Matthew tells us, He did no mighty works in his own countrey, because of their unbelief. St. Mark saith further, that he 6. could not do it; Which we are not so to understand, as if our Lord's Power could be restrained by any, or that he depended upon Men for the exercise thereof, but only that the want of this Faith rendred those Men unworthy of his Benefits, and indisposed them for receiving [Page] them. And as these temporal and bodily Benefits were not commonly conferred without this precious Faith, so neither will spiritual and temporal Blessings, as Mercy and Salvation, be granted except to those who are disposed for them by earnest Desires, and a sincere belief of God's being ready and willing to bestow them, or at least if they be given to any other, 'tis not according to those ordinary Rules and Methods of the Dispensation of Grace which we ought to walk by; For this Faith is always required as a necessary condition, All things whatsoever ye shall ask in prayer, Mat. 21. 22. believing, ye shall receive, saith Christ. And St. Iames saith, Let not that man, who wanteth Faith, think that he shall receive any thing of the Lord. This Faith is requisite both to animate our Endeavours after the means of Grace and Salvation, and also to excite God's love, and to encline him to be merciful to us. 'Tis natural to love those who put confidence in us, and he has no spark of generosity who will not do his utmost for those who altogether rely on him; if a Sinner can confide in God, notwithstanding that he hath offended him, if he throw himself at his Feet, and can [Page] but believe that God has so much Mercy as to forgive him all his Sins, and upon his Repentance to receive him into Favour for the sake of Christ: He by this act so honoureth God, and so obligeth him to Mercy by his trust in him, that he will not, he cannot abandon him. This is set forth to us in the Parable of the Prodigal, for when the Penitent Son was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck and kissed him. And as this Faith enclines God to Mercy, so it animates our Endeavours, it excites and quickens us to a cheerful Performance of all the Means and Conditions of Salvation. The Husbandman soweth when he has Hope, and the Merchant Tradeth when he has Hope of Gain, and every Man plyeth heartily what he believes will succeed: but Men are discouraged, and made to give over their Endeavours, when they take up a Perswasion that they shall but labour in vain. A double minded man (saith St. Iames) that is one who hangs in suspence, who is tossed with Doubts and Fears, he is unstable in all his ways. Such an one is inconstant, he pursues not his Enterprizes, but desists; he is not steadfast [Page] and unmoveable, and always abounding in the work of the Lord, as every one ought to be, and as he will be who knows and believes that his Labour is not in vain.

When therefore we draw near to God, let us do it in this full Assurance of Faith, that we may do it heartily, so as to please God; let us not entertain Doubts and Fears which but disquiet our own Minds, and cast dishonour upon God. Would not a Servant reflect either upon the Ability or Honesty of his Master, if he questioned his Reward for the sincere Performance of his Service? If ye who are evil and sinful, think your selves oblig'd to love and be faithful to those who seek to please you, will not God, think you, be more faithful and just to forgive us, and to receive us into his Favour if we approve our selves unto him? Is there any thing surer than his Word? Are not all his Promises Yea and Amen? Why art thou perplext? Why art thou cast down, O my Soul? Wouldst thou be reading thy Destiny in the hidden Books of Fate? Wouldst thou fain know what these secret Decrees say of thee? O foolish Soul Why so curious to know things too high for thee, which are hid from [Page] thee, and therefore hid because the Knowledge of them is of no Use to thee, nor would it give thee any Satisfaction? Whatever be the secret Decrees, they do not, they cannot contradict those Eternal and Immutable Purposes which are revealed, viz. That they who repent and believe, and obey the Gospel, shall be saved; this Sentence cannot be reversed. Believest thou this? if you believe, do accordingly, and there is no Cause of Fear; whatever come of others, you are surely predestinated to Eternal Life. If thou canst believe, all things are possible. Blessed are they who believe, for there shall be a performance of those things which are told them of the Lord. Some are not contented with this Assurance, That God has certainly declared his infallible Purpose of accepting returning Sinners, but they would be infallibly assured that they themselves are actually accepted and justified, which I confess would be a great Comfort, neither do I doubt but some Men have this Infallible Assurance, but it is an unreasonable and preposterous thing for any to expect it at their first Approaches to God; or in the beginnings of their Conversion. This were to ask Fruit before [Page] the due time, as if one should seek Fruit on the Tree he hath but newly planted. This Assurance never goes before our Reconciliation to God, though sometimes of his extraordinary Mercy it may follow after; and therefore we cannot expect it, let us desire it never so much until we have really performed the Conditions here required. If thy Assurance be built on another Foundation, 'tis not to be trusted to; and if thou knowest that this Foundation is laid, if thou canst say that in all Sincerity thou hast done what was sought of thee, what makes thee not to have a rational and comfortable Assurance? All Doubts of our Salvation should only arise from our Doubts of performing our part: And if upon a strict and impartial Examination of our selves, we find that we have performed our part, then we ought to have such a comfortable Degree of Assurance as may quiet our Consciences, and support us against our natural Fears, because God cannot but perform his most gracious Promises. But that particular, infallible sort of Assurance, which some Men cannot be satisfied unless they have, is an extraordinary Gift, which God is pleased sometimes to give, tho' [Page] he is not bound to give it. He hath sometimes refreshed the Souls of Martyrs and Confessors with it, to support them in the midst of their Torments, but it is not of ordinary Dispensation, and therefore not to be expected, because it is a miraculous Gift, which is not to be asked, but with great Submission to the Will of God, who knows when it is fit for the Support and Consolation of a pious Soul. But to proceed,III. The Heart sprinkled from an evil Conscience.

The Third Qualification here, is that we have our hearts sprinkled from an evil conscience, which with what follows is the inseparable Effect of the two former; they cannot be first, and the other cannot be without them; we must have true and believing Hearts, before we can be sprinkled from an evil conscience, or have our bodies washen, but once having this, the other will follow, for Light and Heat may be as well disjoined from the Sun, as Purity of Heart and Holiness of Life from true Faith and a sincere Mind to God. Many pretend Faith, but the tree is known by its fruit, hereby may it be known whether thy Faith be good, if so be thy heart be sprinkled from an evil conscience. In this Speech the [Page] Apostle alludes to the Rites and Ceremonies under the Law: 'twas the Custom then to sprinkle both the Priests and the People in their Solemn Approaches to the Lord, sometimes with Blood, sometimes with Water, Oyl, or Ashes: But now these legal Ceremonies are laid aside, yet the thing signified by them is still required, viz. What the Apostle makes mention of here, that our hearts be sprinkled from an evil conscience. By the heart is meant the Soul, or inner Man, by the evil conscience, those things which pollute the Soul, which keep one from having a good conscience void of offence towards God and Man, such as brutish Lusts, inordinate desires, unworthy Passions, evil Thoughts and sinful Inclinations, whether born with us, or contracted afterwards. All these must be mortified and purged out, before we can be throughly reconciled to God; for as Iehu said to Ioram, when he ask'd, Is there Peace? what peace, so long as the whoredoms of thy mother Iezabel, and her witchcrafts are so many! So I say to those who draw near to God, how can they look for Peace from him, while their Pride, Vain-Glory, Malice, Wrath, Covetousness, and other filthy and ungodly [Page] Lusts, live and reign in them? God is willing to be reconciled to our Persons, but not to our Sins; we must part with them, or if our Sins and we cannot be separated, we must give up Fellowship with God. Truly God is good to Israel, but 'tis to such only as are clean in heart. He cannot love foul polluted Souls, he cannot chuse but loath and hate them, for he is not a God that hath Pleasure in Wickedness, neither shall evil dwell with him. As therefore when we entertain great Persons, we use to remove all things nasty and unhandsome, and whatsoever may readily offend them, or shame our selves, and are careful to have all things about us decent and fashionable; so being to approach the holy Presence of God, let us lay aside every thing offensive and unsuitable, viz. the Love and Inclination to every Sin, for he is of purer eyes than that he can behold iniquity, he naturally abhorrs it; and let us give all Diligence to adorn our Souls with holy Thoughts, and heavenly Dispositions, for the righteous Lord loveth righteousness, his countenance doth behold the upright. But if this be wanting, we can have no Acceptance. If I regard iniquity in my heart the Lord will [Page] not hear me (saith David) Psal. lxvi. 18. Even David shall be rejected if he regard Iniquity. Some will say, if the Case be thus, none can have Hopes, or who can say their Heart is clean? 'Tis true in our present State, our Hearts cannot be so clean as to have no Blemish, there will be ever some Remainders of Sin in us; and now and then perhaps some sinful Motions will arise in the best; but this will not be imputed to us, neither hinder our Reconciliation with God, unless we regard them with Love and Delight, cherish and follow them. If we look on these Irruptions of our corrupt Nature with Sorrow and Regret, if we take care to prevent and suppress them, and are filled with Grief when they at any time prevail, God will not condemn us. They are innocent and clean according to the Gospel, who inwardly hate and loath Sin, and keep a continual War with it, and who love Holiness, and constantly aim and endeavour after it, and he who is so clean inwardly will give an outward Manifestation; and therefore it is added, that we have,IV. The Body washed with pure water.

In the last place, our Bodies washed with pure water. The former Clause as we have seen referred to the inner-Man, [Page] and this relates to the outward Man, for both must be made clean in the Sight of God: We must cleanse our selves from all filthiness both of the flesh and spirit, neither of them singly will do well: God has united Spirit and Flesh together to make up one Person, and therefore what God hath thus joined together, ought not to be put asunder. Our Minds and Spirits must ascend to God, but the Body must not be left behind wallowing in the mire and filth of Sin and Uncleanness, else the other will not speed, they will not get Access unto God. We ought to glorifie God both in Soul and Body, for both are his; therefore as under the Law Men were tied to frequent washing of their Body, that they might be legally clean, and fit to enter the Temple, or approach the Altar, from which they were debarred, if they had any corporal Filthiness upon them, or had touched any unclean thing; so in Allusion to this, the Apostle here exhorts us to purifie our Life and Actions, to sanctifie our outward Conversation in the World, by breaking off the Course of Sin, and conforming our Words and Actions to the Word of God, for that is like pure Water to [Page] cleanse us from all Spiritual Filthiness. By what means (saith David) shall a young man cleanse his way, by taking heed thereto according to thy word, Psal. cxix. 9. Now until we be thus cleansed both inwardly and outwardly, we are not fit to draw near to God, nor throughly disposed for Reconciliation with him, without holiness (saith our Apostle) no Man can see God. There must be both outward and inward Holiness to render us worthy of Peace with God, we must be endued with holy Minds, and the Beauty of Holiness must appear in our Lives and Conversations; and if the outward Man have not a holy Face and Countenance, the inward Man is much to be suspected: Scabs and Ulcers in the Skin, betoken corrupt and impure blood in the Veins. 'Tis great Hypocrisie to pretend change of Heart, when there is no Change of Life, for Persons to say they are regenerate within, when no Reformation appears without. When Saul pretended a Performance of the Command which the Lord gave against Amalek, Samuel said to him, what meaneth then this bleating of the Sheep, and the lowing of the Oxen which I hear? For that was an Evidence against him: [Page] So I would ask those who say their Heart is right, they have a good Conscience towards God, and yet walk in Sin; what means their evil Speeches, their Cursing and Swearing, their Reviling and Backbiting, their obscene Talk, and immodest Behaviour, Revellings and Drunkenness, Injustice and dishonest Dealing, Cruelty and doing Injury to others, and the like Crimes? For doth not our Saviour tell us, that these proceed from the Heart. He whose Heart is perfect and upright with God▪ is always careful to do that which is good in his Sight. 'Tis true, the beginnings of Conversion to God, do not always visibly appear, as the Recovery of the Body from Sickness is not at the first discernable to others; But in Process of time a sincere Conversion will certainly manifest it self in the Life and Actions. The path of the just is as the shining light, which shines more and more unto the perfect day.

Men and Brethren, Sin was the Cause why we were cast out of God's Favour, and there is a Necessity of laying aside Sin before we can recover it. Indeed Christ died to take away the Guilt of Sin, but he has not taken away the intrinsick Evil of it, that remains still; [Page] he by his Death, has made Sin pardonable, but not allowable; and therefore we must not continue the Servants of Sin: We must quit a vain and wicked Conversation, turn every one from his Iniquity, die to Sin and live to God, and yield our selves to be Instruments of Righteousness according to his Will and Pleasure, and then we shall please him, and he will greatly love us. Wash ye, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the Widow, and then come (saith the Lord) though your Sins be as Scarlet, they shall be as white as Snow, though red like Crimson, they shall be as Wool, Isa. i. 16, &c.

Thus we have explained the Conditions of obtaining Reconciliation with God, and if you please to make Reflections on them, you will find them most just and reasonable, and as easie as can be required. God could not pass these without renversing the Order of Nature, and laying aside his Holiness and Honour which was impossible; nor could any Terms be more proper for Man, nor better accommodated to the State and [Page] Condition of all: If many expensive Sacrifices. rich Gifts, or Summs of Money had been required, what would become of the poor, who make the greatest part of the World? But now neither the Rich are received upon the Account of their Riches, nor the poor rejected for their Poverty: But both the one and the other are accepted according to their Faith, Repentance, and Obedience. Some there are, who will not allow us this Privilege, whatever we believe or practise, because we are not of their Church: But as the Italian Proverb is, Better be condemned by ten Physicians, than one Iudge: So certainly it is better to be condemned by any Number or Quality of Men, than to be condemn'd by the Word of God; the Word of God you see condemns none who has the Qualifications in the Text, but encourages them to draw near to God, and gives them Assurance of Acceptance. If then through the Grace of God, we come to be so qualified in the Union and Communion of the Catholick Church, we need not fear what they say, who themselves are Schismaticks from the Catholick Church. We have all the reasonable Assurance we can have of our [Page] Salvation, we may be more sure of it, than if we had the Pope's Bull for it, a thousand Indulgences, ten thousand Masses daily sung for us, and all the Church treasure of Merits bestowed on us: And if we lack this, that will not, cannot be compensated with Pilgrimages, Processions, Pennances, Bowings, Prostrations before Altars, Crossings and Sprinklings with Holy Water, nor yet the Absolution of Priests; for as our Apostle saith, bodily exercises profit little as to Salvation: and by what hath been said, you may understand, that the Religion which recommends us to God, must be somewhat more Spiritual than what these amount to. But to leave this, and come to an Application.

This Text in both parts may be accommodatedApplication. to the Sacrament of the Lord's Supper: These words, Let us draw near, may be, without stretching, applied to our coming to this Ordinance, for this is one way of drawing near to God, and the most solemn we can make in this Life, and an earnest of that intimate admission into his glorious presence hereafter; and hereby also is set forth that which procur'd us this gracious Privilege, viz. The Death and Sufferings [Page] of Jesus Christ. Wherefore those who desire to draw near to God, and would have the comfort of his Favour, and the hopes of everlasting Glory, should embrace readily and chearfully the occasion of the Sacrament. And to speak freely to you, I know nothing can keep People from this Sacrament, and make them slight it, but the want of a true desire after God, and the little concern they have for their Eternal Salvation. I pray God forgive those who have made some believe it a mark of Religion, or greater Sanctity to withdraw themselves from our Communion. I intreat you be not easily deceived, believe not every Spirit, but examine well what you hear, whether it be agreeable to Truth. None that knows the Truth, or loves the Purity of the Gospel, can join in Communion with the Church of Rome: But I appeal to all your Consciences, if there be any Doctrine taught in this Church, or any thing practised in our Worship, disagreeable to the Word of God? And if there be not, why should Persons withdraw from our Communion? And what can excuse such withdrawing? These Tables are indeed too seldom covered; but when they are [Page] covered, let them be filled with Guests; and if they be not, what a shame is it? Let not this poor Church be miserably torn with needless and unwarrantable separations, whereby we become both a prey and a laughing-stock to our Enemies. How comely a thing is it (saith the Psalmist) for brethren to dwell together in unity; and it is as profitable as comely. Are the Times bad? We should meet to pray God to make them better: Is this a wicked generation! That should not make us forsake the assembling our selves together, but we should the rather do it, to provoke one another to love and good works. Let not any pretend a liberty of doing what they please, or say they are not accountable to us whether they go or come: Consider, I pray you, that you are all accountable to God; as also as Christians and Members of his Church, you are all accountable to his Ministers, especially to his Supream Ministers under Christ, the Bishops, to whom you are subject as to your Spiritual Superiours, and ought to obey them. This is his Command, and therefore you are obliged to do what he Commands, and not what is right in your own Eyes, or in the Eyes of others, [Page] let therefore his Laws be punctually observed, and his Ordinances waited on. And let none take to themselves a Dispensation from any of these, lest they incurr his displeasure, which of all things is most to be feared.

But though I wish all would come to this Sacrament, yet I would not have any to come unworthily and without due Preparation, for St. Paul has told us the sad danger of that. Now what is required to render one worthy, you may learn from the Text, he hath the wedding garment who hath the qualifications in the Text. Let me therefore beseech you all to retire Home, to lay aside the thoughts of other Business, and in all seriousness to examine how it stands between God and you; see whether you be already adorn'd with these Qualifications here spoken of; if you have them, rejoice and bless God, and come up to Morrow to the House of God, and to this Sacrament, that they may be confirmed and perfected in you. If as yet ye are Strangers to these Qualifications, do not resolve to withdraw, for that is to continue in your sin, and so without God; but be ye rather more earnest this Night in acquiring them: [Page] In so short a time, 'tis true, you cannot bring them to Perfection, but you may have them in Sincerity, which for the present will be admitted. O! rouze up your Faith, and let it operate in your Minds, besprinkle your selves with the Tears of true Contrition, and cleanse your selves with stedfast Purposes of departing from all Iniquity, and of keeping ever hereafter the Commandments of God; and if you do so, you shall go back justified in God's Sight.

Amen.

SERMON XII.

[Page]

On HOSEA X. 12.‘Sow to your selves in righteousness, reap in mercy: break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.’

THESE words contain a soundThe Scope of the Text in reference to the Jews▪ and wholsome Advice to a miserable People, lying under the weight of God's Anger, and threatned with many sad and grievous Judgments. The People were Israel, the Children of the Ten Tribes, with whom God had a Controversie, because there was no Truth, nor Mercy, nor Knowledge of God in the Land: They had cast off the Service of the true God, and corrupted themselves with the Idolatry, Superstition, and other Abominations of the Heathen Nations among whom they dwelt: For which, God's Wrath was kindled against them, and this Prophet was sent forth to intimate the Divine [Page] Displeasure, and how severely it would fall on them. But the Divine Threatnings are for the most part like Ionathan's Arrows, shot for Warning rather than Destruction: In the midst of Wrath he remembers Mercy, and when he denounceth War, he intends to spare, and therefore denounceth it that Men may be awakened to their Duty, and so prevent (if not the Temporal Evils which they deserve) yet their Eternal Ruin, which is worst of all. Wherefore it is that the Prophet so often intermixeth his Threatnings with Exhortations to Repentance, Obedience, and seeking the Lord, as here in our Text.

This Advice has no particularity inIt is applicable to other People. it to restrain it to those to whom it was here given; but it may very well suit with any other People, who are desirous of God's Favour, and have reason to fear his Displeasure: Nay, here is laid down the general and indispensable Conditions on which any People may expect Peace, and Reconciliation with God, and the sure means of obtaining good things from him, and so they are proper to be considered by you at this time.

[Page] Hosea speaks here in MetaphoricalThe Expressions are borrowed from Husbandry. terms borrowed from Husbandry: which as it is the most ancient Employment of Mankind: So according to Cicero, it is of all others most becoming and worthy of a Gentleman, and hath employed the Pens of the As Varro, Cato, Virgil, &c. greatest among the Romans; and there is a great deal both of Grace and Force in the terms of it, to carry the things recommended by the familiar use of them home to the Minds of Men, and render them more effectual: Upon which account nothing is more usual in the Scripture. St. Paul calls Believers God's husbandry or tillage, 1 Cor. iii. 9. And here we have proper Directions, how to manage it with Skill and Profit. Plowing, Sowing, and Reaping, are main parts of Husbandry, and should be well looked to by all that would thrive at the Trade; he that neglects them, or is ignorant how to go about them, will certainly come both to Poverty and Shame. They are as essential in the Spiritual Husbandry, as the Natural, and therefore should be well studied by all, who wish well to themselves. I pray God we may learn and practise the Lessons here laid before us, and we shall become both perfect and happy thereby.

[Page]The Prophet begins with Sowing,I. What is meant by Sowing. tho' it be not the first part of Husbandry, something must go before it; however, we will not change the Prophets words, but take them as they lye, it being no great matter what be first or last taught, providing all be carefully heard and observed. Sowing then in a Moral sense, signifies Action, whether internal of the Mind, or outward of the Body; for as Sowing is always followed with some Crop, the Grain thrown by the Husbandman's Hand, tho' it be covered with Earth doth not perish, it riseth again, and produceth an answerable Harvest: So Mens Thoughts, Words, and Actions, do not vanish as soon as they pass from them, they remain as the Seed doth, and will spring up again either to their Shame and Confusion, or Comfort and Glory. It therefore concerns us very nearly to look well to all we think, do, and say: A good Husband man will not sow at random any thing that comes nearest him, but will consider what is the best time, and will choose out the best Seed: So a wise Man will not live at random, speak and do whatever is suggested to him, or comes in his Head, but studieth [Page] the fittest times and season of things, and he taketh care to give every time and season what is suitable thereto. As Cockle and Darnel is never to be sown; so neither ought Sin to be sown at any time, or upon any account, but whether we eat or drink, or whatever we do, we ought, saith the Apostle, to do it all to the glory of God. And therefore the Prophet here bids us, Sow in righteousness, or righteousness it self, for we cannot carry on the Glory of God, or sincerely intend it any other way: God can and doth turn the Wickedness of Men to his Glory▪ but when he doth so, he is not beholden to us for it, and therefore the only way we ought to seek his Glory, is to adhere closely to Righteousness.

When the Prophet saith, Sow righteousness, II. What is implied by Righteousness. or in righteousness, (which is all one, for some make it To, others leave out the Hebrew Particle as Redundant) He holds forth▪ the quality of the Seed or Grain we should sow. And by Righteousness, here is not only meant the vertue of Justice and Honesty in our dealings with Man, but it is taken in a larger sense of equal extent with Holiness; which includes all Acts of Piety and Devotion towards God, of Justice, [Page] Charity and Kindness towards Men, and what is good and comely for our selves: St. Paul's Injunction to the Philippians iv. 8. is a good Paraphrase on Sowing in Righteousness; Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, or any praise, think on these things. What things are so, must be learned from the Scriptures, the Word of God is the Rule of Righteousness, it is the very good and precious Seed which we ought to sow, and to sow in Righteousness is nothing else, but to live and do according to the Word of God, to practise what it teacheth: Qui mandata veterit in opera seminat in justitia. Jerom. Whosoever expresseth in his actions the Commands of God, soweth in Righteousness. And as we must thus look to the Quality of what we sow, that it be Righteousness, things agreeable to the righteous Word of God; so we ought to take heed to the Quantity, that we do not sow sparingly, but plentifully. This some will have to be the only meaning of the Words, but there is more reason to refer the Expression to the Quality, [Page] as we have done: However, this must be taken in too, for he doth not sow in Righteousness sincerely and with delight, that doth not abound therein. His Heart is not right who serveth God by halves, who doth only some few good things: But he is a truly righteous Man, who sets himself and gives all diligence to abound in the Work of the Lord.

And we have all reason to do so, forThe Reasonableness and Advantage of sowing Righteousness. it is our Interest and Advantage. Men use to ply well what redounds to their particular Profit, what they think will certainly benefit them; and truly we are sure of this, it will fall particularly to our share. It is remarkable, that the Prophet calls the sowing righteousness, a sowing to or for our selves, as if nothing else could be reckoned so. And, indeed, Men may be frustrated of all their other Labours, but they can never be disappointed of this. In the things of this World, one may sow and another may reap; what one builds and plants, another often takes possession of. Most Men labour for others. If the most busied would cast up his accounts, he should find but a very small part of his Travel and Projects to redound to himself. It is [Page] not only the meanest sort of People that are to be esteemed Drudges to others; but Men of all ranks from the highest, are truly Servants of a different kind: And the more Faithful and Diligent any one is in his Station or Imployment, he becomes thereby only the more useful Servant to the rest of Mankind. He only truly lives to himself, who makes it his business to be found upright before God, and to do that which is right in his sight. He that neglects this, quite neglects himself, and carries away no Profit of all his Labour under the Sun. What can the Wisest, the most Industrious, and most fortunate Worldling boast of? at the best but a poor transitory enjoyment of perishing things. In that Night his Soul is taken from him, what reckoning can he make of his Barns, Goods and Store? whose are all these things? not his to be sure, and perhaps they fall into the hands of one who has little kindness for him, or his Memory. When he dieth, saith the Psalmist, he shall carry nothing away; his glory shall not descend after him. And then to how little purpose has he endeavoured to be made Rich, and to get the Glory of his House increased. But he [Page] that is stedfast and immoveable, and always abounding in the Work of the Lord, his Labour shall not be in vain, the gain shall redound to himself. What one doth in this, is, extra Fortunam, not liable to any hazard, runs not the fate of other things, a Man is sure of it. Sow Righteousness and ye shall sow to your selves, none shall come betwixt you and the blessed Fruits which is produced by that sowing.

Wherefore it is here added, and reap III. Of reaping Mercy. in mercy. Because the Verb here is the Imperative Mood, some will have this a Command, for a farther Progress in doing that good we have explained to be contained under the first Head: But this cannot be admitted, for besides the Tautology, we must put a strain'd and unusual sense upon Reaping. Wherefore certainly in this Phrase is set forth the gracious Reward wherewith God will bless Sowing in Righteousness; Reaping follows Sowing, and is the natural effect thereof; so, who Sows in Righteousness, shall Reap in Mercy, tho' what they thus Reap, be neither the necessary natural effect of what they sow, nor yet the just desert thereof; if they merited what they Reap, it should not be called [Page] Mercy: But it is so called, that they may not think what is given them to be their due. If Men would consider themselves and their actions impartially, and lay aside all proud thoughts, they would adjudge their merits to' be small, and that little belonged to them on that account. However, all who ply Sowing in Righteousness sincerely may look for Mercy, as the Husband-man doth for a Crop after he hath sown; nay, they may assure themselves of it, which he cannot do, they may claim it as their Privilege by virtue of the Divine Promise which can never fail. With respect to which Promise, and the undoubted certainty thereof, the Prophet bids them here Reap Mercy: Reap is Imperative, to denote the certainty of the thing, as if there were no more requisite, than to put forth the hand and take it, in which sense the Imperative is usually taken in Scripture, as Ezek. xviii. 32. They have not the promise, nor are they capable of Mercy who sow not in Righteousness. Indignation and wrath, tribulation and anguish, shall be upon every soul of man that doth evil. Rom. ii. 9. As therefore Sowing must go before Reaping, so Sowing in Righteousness must be previous to the [Page] Reaping in Mercy; this is necessary, not that we may merit, but that we may be fit objects of Mercy. And as naturally the Crop exceeds the measure of the Grain which was Sown; so the Gifts and Expressions of God's Mercy towards righteous Persons, shall infinitely exceed the Works done by them. Wherefore a Iewish Doctor hath not ill express'd it, Sow, &c. Do that which is good in mine eyes, and the good Reward which ye shall receive of me, shall be far greater than your good Works, as he that soweth a Bushel, hopes to reap two or more; and therefore in the Command for sowing, he useth the word Iustice; but in the promise of Reaping the word Chesed Mercy or Benignity, which is more than Iustice, or what in strict Iustice can be required.

The Mercy which they who Sow in Righteousness shall Reap, is like God himself the Author thereof, infinite, and so cannot be express'd: We cannot particularize all the ways whereby God will shew his Mercy to such Persons. It is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him, 1 Cor. ii. 9. As long before the Harvest the Husbandman [Page] is refreshed with the sight and savour of his Field, so God comforteth and refresheth the Souls of the righteous even in this World, and hereafter he Crowns them with unspeakable Glory, and blesseth them with eternal Life. The Light of God's Countenance even in this Life, where its beams are often intercepted, do yet afford more Joy than in the time of Harvest, when Corn, and Wine, and Oil abound with Men: And what will it do in the other World, where it shines fully and clearly, and without interruption, and where there is nothing to obstruct the Power and Efficacy thereof: Lord! What Joy is there in the very prospect of this Harvest? How happy and blessed are they who are sure of it? What a kindness is it that we have liberty to throw in our poor stock into such a profitable Bank? and a Privilege to Sow, where we may Reap so much? With what Face can any refuse the Occasion? or what Excuse is sufficient? Have Men by their many Inventions found out any higher Felicity, than what God and his Superabundant Mercy can confer? or is there a nearer way, or more proper to this, than that which the Prophet directs to, the Sowing in [Page] Righteousness? Is it better to labour for Temporal than Eternal things, for that Meat which perisheth, than that which endureth to Life everlasting! Will ye plough Wickedness, and reap Iniquity▪ and eat the Fruit of Lyes? that is, will ye die rather than live? This were a mad and shameful Choice; and yet one of them we must make, for there is no middle Course left us: It is certain the Wages of Sin are Death, and that there is no way to Everlasting Life, but to have our Fruit unto Holiness. Be not deceived; God is not mocked; for whatsoever a Man soweth, that shall he also reap. He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting, Gal. vi. 7.

The Prophet having told them whatIV. Of breaking up the fallow Ground. they would reap, returns to exhort them to the Use of those means which are requisite in order to it, and to the Performance of those Duties to which reaping in Mercy is promised; which People have need to be put in mind of, for ordinarily they are very slack and negligent; Many would be at reaping, but few set themselves to the Work and Labour that must go before it; they would [Page] be putting in the sickle in Harvest-time, though they have not sown, nor made any Preparation for it. But those who sow not shall not reap, and that our sowing may be successful, we are bid first, break up our fallow ground, for Interpreters make the Prophets Speech Elliptick, and will have First or After that, or some such Word to be understood.

If the Ground be not prepared, sowing is to no Purpose; the Seed was lost that fell on stony ground, among thorns, and in the high-way. The good and precious Seed to be sown is the Word of God, our Hearts are the Ground which must receive it, and they cannot receive it till they be made honest and good, as our Saviour speaks, Luke viii. 15. and in order to this they must be prepared, Pains must be taken on them. Break up your fallow Ground. If the Husband-man did not till his Ground, cast Furrows in it and root out the Weeds thereof, he needed not sow, and would in vain expect a Crop: So our Hearts by their natural Constitution, are like fallow ground which was never laboured, which is indisposed for receiving Seed from the Sower, and of it self brings forth only Thorns and Briars. The natural Product [Page] of Mens Hearts is only Sin and Wickedness. God saw that the wickedness of Man Gen. 6. 5. was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Naturally Mens Hearts are hard and averse to all good; The natural Man receiveth not the things 1 Cor. 2. 14. of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. But as hard and bad as they are, they may through the Grace of God be changed, and improved to the better, if due Pains be taken on them. The Evil and Naughtiness of our Hearts will not excuse us from being or doing good, tho' many pretend it. What a silly Excuse were it for an Husband-man to turn his back upon his Labour, that his Ground of it self yielded nothing but Briars and Thorns, and other Weeds? Should he not labour for all that, and by Art and Industry make it do, what of it self it cannot do? So, though our Hearts be as fallow Ground, yet let us break them up and weed them; let us by continued Care and Diligence, bear down their natural Growth, and render them susceptible of better things; let us pluck up the Prejudices of our Nature, throw away [Page] the choaking Cares of this Life, and break off the Course of Sin: Let us ply our Hearts continually with Prayer, Meditation on the Word, Use of our Reason, the serious Consideration of our Ways, and an Attendance on those Means and Ordinances God hath appointed, and in Process of time through the Grace of God, our Hearts will be broken and changed from their natural Barrenness, to be fruitful in Holiness and good Works. This is the way to break up our fallow Ground, to make our Hearts tractable and obedient, capable of receiving and nourishing the good Seed of the Word, and unless this be done, our Hearts will be as a Wilderness barren and altogether unfruitful in good: Break up your fallow ground, says Ieremy, Jer. 4. 3. and sow not among Thorns. What a Folly is it to sow in a Ground overgrown with Thorns and Briars; and what can be expected from Men, whose hearts are as hard as an Adamant, who refuse to hearken, Zach. 7. 11. and pull away their Shoulder and stop their Ears, that they should not hear: As the Prophet Zechariah speaks? There are many Complaints now a-days against the Sower, but there is more Reason to retort them upon the Ground, I mean [Page] to cast the Blame of not profiting upon the People themselves rather than the Preacher; you are oft-times indisposed, your Hearts are not duely prepar'd, therefore it is that the Word Preached hath so little effect in you. Mortifie therefore your Lusts, subdue your Passions, daily cultivate your Hearts with Acts of Repentance and Contrition, and the fore mentioned Exercises of Prayer, Meditation, &c. That they may be softned and fitted for the Seed of the Word, and that it may prosper and spring up and bear Fruit.

Thus you see your Task, and that weV. Of seeking the Lord. may be excited with all Speed and Diligence to go about it, and also encouraged with Assurance of Success, it is added, For it is time to seek the Lord, until he come and rain Righteousness upon you. By seeking the Lord is meant the seeking his Favour which is the Ground of all our Comfort and Happiness, or his Help and Assistance without which we labour in vain, and all we do is ineffectual: And we then seek both the one and the other, when we heartily practise the Duties enjoin'd us; for his Favour returns upon our Repentance and Obedience, and his Grace and Assistance is bestowed as we [Page] labour and endeavour; he worketh together with us.

Now, (saith Hosea) It is time thus to seek the Lord, which implieth first a proper Season or Opportunity for it; Opportunity should be laid hold on, every thing should be taken in its time, and Men are encouraged to work and labour so long as the time of doing it is not past. The Season for sowing and breaking up is all the time of Life, while God allows the Use of Reason, the means of Grace, while he makes offers of Salvation, and calls by his Providence, it is time to seek him: Seek the Lord therefore Isa. 55. 6. while he may be found, and call upon him while he is near. If any have been negligent, if hitherto he has loitered and slept away his time, neither laboured nor sown, but let his Heart lie all this while fallow, that it is quite overgrown with Weeds, it is a great Fault, and calls for mourning; but it is no ground to despair nor Reason to lay aside the Thoughts of this necessary Work. Art thou sensible that thou hast been too long a beginning? Doest thou wish that thou hadst been more wise? Arise, the Day is not yet done, work while it is Day; the Season is not wholly past, lay [Page] hold on it and double thy Diligence to recover mispent time; which if thou dost, it shall be yet well with thee, according to the common but wise Proverb, Better late than never. Remember they who wrought but one Hour had their Hire. If the wicked will turn Ezek. 18. 21. from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die, saith the Lord. Let the wicked forsake his way, and the Isa. 55. 7. unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God and he will abundantly pardon.

But secondly, by saying it is time, the Prophet lays before them, that it is full time, and so not to be let slip; it is now time, but it will not be always so, it is time, but this time is ever running and will once be at an end, and therefore Delays are dangerous. It is indeed time yet, but not to sleep and stand loitering; it is high time to awake out of Sleep, to gird up our Loins, and to set about our Work lest the Night come in which no Man can work. It is the great Folly of many, that they think they have Times and Seasons in their [Page] own hand, at least they act as if it were so: But we neither have always Time and Opportunity, nor can we always Command Grace to use it aright, and therefore should take it when it may be had and fear to deferr and put it off. Sometimes Men come to that, that they can neither seek nor work, have neither Strength of Body or Mind, no Use of any Faculty so much as to desire what is good for them? Sometimes they seek and find no Acceptance, desire and endeavour, but have no Success. It is hard to tell peremptorily the precise time when it is so with any, but the Scripture forewarns us of this, and bids us fear it. When you spread forth your hands, Isa. 1. 15. I will hide my face from you, yea when you make many prayers I will not hear. I will Jer. 11. 11. bring evil upon them, which they shall not be able to escape, and though they shall cry I will not hearken unto them. They shall go with their flocks and with their herds to seek the Lord, but they shall not find him, he hath withdrawn himself from them. Wherefore as the Apostle enjoins, Let us Heb. 3. 13. exhort one another daily, while it is called to day, lest any of you be hardned with the deceitfulness of sin. You that are stricken in Age, will, I hope, readily acknowledge, [Page] That it is time (if ever) for you to seek the Lord, and mind the business of your Salvation: for your time is near spent, your Sun is ready to set, and your Day is almost at an end. The Husband-man useth to be busie when the Season is almost at a close, especially if at first he has loitered and been idle. And you that are young have no less Reason to fall to work quickly, for though by the Course of Nature you may live a considerable time; yet you know that Course may and has been often interrupted, and none knows how soon this may befall him. Wherefore let neither young nor old give Sleep to their Eyes, or Slumber to their Eye-lids; but let both young and old seek and labour with all Diligence. To day, saith the Holy Ghost, if ye will hear, harden not your hearts. But to go on;

In the last place, we have here an EncouragementVI. He will come and rain Righteousness. to what is called for, proposed from the Certainty of the Success, He will come and rain Righteousness upon you. In worldly things Men often seek and labour, but do not obtain what they would be at. But, saith the Lord, I said not unto the house of Iacob, seek ye Isa. 45. 19. Heb. 11. 6. me in vain. He is a rewarder of them that [Page] diligently seek him. He is sometime found of them that seek him not; and therefore it is not to be doubted, but he will be found of those who seek him aright, and in due time. It is true, he is not always presently found, but though he hide himself for a while, he will not do it for ever, and therefore we ought not to be weary, but to wait patiently till we find him whom our Soul loveth.

Seek, (saith the Text) till he come, which requires Constancy in seeking. There is need of patience to them that have Heb. 10. 36. done the will of God, that they may receive the promise. It is childish and unreasonable Peevishness, to fret because we are not presently answered, to desist from our Work, because we do not instantly reap the Fruit thereof. They make too great haste to their Doom, who conclude themselves forsaken and reprobate, because presently they find not God's Presence and the gracious Tokens thereof. What is delayed is not denied, God knoweth his Hour, and waiteth till it come, and so should we; he putteth off, to try our Faith and Constancy, to exercise our Patience, to quicken our Desires; Be patient therefore brethren unto the coming of the Lord. Behold [Page] the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient, stablish your hearts for the coming of the Lord draweth nigh, Jam. v. 7.

Now what is the Lord to do when he comes? He will (saith the Text) rain Righteousness upon you. The Allusion to Husbandry is still continued, all know how necessary Rain is to the Husbandman, without it he labours and sows to no Purpose: But if the Heavens rain upon him, his Labours prosper, he sees the Fruit thereof, eats and is satisfied. The Dew of Heaven is no less necessary to our spiritual Husbandry, it also depends entirely on the Blessing of God, without that all our labour is in vain. Without me (saith Christ) ye can do nothing. ButJohn 15. as God giveth Rain and Snow from Heaven to water the Earth, to make it bring forth and bud, that it may give Seed to the Sower, and Bread to the Eater, so in spiritual Blessings he will not be wanting to those who are not wanting to themselves. To those who would sow in Righteousness, and labour to break up their fallow Ground, and seek him to bless their Labours, he will come [Page] [...] [Page] [...] [Page] and rain down Righteousness upon them, that is, his Grace and Spirit shall fall down (like the Rain) upon them whereby they may encrease and abound in all Truth and Righteousness. Blessed are Mat. 5. 6. they who hunger and thirst after Righteousness, for they shall be satisfied. This is Isa. 54. 17. the heritage of the Servants of the Lord, and their Righteousness is of me, saith the Lord. But tho' our Righteousness be of God it should not make us supersede our Labours and Endeavours; We must not, Scougall's Life of God, pag. 75. as one saith, lie loitering in the Ditch, waiting till Omnipotence pull us out. It's God who causeth the Grass to grow, and Herb for the Service of Man, are therefore the Labours of the Husband-man useless? Put thy self in the way of Grace, and Grace shall be given thee. Up, and bestirr thy self, commit thy way unto the Lord, trust in him, and he shall bring forth thy Righteousness as the Light, and thy Iudgment as the Noon day, Psal. xxxvii. 56.

But secondly, Some understand these Words of Christ, and not without Reason, for he that cometh, or is to come, and will come, are his frequent Titles in the Scripture. St. Iohn the Baptist asked if he was the Christ under this Designation, [Page] Mat. xi. 3. And the main end of his coming was to teach and give Righteousness. He is called the Lord our Righteousness. Jer. 23. 6. Who sheweth the way of Righteousness, who worketh it in us, and who, by the Merits of his own Righteousness hath obtained for all true Believers, that their honest and sincere, tho' imperfect Righteousness should be accepted of God, as perfect, and that they should be dealt with by him, as if they were perfectly and compleatly righteous. As it is written in the Old, and applied by the Apostle in the New Testament, Abraham believed God, and it was imputed to him for righteousness, and he was made sin, or a Sin offering, for us that we might be made the righteousness of God in him; that is, that we heartily believing in him, and as Believers heartily and sincerely obeying of him, might be reputed as perfectly righteous in the Eyes of God, through the Merits of his Blood, who was perfectly and compleatly righteous, without spot or blemish. Here then is a Promise of Christ, and the Benefits of him, as a Saviour, that they who are truly sanctified with inherent Righteousness, have it imputed to them through the Merits of Christ for perfect and [Page] compleat Righteousness, tho' it is not so, but defective and short of that absolute Perfection which the Law requires; as it is written, Who shall lay any thing to the charge of God's Elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Fear not little flock, it is your Father's will to give you a Kingdom. A Kingdom of more Glory than all the Kingdoms of the World, and it is a Kingdom which shall never end. This is the Reward which God will certainly bestow on his righteous Servants and Children; of which Reward some make the raining Righteousness in the Text a Promise; for they take Righteousness to be the Reward of it, as in the following Verse Iniquity is taken for the Punishment thereof. But whether that be the main intent of the Words, certainly it may be comprehended in them, for the Fruits and Effects of Righteousness are always given where it self is given. Holiness and the glorious Reward of it, cannot be disjoined; so that he who has the one, is sure of the other. The Wicked [Page] cannot inherit Glory, nor can the Righteous be excluded. Instead therefore of perplexing our selves, what shall come of us, whether we shall go to Heaven, let us chearfully do our Duty, and heartily endeavour to be righteous in the sight of God, for hereby we may be assured of eternal Life. The one is the Earnest and Pledge of the other.

Hitherto I have handled and appliedVII. An Application to the Publick. the Text, with a respect to Mens private and personal state. But as was said in the beginning, the Prophet delivered this Advice, with a regard to the publick state of his People, both Civil and Ecclesiastick: And so it proposes the true Way and Method, of preventing and removing publick Calamities and Disasters from Church and State; which is, to put away Sin and Wickedness, and to encourage and promote Piety and Godliness. As the Prophet forewarns them of very sad and heavy Judgments, so all along he plainly inculcates the cause thereof, viz. Their Pride and Wantonness, the neglect of God and of his Worship, and a gross contempt of, and disobedience to his Righteous Laws. For this cause he told them they were to be so exemplarily punished, and that nothing [Page] could save them from utter Ruin, or procure the lengthning of their Tranquillity, but the ceasing from Sin, and the doing that which is right in the sight of God. Both the Preservation and Ruin of Kingdoms and publick States is of God, and he is moved to the one or the other, according as they are righteous or wicked: For, as Solomon saith, Righteousness exalteth a Nation, but sin is Prov. 14. 34. a reproach to any people; which Maxim of the Wise Man is clearly exemplified in Sacred History, and was wisely observed in relation to the Iews, in the person of Achior, the Captain of the Sons of Ammon; for in the Speech which he is said to have made to Olofernes, he told him, That whilest they sinned not before their God, they prospered, because the God that hateth iniquity was with them; but when they departed from the way which he appointed them, they were destroyed in many sore Battels, and were led Captives into a Land that was not theirs, and the Temple of their God was cast to the Ground, and their Cities were taken by the Enemies. From which wise Observation he concluded, as wisely, his Advice to the same Olofernes: Now therefore my Lord and Governour, if there be [Page] any Errour in this People, and they sin against their God, let us consider that this shall be their ruin, and let us go up and we shall overcome them. But if there be no iniquity in their Nation, let my Lord pass by, lest their Lord defend them, and their God be for them, and we become a reproach before all the world. RighteousnessJudith 5▪ 17. is the greatest Security of a People, it is the strongest Bond of Union amongst themselves, and will defend the Frontiers better than Garisons or Armies can do: For it secureth the Protection of the Almighty, who can defeat the strongest and most numerous Forces, and who when a man's ways please the Lord, maketh his enemies to be at peace with him. If therefore we have any concernment for the Church and State whereof we are Members, if we would have God to do good to our Zion, and to build up the walls of our Ierusalem; if we would have him to settle Peace within their Walls, and Prosperity within their Palaces, let every one of us return from the Evil of our ways; let us seek God with all our heart, retrieve true Piety, and true Religion, and by the works of real Righteousness study to please God. If we do this, then his [Page] Heart will be towards us, and his Delight will be in us; then we shall become his Pleasant Vineyard, which he will fence and plant, out of which he will gather the Stones, and in which he will build a Tower for himself; he will cherish our Church and State, and do all that can be desired for their Beauty Order and Peace. But if instead of the pleasant Grapes of Righteousness, we yield the sowre Grapes of Iniquity; if instead of Judgment God see Oppression; if instead of Righteousness he hear a cry; if instead of the sweet smelling savour of a Christian Conversation, we send forth the noisom and stinking scent of Sin and Impiety, Ungodliness and worldly Lusts, then he will utterly abandon us: I will tell you what he will then do to his Vineyard, I will, saith the Lord, take away the hedge thereof, and it shall be eaten up: and break the wall thereof and it shall be trodden down. And I will lay it waste: It shall not be pruned nor digged, but there shall come up briars and thorns: I will also command the clouds that they rain no rain upon it, Isa. v. 5. Our Land will always be made to mourn so long as Sin and Iniquity abound in it: Publick Peace and Prosperity cannot be [Page] expected till there be a return of Righteousness, of true and solid Piety: Till that appear, we need not look for good. Let us therefore seek the Lord, and by fervent and effectual Prayers beseech him to give Repentance unto all People, and to Rain down true Righteousness upon all Ranks and Orders of Men, that it may be well with every one of us, and with the Land we live in: For then our case should be happy, and then both Sion and Ierusalem would have reason to rejoice, for the Lord then would strengthen the bars of their gates, he would bless the people within them, make peace in their borders, and fill them with the finest of the wheat. Now unto him that is able to do this for us, unto the King Eternal, Immortal, Invisible, the only Wise God, be Honour and Glory for ever and ever.

Amen.

SERMON XIII. Preach'd at St. Giles Church in EDINBURGH, On October 16. 1687.

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HOSEA V. 13, 14, 15.‘When Ephraim saw his sickness, and Iudah saw his wound: then went Ephraim to the Assyrian, and sent to King Iareb: yet could he not heal you, nor cure you of your wound.’‘For I will be unto Ephraim as a Lion, and as a young Lion to the house of Iudah: I, even I will tear and go away: I will take away and none shall rescue him.’‘I will go and return unto my place, till they acknowledge their offence, and seek my face: In their affliction they will seek me early.’

EPHRAIM is put here for theAn Explication of the Text. whole Ten Tribes, who revolted from the House of David, and embodied themselves into a distinct Kingdom. Under Iudah, is here comprehended [Page] also the Tribe of Benjamin; which two Tribes, as they kept close in Allegiance, and Expressions of Loyalty to their lawful King, so they made Profession of Serving the One true God, in that way, and after that manner prescribed by his Word.

By the Sickness of Ephraim, and the Wounds of Iudah, is meant those Afflictions and Calamities which God sent upon the several States, because of their Sins and Transgressions: And by considering this Prophesie, and the History of these several Nations, we find the Judgments they were visited with, and which are here especially pointed at, to have been a withdrawing the Necessaries and Comforts of Life, Factions and Divisions within, and Oppressions from Neighbours without.

By Ephraim going to the Assyrian, and Iudah sending to King Iareb; The same thing is understood by all Interpreters, for they make Iareb either the proper Name of the King of Assyria then reigning, or an Appellative title given to all the Kings of that Nation, as Pharaoh was the title of the Kings of Egypt, and Coesar or Augustus of the Roman Emperours; or it is thought to be the Name [Page] of a City in Assyria, where the Kings resided; and that he is called King Iareb, because he lived there; or finally, considering the Etymology of the word, some will have the King of Assyria so called, because the Iews and Israelites expected he should have vindicated and defended them; wherefore the Translators of the Bible have put into the Margin, Or to the King that should Plead. But which soever of these ways be taken, all conclude that Assyria is meant, and that respect is had to what we read 2 Kings xv. 19. xvi. 17. 2 Chron. xxviii. 16. Where we see how both Iudah and Israel entered into a League with Assyria, and studied by Money and Presents, both to procure his own Peace, and also Assistance to curb and restrain others who infested them.

And when it is said, he could not heal you, nor cure you, thereby it is represented how ineffectual this Method was for their relief, for they were not put in a better state by his means, so far from that, that even he from whom they expected Ease, became an Instrument of more Mischief and Trouble unto them; as the Sacred History plainly shews. The reason hereof is given in the 14th. Verse, [Page] to wit, because God was angry with them and resolved to punish them, he was determined to be as a Lion to Ephraim, and as a young Lion to Iudah, to tear them, and take them away; That is, as these Beasts are strong to catch their prey, and when they have set upon it do devour it, and it is in vain to think to get it safe out of their clutches, so God being incensed, he will shew himself able and strong to punish those who had done it: And it was a most foolish thing to think by Men, or any other Means, to prevent the Mischief he certainly determined: It was like the offering to take back a prey from the Jaws of a hungry and raging Lion. Who can rescue out of his Hands? When he declares War, who can make Peace? Men may fight with Men, but it is in vain to strive against God, or to think that any Means or Projects will prosper where he is the Enemy. And as these Savage Beasts, when they have catch'd their prey and eaten it up, use to retire to their Dens and Coverts and lurk there; so in allusion to this, God saith in the last Verse, he will return to his place; that is as it were shut himself up in Heaven, that the Earth should no more feel his gracious [Page] Presence, or the comfortable Effects thereof. He would so leave them and forsake them, by withdrawing the favourable Expressions of his Providence, as that they should be tempted to think he had confined himself to Heaven, and would no more visit the Earth, nor the Children of Men. But all this God did not so much out of Wrath, and for Destruction, as out of Love, that he might at last save them, and make them Partakers of his great goodness. They were so perverse as to resist his gentle Methods, so stubborn as not to be wrought upon by his former Acts of Kindness, that he was provoked and (if it were proper to speak so of the Almighty) constrained to take up the Rod, and to deal with them thus roughly and severely. But still his intent was, not to cut them off utterly from him, but rather to bring them into a stricter Union with him afterwards: He let his anger out now upon them, that they might afterwards be made capable of his Love, to wit, when they became sensible of their Sin and Folly, in forsaking the Commands of God, and resolved to seek him seriously in all time coming; This, saith he, I will do, till they [Page] acknowledge their offence and seek my face.

And as God had this end before him in their Punishment, so there is here a gracious intimation, that the Punishments laid upon them should be effectual for this purpose; In their afflictions they will seek me early, which words are not so much a Prediction of what probably they would do, as a Promise what he would then by his Grace make them do: Afflictions have, indeed, some natural tendency to soften Men, to render them tractable and obedient, but then only this is truly effectuated, when God sanctifieth Afflictions, and giveth his Grace with them; And when Afflictions produce this, when People are so happy as to be converted by them, then God layeth aside all Quarrels, he putteth off his anger, and putteth on Bowels of Love and Compassion; he hideth his Face while Men continue in their Sins and Transgressions: All the time they are going astray from God, he retires within his Place, as is here said; But when they begin to acknowledge their Offences, and in all sincerity seek his Face, then he comes forth of his Place, and lifts the light of his Countenance [Page] upon them, and speaks comfortably unto them; his going forth is prepared as the Morning, and then he cometh unto us as the rain, as the latter and former rain unto the Earth, which both refresheth it, and maketh it fruitful.

Thus I have explained the words, and given you the genuine Scope and Purport of them. In the next place, I intend to propose plainly such Instructions as they afford; and as I judge them both useful and seasonable; so I pray God, they may be candidly heard, meekly received, seriously considered, and carefully observed.

First then, We may read and discernI. Sin is the Cause and Occasion of all the Evils which befall either private Persons or publick States. here the Cause and Occasion of all the Evils and Mischief, which come either upon private Persons, or on publick States, viz. SIN. This is the bitter Root which shoots out all kind of Misery. If Man had not known Sin, he would never have felt Punishment. We should never have been made to taste the bitter Fruits of Trouble, if Sin had not been planted in our Natures, and if it did not shoot out and mingle with our Life and Actions. It's to this, we must ascribe all the Diseases which infest both particular Persons and publick [Page] States, and where Sin is cherished and doth abound, we may certainly conclude, that Trouble and Calamity will follow; for the one is the necessary consequence of the other; Ephraim's Sickness, and Iudah's Wounds proceeded from their Sins; as appears both by the Text and Context, they first suffered the Malignant Humour of Sin to creep into their Veins, and to ferment there; and thence it was that they drooped and languished, and felt so much Pain and Sorrow. Our first Parents no sooner tasted the forbidden Fruit, but they were filled with Shame and Confusion: which are the inseparable Effects of Sin. The Body cannot but be sick and pained which is disordered, disjointed, and which suffers Convulsive Motions; no more can they who are infected with Sin be without Grief and Anguish. Therefore Eliphaz said truly, That the wicked man travaileth with pain all his days; this is but what is agreeable to the very Nature of his Constitution. And besides the Misery and Trouble which is naturally interwoven into the very Constitution of Sin, it makes one liable to the Wrath and Anger of Almighty God, it necessarily draws down his Displeasure: [Page] And who will not be Sick and Wounded who groans under the pressure of God's Wrath. As the light of his Countenance puts more Gladness into a Man's Heart, than when Corn, Wine and Oil doth abound. So the Abstraction of his Favour is more grievous than the withdrawing Health, and all outward Comforts and Conveniences; but because Men are a little dull to perceive this, therefore God teaches them how miserable it is to be without his Favour, by depriving them of outward Comforts, and what they apprehend to be the ground and matter of their Happiness: His Favour is the foundation of all Felicity, and the cause of all the Good we enjoy; and his Displeasure is ever attended with outward Punishments. No sooner did Adam offend God, but he was cast out of Paradise; and had the Earth cursed for his sake; and as this is the Original of these common Calamities, which our life is liable to while in this World; so whoever tread the footsteps of these common Parents, and imitate them in their disobedience to God, shall share of their lot, and not go unpunished; for the face of the Lord is against them Ps. 34. 16. that do evil, to cut off the remembrance of [Page] them from the earth. Lo, they that are Ps. 73. 27. far from thee shall perish, thou hast destroyed all them that go a whoring from thee. We must not indeed conclude them the greatest Sinners who meet with the greatest outward Trouble and Affliction in this World. Our Saviour hath taught us the contrary: And the History and Example of Iob is a clear proof that it is not so: But certainly God is so just, as never to inflict Punishment, but where there have been previous Faults to call for it: And as some of the best of Men have had the greatest share of Troubles and Affliction; so the best have been guilty of Sin, and the least measure of this guilt is sufficient to justifie the greatest measure of Punishment which can be inflicted upon any in this World: and if some of the greatest Sinners have escaped exemplary Punishment here, it is because God reserves them to a more sad and heavy Doom hereafter.

But however it be with particular Persons, it is certain in the general that Sin offends God, and never goes unpunished; and however particular Persons may escape exemplary Punishment in this Life; yet Nations, Kingdoms, [Page] and publick Societies are always visibly punished in this World, when they are corrupted and defiled with Sin. Crosses and Afflictions have been laid upon particular Persons, sometimes more for trial than for Punishment: But general Judgments and Calamities never came upon a Nation or People, till they were first ushered in by Sin and Iniquity; nor is it possible to give one instance of the escape of any Nation where Sin and Iniquity abounded. God doth sometimes forbear till the Cup of their Iniquities be full, as he said of the Amorites; but when People have filled up the Cup of their Iniquities, then God is ever sure to make them drink of the Cup of his Wrath. Nor did number, or multitude, or greatness, or splendor ever prevail with God for an Act of Indemnity, where the continuance and multiplication of Sin cried for Judgment, as may be evidenced in the old World, in Sodom and Gomorrah, in Pharaoh, and Nebuchadnezzar, Nineveh and Babylon, and several others which may be drawn from Sacred and Prophane History. Nay, near Alliance and Relation to himself never made any be spared, as appears from this instance of the Iews and Israelites. [Page] Indeed God hath many Favours in Readiness to bestow upon his People, but they are such, as are worthy of his holy Nature, but to grant them an Indulgence in Sin, is inconsistent with his essential Holiness, and therefore the most honourable Relation of being the peculiar People of God, as all truly Catholick Churches are, is so far from securing of them against his Displeasure, that it gives his People greater Cause to expect Judgments when they are guilty of Sin: As we may learn from these Words, spoken by the Prophet Amos, You have Amos 3. 2. I known of all the Families of the Earth, therefore I will punish you for all your Iniquities.

Judgments and Calamities, threatning a Nation, and impending over it, are certain Declarations that Sin and Iniquity abound in it: And the abounding of Sin and Iniquity, is a certain Prognostick that the Judgments of God are not far off. These things mutually prove one another: If therefore we have Reason to fear publick Calamities, we have as much Reason to conclude that we are great Sinners; if we see the publick Body, whereof we are Members, sick and wounded, we may easily guess [Page] the Cause of its Distemper; and if we discern a general Corruption and Depravation of Manners, throughout the Kingdom, and among all Ranks, without great Fore-sight we may foretell a Visitation of the Divine Judgments. If the general Pulse of the Nation beats Vice and Sin, as it is no great wonder we feel inward Pangs and Throws; so it needs no great Skill, only a little Acquaintance with the Word of God, and the general Course of his Providence, to declare that the Body will be seized with sore and dangerous Fits, that it will be sadly toss'd and shaken.

Sequitur superbos semper à tergo Deus.

Secondly, we may observe hence,II. People commonly are insensible of the Cause of their Evils. how dull generally Men are in taking up the Cause of their Maladies and Distempers. They easily perceive the Evils which touch them, but are not so soon sensible of the Cause and Occasion, which make them groan longer under the Distemper. Ephraim perceived his Sickness, Iudah felt his Wound; their Senses taught them both these, but they had not Understanding enough to discover, whence these things came; [Page] they had no Sense of their Sins and Transgressions, and were slow in considering that the Reason they were so pinched and infested, was because they sinned and would not frame their Doings to turn unto their God. And it is just so with the Generality of the World at this time. Men have sense enough to perceive the outward Evils that are upon them, but scarce any to discover the Hand which inflicts them, or the Cause which procures it. Touch a Man in his Body, in his Fortune, or in any thing dear unto him, he will be quickly sensible of it, and ready enough to complain: But there be few so wise, as to acknowledge that the Root of the Matter is in themselves. People ordinarily throw all the Blame of their Trouble from off themselves upon other external things; he that is sick finds fault with his Diet, or his riding and travelling unseasonably, and in unwholsome Weather; he that is wronged and oppressed, chargeth and accuseth such and such Persons, as perhaps are the immediate Instruments thereof; in times of publick Calamity and Disasters, all the Talk is, how they began, and after what manner they proceeded; if the Plague enter a [Page] Place, the Inhabitants curiously enquire about the first Person who brought it in; if Fire take hold of a City, the Discourse is about the small Occasion of its beginning, and the Unwariness of the Servant who kindled it. Statesmen and Politicians resolve Wars, civil Broils, and Factions, Oppressions, and other things of the like Nature, into Political Causes: Philosophical Heads exercise their Wits in finding out natural Reasons of Famine, Pestilence, immoderate Drought, excessive Rains, and other such Judgments, according to the uncertain Hypothesis of some vain System they have imbib'd. And thus Mens Thoughts are carried off, from the serious Consideration of the true, that is, the moral and meritorious Cause of all the Evils that are upon them. They reflect not upon their own Sins, nor the Sins of the Land they live in. They say not with David, Thine arrows stick fast in me, and thy hand presseth me sore, there is no soundness in my flesh, because of thine Psal. 38. 2. anger; neither is there any rest in my bones, because of my sin. For mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me. It's long before People come to lay to Heart, that the [Page] Evils which are upon them, are because the Lord hath a controversie with the Inhabitants of the land; because there is no truth, nor mercy, nor knowledge of God in the land; that it is by reason of swearing, and lying, and killing, and stealing, and committing adultery, and other abominations, that the land is made to mourn. To take only Notice of the immediate Instruments of our Trouble, without enquiring into this chief Cause thereof, is just but to act like Children, and to do what the common Rabble do at publick Executions, who only consider how the condemned Person is led to the Scaffold, and after what manner the Executioner proceeds to put him to Death, never reflecting upon the Sentence of the Judge, nor the Transgression of the Law, which yet ought chiefly to be considered. Hear ye therefore the Rod, and him who hath appointed it; as ye feel the Evils which are laid upon you, so call to mind from whom they come, and for what Cause they are sent, otherways Ease and Relief is not to be expected. It's necessary in order to the removing of bodily Distempers, that there be first a Knowledge of the Nature and Cause of the Disease, without this there can be no Cure, all [Page] Applications are ineffectual; even so the first step to remove the Wrath of God, and the sad Effects of it, is to find out those Sins and Transgressions which have occasioned it: till this be done, it's in vain to struggle, and to use Endeavours for the saving our selves; it is but as the common Proverb is, a striving against a stream, which is too strong for us.

And thus I am brought to a third Observation,III. The common Custom of Mankind is, to run to second Causes, before they address to God. and it is this, That when God is visiting with his Iudgments, people are seldom so wise, as to address themselves first to God; but they ordinarily in the first Place, have recourse to second Causes and humane Endeavours, which tends but to their greater ruine and mischief. Ephraim and Iudah here, instead of making Application to God, sent to the King of Assyria, and addressed to King Iareb. So when Sickness comes upon Men, the Physician is sent for, and he is required to use his Skill, and to apply his Remedies; and with the Woman in the Gospel, who had the bloody Issue, they seek not out for Christ, till they have spent much upon the Physicians to no purpose, and that their Art and Skill hath been quite baffled. When Men are opprest and born down, all their Thoughts are, how [Page] to get an Interest in some great Personage; and ingage him to espouse their Cause, and thereby counter-balance the Power of the Person that oppresses them. In a word, every one considers the nearest and likeliest Method and Means, of procuring to themselves Ease and Relief; and when they have discovered the same, they are wholly bent on it; and the Eagerness of Men to be saved by those means, which their own Prudence has suggested, keeps them from exercising that Trust and Dependance on God which is necessary. Men have not Faith enough ordinarily to commit their cause entirely to God, and they walk so much by Sight, that they can put little Trust, where they see no visible Means; and because ordinarily God works by rational means, and has established in the World a settled Order, and a Series of Causes, for producing certain Effects, they too much imagine that these things work necessarily, and that they cannot be disappointed of the Effects, while they make use of the Means and Causes which ordinarily produce them: Whereas all things depend upon the Blessing of God, and only work and take effect as he is pleased to give the Word unto [Page] them. I do not say that prudent Means and Methods should be neglected, or that Men should expect Deliverances miraculously when these other may take Place: But that in seeking to save our selves from any Danger or Judgment, we ought to apply our selves to God, and as we ought never to use any means for our safety, but what is lawful; so in the Use of the most lawful and most proper means, we ought to depend entirely upon God for the Success, else we may expect these Means to be blasted, or what is worse to turn to our Hurt and greater Damage: As we see here befel the Israelites, for the King of Assyria whom they sent to, not only could not heal them and cure them, but he brought upon them more Trouble and Mischief than what they sought him to prevent. Cursed is the Man that Jer. 17. 5. trusteth in Man, maketh Flesh his Arm; and whose heart departeth from the Lord, for he shall be like the Heath in the desart, and shall not see when good cometh. All humane Helps without the Lord's Assistance, are but as the Staff of Egypt, a broken Reed whereon if a Man lean, it will go into his hand and pierce it. Winds, Rains, and Storms, the Malice of Men [Page] and Devils, and whatever infests Mankind, are all at God's Command and under his Power: They break not out till he give the word; they are his Officers sent forth to execute his Pleasure: And as they go when they are sent, so they will not retire till he call them back. It's both Folly and Treachery to tamper with the Officers and Soldiers of the King, without seeking to satisfie the King himself. If People be at War with some mighty King, they cannot expect to be freed from the Invasion of his Armies by Land, or from the pilfering and robbing of his Pirates by Sea: Peace should be first sought with the King himself, and then these other Molestations will cease of their own accord. It was wisely as well as devoutly done by Hezekiah, when he received the threatning Letter of Rabshakeh, he went to the House of the Lord, and spread it before the Lord, and prayed; he first tried to secure God's Favour, knowing that if he found Acceptance with him, Rabshakeh could not hurt him, and that all his Brags and Boasts would prove but empty puffs, which made a great noise, but could do him no harm. There is certainly no Security, but in the Favour [Page] of God; And let none Pride themselves, that whatever fall out they have this, and the other thing to lean to, and upon this account think themselves safe enough; for if they lean not to God, and make not him their Friend, all their other props will fail; and they shall receive but the surer and the greater fall, the more they have trusted to them. Hear the Word of the Lord, ye scornful Isai. 28. 14, Men; who say, we have made a covenant with death, and with hell we are at agreement, when the overflowing scourge shall pass through, it shall not come unto us; for we have made lyes our refuge, and under falshood have we hid our selves: Behold, saith the Lord, judgment will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place, and your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then shall ye be trodden down by it. When a man's ways please the Lord, then and then only, he maketh his enemies to be at peace with him. Which leads me to,

[Page]A Fourth Observation from the Text,IV. How Peace with God may be obtained. concerning the Terms and Condition on which we may make our Peace with God, to wit, the acknowledging our Offences, and the seeking his Face. By this means, we may both prevent Evils threatned, and remove them when they are inflicted. As Sin brings on the Rod, and as it is continued to make Men sensible of their Sins; so it is laid aside when they have learned a due sense of them, and do unfeignedly repent of them: For God taketh no pleasure in the death and destruction of sinners, he doth not grieve willingly, nor afflict the children of men. He would spare the Rod, if Men would be Dutiful without it; and even when he is provoked to lay it on, he still retains the natural bowels of affection, which a Father hath towards his Children, and would be glad of the occasion of treating them more gently. How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. And when he is here in our Text threatning to withdraw himself, you see he limits it to the time they should acknowledge their [Page] offence, and seek his face: thereby declaring that whenever they did that, he would return to them, and with his Presence bring along all those comforts and good things they had been deprived of. The Men of Nineveh, when they were threatned with an utter overthrow, and that within Forty Days too, they nevertheless builded themselves hope upon this merciful Nature of God, and his readiness to be reconciled to Men when they are reconciled to their Duty; and therefore having proclaimed a Fast, and enjoined Repentance, they comforted themselves with these words, saying to one another, Who can tell if God will turn and repent, and turn from his fierce anger, that we perish not. And that any Nation may take Courage tho' never so much threatned, that there is no reason to despair, but certain ground of hope, if we forsake our Sins and turn to the Lord, is clear from Ier. xviii. 7. where God saith, At what instant I shall speak, concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it, if that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them: From which he makes this [Page] Inference, now therefore go to, speak to the men of Iudah, and to the inhabitants of Ierusalem, saying, thus saith the Lord, behold, I frame evil against you, and devise a device against you, return ye now every one from his evil way, and make your ways and your doings good. In Levit. xxvi. God saith there to his People, if when these Plagues there mentioned are upon them, they shall confess their iniquity, and the iniquity of their fathers, with their trespasses which they trespassed against me, and that also they have walked contrary unto me, if then their uncircumcised hearts be humbled, and they then accept of the Punishment of their iniquity, then will I remember my Covenant with Iacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the Land. But he saith also in the same Chapter, If ye will not be reformed by me by these things but will walk contrary unto me, then will I also walk contrary unto you, and will Punish you yet seven times more for your sins, Vers. 23, 24.

Now to draw to a close, let us makeV. The Application. an Application of all. We have discovered, the Cause of all our Maladies and Diseases, and the true proper way of [Page] curing them; what remains then, but that we presently with all possible care and speed, look to our selves, and take that course which is absolutely necessaryTo private Persons. for our safety. If there be any particular Persons here, groaning under the weight of any trouble, diseased in Body, or distressed in Fortune, or any other ways afflicted; Let me beseech them, as they wish their own well, to search freely their ways, and to labour to find out that accursed thing which they are guilty of, and which provokes God's Anger against them: And when they have found their guilt, let me also beseech them not to hide the same, by excusing and extenuating it; but to make an humble and ingenuous Confession unto God, and to testifie an unfeigned Repentance, by a sincere care to bring forth the fruits meet for Repentance; Let them rectifie what they have done amiss, and make an amends for their past Negligence, by an exact Diligence hereafter to keep all the Commandments of God: Which if they do, I may assure them that God will no longer hide his Face and Favour from them; he will no more frown, but smile, and give them comfortable words, that they may be made [Page] to rejoice for the days wherein they have seen Affliction.

In the next place, I would make Application,To the publick state of the Nation. to the publick State of this Nation and Kingdom, whereof we are Members, and in whose welfare Religion and Interest oblige us to be concerned. I think it needs surprize none, if I say, That God is angry with us, and that his judgments are hanging over these Lands, for who is so blind as not to see it? The present bad Harvest is one instance: the Evil threatned in the Tenth Verse, we may say, is literally like to be inflicted upon us, He is pouring down his wrath upon us by water; which threatens to wash away the Food both of Man and Beast. What other Calamities are impending either on Church or State, I leave to the Consideration of wise Persons. But without danger, or the imputation of indiscretion, I may bid you read the Sins of the Land, and by that foresee what is to be feared. It would be no great stretch, tho' I should offer to draw a Parallel betwixt the Sins that abound amongst us, and those of Iudah and Israel complained of in this Prophecy; and would one charge the several Ranks and Orders amongst us, with [Page] the same Faults our Prophet lays upon the Priests, the Rulers, and Princes and People of his time, no great Injury would be done to Truth: But such an unusual freedom, perhaps would not be well taken, especially from a Stranger. But certainly it is a Kindness to give warning of a common Danger, and it's the Duty of all to provide for our common Safety. Tho' we would flatter our selves, it would not go better with us. Was Iudah and Israel punished because they would not frame their doings to turn unto the Lord, and do we think to Escape? If we imitate their Sins, is there not reason to fear a being made to share in the like Judgments? Is God arisen to Judgment? Is he going through the World with the Rod of his Wrath in his hand, visiting Nations for their Iniquities: and do we think that we shall not have our turn? That he will pass by us, when we are as guilty as any other? No, so long as Sin thus continues and increases amongst us, it will never be well with us; our state shall still move from evil to worse. If then we would either prevent the Evils which are yet a coming, or heal the Wounds already received, let us join our Endeavours to stop [Page] the Current of Sin and Iniquity, and to cleanse the Land of the Abominations that are amongst us. It avails little to apply external Plaisters while the Arrow's Head sticks in the Wound. In this, and the former Ages, the People of these Lands have been ever crying out of Grievances, but they have had little of the Spirit of Discerning, to find out the great Cause and Ground of them, viz. Their Sins and Transgressions against God; For which, if they had heartily grieved, they had never had so much matter of making other Complaints. In our Fathers days, all the Fault was laid upon the Government, and Governours in Church and State, which through the instigation of Factious and Seditious Men, made People restless until they had overturned the Government, and thrust the chief Ruler, and perhaps the best of Men, not only from his Throne, but out of the World in a most barbarous manner: But as this increased their Guilt, so it did not heal their Sores, nor ease their Pain; they rather felt more smart and grief, which disposed them to seek again unto David their King. And if together with that, the People had seriously sought the Lord also, all had [Page] been well. But alas, that is yet to do! whatever Change and Revolution we have suffered, there has never been cordial Endeavours, to introduce that best and most desirable Change from Vice to Vertue, from Sin to Holiness and Godliness. Blessed be God there has been a Reformation in our Doctrine, and our Worship has been rectified and purged from the Superstition and Idolatry which had crept into it, through the Ignorance and unwariness of Men: But to our shame it must be said, that our Practice and Conversation is not Reformed, but continues much the same, and perhaps in some things worse than what was before that other happy Reformation of Doctrine and Worship came in. There was certainly reason to descry and run down the Hypocrisie and forms of Godliness fashionable in the late times, but it had been more commendable to have endeavoured with greater Vigour to set up the Life and Power thereof. And would to God we were at last sensible of our Errour and Omission, and convinced that hitherto we have very unskilfully set about the curing our Maladies. O that all who profess the same Truth, would be perswaded [Page] to lay aside all other Contests, and to contend together for maintaining the Purity of the Faith, and joyning therewith the Purity of Life and Practice. If we would thus by true Piety, and sincere Obedience return unto the Lord, he would return unto us, and put us in a happy and glorious state; as he hath torn, so he would heal us; as he hath smitten, so he will bind us up, that we might live joyfully in his sight. But if this be neglected or delayed, and if instead of this we take Methods and Devices of our own for saving our selves. I dare not say what is to be feared, Judgments of all sorts we may expect to be visited in our worldly Concerns; and those two sadder Calamities which are mentioned, Amos viii. 11. 2 Thess. ii. 11, 12. may be looked for, which God avert; Plead with your mother, plead, saith God by this Prophet, for she is not my wife, neither am I her husband; let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts, lest I strip her naked, and set her as in the day she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. He that hath an ear, let him hear what the Spirit saith unto the Churches.

Amen.

SERMON XIV. Preach'd at St. Giles Church in EDINBURGH, April 13. 1690.

[Page]

MICAH VII. 8, 9.‘Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.’‘I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: He will bring me forth to the light, and I shall behold his righteousness.’

THE Prophet speaks here in theThe Occasion, Scope and Meaning of the Text. Name of the Church, and with respect to her present Circumstances, and what was shortly to befall her. Her present Condition was very [Page] sad and lamentable, if you consider her inward State, there was no Health nor Soundness in her, but much Disorder, Confusion, and Corruption, as is complained of throughout the whole Book; but which is expresly declared and set forth in this Chapter, from the First to the Sixth Verse. This Sickness and inward Distemper could not be without grievous Pangs and Convulsive Fits: But besides, they were lying under sad pressures from without; the Assyrians oppressed them, and by frequent inroads, wasted their Wealth, and made great Devastations of their Country: The Ten Tribes were already carried Captive, and the Captivity of the other Two, together with the destruction of the glorious Temple of Solomon were approaching. The Prophet being sensible of what had already happened, and foreseeing by the Spirit what was to come, he doth here, in the Name of the Church obviate those Misconstructions Men would be ready to put on this her deplorable Condition; and also instruct us how it was to be received and entertained. The Idumeans, Chaldeans, and Babylonians, and other Enemies without, who envied the former Prosperity of [Page] Israel, were glad at these Disasters and Calamities which befell them, they rejoiced at their Misery; they took occasion to mock them, saying, Where is now the God in whom they trusted, who had saved them heretofore, and done so many great things for them in Egypt? Thus in stead of fearing God, and trembling at his Iudgments he had inflicted on his own People for their Sins, they made them matter of prophane Mirth and Laughter; and not understanding the Wisdom and Justice of his Dispensations, they even accused God himself, and darted up Blasphemous Speeches towards Heaven. But the Prophet bids them here be sober, and adviseth them to moderate their mirth, and to lay aside their prophane and insulting humour: for things would not always be at this pass, God would not always deal so roughly and harshly with them; Experience taught them not to despair, but to hope for the recovery of a better state: Rejoice not against me, O mine enemy; as if he had said, ‘Make not our Calamities and Disasters the subject of your Mirth and Laughter, which should rather strike you with Dread and Fear, for if we the peculiar People of God, [Page] whom he had chosen for himself, have suffered such things because we sinned against him, what may ye expect who were never in Covenant with him, and who have always provoked him? Neither insult over us as if we were utterly and eternally ruined, and that it were impossible for us ever to recover, so as to deserve any regard from you.’

Common Humanity should teach People to pity one another, and to have Compassion on the Miserable: And if ye consult Experience, it will shew that all Persons, and all things under the Sun are liable to changes; that there is none so exalted, but he may be abased, nor any so low, but he may be exalted:

Nemo confidat nimium secundis,

Nemo desperet meliora lapsus.

None can secure his State, and therefore the most Happy and prosperous ought not to brag; nor should the most abject and miserable despond and give over hope. None stands so secure but he may catch a fall, nor is any fallen so low, but God by his Providence is able to raise him up again.

[Page]And as for me (to go on with the Prophets words) when I fall I shall rise, or as it may be rendred, though I fall I shall arise. As if he had said, ‘Think not my case desperate, or that I have so fallen that I cannot recover; I am not destitute of Hope, for as low and miserable as I am at present, my God abideth still, who is Almighty to save, whose Hand is strong and always ready to relieve the distressed. 'Tis true, he is at present angry with me, but his anger will not last always, he doth not cast off for ever; His Mercy is everlasting, and I know his Promise cannot fail, which is, If they break my Statutes and keep not my Commandments, then will I visit their Transgression with the Rod and their Iniquity with Stripes, nevertheless my loving kindness will I not take from him, nor suffer my faithfulness to fail. I have had often experience of this kind dealing of his, I have fallen and I have risen again.’

'Tis so in the Original, and though there be nothing more ordinary than the promiscuous using the Preterite and Future Tenses, so that our Translators might very well render it here in the [Page] Future, yet some render it, I have fallen, I have risen, as if the Iewish Church, or the Prophet in her Name, had gathered Hope from Experience, and said to her insulting Enemy, ‘Conclude not me utterly lost and irrecoverable, because God hath brought me low; look back to the times past, and consider that God never left me to perish, that as he visited me with his Rod, so he always shewed me his Salvation. I trust he will do so now, and in the mean time when or while I sit in Darkness, the Lord will be a Light unto me.’ Darkness in Scripture language signifies Trouble and Affliction, and Light is put for Joy and Comfort. And so the Prophet by this Expression declares his assurance, that God would afford his people seasonable tokens of his favour, even in the midst of their Tribulations, for the comfort of their Hearts, and the support of their Minds, until the time of their Deliverance come. Now the Prophet having thus answered the prophane Scoffs and Mockings of the Heathens about them,

In the next place, he draweth his Peoples thoughts more home, and requireth them to look into themselves, and [Page] to consider their own hearts and ways, instead of these mis-constructions of the Divine Judgments, by Men unacquainted with the ways of God: And whatever their Enemies said, he himself resolves and teacheth the rest of his People, to take all these Calamities and Afflictions from God, as the Effects of his Displeasure, and the Punishment of their Sins, to which they should submit, and which they ought to bear patiently. I will, saith he, bear the indignation of the Lord, because I have sinned against him. And as their Calamities were thus to be received and entertained, so he encourageth to it, by a Promise that they should be but for a time, and that thereafter God would plead their cause, and execute judgment for them, that is, ‘Defend and vindicate them, right their wrongs, repay their injuries, and do justice on those who had been the Instruments of their Misery, he would set them at Liberty, and restore them to their Prosperity and Glory, which is meant by bringing them to the Light.’ And then to their great comfort and joy, they should behold, and understand his righteousness; that is, That he is just and righteous in all his ways, true and faithful [Page] in his promises, and wonderful in all he doth, as David said, I know, O Lord, that all thy judgments are right, and that out of faithfulness thou hast afflicted me, Psal. cxix. 75.

Thus I have explained and cleared the Text, and shewn you the Occasion, Sense, and Scope thereof.Observations from the Text.

I proceed next, to draw such Observations and Instructions as the words afford, and as are useful and proper for our consideration.I. To rejoice at the Afflictions and Calamities of others, is both the Sign and Effect of a Prophane Ungodly Spirit.

And First, To rejoice at the Calamities and Afflictions of others, and to insult over them who are in Misery, is a sign of a Prophane and Ungodly Spirit. They who rejoiced at the Calamities of the Israelites, were the Idumeans, Chaldeans, and Babylonians, who were no greater Enemies to them, than they were to God and the true Religion. And Psal. lxix. 26. among other Characters of the Wicked, this is one, That they persecute him whom thou hast smitten, and talk to the grief of those whom thou hast wounded. When Iob declareth his Integrity, he giveth this as one proof thereof,Job 31. 29, 30. That he rejoiced not at the destruction of him that hated him, nor lift up his soul when evil found him. Neither (saith he) [Page] have I suffered my mouth to sin, by wishing a curse to his soul. To make God's Judgments on others, tho' Enemies, a matter of Laughter, doth very much bewray a want of the Spirit of God, and is inconsistent both with the true Fear of God, and that Love and Concernedness for others, which Religion requires and inspireth. They who truly fear God, will tremble to see him Angry; tho' it be not against themselves but others. When the Destruction of the Wicked is foretold, it is said, That the righteous shall Psal. 52. 7. see and fear. And accordingly the Prophet Habakkuk foreseeing the Evils and Calamities that were to light upon the Tents of Cusham, and the Land of Midian, was so far from rejoicing and insulting thereat, that he tells us, when I heard, my belly trembled, my lips quivered Hab. 3. 16. at the voice, rottenness entred into my bones, and I trembled in my flesh. Indeed it is added in the forecited place, That the righteous shall also laugh: And Psal. lviii. 10. it is said, the righteous shall rejoice when he seeth the vengeance. But hereby is meant, that as the righteous is careful to remark all the Acts of the Divine Providence; and in particular, his exemplary Punishments on notoriously [Page] wicked Persons, so he will Applaud the Justice and Equity of them, and he will be glad to see such evident and convincing proofs of a Deity and Providence, for silencing the Atheist, and restraining the wickedness of men: though still his joy is mixed with a secret regret at the occasion, and such an aweful apprehension of the Power and Justice of God, as forbids him to mock at the Effects and Expressions of his Displeasure; Even as a wise and good Citizen rejoiceth at the good Government of his City, and finds a satisfaction in the procedure and execution of Justice, which are too grave and important to be mocked at.

Again, the rejoicing at the Calamities of others is inconsistent with the Spirit of Religion, which is a Spirit of Love and Humility, and which requireth the greatest Love and Sympathy, that can be among Men; its Precepts are, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that persecute you and despitefully use you. Rejoice with them that rejoice, and weep with them that weep. If thine enemy hunger feed him, if he thirst give him drink. Now how little do they [Page] observe these Precepts, and how little have they of that Spirit which enjoins them, who can contrive and work Mischief to their Brethren, and when it falls on them behold it with Pleasure? We may say to such, what our Saviour said to his Disciples who would have been calling for Fire from Heaven on those who would not receive them, you know not what manner of Spirit you are of. The Miseries and Distresses of others call for Pity and Compassion; and one must have put off very much of the Man, who draweth Pleasure from the Miseries and Afflictions of other Men, tho' they be Enemies. Our Saviour knew the Wickedness of Ierusalem, and that he was to be crucified therein, yet as he drew nigh to it, he wept over it by Reason of those sad Calamities which were coming upon it. It was David's Interest that Saul was dead, yet he did not rejoice at his Death, but because the manner thereof was deplorable he mourned for him. As it makes Herodias infamous that she rejoiced to see the Head of Iohn Baptist in a Charger; so it is recorded to the Commendation of Alexander and Iulius Coesar, that neither of them insulted over the Defeat and Distress [Page] of their Enemies; the first was touched with Compassion, when Darius his Mother, Wife and Children, were taken Prisoners, and brought to him, and afterwards when Darius himself was killed. And the other wept when Pompey's Head was brought to him. I know some charge these Tears of Coesar with Hypocrisie, seeing he was the Man who pursued Pompey to Death; but who knows, but the Bowels of Nature at that time overcame his Ambition and other Passions.

Thirdly, They who insult and rejoice in this wise, are ignorant of themselves, and also of the End of these Divine Judgments, they cannot know they are Sinners, and that others are so and so punished in their sight, to fill them with Fear and to lead them to Repentance, otherwise they would make other Uses thereof, and would behave themselves otherwise. When a Father chastises a Child, is it to give Mirth to the rest? Or is it not, that they may stand in Awe of him, and forbear those things which may bring the Rod on their own Back. When any Criminal is laid hold on, and brought to publick Punishment, should they who are equally guilty, stand by and laugh [Page] either at the Misfortune of their Fellow, or the Execution of Justice? What Stupidity were this! Should they not take Warning and Fear, and forsake those Ways which are attended with such Shame and Pain! When some told our Saviour of those Galileans whose Blood Pilate mingled with there Sacrifices, he answered them; Suppose ye these Galileans were Sinners above all others, because they suffered such things, I tell you nay, but except ye Repent ye shall all likewise perish. And in Truth they who set light of the Afflictions of others, and entertain the Rods on other Mens Backs with Scorn and Derision, shall hardly escape themselves. Laugh no Man to scorn in the bitterness Eccl. 7. 11. of his Soul, for there is one who humbleth and exalteth, saith the wise Son of Syrach. And Solomon, whose Words have yet greater Weight, saith, whoso mocketh the poor, reproacheth his Maker, Prov. 17. 5. and he that is glad at Calamities shall not be unpunished. So the Prophet Habakkuk saith▪ That he was humbled at these Disasters of Midian and Cushan, that he himself might rest in the day of trouble. Who wisely and seriously consider the Instability of humane Affairs, will neither be lifted up with their own Prosperity, [Page] nor will they insult over their Neighbours Misery: For what is the ones Case to Day may be the others to Morrow. Who at present braves it out with Pride and Scorn, may within a little time come to be contemptible.

Quem dies vidit veniens superbum,

Seneca.

Hunc dies vidit fugiens jacentem,

Res Deus nostras celeri citatas turbine versat.

Secondly, We see here that the ChurchII. The Church and People of God, are often visited with the Rod of Afflictions. and People of God are often visited with the Rod of Afflictions. The Text declareth it, and if any Persons doubt it, let them read the History of the Church, and they shall be fully convinc'd. As for the Iewish Church, 'twas first sadly oppress'd in Egypt, and thereafter for the space of forty Years, 'twas exercised in a barren Wilderness with divers kinds of Afflictions. After they came to Canaan, during the time of the Judges, they were often brought low. They had Peace a part of David's, and all Solomon's Life; but afterwards it was continually interrupted, till they were carried Captive to Babylon. When they were brought back, and restored to their [Page] own Land, they were not settled without hot Debates and Contests with their Neighbours; and after their Settlement, they had severe Wars, and were kept in continual Exercise with divers sore Troubles until Christ, as appears from Iosephus and the History of the Maccabees. And as for the Christian Church, Trouble sprang up with it, and continually attended it; for the space of Three Hundred Years, it suffered Ten severe General Persecutions, besides many sad particular Conflicts. And tho' after that the Emperours and Rulers turned Christian; there was no general Persecution for the Name of Christ, and the Sake of the Gospel; yet there was no particular Church or People without the Rod of Correction: They have been visited either with Foreign Wars, or Intestine Divisions; with Pestilence or Famine, or some other Calamity. No Nation or People can boast of an Immunity from such Disasters, but for the space of One Hundred Years. As Man in his private Capacity, so States and Societies are born to Trouble: Nor is an Exemption from the same among the Privileges of the People of God. The Roman Church makes Temporal Felicity one of the [Page] Notes of the true Church. But her Infallibility appears as little here as in other things: For as it is no where promised in Scripture, so no Church can de facto shew it; She her self would fail if she were put to prove her self the true Church by this, for where was her Temporal Felicity, when Rome it self was sacked, and the Pope shut up in Prison. Calamities and Afflictions do indeed indicate that they who suffer them are Sinners: But they do not prove them to be Reprobates and Cast-aways, for the People of God may expect them as well as others; nay, they may look for them more than others, because God is more jealous of them, and his glory is more concerned to Punish Sin in them.

Thirdly, We may observe here, thatIII. When God is provoked to punish, he doth not lay aside his Kindness and good Will. even when God is most provoked, to lay on his afflicting Hand, and to Punish, he doth not forbear to shew Kindness: And that in the extreamest Misery, there is still ground to Hope in God for a Deliverance. None ever provoked God more, than the People of Israel and Iudah in the days to which this Prophecy referrs, nor did any Peoples case look more desperate than theirs, when carried Captive by the King of Assyria: And [Page] yet you see here, that the Prophet in regard to them then, saith, when I fall, I shall rise, when I sit in darkness, the Lord shall be a light unto me. As God casts down with one Hand, he lifts up with another.

Soepe premente Deo fert Deus alter opem.

Thus when he cast the Israelites out of their own Land, he made them to find favour with the People among whom they were dispersed. God wisely tempereth his Punishments, so that while they vindicate his Holiness and Justice, they also serve to manifest his Mercy and Good-will. God hath no pleasure in Wickedness, and therefore when he seeth it, he punisheth it: But all his hatred being against the Crime and not the Person, therefore he saveth and comforteth them, and maketh their very Afflictions tend to their Good, unless they have made themselves altogether incorrigible, and have hardned their Hearts against all his Methods, and then indeed he gives them up to Destruction. When he sees it necessary to withdraw external and worldly Comforts, he doubles inward and spiritual Consolations. [Page] So the Prophet Isaiah having denounced Judgments against Israel, he addeth, And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you. And though the Lord give you the Isai. 30. 18. bread of adversity, and the water of Affliction; yet shall not thy Teachers be removed into a corner any more, but thine eyes shall see thy Teachers; and thine ears shall hear a word behind thee, saying, this is the way walk ye in it, when ye turn to the right hand, and when ye turn to the left. The felicity of the Soul is to be preferred to the welfare of the Body; and Spiritual Consolations to Worldly Advantages: Now because ordinarily People are insensible of the former, and indisposed to receive them while the latter abound with them; Therefore he takes away this, that they may seek the other, and be capable of them; so that we really gain by our losses, and our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Thus it is said, Hos. ii. 14. Therefore behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her, and I will give her her vineyards [Page] from thence, and the valley of Achor for a door of hope, and she shall sing there as in the days of her youth, and as in the day when she came up out of the land of Egypt. These words shew that God comforteth his People in their Afflictions, and therefore afflicteth them that he may make them sensible of his Kindness, and have occasion to speak comfortably to them: As also that in due time he will deliver them, and make them to rejoice for the days wherein they have been afflicted. It is good that a man should both hope and quietly wait for the salvation of the Lord. There is always ground to hope, and never reason to despair, be our condition never so low, perplex'd and troubled: For he is Omnipotent in Power, and Infinite in Goodness, and can do for us above what we either can ask or think. When all Humane help faileth, there is help in God, and then he useth to help and deliver, when relief can be expected no where else, that we may know it his doing, and that he only may have the Praise and Glory. Thus he delivered Ioseph, when all the World had forgotten him. He saved Moses when his Parents could hide him no longer. He redeemed [Page] his People, when Pharaoh exercised the greatest cruelty towards them; and always when they were lowest and most oppressed by their Enemies, he raised up Deliverers for them, and he returned this Captivity when there was least appearance of it, and when it was not so much as thought upon, except by some few who remembred and believed the Promise by the Mouth of Ieremiah, Chap. xxv. 12. So likewise when the Persecutions against the Christians came to be bitterest, he always brought about a mitigation and relentment. And when that most severe one under Dioclesian and his Colleagues, had proceeded so far that 'twas thought the Name of Christianity was quite extinct, and accordingly Trophies were erected for it; he first turned the Heart of Constantius Chlorus, to protect Christians, and thereafter raised up Constantine the Great, who not only gave them full liberty, but made the Christian Religion the professed Religion of the Empire.

Fourthly, We learn hence how toIV. The Right uses which people ought to make of Calamities and Afflictions. receive, how to entertain, and how to improve all those Calamities and Afflictions which befall us, so that they may turn to our good, and become [Page] means of reconciling us to God. The Prophet teacheth us this▪ by his own example, when he saith, I will bear the indignation of the Lord, because I have sinned against him: Which teacheth us, first, to receive all our Evils and1. To acknowledge God the Author of them. Troubles as from the hand of God. And indeed there is no evil in the city which the Lord hath not done, Amos iii. 6. Who ever or what ever be the Instrument, he is the Author: He cannot indeed be the Author of the Evil of Sin, but he is always that of Punishment: He orders, disposeth, and determines all that falleth out in the World. What ever disposition there be in Men, Devils, or any Creature to Mischief, yet they cannot stir or move but when they are allowed, and as they are directed: As in a well-disciplined Army, the Soldiers go not out on any Expedition, but when they are commanded. So Ioseph ascribed to God his being sold into Aegypt, though it was through the Malice and Envy of his Brethren. And Iob acknowledged God the Author of all his Disasters, though some were committed by the Sabeans and Chaldeans; The Lord, saith he, gave, and the Lord hath taken away, blessed be the Name of the Lord.

[Page] Secondly, As we are here taught to acknowledge2. To own Sin to be the Cause and Occasion of them. God the Author of our Afflictions and Calamities, so our Sin's the cause and occasion of them. When God corrects man, it is always for iniquity; For he is more righteous than to punish when there is no fault: He doth not grieve the Children of men willingly, nor afflict them; and therefore when he doth it, it is because they have sinned against him, and consequently they who are afflicted should acknowledge their Sins which have kindled the indignation of the Lord against them: So doth Daniel, Ch. ix. 5, 6, 7, 8.

Thirdly, To bear the Indignation of3. To suffer them Patiently. the Lord, is to fuffer patiently without murmuring. A thing may be imposed on a Man, but he cannot be said to bear it who doth it not willingly, and he doth not bear it willingly, who frets, murmurs and complains. And why should a living Man complain, a Man for the Punishment of his Sins? Would it be reasonable in a Criminal to accuse or murmur against the Judge for giving out Sentence, when it was yet less than his Crimes deserve; Now certainly no Man suffers or can suffer in this life so much as his Sins merit. Furthermore, saith the [Page] Apostle, we had fathers of our flesh who corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits and live? Heb. xii. 9.

Fourthly, To bear the Indignation of4. To repent of Sin and to sorsake it. the Lord because of Sin, implies a hearty grief for it, and a real turning from it. He that is sensible that the Evils he suffers, are the Effects of God's displeasure for his Sins, cannot but have a remorse for them; and if he have a true remorse for them, he will also abandon them, and shew all care to serve God better. Until we do so, we never accept the Punishment of our Sins. They despise the Rod, who do not amend, neither become more dutiful by it. And such shall bring greater Punishment upon themselves. But they who thus receive and use their Chastisement, shall be eased and delivered: He will plead their cause, and execute Iudgment for them, and bring them forth to the light. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time, 1 Pet. v. 6.

The last Observation I shall draw fromV. The Iudgments of God, when rightly understood, do declare his Righteousness. the words, is, That when these Divine Dispensations, I mean, the Afflictions and Calamities which befall his People, [Page] are well considered and rightly understood, there will be found much Righteousness in them. There is too much proneness in Men to censure the Actions of Providence, which speaks out the greatest rashness and presumption imaginable:See Enquiry into the Nature, &c. of Faith. Essay 5th. For what are we? Where is either our Authority or Capacity, that we should take upon us to canvass the Actions of the Almighty, or to rectifie the Contrivances and Determinations of Infinite Wisdom! A Child is fitter to pass Judgment on the actings of a wise understanding Man, and a dull Country Clown may with less arrogance examine the Maxims of a Matchiavel, and other famous Politicians; Shall not the Iudge of all the Earth do right! said Abraham. Certainly he cannot but do it, he can do nothing amiss: But indeed to illustrate this, and to make out the Righteousness of his particular Providences, is for the most part above Human reach: For as the Psalmist saith, Thy way is in the Sea, and thy path in the great Waters, and thy footsteps are not known. O the depths, saith the Apostle, of the riches both of the Wisdom and Knowledge of God! How unsearchable are his Iudgments, and his Ways past finding out! But when they [Page] are found and discovered, they will appear most Righteous. He hath made every thing beautiful in his time, saith Solomon, also he hath set the world in their hearts, so that no man can find out the work that God maketh from the beginning to the end, Eccl. iii. 11. Look the best piece of Arras on the backside, and its handsomness will not appear: Nor will the beauty of the finest Picture be known, unless it be set in a due light. So we cannot understand the Righteousness of God's Providence, without knowing the reason and ends thereof. And these are often hid from us, till the event declare them; and then we are forced to approve and applaud what before we were ready to condemn. As Fines, Imprisonments, and other Punishments are necessary to a Common-Wealth, so Calamities, Troubles, and Afflictions are now necessary to the World. By them God keeps up his Authority, defends his Laws, curbs Sin, prevents some from going astray, and reclaims others who have already erred from the ways of his Commandments. Hereby he exercises his Peoples Virtue, Integrity, Faith, Patience, and other Graces, and makes them to acquire the [Page] Growth, Stature, Vigour, and Understanding of perfect Men, which they would not do if softness and ease and plenty were always indulged them. As Winds serve to purifie the Air, and Frost, and Snow, and Rain, to moisten and fatten the Earth, that it may be fruitful; so God sendeth Calamities and Afflictions, that they who are barren may be made to bear fruit, and that others may bring forth more fruit. If an ignorant and unskilful Person saw a Gardiner pruning his Trees, and lopping off the Branches with Axes and Knives, he would perhaps suspect him of madness, or think he intended the destruction of the Garden: Whereas he thereby prevents their overgrowing and undoing one another, and renders his Garden both more comely and more profitable. So God by Afflictions prunes his People, he keeps down those Corruptions and Disorders which otherwise would break out amongst them, and disposeth them to bear proper fruit in their season. It is good for me that I was afflicted, said David. The Psalmist was once tempted to think that God was unkind to his Church and People, because he afflicted them: But on second thoughts he checks himself, [Page] and concludes, that truly God is good to Israel, even to such as are of a clean heart. That is such dealing with his People do not prove that he has no kindness for them: For he is still good to them, and their Afflictions testifie it, and such as are of a clean heart shall certainly find it so.

Now seeing these things are so, let usVI. Application. not complain of the present Providence of God; let us not murmur against, nor bear impatiently those Evils which are upon us: For we have truly sinned against God, and he doth justly punish us, whatever may be said of many of the Instruments of our Trouble and Calamity. I must not flatter you, certainly our Princes, our Nobles and Great Ones, the Pastors and People, and all Ranks amongst us, have corrupted themselves, and done wickedly, and therefore God hath justly brought Evil upon our Land: And they who have smarted by this Revolution, have suffered justly at the hands of God. Let us therefore humble our selves before him, acknowledge our Offence, and the Justice and Righteousness of his Judgments, and then he will be ready to plead our Cause. I beseech you, in the words of Hosea; O Israel! [Page] return unto the Lord thy God, for thou hast faln by thine iniquity, take with you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously, so will we render the Calves of our Lips; and then we shall hear him saying, I will heal your backsliding, I will love them freely; for mine anger is turned away from him. And as he saith in another place, Come and let us return unto the Lord, for he hath torn, and he will heal us, he hath smitten, and he will bind us up.

And as this is the only proper Advice for our selves, so I would advise those to whom the present times seem a little more favourable, I mean, our Brethren of the Presbyterian Party, whom I call Brethren, though their usage and treatment of us have shewed them Enemies, seeing they have overthrown the Church, and treated her Bishops and Priests with Contumely and Reproach; I say, I would advise them not to be over vain and confident, for they know not what a day may bring forth.

To rejoice at our Affliction, and to insult over our Misery, doth not favour much of Religion, to which they make [Page] so high pretences: And unless they could chain their present State by irreversible Decrees; there is as little Prudence as Religion in despising us thus, and trampling so much upon us: For it may come to pass, that they may yet be forced to seek shelter under the Shadow of our Vine. They know it is not long since another Party, I mean those of the Roman Communion, boasted and bragged, and aimed too at more than was fit or meet, or what Discretion would have required, which brought on their Ruine, and which has occasioned their Loss of that Peace which otherwise they might and would have enjoyed. Wherefore let him that thinketh he standeth, take heed lest he fall. I believe, that thou shalt arise, O Lord, and have mercy upon Zion, when the time to favour her, when the set time is come. Though our Case were more desperate in the Eyes of the World, yet I would not despair, tho' we were at a lower pass, and had fewer Friends, I yet would not let go my Hope; for God is able to do for us above what we can ask or think. It is true, we have provoked the Lord, and tho' he leave us we cannot complain; But we know also, that our God [Page] is merciful, and with him is plenteous Redemption. He will not cast off for ever. Therefore they who are his people should still hope in him. And we are his People, as much for any thing I know, as any other Christians in the World can pretend to be, for the Church of Scotland is a sound Member of the Holy Catholick Church, professing the same Faith, that the Churches in the most ancient and purest Ages did, and hath the same Ministry and Government, even that very Ministry and Government, which in those times were thought necessary to the being of a Church; and in, and under that Ministry, we also have the holy Sacraments purely administred, by which we are bound to God, by a Covenant, which is more solemn and sacred than any of Man's inventing can be. If therefore we return to the Lord, and acknowledge our Offences, he will have Mercy upon us, and surely visit us with his Salvation: For we are his Zion, a part of his Catholick Church, or peculiar People, and he will not always be angry with us. We may take up this Hope both by our own Experience, and the Experience of others. Have we not [Page] fallen heretofore? And have we not risen again? Have we not seen the Church invaded, her Essential Order and Subordination demolished, her Pastors exiled, her Temples profaned, her Beauty defac'd! And have we not seen all these repair'd and restor'd again? Is there any thing impossible unto God? Can he not suddenly alter the securest State, and put a stop to the most violent Career? ANNO 58, and 59, neither King nor Royal Family durst be owned, and then it was a capital Crime to pray for them? And yet you all know that within a Year or two, our King was wonderfully restored without Sword and without Bow; and even they who had banished him were forced to concur in the calling him back; This was the Lord's doing, and it was then wonderful in our eyes. Now he that was able to do this, what is he not able to do? The stone which the builders have refused, he has made become the Head stone of the Corner. And so he may cause them who are at this time rejected, as Gibeonites and Samaritans (so one was pleas'd lately to term the Episcopal Clergy) to be courted and received as chief Builders of the Temple. [Page] People may come to be convinc'd, that their present Prejudice and Aversion are unreasonable, so that Love, Respect, and Good-Will may take place instead thereof. Now when those who have stated themselves our Enemies shall see this, what will they say? Shall I say, as it follows our Text, Shame shall cover them? God forbid! that we should wish any other Shame to them, than that of Penitents and Converts, which is profitable for themselves, and acceptable unto others. Far be it from us to wish or contrive any Persons Confusion, or to harbour Thoughts of Revenge, we have not so learned Christ. God forbid! that we should wish any thing, save the Glory of God, the Peace of the Church, and the common Good of all; and in order unto these, the promoting of Truth, the retrieving true Piety, the establishing a decent, reasonable Worship, and a comely Order, and good Government. Though our Sins hinder these Blessings at present; yet we hope God will sometime grant them. And that it may be so, let us frequently address him by hearty and serious Prayers; and especially let us study to please him by a holy [Page] and upright Conversation. Now our Lord Iesus Christ himself, and God our Father, who hath loved us, and hath given us everlasting Consolation and good Hope, through Grace, comfort your hearts, and establish you in every good Word and Work.

Amen.

SERMON XV▪ Preach'd before the Clergy of DALKEITH.

[Page]

1 TIMOTHY V. 23.‘Drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities.’

THE Letter of the Text needs not much Explication, nor has the Original any thing more Emphatical or material than this Translation, so that any Analysis that could be made of the Words, would be meerly Grammatical; and therefore I'll not trouble you with it (though it may be usual in these Exercises) because it would be a very dry and bare Entertainment.

This Verse contains a particular PreceptI. An Enquiry into the Coherence of this Verse with the Context. to Timothy, concerning his bodily Health, and so it is a matter of some Difficulty, to find out the Reason why [Page] it comes in here, among so many grave and important Directions about the Government of the Church, and especially why it should be cast in before the 24th. and 25th. Verses, which have evidently a Relation to the 22d. whereby the Apostles Discourse is interrupted, and what should be joined together is divided asunder.The Opinions of some proposed and rejected.

To take away this Difficulty, some fansie that the Order of the Apostles Words has been changed, and misplaced by some ignorant and unwary Transcribers, which is no ways to be admitted; nor can there be alledged any ancient Manuscript, or modern Copy of a different Reading, from this which is used by us, upon which such a Conceit may be grounded. The general current of Interpreters give no other Reason, for the inserting this particular Precept among so many general ones, but St. Paul's Friendship for Timothy, and the great Concernment he had for one, who was so eminently useful to the Church of God. They do not allow it any Connexion with what goes before, and frankly acknowledge that it hath no manner of Relation to the Apostle's Purpose in this Place, and do think it a [Page] vain thing to search for it, it being very usual with the Apostle to make Digressions, to bring in things abruptly, to fall from his Purpose and to return to it again; which the learned Daille justifieth, saying, That it is the way of Writing used by the other Divine and Sacred Authors of the Scripture, and besides, that it is evident, that the best, and most ancient, and the most admired Authors in the World have also practised it, as may be seen in those Works of theirs, which remain with us, wherein these great Men have not tied themselves to the strict Rules of Logick and Rhetorick, invented by the Weakness and Subtilty of modern Spirits, but do, in their Writings, especially in their Epistles, keep almost the same Order, the same Air, and the same manner of speaking which is usual in common Discourse and ordinary Conversation, whereof Writings, especially the more familiar Epistolary sort of Writings, should be the Image and Picture. In the Conferences and Discourses which we hold vivâ voce, there is nothing more ordinary, than to break off the Subject begun, and to reassume it again after some Pauses and Digressions. And why should this Liberty [Page] be denied to those that write, particularly to those that write Letters? But with a due Deference to this great Man's Judgment, I do think, that a greater Coherence, betwixt Mens Thoughts and Words, may be looked for, when they write, than when they speak. In Conference we are obliged to follow others, and ordinarily the Company casteth in something or other, which necessarily draweth us off the main Subject; whereas when one writes he has all Freedom for his Thoughts, and it is not to be supposed, that a wise and knowing Person will interrupt his Purpose, or cast in any thing in the handling of it, which doth not serve for an Illustration, the obviating an Objection, the preventing a Mistake, or the like. And such Coherence must not always be denied, when it is not apparent to every Reader. If we understood the Scripture truly, and had a particular Knowledge of the Scope and Purpose of the several parts thereof, I doubt not but there would be found a more admirable Union and Coherence, than what is commonly believed, though it is chiefly to be regarded for the great and important Truths delivered therein. [Page] Upon which very account it is more to be valued, than all the most accurate and closely written Books in the World.The true Reason why St. Paul gives this Advice in this place.

As to the present Text, I do not think it comes in so abruptly, and without any Relation to what goeth before, as is commonly alledged; for I would make it to be delivered on this Occasion. In the former Verse St. Paul chargeth Timothy to lay hands suddenly on no Man, that is, to beware of admitting any hastily into the Office of the Ministry, for, if through his Carelesness any unworthy Person crept in, he would have an Accession to all the bad Effects of their Ministry; their Miscarriages and Male-administration, their Sins and their Scandals were to be charged on him: And seeing every Man will find burthen enough of his own Sins, therefore he adviseth him to take Care, that he be not by this means Partaker of other Mens Sins; and from thence taketh Occasion to exhort him to keep himself in all things unspotted in the sight of God: Keep thy self pure, saith he, which in the first place referreth to the former Instance, of not admitting of unworthy Persons into the Ministry, or any one hastily: But withal it is to be extended [Page] farther, to the avoiding all things which may stain or pollute us; for there is nothing more ordinary in Scripture, than to take Occasion from particular Duties to recommend a general Sanctity, an Instance whereof we have, Mat. v. 48.

Now least such a serious Exhortation to Timothy, who was forward enough of his own accord, should have made him over-do in his Acts of Temperance and Abstemiousness, the Apostle wisely casts in this Caution, Drink no longer water, &c. Thus I would construe the Words, and make them cohere with that which goeth before.

Before I consider the Apostles PreceptII. Inferences from the Occasion of delivering this advice. The first, to caution against the Abuse of Doctrines. in it self, I think it will not be amiss to draw some Observations from the Occasion of delivering it.

And first, This shews what Care Pastours should take in their Teaching, both publickly and privately, to adapt their Discourses to the Hearers, and so wisely to caution their Doctrine, that they may not give Occasion to any to entertain, or to run into Errours and Mistakes. The very Scriptures, St. Peter tells us, are wrested by the unlearned and unstable; and how much more readily will such wrest the Words of Men: And though [Page] it is not possible to prevent altogether the Abuse of our Doctrine, and the perverting our Words, yet it becomes us to guard against it as much as we can, and by timeing our Doctrine aright, and seasoning our Discourses so well with the Salt of Divine Wisdom, to keep our selves free of all Accession to such Abuses, as ignorant and perverse Men may make of what we deliver. There be some general things which we cannot press enough, and which may be largely insisted on, as Faith, Repentance, Love, Charity, Holiness, and the like; But particular Duties have Bounds and Limits which must not be leapt over, for the Excess proves vicious, as well as the Defect, which Solomon may have an Eye to, when he saith, Be not Righteous over much, neither make thy self over-wise. Eccl. vii. 16. In refuting Errours, Care should be taken so to state the Truth, that those we would reclaim may not run into the contrary Extream, which falls too often out, because 'tis little heeded. When we comfort the drooping and disconsolate, we should beware of blowing them up into Presumption, or of turning them careless or secure, and should so apply the Threatnings and [Page] Terrours of the Gospel to such as seem careless and obdurate, as that they may not be driven to Despair. The Necessity and Efficacy of God's Grace should be so taught, as that Men may not think their own Endeavours needless. And in pressing Persons to work out their own Salvation, we should take heed of weaning them from a Dependance upon God. Zeal should be so taught, that People may not think themselves bound to leap out of that Rank and Order, wherein Providence has placed them: And in restraining them from these Disorders, we should be careful not to render them unconcerned and lukewarm. Obedience to Superiours should be so stated, that People may see themselves tied to things lawful, and in which the Superiours have a Right to command, and no more: And when there is Occasion of calling them to obey God rather than Man, it should be so done, as that they may not think Religion requires them to break their Ranks, and to take more upon them than what becomes them; to resist their lawful Governours, or to refuse Obedience to their lawful Commands; to wrest the Government from them, or to treat their Persons with [Page] Contempt. Things indifferent may become sometimes very useful, and then they ought to be recommended, but not so as to ensnare the ignorant into a Belief of their being absolutely necessary, or some way meritorious. In a word, we should so deliver our Doctrine, so temper our Exhortations and Reproofs, that our Hearers may neither come short of their Duty, nor yet go beyond what is proper in any particular incumbent on them, but may be made to go on straightly in the way of Truth and Righteousness, without turning to the right or the left Hand.

Secondly, We may learn hence whatThe second, the true expressions of Friendship. are the best and truest Expressions of Friendship; Friendship is the very Soul of Life, as one saith, it exceedingly sweetens it, and where this is wanting, there can be but small Satisfaction: But then true Friendship doth not spend it self, in a phantastick Dotage on the Person of our Friend, nor should it evaporate into idle Words and Complements. Friendship doth not consist in Flatteries, nor is he the truest Friend who is most obsequious, who humours his Friend in all things, who is like Agesilaus, of whom it is said, That he was so partial [Page] for his Friends, that he would not have any thing they did found fault with, whether it was right or wrong. Such, for the most part, are the Friendships amongst the Men of the World; but they scarce deserve the Name, they are hardly a Shadow of it. True Friendship designs the Good and Happiness of the Friend; but these draw on his Ruine and Destruction. St. Paul understood well what the sacred Name of a Friend imported, and therefore he expresseth his Friendship for his beloved Timothy, by giving him Instructions how to behave himself aright in his Place and Station, and by correcting his Mistakes and Faults, that he might become useful to the Church of God, and loved and admired of all. If then we would have a true Friend, let us chuse such an one, as may further us in the Attainment of Wisdom and Vertue, who as he will be careful▪ to approve of us when we do well, so will not fail to admonish us when we do amiss. These are the true Offices of Friendship, he abuseth and betrayeth it who doth not use them, and he is not worthy of a Friend, who will not admit of them.

[Page]Thirdly, Consider what a ConcernmentThe third, a Concernment for useful and eminent Persons. all should have for Eminent and Useful Persons, and how desirous they should be of their Safety and Preservation. St. Paul was at a distance from Timothy, but yet carefully tenders his Health, and remembring his Sickness and Infirmity, doth prescribe him Remedy, even in the midst of those great and weighty Directions about the Doctrine of the Gospel, and the Government of the Church. The Affairs of the Church, and the Interest of the Gospel, are certainly of more moment than any particular Man: Yet you see when the Apostles thoughts were most taken up with these things, he is mindful of Timothy's particular health, and puts in a prescription for it amongst the other: Which he did not so much, because he was his beloved Friend, but because he considered him as one very serviceable to the Church of God, and as one on whom, under God, the Prosperity of the Church somewhat depended. As in the natural Body, all the Members should be had a care of, but those especially should be regarded and tendered, which are most useful and important, and which might hazard the whole, if ought ailed them; Even so [Page] every Member of Church and State should share of our love, but those whom God has raised up, and by his special Gifts and Graces has singularly fitted for preserving, recovering or advancing the good of Church and State; I say, they should be much esteemed, and their particular welfare should be carefully sought after, by all who regard either Religion or the Civil Peace; for when it is not well with these, the other are in hazard. In an Army the lives of private Soldiers should be secured as much as is possible; But Heroes, and valiant Generals and Captains much more, because if they should be cut off, the other would be soon scattered; and if they be preserved, they can by their Valour and Conduct, recover a loss sustained amongst the common Soldiery: It is true, Man can do nothing without God, but God ordinarily worketh in and by the means of Men. Such Men therefore should be much respected and cared for, whom God has marked out, to be fit Instruments of conveying his Blessings, to whom he has given Wisdom, and Zeal, and Courage, and other proper Endowments, for propagating Truth, stopping Error, the curbing of Vice, and the right [Page] ordering the House of God: which bringeth a general Blessing upon the Land, and tendeth to the Temporal and Eternal welfare of every individual.

I come now to consider the PreceptIII. The Advice of not drinking water considered. in it self, in which you may take notice of what St. Paul adviseth Timothy, and then the reason he gives of that advice: What he adviseth him is, To drink no longer water, but a little wine; The reason he gives, is for his Stomach's sake, and his often Infirmities.

I begin with the First, Drink no longer 1. It only regards Timothy's Case and Practice. water. This is no positive Prohibition of the use of Water, but it has a particular reference to Timothy's Practice, which must be considered for the better understanding of the Apostle's meaning. It would seem that Timothy had heretofore made use of no other sort of Drink but Water, not certainly that he was not able to procure Wine to himself, nor yet from any scruple about the lawfulness of using that Liquor: For so great a person as Timothy was, to whom St. Paul gave so high Elogies every where throughout his Epistles, and whom he thought worthy of the Trust of the Church of Ephesus, could not be so Ignorant as not to know that every Creature of God is good, [Page] and nothing to be refused if it be received with thanksgiving. No doubt St. Paul taught him early, that the Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Ioy in the Holy Ghost: And being so taught, he would be far from placing Religion in such kind of Abstinences. But his continued use of Water, was either because he was so brought up by his Parents, or out of his great Temperance and Sobriety; and that by this means, in imitation of his great Master St. Paul, he might keep his Body under, and bring it into subjection, lest when he preached to others, he himself should be a cast-away; as the Apostle speaketh, 1 Cor. ix. 27. But whether upon this, or any other Motive it was, that Timothy did [...], continually drink Water, St. Paul observed, that it did prove prejudicial to his Health, and either occasioned or increased those bodily Distempers he was so much subject to, and therefore he adviseth him here to forbear the so much and so frequent use of Water.

This Practice of Timothy which moved2. A Reproof of the Luxury of this Age. St. Paul to insert this Direction here, affords us a fair occasion of reproving the Epicurism and Luxury of the present [Page] Age, and of recommending Temperance, and subduing of the Body by Fasting, Abstinence, and other Acts of Mortification. The Primitive Christians kept their Bodies under a severe Discipline, which is now adays worn altogether out of fashion: We are not so far behind them in time, as we fall short of their strictness and severity, which is the reason that we come so short of their Devotion and Piety, and those other Christian Vertues which rendered them Illustrious. An account of their Severities and Mortifications would be thought fabulous; Men accustomed to such softness and looseness as we of this Age would hardly be induced to believe it, and if any of them were returning back to this World, they would have as great difficulty of believing us to be Christians, seeing we work so much the will of the Gentiles, and walk in lasciviousness, lusts, excess of wine, revellings, banquettings, and do run easily and forwardly as they do to the same excess of riot. And indeed, if our ease, voluptuousness, and loose manner of living be suitable enough to the Joys of Heaven, and consistent enough with the Graces which are necessary to fit one for it, [Page] then Paul and Timothy, and all the Primitive Christians were Fools and Madmen, as an Italian Monk said once wittily, Preaching before two Cardinals. But the imputation of folly falls certainly on us, and not on these great Lights of the World. Our Apostle thought Chambering and Wantonness, Gluttony and Drunkenness, only agreeable with the Night of Heathenish Ignorance, but we practise them in the broad Day of the Gospel, we make these Works of Darkness face the clearest Sun-shine. So little are the Men of this Age acquainted with Abstinence and Mortification, that I fear they would brand a Man with Heresie that would recommend them. There is no restraint put upon the Appetite; but occasions are industriously sought out to gratifie and regale them, insomuch, that it is counted miserable not to be able to entertain them with the best things to Satiety and Repletion. Back and Belly take up the thoughts of Poor and Rich, and most Mens Contrivances, the very end of their Life, is that they may lie softly, and fare deliciously every day. This is the fashion of this Age, after this manner do Men now frame their Lives: But this is not [Page] the way to imitate the Primitive Christians, nor yet to walk by the Rules of the Gospel. If Man was only Flesh, if he could taste no higher Pleasures than what come to him by the Sense of the Body, this were not so unreasonable, though it be reported even of Epicurus, that he established Sobriety and Temperance by his Principles. If a Mahometan Paradise were all our Expectation hereafter, I would not either think it unlawful or improper, to give way to our Appetites, and to cherish voluptuous Desires, whereby we may be disposed for those Sensualities which are promised there: But seeing our Heaven is of another sort, and that we are assur'd that God will destroy both the Belly and Meat, and are told of pure Spiritual Joys to be tasted even in this Life, excess, surfeiting, and a full feeding daily are most unseemly; to pamper the Body is to ruin the Soul; for thereby those Lusts are cherished and strengthned, which war against the Soul and destroy it. We need no greater Enemies of our Salvation, than what are lodged within our selves; If all the Enemies without were removed out of the way, our own Flesh and Blood are enough to precipitate [Page] us into Perdition: Have we not then great reason with St. Paul and Timothy, to subdue the Flesh, and to keep our Bodies under; if these two eminent Saints did this, lest they should have been Cast-aways; certainly we should be afraid to neglect Abstinence and Exercises of Mortification, whereby the Flesh is kept from rebelling against the Spirit, or at least disabled from gaining a Victory over it. If our Body be not kept in subjection, if restraints be not put upon our Appetites, they will turn unruly, and at last involve us into utter Ruin. As Bridles should be put into the Horses mouths, so (saith St. Augustine) our Bodies should be bridled and kept in with Fastings, Watchings and Prayer: Nam quemadmodum aurigae, si fraena laxaverint per praecipitia ducuntur, ita & anima nostra cum ipso corpore, si ei fraenum non imposuerimus ad inferni praecipitia dilabitur.

The Wantonness of the Rich, their insolence towards God, their contempt of others, and all their ungodly Dispositions and Actions, St. Iames ascribes to their living continually in pleasure, and to the nourishing their hearts every day as in a day of slaughter, that is, they [Page] make every day a day of Feasting and Rejoicing, and set no days apart for Fasting and Mourning. They let loose their Sensual Appetites, and are still making Provision for the Flesh and its Lusts, which carry their Thoughts quite from God and the things of another Life; so that they are both prompted and induced easily to commit those Crimes which render them obnoxious to the Divine Wrath.

God doth not grudge us the fat and sweet, he doth not envy us Lawful and Innocent Pleasures: And there are no Real Pleasures but such. He is willing that every Man take his Portion, that he enjoy his Labour, and rejoice in his Works. This (says Solomon) is the gift of God: but also he requires us so to moderate the outward Enjoyments of this Life, as that they may not be prejudicial to the Soul and its Eternal Happiness, nor yet hinder those inward Spiritual Comforts, which he is ready and willing to bestow, and which put more gladness into the Heart, than Corn, Wine, and Oil. You may feed the Body, but in the mean time take care that you do not starve the Soul, whose nourishment is deep and serious Meditations upon God and his Word, to [Page] which a cramb'd and glutted Body is no wife disposed. They whose Hearts are overcharged with Surfeiting, and Drunkenness, and the Cares of this Life, are neither mindful of, nor capable to use the means of Salvation. Wherefore it is necessary to intermix Days of Fasting and Retirement from Worldly Business, that we may have time for Prayer and Meditation, for instructing our Minds and examining our Actions; We should curb our Sensual Appetites, and sometimes deny our selves the Enjoyments of this Life, that our Desires after God and Heaven may be the more keen; We should mortifie the Body by Abstinence and other suitable Exercises, that it may not be a Clog to the Soul, nor a hinderance to the right Performance of the several Acts of Religion. Upon this account, the Church, in former times, did wisely enjoin Vigils, and Fasts, and Times of Abstinence, as Lent: And the practice of Pious Men, in all Ages, do recommend Private Fasting once a Week or Month. While these things were observed, Religion flourished, a Spirit of Devotion appeared in People, and they were susceptible of Impressions from the Truths revealed in the Gospel: And the common [Page] Neglect of these things is one great Cause of the present Decay of Piety amongst us; which Neglect did proceed from a blind and indiscreet Zeal against Popery, which did not distinguish betwixt the due Use and Abuse of things.

But however useful it may be sometimes,3. Cautions to be used in Abstinence and Mortification. and for some persons, to exercise Abstinence, and other Acts of Mortification: From what St. Paul adviseth Timothy here, we learn in the next place that the use of these things should be always managed with Prudence and Discretion, that they may neither prove prejudicial to our Health, nor yet degenerate into Superstition. Fasting and other corporal Austerities are not things in themselves absolutely necessary, but become fit and good, according as they are subservient to other things which are so; they are to be accounted Religious Acts only when they serve to the great ends of Religion, and as they further the attainment of those Vertues and Graces which Religion strictly enjoins: When they are not profitable this way, they profit nothing at all: If they prove rather hinderances than furtherances of those Moral Duties, to which either our general or our particular Calling obligeth, [Page] then they are wholly to be laid aside. An excess in the observance is no ways commendable, and sometimes more hurtful than the total neglect of them. The Flesh with its Lusts should be crucified, but the Body by no means is to be destroyed; It's fit to keep the Body under, but it ought not to be so enfeebled as that it cannot discharge the Functions of Life, wherefore they bewray a great deal of Ignorance, Weakness, and Superstition, who make a scruple of forbearing the Fastings and Abstinences which they prescribe to themselves, when their circumstances seem to require it, as when they are under any indisposition of Body, or when abroad and cannot perform them without some signs of ostentation, some more than ordinary trouble to themselves, and inconvenience unto others; for when by these or the like reasons, things of the like Nature cease to be useful, or prove noxious, they also cease to be acceptable unto God.

Fasting, Abstinence, and Acts of Mortification, are not of the Nature of Justice, Charity, Humility, Meekness, Selfdenial, and other like Christian Virtues, which are good in themselves, indispensably necessary, and which ought to be [Page] practis'd at all times, and in all places: Nor yet are they like Prayer, which as it is a Duty we are commanded to perform without ceasing; so it is agreeable and proper to all Persons, States, Circumstances, Seasons and Places. Fasting and external Acts of Mortification are not valuable in themselves, they are only commendable and Praise-worthy, according to the Prudent Management of them, and the Ends proposed by them. Sometimes they are in no wise suitable and proper; wherefore our Lord would not suffer his Disciples to fast while he was with them: When Strife and Envy, Vanity and Ostentation are the Motives, they are, to speak in the Scripture Phrase, Abominations; and they degenerate into Superstition, when they are observed out of an opinion of any particular Merit in them, or that they please God otherwise than as they are design'd and made means of subduing the Flesh and its Lusts, of quickening the Spirit of Devotion, and of fitting our selves to watch, pray, and to perform aright the other Acts of Religion.

And hence it appears, how little Reason the Church of Rome has, to boast of the Fastings, Penances, and other Severities [Page] practis'd by those of her Communion, and that the Treasure of Merits, pretended to be amassed from these, has no real Foundation, but is Imaginary; as I have said, there is no intrinsick goodness in these things; and if the meer external Performance did Merit any thing, some of the Ancient Hereticks might have stood as high upon this point as They; Nay, There are at this very day Pagans, which come nothing short of the most Religious in the Church ofSee amongst others Tavernier's Travels. Rome, in Abstinence and corporal Austerities; yea, they often out-doe them. They who make Religion to consist in these Bodily Exercises, do neither understand the Nature of God, nor the true Way of worshipping him; and they are yet farther mistaken, they mock God and deceive themselves, who think that these can be a Compensation for their Sins and the omission of Moral Duties. ‘If (saith St. Austin) thou macerate thy Body by long-fasting, and yet perseverest in ill, Magis horres quam placeas Deo. Then shall thy Fasts be acceptable, when thy Conscience is purged from Sin, and thy Life adorned with good Works. Cur enim Corpus fame discrucias, cui turpiter peccando blandiris?’

[Page]But besides that the Church of Rome does over value Penances and Corporal Austerities, and that the Generality of her Communion rest in the bare Performance of them; It is further to be observed, that the Fasts of the Papists, for the most part, are not real Fasts; for tho' all be enjoin'd to fast Fridays and Saturdays, yet on these Days they neither abstain totally from Food, nor so much as from Delicacies: They only forbear Flesh, but are allowed to eat Fish, and other things which pamper the Body and provoke Lust as much as Flesh doth, if not much more. Is a simple change of Meats to be esteemed a Fast? Does he mortifie himself, who feeds upon palatable and luxurious Food? Are not Flesh and Fish alike before God? Why should there be a Religious Distinction made betwixt them? Full meals of Fish are as inconsistent with Fasting, as eating of Flesh: and he who feeds constantly upon Fish, is no more temperate and abstemious, than he who eats Flesh, provided he do it moderately, and not to Excess. Wherefore the New Regulation of the Religious Orders, which restrain them wholly to Flesh, doth not serve the Ends of Religion more, nor yet doth it mortifie the [Page] Flesh better, than if they had been still allowed the use of Flesh: Nay, it is not agreeable to the Precepts and Nature of Christianity, to make such distinction of Meats, and place more Virtue and Religion in one than another. And as for the Severities of La Trap, and one or two more, which both encrease the Distempers of those who enter into them, and also do bring new ones upon them. This very Text without straining it, doth shew that they are not at all to be approved, and that the Imposition of them is a cruel Superstition: For tho' Sickness, when it is inflicted by God, ought to be received with an humble Submission, yet every one ought to take care of his own and Neighbour's Health as well as Life, and they who do Violence to either, commit a great Sin. Sickness, Pain, bodily Infirmities, and Indispositions, do hinder one from being useful and serviceable, and very often, also, they render the Mind dull and indisposed for Devotion.

But to go forward with the Text, asIV. of Drinking Wine. the Apostle adviseth Timothy, to forbear the continued use of Water, so he enjoineth the use of Wine, whereby he establishethThe use of it lawful. the lawfulness of the use of that [Page] Liquor against the Manichees, Encratitoe, and other ancient Hereticks, and Mahomet, who maketh Abstinence from Wine, one of the principle Articles and Characters of his Religion. Our Saviour long before warranted the use of it, by his own practice; and if it had not been lawful to drink Wine, he would not have made a Miracle for furnishing it to the Wedding of Cana. This, and all other the like Superstitions, concerning Meats and Drinks, are clearly and fully refuted by that Assertion of the Apostle in the former Chapter, Every creature of God is good, and nothing to be refused, if it be received with thanksgiving. But I suppose, there is none here inclined to any such Heresie, and therefore I will insist no more upon it.

But as there is no question to be madeThe Excess Unlawful. of the Lawfulness of the use of Wine, so there is as little to be made of the Unlawfulness of the abuse of it, which is, alas, but too too common, and which St. Paul cautions against, in the words of our Text, when he enjoins but a little Wine: He mentions a little, not for Timothy's cause, for there was no fear of his running into excess, but for the sake of others, into whose hands this Epistle [Page] might come, that none might pretend the Apostles warrant, for going beyond a due measure. A little Wine is good, it maketh glad the heart of Man; and therefore Solomon bids give it to those that Prov. 31. 6. are of heavy heart. But too much is dangerous, for then it enflameth the Spirits, disordereth the Blood, distorteth the Countenance, and doth violence to the whole frame of the Body, and maketh it an unweildy instrument for the Soul, and by frequent Excesses of this kind, the Mind is at last besotted, and the inward Faculties worsted: Wherefore the Apostle had good reason to say, Be not drunk with wine wherein there is Eph. 5. 6. excess. And lest it should be thought that only weak Heads, who cannot bear Drink, but are soon intoxicated, fall under these Prohibitions, the Scripture denounceth a woe unto them, that rise up Isai. 5. 11. early in the morning that they may follow strong drink, that continue until night till wine enflame them. The Creatures of God are good indeed, but the abuse of them is evil; they are created for our use, but they are not to be lavished away without all Reason, Necessity, or Conveniency: The quaffing off as much as another, is in the stile of Drunkards and [Page] Bon Companions, called, a doing one reason; but certainly it's against all reason to abuse the good Creatures of God, or our selves by an immoderate use of them, contrary to his express and peremptory Command.

I cannot adduce all that can be saidThe Evil of Drunkenness. against this Vice of Drunkenness, for that would carry us far beyond the measures of a Discourse. I shall pass over what Heathens have said, and what the very common light of Nature may furnish us with, and shall only give one or two Instances peculiar to Christianity. It is first then, contrary to that Duty of Watching against our Spiritual Enemies, which our Holy and Christian Calling obligeth us to: They are base and treacherous Soldiers, who fall to Eating and Drinking when they know the Enemy is close at hand, and ready to give Battle; we are begirt about with many, and subtile Enemies, and therefore should be ashamed of Excess and Intemperance in Eating and Drinking, which incapacitate us from defending our selves or resisting them. Be sober, be vigilant, (saith St. Peter)1 Pet. 5. 8. because your adversary the Devil as a roaring lion, walketh about seeking whom he may devour. Secondly, It is disagreeable [Page] with a patient waiting for Christ: That Servant has little regard either to his Master, or his own Credit and Interest, who by debauching away his Sense and Reason, putteth himself out of a Condition of coming to his Lord when he is called, and of giving that account which is asked of him. O the horrour and confusion of being hurried out of this World, and carried before the Tribunal of God, in a Fit of Drink and Excess! And yet this hath often happened unto Drunkards. Take heed therefore to your selves, (saith Christ) lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come unawares. If the servant say in his heart, my Lord delayeth his coming, and shall begin to beat the Men-servants and Maidens, and to eat and drink and to be drunken, the Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers, Luk. xxi. 34. xii. 45.

Thirdly, It is inconsistent with those Spiritual Exercises our holy Religion calleth for, and indisposeth one for receiving [Page] that holy Spirit, whereby he is to be sealed unto the day of Redemption. Be not drunk with Wine, saith St. Paul, wherein is excess, but be filled with the Spirit: In which words, he establisheth a direct opposition betwixt these two, so that the one necessarily thrusteth out the other. The Heart which is moved by Wine, cannot be sensible of the Motions of the Spirit: Nor can the Head be filled with the Spirit, which is darkned and overcast with the fumes of Drink. The Holy Spirit can only reside in pure and holy Souls, upon these accounts, and many more that might be alledged, there is hardly any thing more unbeseeming Christians than Drunkenness, tho' alas, it be too too ordinary. And that a Clergy-Man should be guilty hereof, is not only most unbeseeming, but abominable: The very Supposition is horrid; That he should be given to this, who hath not only himself to watch over, but many others; who ought to wait his Lord's coming, not only to give account of himself, but of all under his Charge. The burthen of our Holy Calling is too great to be sustained by our own Strength: Who, saith St. Paul, is sufficient for these things? [Page] None therefore have more need of the Aids of the Holy Spirit than we, and therefore also none ought to be more careful to avoid what may grieve this Holy Spirit, and provoke it to desert us. And consequently Ministers should not be given to too much Wine, that they may be in a capacity of receiving the Spirit of God: And that when it comes, it may reside with them to direct, strengthen, and comfort them.

I come now to the Reasons St. Paul V. The Reason of S. Paul's Advice to Timothy considered. gives for prescribing Timothy a little Wine; to wit, his Stomachs sake, and his frequent Infirmities. It was not upon the account of Conscience, for upon this account Wine and Water are things indifferent; Neither the one nor the other is contrary to Piety, providing Water be not drank to Superstition, nor Wine unto Excess: But the Apostle considering Timothy's weak Stomach, and the Diseases to which he was subject, for correcting the one, and preventing the other, he prescribed him the use of a little Wine, which is certainly a Cordial, to be either drank alone or mingled with Water.

[Page]From which we may observe, That1. It sheweth the true Ends and Rules of Eating and Drinking. the Rules of Eating and Drinking, either as to the Quantity or Quality, should be taken from the Health and Vigour of our Bodies, that we may be enabled to discharge either the General Functions of Life, or the Particular Duties of our Calling. We should not take Pleasure in Eating and Drinking for themselves, but out of a regard to the ends for which they were ordained, and to which they are subservient; nor should the most delicious Meats and Drinks be lusted after, but what conduceth best to Health: And if God afford wholsome Meat and Drink, we ought to be content, though our Table be not furnished with Dainties.

Secondly, we may learn hence the2. The Lawfulness of the Use of Means to remove Afflictions. Lawfulness of using natural Means for the removing of bodily Distempers, and other outward Afflictions. Diseases as all other Afflictions are of God, it is his Hand which inflicts them, and therefore we ought to bear them patiently: But yet we may seek the Removal of them, and use what is fit and proper in order thereunto, without walking contrary to that Submission we owe to God.

[Page]Thirdly, it doth hence appear, that3. The Gift of Healing not always used. the Gift of Healing bestowed on the Apostles, and others at first, was not always used at the Arbitriment of him who had it, but upon some special Direction of the Spirit, and at some particular Occasions; when it tended to the Confirmation of the Gospel, or the making way for Mens Faith in it. For if St. Paul might have healed every Person, and at all times, he neither would have suffered his beloved Timothy, to be so much troubled with the bodily Distempers here spoken of, nor yet Epaphroditus his fellow labourer, to be sick nigh unto death, as we read, Phil. ii. 27. Which shews the Vanity of some Popish Doctors, who that the healing promised by St. Iames, as the Effect of Prayers, and anointing with Oil, may not be referred to bodily Health, as is generally alledged by Protestants, say that then it would follow that none died in those Days, which is ridiculous: Whereas we see clearly here by the Example of St. Paul, That those who were endued with the Power of working Miracles, did not heal all the Diseases they met with, but did only exercise that Power on such Persons and at such times, as the Spirit [Page] of God directed them to, for the Advancement of the Glory of God, and Honour of the Gospel; which also affords us a Reason why Miracles are ceased, for they being given at first only for demonstrating the Truth of the Gospel, and evidencing that they who preached it were of God, now that this has fully appeared, there is no more need of Miracles.

Lastly, The Apostles making mentionVI. An Enquiry into the Reasons why God suffereth eminent and useful Persons to labour under bodily Infirmities and Diseases. of Timothy's Sickness, and being liable to frequent Infirmities of Body, gives us occasion to treat of a very important Question, viz. how it can be consistent with the Wisdom and Goodness of God, to inflict sore and heavy Diseases, and the like Disasters on eminent and useful Persons, such as Timothy was, whereby they are disabled from the Exercise of their Functions, and hindred from promoting the Great Work of the Gospel, and the Salvation of Souls? If a King be engaged in War, doth he employ crazy and sickly Generals, and Captains? Would he not wish them perfect Health and Strength of Body, that they might be in a Capacity of disciplining the Army, and of going about to exhort and encourage the Soldiers? How then [Page] comes it to pass that the Champions in the Christian Warfare, that the Generals and Captains in God's spiritual Militia, should be so much liable to bodily Distempers and Infirmities and other grievous Afflictions, nay more liable commonly than any other sort of Men, so that they cannot make those Advances and Progress which otherwise they would? The great St. Chrysostom starts this Question upon this very Text, and handles it at great length in a particular Discourse, but I shall be very brief upon it, having been so large already, and shall only touch a little at those things which come properly under this Head.

First, Then for Answer to this Question,First Reason. the same Reason may be given for the Sickness and bodily Distempers, of the Ministers of the Gospel, even the most eminent, which the Scripture gives in general for the Afflictions of the Children of God, viz. That hereby they may be tried and perfected. God will not have his Children and Servants soft and effeminate, but wise and well experienced, which cannot be without putting them to divers Temptations and Afflictions. The Captain of our Salvation was perfected by sufferings, and by [Page] the same means we must all arrive to true Perfection.

Secondly, This is done to keep theseSecond Reason. Servants and Favourites of God in all Humility, and to preserve them from Pride, which would cast them out of his Favour. Men are naturally enclined to be proud, they are apt to be vain and lifted up, for the very common Endowments of Nature, and how much more ready would they be, to be exalted in their own Conceit, for the special and much more valuable Blessings of Grace, if something were not done to them at the very time, to convince them of their Frailty and Meanness? After St. Paul was caught up into the third Heavens, and had so many special Favours bestowed on him, he tells us, Lest I should be exalted above measure, for the abundance of the Revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. Some make this thorn in the flesh to be a grievous Pain in the Head, but I have not leasure to examine that matter.

A Third Reason, is, That other MenThird Reason. may not think of them above what they ought to think. The World has been [Page] generally too much enclined to magnifie their Heroes over-much; they have made Gods of meer Men, because of the Eminency that appeared in them, and upon the Account of the Benefits they had from them: Now God to restrain his People from such Absurdity, and that none of his beloved Servants employed by him, might become a Snare to others, or a Means of dishonouring himself: he therefore stamps them with visible Marks of humane Frailty: He makes them bear in their Body the signs that they are Men, that none may be so senseless as to Deifie them.

Fourthly, God thus dealeth with theFourth Reason. Servants whom he employeth in his special Work of the Gospel, that he may bring the greater Glory to himself; His strength is made perfect in weakness: The more weak, mean, and silly the Instrument is, the more doth his Wisdom and Power appear, which atchieve great things thereby. The Excellent and Heavenly Treasures of the Gospel are committed unto Earthen vessels, that the excellency of the power may be of God, and not of men: He chuseth the foolish things of the world to confound the wise, and the weak things of the world to confound the [Page] things that are mighty: that no flesh should glory in his presence; but as it is written, he that glorieth, let him glory in the Lord, 1 Cor. i. 27.

Fifthly, The Divine Providence orderethFifth Reason. these harsh Dispensations to these his Servants, to manifest the Truth and Sincerity of their Heart to all the World: How that they do not serve him for temporal things, as the Devil thought Iob did: Of whom God said to the Devil, That he was a perfect and an upright man, one that feareth God, and escheweth evil, who still holdeth fast his integrity although thou movest me against him to destroy him without cause; and to make this fully and clearly appear, God suffered all these Disasters to befall him.

Sixthly, One end of this Providence,Sixth Reason. is to keep People in hopes of a Resurrection and future Rewards: For if the Justice and Goodness of God, cannot but reward those who faithfully serve him, and that they receive not their Rewards in this Life, therefore it's certain there must be another, wherein they are given. If in this life only we had hope, we are of all men most miserable, saith our Apostle. And because it were most absurd to make him, and others like him, the most miserable [Page] of Men, therefore their Miseries are a most convincing Argument of a better Life.

Seventhly, God layeth Diseases on Timothy, Seventh Reason. and such other eminent Servants, that the weaker and meaner ones may have Comfort and Encouragement. Man is apt to despond in Adversity. Afflictions are ordinarily construed Signs of the divine Displeasure, and Proofs of God's Rejection, which be of dangerous Consequence, and ready to run the weaker and ignorant sort into Despair: Therefore God to comfort such, he afflicteth his most beloved, that it may be seen whom he loveth he chastiseth, and correcteth every son that he receiveth; and so none may either despise or murmur against the Chastisements of the Lord.

Finally, God suffereth his chosen Servants,Eighth Reason. and whom he designeth to be Leaders of his People, to fall into frequent Infirmities; not only that they may give Example of Patience unto others: But that all other People may be excited and encouraged, to imitate and follow them, in all other Vertues which shine forth in their Life. If the Prophets and Apostles, if the Timothys and other eminent Lights of the Church, [Page] had been exempted from the common Calamities and Infirmities of humane Nature, People would have concluded them, to have been something more than Men, and so would have excused themselves from the Imitation of them: But now that we see clearly, they are Men of the like Passions and Infirmities with our selves, what can we say? What Excuse can we pretend for not shewing the like Zeal and Devotion, and Piety and Charity, and Patience, and Courage which they manifested on all Occasions? The Weakness of our Natures needs not hinder it, for we see that those who were naturally as weak as our selves, have attained to these and all other Graces, wherefore we ought to lay aside all Excuses, and to wrestle through all Difficulties, and to go on with St. Paul, fighting the good fight, and endeavouring to do all things commanded us through Christ that strengtheneth us.

More Reasons might be given, but these are sufficient, not only to clear the Divine Wisdom, and Goodness of all Imputation, but also to make them appear eminently in such Dispensations towards his best and most beloved Servants.

[Page]When I first entred on this Discourse,Conclusion. I intended to have taken in the two following Verses, not thinking that this one would have furnished matter enough for a Discourse; but you see how far the handling of it hath carried us, and how without digressing from the Purpose of the Text, or doing Violence to the Words thereof, several material and important Observations have been drawn: From which we may see as St. Chrysostom observes, the fullness of the Scripture, and that an inexhaustible Treasure of Wisdom and Knowledge is contained in it, when one single Verse, and so barren at the first Appearance, can afford so many and so useful Instructions. If one Verse can do such, what may the whole do? Surely, It is able to make us wise unto Salvation, and beyond all Question, is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the Man of God may be perfect, throughly furnished unto all good works. God grant that this Word of his may dwell in all Christians richly in all Wisdom; but especially in the Ministers of the Gospel, whose Office it is to instruct others therein.

Amen.

FINIS.

[Page]

Information about this book

Title statement

Fifteen sermons preach'd upon several occassions, and on various subjects by John Cockburn ...

Cockburn, John, 1652-1729.

Edition statement

1697

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Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2003-09 (EEBO-TCP Phase 1).

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A33545

ID [STC]

Wing C4808

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ESTC R32630

ID [EEBO-CITATION]

12735209

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ocm 12735209

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93003

Availability

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A33545)

Transcribed from: (Early English Books Online ; image set 93003)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1523:26)

Source

— Fifteen sermons preach'd upon several occassions, and on various subjects by John Cockburn ..., Cockburn, John, 1652-1729..

Extent

[16], 520 p.

Printed by J.L. for William Keblewhite ...,. London :: MDCXCVII [1697]. (Reproduction of original in the British Library.)

Creation

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