THese words have reference to the sixteenth verse of the Chapter, wherein the Apostle stoutly defends the Charge of his Ministry, because the Gospel he preached, though it might seem to have a weak Subject (a Cruci­fied Saviour) and as weak a Deli­verer of that Subject (a despised Messenger) yet was the Power of God to Salvation. How it prov'd such an effectual Instrument in Gods [Page 2]hands to convert the World, He farther illustrates by the Me­thods and Rules of it, as being a full revelation of his Will, both to accept the imperfect righteousness of men, and to punish their wilful disobedience. In the one it sutes it self to our highest Hopes, by that blessed Life it propounds; in the other it is applied to our greatest Fears, by that cursed Death it threa­tens: so that none can possibly e­scape the force of Religion, except at the same time their own passi­ons be destroyd.

Now what is Gods rule of sa­ving men by, he tells us in the Verse foregoing my Text; and with what clearness of discovery the Gospel lays open the Justifi­fication of a Sinner, and Faith the condition prescribed: but lest this Faith should be mistaken (as if Heaven were the reward of a na­ked [Page 3]Belief, and a bare relyance on Christ might buy out his purchase) he checks our confidence by ano­ther Manifestation of Gods Justice against Sinners, As the Just shall live by Faith, (whereby He means Faith that is the Principle of a new life,) so the Wicked shall die for their Impenitence; and both these states the Gospel reveals; a Light sent us from above to work doubly up­on Earth, in refreshing the Saint, and consuming the Malefactor. For the wrath of God, &c.

Whether the scope of these words be directed against the Gen­tiles, who were such Rebels to Na­ture, or against a mungrel sort of them (the Gnosticks) who were such corrupters of the Gospel, I shall not here examine, but consider them barely in themselves as they point out to us a General Truth, which is this,

That the wrath of God against all kind of sin, but especially the sin of those who hold the Truth in Unrigh­teousness, is plainly discovered in the Gospel.

In the management of this Truth it will be necessary to en­quire into these particulars.

1. Into the Nature of Gods Wrath, what it implyes.

2. Why the Revelation of his Wrath is more peculiarly ascrib'd to the Gospel?

3. How justly it is exercised up­on those Sinners who hold the Truth in Unrighteousness.

I. Into the Nature of Gods Wrath, what it implyes.

The holy Pen-men of Scripture that borrowed our Passions to ex­press the manner of Gods dealing with us, teach us withal to abstract from the weakness of them. Pas­sions in us shew the imperfectness [Page 5]of our beings, that we need such Principles to act by; and the im­perfectness too of our State, in that Trouble follows their Motion: And particularly this passion of Wrath is attended with a double one; either if you regard the di­sturbance it raises in the Soul up­on the sense of an Injury, or the poor limiting of it to Time in its effects of punishing: in neither sense can it belong to God; for could He be disturbed when provok'd, He would lose the Happiness of his State; could He be limited in his Vengeance, He would lose the Glory of his Power.

Therefore his Wrath in this place can signifie nothing else but a settled decree, or fixt will of punishing sin eternally. This is a revenge proper to God, and it is this alone makes the Transgressor fear: In this sense it is taken by [Page 6] John the Baptist, when he warns his hearers to flee from the Wrath to come; and by St. Paul when he speaks of the day of Wrath; styl'd so with an Emphasis, to distinguish it from Gods other days of Execu­tion in this world.

Here a Day of Justice may ra­ther be termed Night for its dark­ness, and Providence it self seems to be clouded even in those Thun­derbolts that come down; but the Day wherein the sinners eternal Portion will be assigned, is a clear one; for it derives its distinguishing light from the scorching Flame that preys on him. Did not God thus punish the Offender, all his other Judgments would not bridle us, nor could there be a sufficient Evi­dence of his wrath, did it only light on the party, but not stay nor abide on him: Then Justice ap­pears to be his, when it is not [Page 7]common with man's; but man can temporally punish and be mocked to by the Sufferer, since that Death he inflicts as his highest pu­nishment, is but an end and escape from it. Wee all foolishly burn in our wrath, and the fires we pre­pare for othes carry a vain heart in them; they scorch and heal together, they dissolve the body to ashes, and cool it by doing so; but when Eternal Wrath seizes on us, when Everlasting Burnings break forth, this is to give the substance of pain, and no shadows. In this way God rewards mens evil deads, and by the terror of it keeps his infinite mercy from being abused; which is an Attribute that wicked men naturally stick to, and as hardly quit their hold of it in pursuit of their wickedness, were they not shaken off by another notion of Infinite Justice.

I proceed to my second Query,

II. Why the Revelation of Di­vine Wrath is peculiarly ascribed to the Gospel? This is intimated in my Text; For the wrath of God (sayes the Apostle) is revealed srom Heaven, that is immediately by the God of it, who descended up­on earth to teach the world, and in an heavenly manner confirmed what He taught, sealing by his Works the Truths He delivered.

In handling this point I shall premise two things, which are here necessarily imply'd.

1. That the eternal punishment of evil doers was a Truth decreed by God, before it was revealed: for Revelation gives no Essence to things, but only an Appearance to us: it is not a creating but a dis­covering work; not a saying, let it be, but let it be with full Evi­dence. He that opens the earth, [Page 9]and produces those stores it shuts up, does not thereby cause them to exist, but to be known; so when Gods wrath is said here to be ma­nifested, it imports this, That it was first prepared. His decree was past from all eternity against sin; having determined with himself to create Man, and govern him by Law, determin'd likewise a Pu­nishment answerable to the Ma­jesty of the Lawgiver; from whose infinity Mans guilt should swell up, so as to deserve infinite Wa­ges.

The Wrath then of God was sure before-hand; only the bene­fit we have by his revealing it is the applying of that Truth to us, whereby we are warned to seek out and provide a remedy of the Judgment.

2. The second thing I shall premise is, That till the Gospel [Page 10]came, the nature of Gods Vindi­ctive Justice was much hid and concealed.

It is true the Gentiles had a Light from Heaven (which was the Light of Nature, the Candle of the Lord) and the Jews a more spe­cial one, which was the Light of the Law to direct them; yet nei­ther of them contained a like evi­dence of this Truth which the Gospel affords us.

1. For the Light of Nature the Gentiles were led by;

I confess they had unalterably this dictate from it, that Wrath was the due pay of Offenders; and be­cause men liv'd not up to the Principles of their Creation, they were therefore justly lyable to the Curse; but how far that Judg­ment should certainly extend, herein the Light fail'd to guide them. Reason it self taught them to [Page 11]conclude the Wicked deserv'd pu­nishment; but the Reason did not suffice to confirm that punishment in another World; for how Man could eternally subsist in a course of misery they understood not, nor what consistency there was of an immortal being with perpetual Torments [...] was the Speech of one of their chief Phi­losophers; as if to Suffer and to be Mortal were one and the same thing.

I need not mention the grosness of their mistakes about the Nature of him they worshipped, which is palpable to all from that Idolatry they invented; but their Error al­so is alike notorious as to those Motives they fail'd in, for urging Religion upon men. For when they denied the Resurrection of the Body as Impossible, they must con­sequently deny an Eternal Reward [Page 12]that was built on it. What we read in the Acts to be the profest Mockery of the Epicureans and Sto­icks (when St. Paul preached to them upon this Theme) was in­deed the sport of all the rest; who scoff'd at any thing above Nature, and minding only the constant course of its operations, made ac­cordingly their Estimate of Gods Power. But perhaps they deli­ver'd somewhat concerning the Life of the Soul; but then they did it very uncertainly (as Socrates in his Apology for himself before his Judges sufficiently witnesses) and if any of them were so positive as to affirm it, yet they made that state after death so Aery and so Ro­mantick, that neither the Just man could be refresh'd, nor the Wicked frighted with that opinion.

Go to their Stories of the Dark Regions below, and the Fiery Lake [Page 13]the Bad should be cast into; the Stone, the Wheel and the Vulture that was appointed them; these were the reports of their Poets, fit Priests for such Worship­pers. Little did they work upon mens Faiths to believe them, who with their fabulous mixtures cor­rupting Truth, hindred thereby the conviction of their Hearers. Hence their great ones were not mov'd with what was related to them; and the Vulgar did but consider them as Tragedies upon a Stage; where Fears perhaps were rais'd in them from the Appre­hension of an Evil, and again easily cur'd with the conceit of a Fiction. In a word whatever Religion they had concerning another life, it was made by Fancy a wild Specu­lation, and had no check upon conscience to bind practice; so that to them the Wrath of God [Page 14]here in my Text prov'd still a Doctrine unknown.

2. Let us examine the Doctrin of the Jews, and that Light of Special Revelation which they enjoyed.

It must be granted by all Chri­stians, that the Jews had their Covenant established upon promi­ses and threatnings of an Eternal Condition. God who chose them out of all Nations to be his Peo­ple, and govern'd their State pe­culiarly by his Laws, did by this too distinguish them from the rest of the World, that they had their Religion advanced by those Pro­phets He sent amongst them: whence we find it vindicated by Christ in a Dispute, by Paul in a Defence, by Abraham in a Parable. Christs proves from thence his Doctrine of the Resurrection, Paul his hope of the Promise, and Abraham [Page 15]the different state both of good and bad; which one would think were e­nough to stop the mouths of our Modern Saducees when the Old were put to silence. And indeed who­ever shall assert that the Jews had no such benefit of Revelation, he must at once charge their Lawgi­ver with weakness, and their own Faith with absurdity in cleaving to him.

Yet however, this Law of the Jews (if compared with the Chri­stian in the manner of its evidence) came not up to the excellency of that discovery. For the whole Mosaïck Oeconomy was made up of Types and Figures, and a thick Night continually overspread their Tabernacle: Their Promises and Cur­ses literally concerned the things of this life, and it required a pier­cing Faith spiritually to interpret them: a vulgar eye would surely [Page 16]stay upon the Surface; but for to be able to take in the depth, this must proceed from a strong en­lightning, which we read only a few were blest with, that like Moses were carried up to see the hidden things of the Mount, when the generality stood below and saw nothing but Clouds.

There was then great need of a Saviour to appear, whether we regard Jew or Gentile; and that not only for the work of saving Man­kind, but for redeeming Truth, which was so obscur'd by the one, and lost by the other. Now Christ has discharg'd his Office in this parti­cular; and for this Prophet alone was reserv'd all the glory of Di­vine Revelation, who being the express Image of his Fathers Person, was the Signifier also of his Will in the brightest Character.

We know in the Creation Light was Gods first work, but in restoring of Religion his last He judg'd it not fit to bring bright day on his Peo­ple at first, but by degrees to pre­pare their weak sight that it might be the better confirm'd; and when the full time came, the Gospel was published, which put an end to farther discoveries and seal'd up the Vision.

This being premis'd, it remains I should speak one word to shew how Gods wrath by way of emi­nency is revealed in the Gospel: which will appear by considering,

• 1. The Cleerness of it in the Letter.
• 2. The Publick Promulgation of it to the World.

1. For the Clearness of the Let­ter; nothing can be more lively shown than the Sinners Hell, whose Worm is said not to dye; nei­ther [Page 18]is his Fire quenched: Nor does the Second Death cease from hurting him. Should we now conclude with the Socïnian, Eternal Punish­ment to be nothing else but Per­dition or a Negation of Existence, we must flatly deny those phrases of Scripture before mentioned; for the Worm it self dies if its prey does so; the Fire is put out if the matter it feeds upon be not lasting; and the Second Death is not in the least hurtful; if it imply nothing of torment. But besides (were this granted them) what's become of the fierceness of Gods wrath, when neither felt nor endured? Where is his Judgment and severe rec­koning with evil doers, if they partake with Brutes in their end? It is folly to fear where Justice is not known; and consequently a wide gap is opened by such men to all impiety, when they take off [Page 19]the Terrors of Death, leaving men as unconcern'd to be nothing an hundred years hence, as an hun­dred years past to be unborn. O the vanity of that Reason they pre­tend to, which breaks the Autho­rity of Gods Laws! O the cruelty of their Compassion to Mans nature, whereby Religion it self is de­stroy'd! But Christ has otherwise instructed the World, and knowing it needful that Everlasting Punish­ment should be equally set before us with Life Eternal; He has joyn­ed them both in the Sentence, that we might be every way convinc'd Eternity is our lot, and therefore a full motive to Duty.

In the Old Testament Tophet or the Valley of the Children of Hin­nom (where their Sons and Daugh­ters were sacrificed to Moloch) was used by the Prophet Isaiah as his greatest Type and Representa­tion [Page 20]of Hell: But how short it fell of a Gospel-description will be made evident, if we consult the place, the number it was prepared for, and the time of its burning: the place though deep, yet had bottom: the number though great, yet was limited to one People; and the time of its burning though fierce, yet had end. On the con­trary the Gospel reveals a bottom­less Gulf, a multitude of all Nations that enter, and a perpetual duration of their torments. So that here we have a clear light of the Letter, wherein the Jews were defective.

Neither does the excellency of a Revelation stop here, but we may consider in the second place:

2. The Publick Promulgation of it to the World; and the Seal it carries of an Universal Publishing, answerable to the Majesty of him that came to set up an Universall [Page 21]Kingdom. Behold, the Sentence of Divine Wrath was before hid with the Jews; but now the know­ledg of it spreads into all parts, and so it proves a new Light in regard of its extent through all quarters. That Sun of righteousness, that has risen, shines round about, not only with healing under his wings to preserve, but with Flames too of vengeance to consume. And this He manifested here on Earth, when he proclaimed the Glad-ty­dings of Salvation, and pronounc'd many a Blessing upon his People; yet lest they should forget the Ju­stice of a Saviour, Woes and Threat­nings were ushered in, to allay and temper all his Ministry. Therefore those that heard him, had reason to fear, and not think themselves freed from Legal terrors, since the Thunder of Sinai continued still, though the Darkness of it was gone.

And as He thus awed them with his own Teaching, so He com­missioned his Servants to do like­wise, when He sent them abroad to teach all Nations. Mercy alone was not their Theme, nor the riches of Divine Grace in mans Redemption (which is such wel­come news to the receiver) but the Curse was also annext, and the Charge of future Judgment; that if the former did please, the latter might bind. Before this, Ignorance might be some way pleaded by the Gentiles, that they obeyed not Gods Law, when Life and Im­mortality were not known; but after these were cleared up in the Gospel, then their Condemnation was perfected. For now they could be no longer termed unhap­py for sitting in Darkness and in the Shadow of Death, which is a kind of Sanctuary to the Pleader, [Page 23]but Wicked for loving the Shadow which is the beginning of Hell. Upon this account He no more winks or spares, but judicially eying their steps, denounces against them his heaviest Judgment.

I know many refer the Revela­tion of Gods Wrath to the Experi­ments of it in the world, and make his outward Judgments upon sin­ners as so many Witnesses to con­firm it. But were no higher meant than those Instances, we should be still in the dark; convinc'd per­haps he was wroth, but not wroth to a distinction, wherein Justice is revealed. None can spell out Characters of Providence, nor read the special Hand-writing upon the Wall without the benefit of Vision. What is all our sight of a just God here but [...] in a Riddle, a Riddle that has busied Philoso­phers to resolve, and hardned their [Page 24]doubts by the enquiry? If Wrath be manifested, let the bad feel its burden; but alas! Gods Tempests here seem onely to fall upon his own Chosen: They may call it Grace thus to suffer, but it is Grace not seen, nor acknowledged by o­thers, all the face of it being spoil'd in the Storm.

On the other side the calm and lustre of outward good, this is ge­nerally the wicked mans share; we may call it Punishment thus to flourish, but it is a Punishment de­sired. Now to break up the Pit and shew those Treasures of ven­geance shut up there; to search into a wicked mans Fate, and dis­cover the Miseries that follow it; to represent him naked in his Grave, and awak'd afterwards in that nakedness for scourging, this is properly to reveal Wrath, and to the Gospel we must owe such a Discovery.

Thus much for my Second Par­ticular. There remains the Third to discuss, which is this.

III. How justly it is exercised upon those who hold the Truth in Unrighteousness?

In discussing this Head I shall first open the Charge, and then it will be easie to prove the justness of the Sentence.

The Charge laid against the Sin­ner is not error of mind, nor weak­ness of passion, nor decay of nature (which are Guilt attended with an Apology) but the tyranny of a cor­rupt heart; That hating the Empire of Truth, takes it prisoner to be freed from its Government: for so the word [...] properly signifies, namely forcibly to withhold or de­tain Truth, that is, to obstruct the power of Religion.

What a high piece of injustice [Page 26]this is, will be evidenc'd if you re­gard,

• 1. The Act in it self.
• 2. The Motives that lead men to it.
• 3. The Effects that flow from it.

1. As to the Act; it is no less than the seizure of a Soveraign Prince; for such Truth, is; and therefore justly demands to have Jurisdiction in the soul, and like Light to spread in its full liberty. What have Subjects to do with fettering Princes, whom they are bound to obey, or keeping them in the dark when they ought to be visible in the Throne? Kings are only at Babylon led captive: There they have their eyes put out, and their feet bound, that they can nei­ther see nor walk abroad: So the Christian Law (that ought to rule in the World) is at Rome barba­rously [Page 27]used; a place eminent for kindling of Lamps, and for smother­ing of Light; for adorning of Altars, and for corrupting the Sacrifice. What I beseech you is all their Worship but blind and lame, Truth being so ill rack'd with their handling, that they can only ac­quaint us with the deformities of its body? The Prison it suffers in is that of One Language, hardly re­vealed to the Priests themselves; the Eyes it has are those Figur'd ones of an Idoll, that need the gildings of Art to be own'd: the Feet are the supports of a Tradition which requires an Implicit Faith, that is, Faith of the same lameness. Who that sees Truth in this shape will not say it is vilify'd by its professors, when the bare with­holding it from others is a high Act of Injustice? For that Act is a withholding of the Birth-right [Page 28]and Inheritance of Men, and a frustrating of Gods purpose in the gift of it; who as he has design'd the Elements of Nature to be com­monly enjoyed for our Bodily su­stentation, so he has also design'd the Elements of Truth to be with a like commonness imparted for preserving the Soul.

Yet these kind of men (that lead Scripture captive) dare plead the Infallibility of their own Church; a word wherein the My­stery of Iniquity is sum'd up, and from whence they have fetcht all their Artillery to beat down every thing that opposed them: which puts me in mind of that famous Engine Demetrius contriv'd, and is mentioned by Plutarch in his Life, that had several Rooms and Par­titions in it to hold Souldiers; and the men that lodg'd there did fight with all sorts of weapons. Such is [Page 29]their Engine of an Infallible Guide; but certainly of it self it would little prevail, were it not for its many Cells and the Forces that fill them. For behold! what Bands of Friers, what Companies of Priests lie there arm'd and pre­par'd to defend their Cause! This word (Infallible) has strength e­nough with them to solve all Ar­guments for Truth, to remove all objections against Error; and with­all it so blinds their whole party, that they can neither discern any compounded mixtures in Faith, nor notorious scandals in practice; though the one proceeds from all the grossness of Humane Invention, and the other from all the licen­tiousness of Corrupt Nature.

But the falseness of that Title they pretend to, is sufficiently laid open in the world; and they them­selves too might be convinc'd of [Page 30]the arrogance of their claim; since what-ever promise they may plead for such an assistance, con­cerns only the leading of the Uni­versal Church, and is limited too in its sense to points necessary for its salvation; whereas they (being on­ly a part of that Body, and a part wretchedly fallen in Christian Prin­ciples) cannot truly be said to be upheld by the Spirit, but rather Judicially forsaken, by reason of their banishing the Word of Truth, which can only secure the Spirits Conduct. But I pass from hence to the Second Aggravation of this sin; wherein I shall consider,

2. The Motives that lead men to it.

Could men urge some power­ful Temptation for the reason they had to hinder the Authority of Religion over them, they might fetch an excuse from it; but when [Page 31]a base lust, a sordid appetite shall get strength to prevail, this height­ens the Crime because of the shamefulness of that Conquest. In all Irreligion we are poorly master'd, or rather betray'd. The Will quits its allegiance to the Un­derstanding (which by nature it is a servant to) for a mean, narrow, shrunken object, that cannot so much as bribe it by a Reward. Atheism is built upon gross di­ctates of Sense, and Lust forms to its self principles to resist Consci­ence; wherein Man (pretending to live free) is left miserably bound by his Slave. Consult the whole Method of an Atheistical discourse: In Flesh it begins and ends with it; but take once out of Mans mind carnal Hopes, and sensual Ima­ginations, then the Soul comes to do it self right, by being filled with proper Ideas of God and Eternity. [Page 32]Devotion is the genuine birth of our Thoughts while the streams of them are pure; but Impiety is a Monster, that out of mud and stime is formed. We may know its O­riginal by its Fruits, and the de­bauchery of an Atheist's reason by his practice, whose love of Drink, Whoredom, Gluttony, and other foul Uncleannesses, furnishes him with Arguments to defend them. Upon the same score the Heathens maintain'd their Idol-Temples, because their inclinations led them to vice, and the Gods of those Temples showed them the way.

The like Reason may be given for that exact care and diligence in the Roman-Church to suppress Truth, which is Lust and Interest. These are the Two commanding Principles they are sway'd by, and Unrighteousness is serv'd by them for low wages. They hide [Page 33]the true doctrine of a present Re­pentance, that their followers may sin all their life-time without fear, and at last purge by Confession: They conceal the True Tenet of Christs full satisfaction (whereby both sin and punishment are taken off) that they may make an Ex­chequer of Mans Pardons: They destroy the nature of Good works, and make them to be nothing else but an Art of Compounding: The Creature is set up by them (as it was by the Gentiles) [...] besides the Creator: They drive at Universal Empire and Soveraignty, and in order to this all worldly Stra­tagems are made use of; so that it is hard to judg whether their Capitol or their Church be better founded. A Mans Head (we know) did de­nominate the one, and I am sure it lies at the Foundation of the other; except you'l say the Old Serpent [Page 34]gets in to help the Subtilty of it, and to mix his poyson with the In­vention. Indeed they may boast of their Politicks thus improv'd. But whoever will survey the whole Model of their Religion, or im­partially view their Discipline and Practice, he shall find Truth is hid by them for carnal ends, which adds new height to the sin.

3. The third and last aggrava­tion is drawn from the effects that follow this violence offer'd to Truth.

Whoever shall suppress the pow­er of Religion in himself, does thereby contract a hardness in his soul to commit iniquity, and lives a continued scandal to his Bre­thren; but whosoever shall suppress Truth by a Law, he thereby pro­claims his defiance of it, and em­ployes all his force to six Error and Corruption in the World. How [Page 35]can Injustice rise higher than this case! for it is a flat war against Hea­ven; a publick Invasion of each mans privilege; it is a digging of the Eyes out of that Head, which should be general in its shine; and a reducing of things to a strange Chaos; where the confusion is far worse (when Truth and Falsehood, Good and Evil are not known) than when Heaven and Earth lay undistingui­shed. O how sad and deplorable is Mens case, to be left in ignorance of their way to Eternal Happiness! Who can possibly attain to Life without a knowledge of it before hand, or be brought from the power of Satan unto God, except their eyes be first opened, and their Spiritual Blindness removed? There is no altering of Gods Methods to save, nor of the course of his Spirit to con­vert men; who begins in an act of Conviction upon the Understanding, [Page 36]and conveys by it to the Will its sanctifying operation; so that with­out enlightning there can be no re­newing of the inner man, and by consequence no fitting or prepa­ring of him for Glory. So then look where Truth is hid, there so many souls are buried, and descend by degrees from one Gulf into an­other. Till the Prison be broke, and light again restored, a recove­ry is impossible. Therefore when such a General ruine is the issue of Religions Captivity, the crime of de­taining it must needs be heinous, and arise in proportion to those mischiefs that are caused.

I could alledg the same instance I before mentioned, as a pregnant proof to shew how destructive it is to a people that Truth should be withheld, and an Inquisition esta­blished to keep off that Tryal. Hence multitudes perish for lack [Page 37]of Knowledg, and wanting a requi­site Faith (which a blind Credulity takes the place of) are in all the folly of it condemn'd. But light they pretend wounds men, and Scripture (if publick) deceives, many wresting it to their own de­struction; a liberty (say they) of Christian knowledg is but a Curse and a rank Field for several Heresies to spring up; whence it is better to root it out, and thereby hinder the growth of tares. But an Obje­ction of this kind is easily answer­ed: for there was never any thing of great esteem and use for mans Life, but it bred a difference in o­pinion. As Physick intended for the cure of Bodies, and Philoso­phy for the health of Souls, are both fruitful of many questions; yet none in his wits would avoid Physick or Philosophy, because of different Sects and Parties they breed; [Page 38]so neither should the free use of Scripture be condemned, in regard of differences amongst men; which proceed not so much from their study of contention, as from a va­riety in their abilities to under­stand. Farther, were this charge of theirs valid to null the force of the rule, let then the great Eye of the Firmament be pulled out, because he raises vapours as well as enlight­ens: The vapours that are rais'd he owes to the Earth, but enlightning must be ascrib'd to his own Body. Would we certainly know the rea­son why the Gospel is hid? It is jealousie and fear of being refor­med: An evil eye will not bear Light, nor a diseased Conscience retain it: Light reproves and con­vinces where it comes; for this cause they keep it close, dealing with Truth as the Tyrians did with their God, whom they fetter'd [Page 39]with a strong Chain, lest (if free) he should leave their City, and take the Enemies side.

Hitherto I have spoken of the Charge; whose greatness does ap­pear from the treason that is in the Act, from the baseness of the mo­tives, and from the murdering na­ture of the effects: proceed we to speak a little of the justness of the Sentence that is here denounced a­gainst those who hold the Truth in Unrighteousness.

It may perhaps be counted a disproportionable reward by some, that wicked mens finite Acts should be everlastingly punished: But did they farther regard them as Acts of Strength where the Will governs, Acts of Enmity where Revelation is oppos'd, they would not so readily complain of the rigour of that Judgment. Besides there is an ab­solute necessity for such a Sentence [Page 40]to secure Religion in the World, since the bounds of Christianity would be quickly past over, were not infinite terrors the fence to keep Travellers in. And what seems more loudly to call for it, than the sin I have already discours'd of? or how shall the authority of Truth be maintain'd, the honour of God vindicated, and the inju­ries done to our Brethren aveng'd, but by so signal a punishment? Take thy measures of the offence from the Object: in that Glass thou mayst discern its full stature. He that quenches Light; strives to destroy the God of it; which be­ing so high a provocation, the same God is sollicited to exercise his Omnipotence in a revenge. The Princes of this World would be satisfied to the utmost, when their Subjects daringly rebel; only their want of power causes a weakness [Page 41]in their blows: God that can take the extremity of a payment when an affront is offer'd him, pursues but the will of a Soveraign in do­ing so.

Did he indeed hide Truth from us, we might likewise be hid from his Justice: but when he clearly propounds it to us, and enables our Wills to close with it, here we inexcusably offend. Now we say we see, therefore our sin remains; now we confess we are assisted by Heaven, therefore Heaven is ab­solv'd when it punishes. May we not with shame own that reproof which God delivered against Israel, Your destruction is of your selves? May we not apply what he had spoken against Jerusalem, What could have been done more for my Vineyard that was not done? For he has taught us by his Word, awakened us by his Rod, invited us by his Bounty, of­fered [Page 42]himself to us by his Grace, while we desperately forsake our own mercy. Even the worst of men taste of his Goodness; They find his Spirit in their Consciences to check, in their Minds to guide, in their Wills to allure them; he wooes, he sollicits, he waits, all our Facul­ties he besets, that he might draw us over to the Government of his Laws. He is always free and com­municative of his Treasures, but it is mans guilt cuts off the spring. Tax not then the Method of Gods proceedings, that summons into an extraordinary Court the gross abuser of his Talents; but reflect sadly upon the sinfulness of thine own ways, that causes Grace to al­ter its shape, and the face of a Sa­viour to be transfigur'd with dark­ness.

I shall close this point with an Inference from the whole.

I suppose none will expect in this place I should attempt a descripti­on of Divine Wrath, which though it be revealed from Heaven, is yet hid in the manner of execution. So Lightning is discerned by its bright­ness when it strikes, though the way of its working is not seen. How the Fire below by an Al­mighty breath will be kindled, and yet kept by the same breath from consuming the Sinner, it is not for us to explain; but certainly the Wound, the Smart, the Plague is intolerable, where-ever the weight of Gods Justice falls. And they of all men will feel its burden, that bring Light to their punishment; whereby they are forced to ac­knowledge the double calamity they are prest with, namely Wrath not to be shunn'd, and Sin not to be pleaded for. Here the Sword cuts deep, enters the very marrow and [Page 44]spirits, and renews continually its edge with piercing. Who is able to meet Vengeance in its assaults, and Light in its convictions? Is not their force strong, nay irresistible where they come? Behold! the one makes, and the other quickens our Hell; the one binds us fast, and the other heats our Furnace.

I know the Theme I now insist on is not suited to a Scoffers ear, because not suited to his designs. What have we to do (says an Epi­cure) with a warning of Gods Justice, that chastises all our de­lights, and mingles gall with our pleasures? If Religion must be preached up, let Grace and Mercy be revealed: Those have a healing quality in them, and like Beds of spices refresh with their opening; but Treasures of Wrath, and the Pains of another World, these like noy­some pits do punish us in our search­ing. [Page 45]Thus he would secure his way of sinning to himself, and remove all sting from his conscience.

But alas! his arts are in vain; were he freed from any outward sounds of the Ministry of the Word, yet his mind is still checked with a future Judgment, and by fits sub­mits to the Revelation. Indeed how can it be otherwise? for the notions of God and his Justice are twisted together in our Souls; and the same impression that convinces us of his Being, convinces us too of his Wrath against sin: nothing remains but that the eternity of it appear, and when that is effected, the Soul necessarily yields, and witnesses its surrender by those pungent acts of reflecting.

We suppose now adayes Atheism to abound, and fortifie that sup­position by our frequent discourses to confute it; but if there be such [Page 46]a Leprosie amongst Christians, it does not so much seize the head as the heart, which is the seat of the Devils Disease; and he cares not to spread it farther in his Children. All our crime is, not that Divine Characters in us are lost, but only hid in our souls: Truth we bury by our practice, though we feel it lives to our torment. And God grant we be not punished for our Ingratitude with outward darkness by a removal of his Candlestick from amongst us. Do we now pride our selves in this, that we enjoy mercy? but let us also re­gard the dangerous neighbour­hood of Vindictive Justice, when that Mercy is despis'd. What At­tribute is there can rescue us from the stroke, when Goodness will not defend? Is it Power we may flee to? but that determines it self to destroy: Is it Wisdom? but that [Page 47]contrives the way of destroying: Is it Holiness? but that justifies the proceeding; whence Goodness a­lone is the security of the Sinner: That Altar of Refuge God himself has set up to stop the course of his own Vengeance. And yet even here we are not safe, because our abuse forfeits the Privilege; all the protection of it is lost through our stubbornness of offending; whereby we become guilty of a mad Sacrilege, when we pull down the Sanctuary that might save us. There is no sin so aggravating as what strikes at God in an Evange­lical Revelation: for here we of­fend against his last and best method of drawing us to him.

You are all diggers in Truths Mine, and have your toyl paid with those pleasures you find there; but where ought it to be seen in its greatest beauty, if not [Page 48]amongst those that chiefly disco­ver it? All kind of Truth has charms upon its face to get Lovers, but the Truth of Religion has a Divine Image upon it to win Souls, and an Eternal Dowry to hold them: Blind are we if we resist, absurd if we refuse such a Temptation. The Duty I here press is very sea­sonable; for the Object you see deserves Love, ay and the cou­rage of Love to pursue it. How can Lusts or Fears take room in a Christian, that has such high Mo­tives to govern him! Propound to thy self Good and Evil in their full latitude here; swell them to their biggest bulk; dress them in their choicest colours and shows, they sink to nothing with a religious comparison: Heaven melts away all the paint of a present delight, and Hell renders all the Vizards of out­ward danger contemptible; so that [Page 49]neither the one, nor the other, can stir a passion in the Soul when our thoughts are well planted.

Therefore if either the Mercy of a God can move, or the Wrath of Almighty can bind us; if the Scepter of Grace can perswade, or the Lightning of Justice terrifie, if Life, if Death be of any moment to us, let us be fast maintainers of the Truth, and commend our Pro­fession to the world by that Infal­lible stamp of our lives.

IN the last verse of the prece­ding Chapter (to which these words chiefly refer) we find what a gracious promise God makes to his People, when He assures them (if they separate from sin) in what a glorious manner He will receive them; allowing them the noblest Privilege a Creature can have, and the best security to maintain it. For the Promise runs [Page 52]thus, I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty

Now the former of these Titles speaks not only the nearness of our Creator, but all the bounty of his Grace: the latter declares not only a height our Natures are rais'd to, but an equal advancement of our Hopes; and the Lord Almighty (ad­ded in the close) is the best Secu­rity against Fear, since a Father as­suming it to himself, does thereby direct its influence to save us.

I grant Power to be dreadful of it self, and Omnipotence much more; but let the name of Mercy be joynd, all the pleasantness of its lustre is cast on it: we can then view it as a calm Sea, where breadth and depth grow delightful, by reason of the gentleness of the Current: so when an Almighty Lord confirms this to us, that He will treat us [Page 53]like Sons, we can then chearfully contemplate the Attribute of his Greatness, because all the Majesty of it is allayed with his condescend­ing goodness to Mankind. This then being every-where offered in the Gospel (that perfect Model of Divine love) what is the Fruit we should return to our God, but such a work of obedience that pre­pares and fits us for what is pro­mised; that stamps upon us Gods Image in our Souls, and conveys with that Stamp our right to Glo­ry? Having therefore these Promises, &c.

We may observe in the words three particulars.

• 1. A Motive.
• 2. A Duty.
• 3. The Manner of perform­ing it.

The Motive answers our ut­most desires; for it consists of Di­vine Promises.

The Duty contains the best pre­paratives; for it lies in purifying of Flesh and Spirit.

Lastly, The Manner of per­forming it affords the surest marks to undeceive us; for it is a Perfe­cting of Holiness in Gods Fear.

The First perswades, the Second qualifies, and the Third distinguishes our Religion from the Worlds.

I begin with the Motive, as it powerfully perswades to Christian Practice: Having therefore these Pro­mises — Where we may note by the way, how allowable it is in our Christian Profession to regard the Titles and Privileges of it for the better encouragement of our service. It is not a mercenary, but a rational act to eye a reward in any action we perform; much more the reward of eternal Blessedness; since the very End of our Faith (with St. Peter) is the Salvation of our Souls. [Page 55]Moses (the greatest Prophet of the Jews, and a Type of our Lord Christ) had a respect to the recom­pence of reward; and this our Apo­stle St. Paul commands us in another place to run that we may obtain: so that to bid us do Gods Commandments meerly for the Beauty of Holiness which is in them, without looking upon the Promises for our support, is to make all our Religion a poor thin Speculation, when it affords us no prospect; and to turn our Obedience into an uncomfortable slavery, by cutting off those helps the Gospel propounds for our De­votion.

But for the better handling of the Motive (here layd down) I shall consider Two things.

1. The Nature of Mans will that is to be moved.

2. The fitness of Gods Promi­ses to inflame it.

1. For the nature of mans Will; How free soever it be in its acting, yet it has always Good for the ob­ject of its choice; nor can Evil (as such) be possibly desired. Nay, it is Truth of Good Man properly seeks; but that Appearances and Colours should more often allure us, it is rather the effect of error and weakness, than the genuine product of our Wills. As the Un­derstanding affects what ought to be known, so the Will affects what ought to be coveted; only the sen­sual part in us over-rules, that stops the one in its proper pursuit, and spoils the motion of the other.

We all find in our selves, how earnestly we desire some chief Good, and therefore presently close with Happiness proposed; but if this Happiness be inquir'd into what it is, then indeed we fall off and di­vide; which arrises from the cor­ruptness [Page 57]of mens affections, that inclining them several ways, teach them to set up several Objects, where they wretchedly wander and turn aside, and so miss of that which in the general notion they seek after. Yet for all this the Will of Man as it follows Reason (for so it differs from Appetite) is disposed by it to follow the best grounds, and allow particularly of that Good which does most con­duce to its perfection.

And so I proceed to show in the second place.

2. The fitness of Gods Promi­ses to inflame Mans Will.

This will appear in that they contain all those Topicks of per­swasion that can possibly belong to any Promise: such are Excellen­cy of Good, Infallibility of Obtaining, and a Miserable defect as to both these in any other offer besides.

Now we need not prove in the First place the intrinsick Excellency of what is promised, since that rich offer of Adoption includes in it what­ever Gift an All-sufficient Being can bestow. For hereby we are translated into Gods own Family, and invested with suitable Privi­leges as his Children. All things are here allowed us that can be hoped for from a Father of Love, and from a Lord of Power; which combining together their proper acts, compleat the Riches of a Christians Inheritance. In the Old Testament Father is not a name that God was styl'd by, but onely Lord; and the Title the Jews had was that of a Servant: which though it take honour from their relation to such a Master, yet it imports in it self all the Burden of Duty: But in the New, where Father and Lord are both joyn'd, [Page 59]and to become Sons and Daughters, is the Privilege of his People; this speaks at once the Ease of their Service, and the Comfort of their Hopes as to a future enjoying. In­deed God shews in this Covenant of Grace his utmost contrivance to draw us to him. As it was the Consultation of his Wisdom at first to make, so it is here the labour of his Love to invite us; for which end He reveals his Treasures, opens his Stores, sets out Heaven in its chief Lights; any, converts himself to a Reward. He desired emptiness to become Man, that He might take again fulness to enrich him. Is it then Life, Joy, Liberty, Glo­ry, or any other Good we count excellent? Behold! the Purchase of it by him who propounds to us these blessings; and having alrea­dy widened our Faculties for desire, He farther enables our Natures to receive.

Next let us regard the Infallibi­lity of Obtaining, which cannot but render a Promise as exceeding worthy to be prized.

The worth and excellency of any Good is a sure foundation of our esteem; but our certainty of having it is that which fixes our Love, and crowns our Endea­vours in pursuing it. Now this certainty of ours, as to what God promises, is built upon two great Attributes, Truth and Om­nipotence; which are like But­tresses to support our Faith and our Hope; the one freeing us from all jealousies of a deceit, the other from all dread of a disap­pointment. How can we distrust or fear Gods failing us, that is every way qualified to save! First, the Covenant He makes is fram'd by his Love; then Truth writes it down; afterwards Power comes in [Page 61]to seal up the Assurance; so that no room is left for any doubt or scruple, since all his Promises are sure; nor will Mans expectation ever shame him, if Sin does not, the onely blot of our hopes, as well as the stain of our pleasures. Nothing but Sin can possibly de­feat us: it is Sin which under­mines all our Blessings, alters our claim and property in Bliss, and gives the Threatnings in Scripture Authority to succeed. In him the Pro­mises are Yea and Amen, that is, firm and stedfast: and when we fall off by a wilfull Apostacy, their stedfastness still remains in their own nature; only the benefit of Application is lost to Us. But if we once turn to our God by a true Repentance, if we approve our worship of him by the sincerity of our hearts, and the holiness of our lives, lo! they are firm and sted­fast [Page 62]to us also: God cannot in that case exclude us from Heaven; for we bring him the condition of happiness he requires from us; we produce the Grace that leads thi­ther, and know it is impossible He should either deny his own terms, or refuse the likeness of his Per­fections.

The last thing to be considered in Gods Promises, is, That He has provided against all Temptations from other offers, by dispersing a Vacuum in things, and leaving no­thing here below fit to stir or move us, except you'l say defect of Substance, and want of Certainty are charms. Were any Good up­on Earth adequate to our souls, had it worth and certainty to at­tract our desires, then I grant we might justifie the byas of our incli­nations that way; because the vi­fibleness of what is offer'd us is a [Page 63]farther motive to turn them thi­ther; but when vanity, nay, vanity of vanities is superscrib'd upon all the Creation, here is not the least colour for our adherence. What is there I pray in this World can be exhibited to us, but some Scenes of Good, and Images of an Inheritance? Thus Christ by the Great Tempter was entertained with Landskips and Shows, and Kingdoms that were drawn in Airy Figures, where the Delight could not recompence the Emptiness of the Prospect. The like emptiness is spread through every thing here; and for any one to reckon upon a setled Possession, it is like casting anchor upon a wave, or binding the wheels of Times mo­tion: In a word, such a Task that has an impossibility in the Act to baffle the Design. But where the Promises are of God there is weight and stedfastness to perswade us: [Page 62] [...] [Page 63] [...] [Page 64]weight that can fix all the extra­vagancy of desire, and stedfastness strengthen our patience of expect­ing. Thus you see the force of the Motive to confirm that Inference he makes from it.

I proceed now to handle in the second place.

2. The Duty which contains in it the best Preparations for receiv­ing those Promises: Let us cleanse our selves from all Filthiness both of Flesh and Spirit.

Where we may take notice,

1. Of the Act, Cleanse.

2. Of the Subject about which it is employ'd, Flesh and Spirit, that is Body and Soul; so that a thorough Baptism of the whole man is required; and such a washing in the Fountain of Repentance that purges away inward and outward defilements.

1. The Act is remarkable, [...], Let us cleanse: a word men­tioned in the Heathen Schools by way of Speculation, but prescribed to the Jewish and Christian Church as a rule of Practice.

The Heathens were not altoge­ther ignorant of it, when they sty­led Vertue it self to be [...], a Cleansing; which the Platonists give us this account of, namely, That it is a retirement of the Soul within, and a separating from the Body in its motions, when Reason acts freely and undisturbedly, nor has any tincture from the Passions to defile it: such a state say they of the Soul is pure and divine. This I confess may in some sort be call'd a Purgation, but it is very defective in another sense, where they sup­pose no guilt to be washed off, which both Soul and Body have contracted: They regard onely a [Page 66] refining of the Intellectual Powers, but seek no purifying of any sinfull uncleanness. And this must be chief­ly imputed to that natural pride they all had, that they would not allow of a corrupt spring; as we must owe it wholly to their am­bition, that they studied to advance Reason in its actings; therefore the Fountain of sin being unsearch'd, we cannot admit them for Judges here; but ought to consult the Jewish and Christian Church for the true notion of Cleansing.

In the Jewish Church the outward Ceremony was enjoyn'd, but withal Typical of the inward: whence we read in Exodus of an express Command before the de­livery of the Law, That they should sanctifie themselves and wash their cloaths; from which Precept their Doctors gather that Tenet and Custome they had for Bap­tizing [Page 67]all whom they admitted to their Church and Covenant.

Now that they should thus be wash'd in order to receive the Law that was published, it argued both a greatness of guilt in the parties, and an absolute necessity of repent­ing, when not so much as a spot­ted Garment was allowed to be near that Mount that quaked and trembled; lest the Lightnings of the place should break forth to consume, and the Trumpet (there heard) proclaim nothing but Exe­cution. If such a preparation were requisite for hearing Gods Will, much more was it for obeying: whence those Sacrifices of old (He commanded) were first to derive their cleanness from the Offerer, and so had their force of Legal Attone­ment. Were the Offerer not sancti­fied beforehand, all his Worship was spoil'd by reason of the spots [Page 68]and blemishes that overspread it: The foulness of his hand laid a Curse upon the Expiation, and by slaying the Beast, he destroy'd the Sacri­fice. Therefore a strict way of Cleansing was observ'd in the out­ward man, whereby God led them to the Spiritual Duty; as he taught them by Temporary Promises to have a taste and rellish of the Hea­venly. And lest they should at any time forget what was signified, their Purifyings were frequently re­peated on them: representing to them in the same washing New Guilt, and a New Obligation.

But the Christian Purifying is of a higher nature, as being out­wardly but once; to shew We are bu­ried with Christ by Baptism into Death, that like-as He was rais'd from the Glory of the Father, even so we also should walk in newness of Life. Here is no need of sprinkling Garments, [Page 69]and Vessels, nor of separating from the Camp upon an Uncleanness, when the whole work of Holiness is fully exhibited, and one solemn Rite introduces the performance.

The work divides it self into two parts, according to the divisi­on of mans nature, whereof the first is

1. A cleansing from the Filthiness of the Flesh.

And good reason is there to be­gin with it: For though Sin be properly the Souls act, yet by the Body it first appears; nay, this Bo­dy of ours, being joyned with the Soul, becomes rather a Minister than an Instrument in its working; such a Minister that continually provides fewel for the Hearts lusts, and makes the corruption of them visible to the world. If then the Murdering Sword be justly cast off, and the Cup broke whereby the man [Page 70]hath been poyson'd, how much more ought this Principle of Flesh to be cleansed and subdued, that so deeply shares in the Souls guilt, and proves an active Executioner in it ruine! I need not mention the several works of it, which the Apo­stle tells us are manifest, because they discover themselves with out­ward stains and inward impressions upon the consciences of men. Those acts of the outward man, that express themselves in worshipping an Idol, in Murder, Sacrilege, Re­vellings, Lasciviousness and the like, pollute the Body that commits them, and convey farther the taint of that pollution to the Soul. Nor can Men with all their art so co­lour and disgrace what is convey'd there, as that the nature of its de­formity should be changed; but the Corruptions of Flesh will still a­bide frightful even in the midst of [Page 71]their Conquest. Sin then carrying its own Conviction, the great Query is, How we should purge it? But to this the Assistance of Grace, and Mans Resolution is re­quired: the former will not fail if the latter be present; nor will the latter be wanting if Gods Pro­mises be the Object. Where these are stedfastly beheld, they will surely melt and dissolve us, power­fully break our rocky hearts, and engage us anew in a Life of Ho­liness.

Goodness is commanding in its own nature, and enthrones it self in Mans Will; nor needs it other force for keeping its Soveraignty, but what it continually carries by charming the affections. And this Goodness is fully seen in Gods Pro­mises: all the Vail is taken off, which is generally cast upon Pro­vidence; and instead of glimpses [Page 72]and half-lights we are allowed a full discovery of their glory; such a one in its working that can joyn surprize, delight and victory to­gether. For all the Graces of a Sa­viour are here shown, and al the Riches of Eternity are here mani­fested; which must needs take a­way the resistance of Flesh, provi­ded we be fixt in our Contempla­tions.

Why then are we not serious in weighing these things? why does not Love, nor Mercy constrain us? I am sure no carnal Temptation can be endued with such strength: It is seated in Flesh, which is weak­ness, and only conquers that Heart which is unprepar'd. The Que­stion that was put to Pyrrhus when he had in his head the design of conquering many Kingdoms, may be put to the pursuers of Sin in those various forms and fashions of [Page 93]Appetite, what it is they intend by all the Travel they make through a World of Corruption. Perhaps they will say (as he did, when we have compassed our designs we will the be quiet, and live to our selves: but to this the reply is strong and forcible; why will they not be quiet now, and live to themselves in a service of their God, when that knowledge of e­vil they seek after is purchased with trouble, and manifest dan­ger of their Souls? Therefore whe­ther we would consult our own Interest, or witness our Gratitude to God for his Promises, we are bound to be resolute and speedy in the cleansing of this Flesh, which at the best is but a burden, and sin gives it a farther weight to crush and destroy us.

But that we may perform this Duty aright, Two Rules are to be [Page 74]observed by us, which are here in­timated in my Text.

1. That the Object of our cleansing be all. Filthiness of the Flesh.

2. That the work which refers to it, be so effectual, as that no Filthiness should return.

The first of these is necessary, because indeed without it there is no cleansing; for wherever Filthi­ness is but in part washed off, the whole is still denominated impure. Who will call that Body sound, where the disease shifts places, but is not altogether removed? No more can we call that Flesh cleans'd, where Vice changes its seat, but never loses its commanding pow­er. It is true an Hypocrite may look fair in the worlds eye after a superficial purging of some cor­ruption; but that cheat he puts upon others alters not the unclean­ness [Page 75]of his own temper. The Cha­racter of things remain fixt how changeable soever be mens Judg­ments. It is said of Myriam the Le­per, that she appeared white as snow; but none could conclude from that whiteness any thing, ex­cept the malignancy of her disease; where the mass of blood being taint­ed, the Body became wan and pale like a Dead Carcase. Such is the whiteness of some Professors in those half-acts of outward Purity; It is but a Leprous Hypocrisie, which ar­gues deadness and rottenness within. But in Gods and Scripture account none are truly clean in the outward man, but those that purge out eve­ry thing which defiles it: in whom the health and complexion is found by a vigorous expelling of all corrup­tion. In these the Spirit truly worketh; and they show their sanctifying Principle to rule in them [Page 76]by an universal effect that follows it: For thus Gods Spirit acts in Be­lievers, diffusing its vertue through all parts, nor can any deed pass it uncleansed: But when men solely act by their own spirit (which has a partial influence) then they sin­gle out some enormous Vice, some provoking Goliah to kill; which were a happy Conquest, did it make an impression upon the gross of an Army; but alas! here exe­cution is done, and not at all fol­lowed with any weakning in the Body.

Again, the second is necessary, because a Relapse into Filth spoils the fruit of the former cleansing, and withal doubles the stain. Therefore to prevent a guilt of that kind in this Body of flesh, it must be our continued work to sub­due it: The only way to assure us of Sins Death, is by persevering to [Page 77]destroy its Dominion: that Samp­son within must be continually shav'd; nay the razor must pierce deep to the very roots, otherwise his strength is not gone. Little seve­rities upon a remorse are no bet­ter than a Drunkards soberness in his qualms; which he then dies to, but not to his sin: short penances upon check are but an Adulterers Whip, whereby he lets out Blood to cool a present Burning, but not to end the Disease. O the Art of a Professor in thus subduing his car­nal motions; when he chooses for a while the method of Rigour, only to give him ease in new sins! Many can turn Hermits that way; with whom a suspence of their lust is but a preparative to fresh vi­gour: they endure much to sin more; and make use of hardship to become helpful to their cor­ruptions, as Frosts and Snows are [Page 78]to Seed; which they seem to lock up and bury in the ground, but in­deed improve it for multiplying. If this be a cleansing from all filthi­ness of the flesh, then let them that study an increase of their lust be styl'd the only Champions to over­come it. But wouldst thou have the true glory of it? then deny thy self constantly in a Temptation, and hold out to the last in the dis­cipline of Repentance: So this Bo­dy of Sin will appear utterly de­feated when thou bringest Time as a witness of thy Victory.

But there remains in the second place another sort of cleansing.

2. From all filthiness of the Spirit. This is not so much considered in the world; but surely there is in some respects more of sin, and con­sequently more of defilement than in Carnal corruption. Such are those inward spots, of Pride, Ma­lice, [Page 79]Envy, Hypocrisie, Distrust of God; to conclude, all those sinful motions which it is proper for Spi­rits to be guilty of.

The Enormity of them will ap­pear upon Three accounts.

1. In that they are the spring of all outward filthiness. For from the Heart it is (or the spiritual part in man) that Fornication, Drunken­ness and Blasphemy flow; whence if these and the like sins have all the foulness of tincture on them, the Sink whence they issue must be much more defil'd. Were evil Thoughts effectually restrain'd in us, all the stream of carnal wic­kedness would be cut off; which made Solomon call for our greatest care over the Heart, where sinful Imaginations are cherished. Keep thy heart (says he) with all diligence; for out of it are the Issues of Life; ay and of Death too when it is not [Page 80]rightly govern'd in its motions. An evil Heart makes an adulterous Eye, a deceitful Tongue, a violent Hand: All outward crimes are the Offspring of the Thoughts; there­fore these (being the Parent-sins) are the more aggravated in their guilt, as the cause of others.

2. In that they are purely the Souls work, and that in its strength, without the dregs of matter, or the weakness of flesh to inter­pose.

What Jacob said to Reuben, Thou art my First-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power, the same may be applied to those actions which primarily issue from the Soul. And so when they prove sinful, they derive from the Dignity of those noble faculties the greater shame. It is the Devils way thus to offend; and howsoever he may [Page 81]tempt us to deeds of Flesh, yet he is as to himself only an Agent in such sins that pollute the mind, and de­file the conscience, so that he is a Rebel in all the height and excel­lency of Being, and knowing no Body to defile him, as an Unclean Spirit, he dishonours his nature, and against the God of Spirits does immediately make war. So then when our hearts are alike stain'd, when our Filthiness becomes spiri­tual, we then bear his Image in the true Character. Now what can be greater disgrace to our Natures than this is? For the highest Per­fection we can ever arrive to is to be like God; and that is to resem­ble him in Holiness, which chiefly consists in the purity of our minds; On the other side the greatest Fall we can be ever condemn'd to, is to be like Satan, and that is to resem­ble him in Uncleanness, which chief­ly [Page 82]consists in the foulness of our Souls; whence these Souls of ours must needs contract a great guilt, when bad thoughts do defile them; wherein we carry the very picture of the Father, and bear his stamp in the crime.

3. As they are the work, so they are the full delight of the Inward man. Here the Soul centers within it self, and uncontrollably embra­ces its own actings; and the se­cretness of those stains renders them difficult to be cleansed; whereas these fleshly motions cannot breed any fulness of pleasure; and their pollutions being evident, do often check the committer with those Three restraints to a Ratio­nal Being, which are Law, Consci­ence, and Fame. And therefore changes are many times wrought in the greatest Sinners; but when Sin once retires to Invisible Garri­sons, [Page 83]it is seldom destroy'd, because neither Law nor Fame have here place, and Conscience is too weak to overcome. Upon this account the labour of cleansing is here ne­cessary, and the Soul must be brought to encounter it self in all the subtilty of a reforming, that we may present to our God in Pure Flesh a mortified Spirit.

Now should Uncleanness be in­wardly cherished, what-ever the outward acts of sanctity be, they are to be reckoned no better than Pilate's purifying before the Mul­titude, when he washt his hands, but suffered the guilt of the most innocent Blood to pass uncleansed. Yet how many are there that rest in a Shape and Outside of Piety! a Privilege (if they will call it one) which the Old Serpent can challenge; who in the midst of his Curse does yet gild his Spots with [Page 84] fair Light, and in a form of Blessed­ness lays his Sting. But a Bodily purging (take it at the best) is only the Preface to a new Life: an intro­ductory part to true Holiness: It is a Dedication of the Court to pre­pare the Offering upon the Altar; and 'tis the Altar you know sancti­fies the Gift; so 'tis the Heart that qualifies the performance. If we go no higher than bare Flesh, we are but like the Bullocks that were cleansed; but if besides that Puri­fying we are spiritually Holy, we become like the Priest that sacri­ficed.

Now to attain such a state as that is, a watchful jealousie is re­quisite over our Souls: and here, as we must doubtfully suspect, so we ought immediately to suppress any springing Temptation. It is easie to cast out the Adversary while he is weak; such are all [Page 85]Filthy Thoughts in their Infancy; but let them once spread and grow in the mind, then it is difficult for any one to check and subdue them. Who knows not what easiness there is in quenching a spark, or turning as one pleases a little cur­rent? But if the Spark gets fewel to feed on, and enlarges it self into a great Flame, how often does it mock mens labour and pains to hinder the mischief of its progress? So likewise a little cur­rent, if it be supplyed from Floods, and allowed to swell with fresh streams, how ungovernable is its course! After the same manner do Spiritual Lustings prove furious and wild, when they get their fewel and supply from the will and af­fections flowing in. It is very needful then for thee to guard thy Heart, which is so apt to breed sin, and so ready to strengthen an [Page 86]evil purpose. But for the better securing of it, oh labour stedfastly to apprehend thy God, not only as the accurate Beholder, but as the severe Judge and Punisher of the Inner man. Indeed God does not exercise such a Visible Judgment upon any spiritual filthiness in this World, because He is mainly con­cern'd here (as a Governour) to pre­vent the mischiefs of outward acti­ons, for the better defence of hu­mane Fellowship; but when all worldly Societies shall cease, and every one be summoned to his Tribunal, He will then proceed as a Lawgiver, demanding a strict ac­count according to the full extent and compass of his Laws; and so these Spiritual Sins will be visibly punished, in that they are such e­vident breaches of his Spiritual Commands. It is my duty then chiefly to prepare for that Day; [Page 87]nor am I so much to examin the manner of this Government in this life, as how He will deal with me in another: Since that is the pro­per state, wherein I shall be ever fixt and determined, and wherein his Justice (that summons me) will be clearly revealed. Thus should every one employ his Meditati­ons, and whoever busies himself in them, he will find this to be the fruit and success of them, that he will thereby get armour of defence within, and discourage the Tempter from assaulting.

Thus much for the Duty.

The Third Particular I am to handle is

3. The Manner of performing the Duty enjoyn'd us; namely a Perfecting of Holiness in Gods Fear: where we may note Two things.

1. The Degree or Measure we should contend after, namely Per­fection.

2. The Inward Principle that ought to quicken us, a Godly Fear.

The former shows we need a continual Progress in a Religious course; the latter shows we need a faithful direction to a right ob­ject.

1. For the Degree or Measure we should contend after, this imports no less than a summoning of all the Powers of the Soul, and the setting of a Task to our outward members, that both in Mind and Body we may render to our God an unspotted Sacrifice. Such an Offering (as this is) is not in an in­stant to be performed; nor does God so sit any Saint, as that his Initials should be full. His Justifi­cation of a Sinner may be com­pleat in one act, when he gives him a Legal discharge; but his Sanctifying of us is not thus perfected; because it is such a work of his Spirit in us, [Page 89]that gradually proceeds to the ex­pelling of Sin, and takes in our Endeavours to grow up and encrease in holy duties. There is first an Infancy in the new nature, where (all the parts being form'd) Inno­cence is written as a Character to be kept, but not its Weakness: for a farther advancement is still look'd for; whence the strength of Men and perfectness of Stature is requi­red in a Christian.

Truly how can we imagine be­ginnings should suffice, or that we safely can rest in them, when the remainders of concupiscence with­in, the temptations without to which we are subject, the proper fruits and effects of a Faith justify­ing, lastly, the necessity of imita­ting our Divine Pattetn, do all call for labour, strife and diligence in our Christian race, that we fall not short of Heaven by but a little [Page 90]entring the way thither? Naaman's washing in Jordan seven times, as it represented to him the Greatness of his Leprosie, so it represents to us those repeated acts God expects from us of a naked search into our ways, and that accompanied with a frequent purging of all the filth we contracted. Here is an evidence of Gods adopting us that we do [...], that is, finish and bring to end the work of Holiness: other­wise we are as unsafe in our clean­sing, as those Swine were which the Devil hurried into the Sea, making their first cleanness and their last destruction to go together.

But we must observe in the se­cond place,

2. The Principle that ought to quicken us, a Godly Fear; and this is the Point I shall conclude with.

But some may ask why is Fear brought in when Gods Promises are [Page 91]the motive? Is not Love the natu­ral consequent of such offers, and a Principle too of it self more binding?

I answer, Love is not the sole consequent, but Fear also, by rea­son of those conditions upon which the Promises hang; and this Fear of the Two is more binding; as urging upon us a sense of danger, and thereby quickning us unto a­ction; whereas Love without is faint, and altogether languishes in its working.

Now this Principle of Godly Fear excludes utterly the Heathens way of purifying, as a Rite in its using unclean: For so every thing becomes to an Unbeliever: It excludes like­wise those seeming religious acts of Pretending Christians, who in the good things they do, have either a dread of Punishment, or the vanity of Opinion for their Object. [Page 92]The one consists not with this in my Text, which purely terminates in God alone, and the other de­stroys all the notion of a true Wor­ship, when it sets up an Idol of Applause.

Yet thus do Hypocrites boast of Holiness; to some parts of which perhaps Legal Terrors, or the re­gard of Men may constrain them; nothing is natural in their Religi­on but forc'd; and the spring of their motion is without them; so that they are rather to be counted artificial Engines (produced to cast forth water upon an open burning) than Christians that are free and a­ctive at all times to extinguish the Flame. But if such as these be ex­cluded, how much more the loose­ly prophane! who cannot be thought to have a touch of this Passion when they defy God and his Laws. Did a right fear once [Page 93]rule and sway the Conscience, it were neither possible for vice to be barefac'd, nor for Hypocrisie to be disguised: The awe of a God would shame the one, and strip the other of its Covering. But behold! the masque, the disguise is not so much the danger of this Age; we are fallen from shows to a contempt of Christianity, from colours to open war: our paint is turn'd to rottenness; and the perfume of our Profession is become like the air of snuffs, nay the noisome smell of corrupted Bo­dies, that can kill at a distance, and by their power of Execution sadly manifest Death has not destroy'd them. O the extremes of Sin! whi­ther is the triumph & glory of our Religion departed! Is it not now a matter of boasting to kick at Hea­ven, while the head at the same time knocks the Earth, and calls for the opening of a Grave? Is it not the [Page 94]triumph of wit to sport at a Lust, when it reproaches the Committer in the act, and tells him farther by its sting that his own scoffs are re­veng'd? But what is it we trust to in this our offending? God we know is above, has a hand of Ju­stice to strike, nor can any promise tye it up, when once forfeited by our transgressions. All our shift for sinning is to hinder Conscience from interposing, by cutting off all seriousness of thought, and despe­rately throwing our selves into a Gulf of pleasure. In the mean time, while we are sunk in ways of ini­quity, Judgment is ripening over us; clouds gather about us thicker and blacker, and the lightning of Gods wrath is fitted and prepared; nor can we escape the force of it, except we remove the Seeds of our ruine by a speedy and universal re­pentance.

The Spartans we read were great Worshippers of the Passions; and therefore had Temples erected to them; but Fear was the Goddess they chiefly worshipped in regard of its use and influence to preserve States. Certainly though they er­red in thus dedicating their Tem­ples, yet they did not erre in their notion of the advantage of Fear: but had a godly one fully possessed them, they would much more have concluded the safety of a Nation to depend on it; as being the surest Bond of Law, and the only preventer of Gods Plagues. I need not endeavour to prove ei­ther of these; for where such a Fear has due place, it will in the closest secresie oblige men to obey, and engage God openly to defend them. But whether outward pros­perity be always the fruit, I shall not enquire: I am sure the success [Page 96]is of the last day, and the sentence of mercy waits onely upon those that religiously fear to offend. To these no death can be sudden nor untimely, which alone is the portion of impenitent sinners; who fall often to the earth with their Youth and with their Sins too as full blown: and being cast down by a Judgment, are not allowed a space to recover them. Why then will we abuse the promises that are offer'd us? There is a Golden thread of them let down from Heaven, but tyed to a Sword with the point over us; and while we are rioting and in­dulging the Flesh, the thread is ready to break, and the Sword to fall on us.

Pardon the harshness of de­nouncing these things; for soft words are not for Ministers to de­liver: It is your conscience we are [Page 97]bound to strike, whereas your eyes are enough enlightned. And the Corruption of mens natures re­quires this Method, that Promises and Threatnings should be joyn'd, to chastise and temper our hopes, and settle upon our spirits a right frame. Otherwise we should bold­ly presume, and learn no Holiness in Gods Fear, but that Good and Evil possessing our thoughts, help to quicken us in our Obedience.

So then I beseech you contem­plate Divine Love, as withal fa­tal to the refuser: joyn the Father with the Judge, and the Adoption he offers with his Severity in condem­ning: farther consider how the Dig­nity of Humane Nature lies in the pureness of its faculties, as a Reward follows their Exercise: First you are advanced by it to be like God, next in that likeness to enjoy him: Last of all, search out every mo­tive [Page 98]to press you to Holiness, which if you enter upon and per­severe in, the same God (who was Gracious in making, and is Faithful in performing what He has promised) will enstate you in the Inheritance of Sons, and add Eternity for its Crown.

IF you examin the scope of these words, they are a full and passionate reply to that Que­stion Christ made in the verse fore­going, where He tries the Faith of his Apostles, whether they would constantly adhere to his Laws, or with the rest of the Multitude for­sake him? For we read in this Chapter how that great Crowd of people which followed him, began now to shrink and fall off, because his Doctrine was (like his Person) [Page 100]no wayes suited to a carnal Ap­prehension. And the colour they had for this their Apostacy was some supposed absurdity of what he taught; as when He styl'd himself the Li­ving Bread which came down from Heaven, vers. 51. and whoever eat of that Bread should live for ever: So that we find upon an enquiry that a bare Metaphor was the quarrel, and a Figure of Speech the foundation of the Controversie.

But waving the subject matter of their Dispute (which is at large described in the Chapter) it will not be impertinent to observe the strange levity and ingratitude of the Vulgar, who being the worst judges of a discourse, will yet pre­sume to sit upon it; and if it once crosses their fancy, they are ready to throw off the Authority of their Lord; ay and such an Au­thority, that was before highly [Page 101]commended to them in all the Wonders of Mercy. Hence it is said ( v. 66.) That many of his Dis­ciples went back, and walked no more with him.

Upon so general a revolt He ap­pears at that accident unconcern'd: whatever pitty He had for their persons, yet He leavs them to be punished by that flight they had made; but as for the Twelve (whom He had particularly chosen for his Attendants) these He deals with as a Friend, sounds their Loyalty, and by his very seeming to doubt of it, shows all the Tenderness of a Saviour. Then said He to the Twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of Eternal Life.

In this Answer of St. Peters we may consider Two Particulars.

1. The Sense of all the Apostles [Page 102]delivered by one of them, which was plainly this, That they ought not to seek another Master.

2. The Reason of their Choice drawn from the singular excellen­cy of his Teaching, Thou hast the words of Eternal Life.—

I begin with their General Sense, Lord to whom shall we go? which kind of speech does imply, that should they offer to leave Christ, yet a Master was needful to be their Guide in Religion. For such is mans weakness and poverty by nature, that he requires somewhat without him to rest on for Happi­ness: but it here farther fignifies, that they were already fixt upon a Teacher, and could find out nothing comparable to him they heard. This is the scope and meaning of the Question.

From the Matter thus declared and from the Occasion of doing it [Page 103]we may note Two things.

1. The Nobleneness of a right Faith when once seated in the Soul.

2. The Authority of Truth not­withstanding the Opposition of the World.

1. The Nobleness of a right Faith, &c.— And it is this, That it sets upon Difficulties and conquers them: Let the times of Profession be bad and reproachful too for those numbers that backslide, yet he that is well grounded in his Be­lief, has his thoughts higher plant­ed. He is above the Poor Circum­stance of time, and beyond the Contagion of an Example. Now the rules that govern most men in their course are Private Interest and Publick Opinion; so that like Puppits they move, and the prin­ciple of their acting is without them; but he that is led by nei­ther [Page 104]of these, but makes Religion his Interest, and obedience to it his Fame, he may be call'd a Believer indeed: for he expresses the Man and the Christian together. Others are but Reeds in their Station, sha­ken with every wind, and mark'd for their barrenness while they stand: but he is a Tree set by the Rivers of water, that has depth of root and fruitfulness to crown it. Yet the constancy he has is not any stiff­ness of mind, that proceeds from the prejudice of Education; for that is no better than the stiffness of earth, which is senseless in that condition; but it is a vigorous judgment sways him to the act, and confirms his faculties in work­ing.

I grant it very difficult at first to believe, because of the Enmity of Flesh, and the Sophistry of Reason, which is Flesh set out in another fi­gure; [Page 105]but where Faith gets an en­trance, there flesh is subdued and reason answer'd, & the heart comes prepared to embrace Christianity in its hardest terms. For this is a Principle that humbles and lays us low, and discovers our weakness to our selves: It forces us to confess that God has depths of his own we cannot fathom; and since we al­low our assent to Mysteries in Na­ture, no less ought we to do so to Mysteries in Religion, though not to be explain'd by our narrow un­derstanding. This was the Apo­stles case, who learnt to submit to the Doctrine that was preach'd, and deriv'd from that submission a courage to adhere. Let us con­sider next

2. The Authority of Truth notwith­standing the Opposition of the World.

God never left himself without witness in the midst of the greatest [Page 106]Apostacies. He had Noah to be his Champion in the Old World, Elijah in Israel, and Apostles in the In­fancy of the Christian Church, that kept up Religion from perishing. Truth and Light have this property common to them both, that as they are apt to be clouded, so they have vertue to break through those Mists that interpose. There is a natural Soveraignty in them both, and they seem to be born to an Universal Inheritance: though they may be as Strangers and Ex­iles in some lands, yet in others they take the Possession.

We all know the force of a good title, how it prevails. If a Prince of undoubted right be cast off by the vile treachery of his own Sub­jects, yet his Title will still rule; powerfully possessing the peoples hearts, and as strongly warring in the conscience of an Usurper. The [Page 107]like command has the Cause of Truth amongst Men, and a surer too; for a People may be scourg'd by a total loss of their Prince; but Gods Faithfulness is ingag'd to maintain the Dominion of the o­ther. He that created and esta­blished all things by the word of his power, has spoken this, that Truth shall for ever endure; and in order to accomplish what He has spoken, he employs his Spirit to work; gives us natures inqui­sitive and reflecting, whereby we are stirred up to the duties of Pie­ty; so that as long as the Spirit a­bides (which is eternal) as long as Reason and Conscience last (which are essential to our frame) the Cha­racters of Religion must for ever remain. Whether it be of the Es­sence of Gods Church to be always visible, I shall not discuss; but the foundation upon which it is built, [Page 108]can certainly never fail, since He is God that is laid there. For other Foundation can no man lay, than that is laid, which is Jesus Christ.

Should we now on the other side consider the growth of Error, and the fair show it makes in the world, we cannot conclude hence that it has strength to continue. For strength presupposes a real exi­stence in the Subject; whereas Er­ror is of it self a meer nothing, and ows to Ignorance that it appears. It is a Ghost that walks in the dark, whose body is fram'd by our fancies, and when day comes, it vanishes with them. But to Truth a being pertains, and it constantly strives to open its way into Light, to re­veal that Being to others, which when effected, it gloriously spreads, and enlarges its Empire with that discovery.

Before I pass to the second Head of my Discourse, I shall briefly dispatch one Quere, which is this: Why Simon Peter (that singly spoke here) should so readily proclaim his own Faith, and undertake like­wise for the Faith of the Apostles, though a Judas was of their num­ber.

Now the reason of this I can only resolve into those Two Gra­ces, wherein he excell'd Zeal and Charity. The one made him for­ward in a publick Confession of him­self, the other in a Defence of his Brethren. Zeal is a fire that will be sure to get uppermost; whence our Apostle being heated with it, comes out first for his Lord; but then lest the ambition of that act should urge him to pursue his own Glory, he religiously suppresses it by his Charity to others. It is the nature of Charity to be kind, and [Page 110]free from envy; not to seek her own but anothers praise: It treats all persons alike, except some vi­sible fruits do distinguish them; and brings a Garment along with it of an equal breadth to hide eve­ry right Professor; in a word, it is a generous Vertue, enobling our works of piety, and making us be­neficial to the world.

This was the temper of our blessed Apostle, whom many are prone enough to imitate for his Zeal; but if this latter Grace be wanting, they ought to suspect the birth of that flame; since the true Gospel-fire that comes down from Heaven has a comforting warmth in it that heals, and tends not to kill, but to save.

I come now to my Second Head, where we have

2. The reason of their choice drawn from the singular Excel­lency [Page 111]of Christs Teaching— Thou hast the words of Eternal Life.

It might be expected that poor Fishermen (as these were) should have had Souls as low as their Trade: that they should be far from con­ceiving, and farther yet from pur­suing a state of eternity; whose great end and business before was but the small gain of a draught; nei­ther knew they how to prize any greater wealth, than what a Lake or a Brook contains. But see how Religion exalts them; what high thoughts are now form'd, and what vast desires are rais'd in them by the force of their Masters Discipline; so that they begin to despise a present Good, and breath after nothing but a future Reward. Temporal Dominion was below their aim; for who can imagine they should propound to them­selves an Earthly Monarchy, that [Page 112]stuck only to Christ for an Invisible Crown? Truly the manner of his appearance in this our Flesh, and the nature of his Doctrine taught them no other: His appearance was so mean that it was but the form of a Servant which He assum'd; Agen, his Doctrine was so spiritual, that He challeng'd only a Kingdom di­stinct from the World, Joh. 17.36, Luke 9.2. and sent on­ly his Disciples upon that Errand to preach it.

But the Pretended Successors of St. Peter (who here follows his Lord for his Heavenly Ministry) can arrogantly pursue a worldly claim; as if Earth were in their Charter as well as Heaven, and therefore they ought to take both by violence, pull down Kings and Princes, and ad­vance themselves to an arbitrary Greatness. Whose Apostles I pray are they that would thus rule? or by what right of donation do the [Page 113]Kingdoms of the world belong to them? For we do not read they were any of those Gifts Christ gave unto men, but onely the Devils offer, 4 Mat. 8. which He rejected. I am sure such as these are the Greatest Persecu­tors of our Lord. The putting of a Reed into his hand before he should suffer, was but the mocking of his Power; but to put a Sword into his hand that is come to save us, is a flat denyal of his Goodness, and so they impiously number him with the Transgressors. I need not farther enlarge on this Subject, nor demonstrate the wildness of their Tenet, which both our Sa­viours Life, and manner of Go­vernment, the Commands and Practise of the Apostles, the Ex­amples of primitive Martyrs, and in a word, the Profession of the best Saints has condemn'd. But this by the way—It here lies up­on [Page 112] [...] [Page 113] [...] [Page 114]me to prove how Christs words are the proper words of Eternal Life; which may be easily made out from that Gospel he has deliver'd to his Church; wherein we find him.

1. A Minister, in that He has fully reveal'd it to the World.

2. A Purchaser, in that he has acquired a right to bestow it.

3. A Worker, in that He has made the Doctrine of it effectual to Salvation.

I. A Minister, in that he has fully reveal'd it to the World, as He did also the Doctrine of Eternal Death, which I before handled. And He has revealed this Life in a way of Authority and Sweetness proper to himself, at once forcing us to as­sent to the truth of that evidence, and raising our affections to pur­sue it. He therefore delivered it in such a Style that might power­fully [Page 115]engage us both ways: as when He did not onely expresly mention the thing it self, but like­wise described it by such inviting Characters, as Joy, Glory, the King­dom of Heaven; nay, in a peculiar Emphasis, the Kingdom where Life and Immortality are enthron'd.

Now who is there but must ac­knowledge the blindness that co­ver'd the Gentile World, till this Great Prophet came to enlighten us? For we sat in darkness, and in the very shadow of Death, which encompassed us round and beset us, and took away from us any farther Prospect; not to be open'd nor enlarg'd, till this Light came, which gave us Knowledg and Salva­tion. What force soever there may be in Natural Religion (which some boast of) yet the great Masters of those Schools which taught it, were miserably dimsighted as to [Page 116]any future state of Life and Hap­piness, except wee'l say a walk in Elysium for Wandring Souls, or a wretched Pilgrimage through seve­ral Bodies, be a proper Condition to be desired. Yet thus did the best of those Writers dream, who apprehended well enough a God and his Worship; and though they might deliver fine notions of both, yet fancy came in to corrupt all with gross devices and foolish mix­tures in their Reward. Hence the morality even of their Chiefest was suited to their Principles; that is, They had the Shadow of a Good Life, as they had the Shadow of Immorta­lity. The greatest height of ver­tue they ever arriv'd to, was but to disguise their Passions, and by stopping some foul effects of them to consult a Fame of well-doing, whereas the seed and root of a corruption was still cherished, and [Page 117]lust secretly ruled in their hearts and lives, for want of a discovery which we Christians enjoy about the eternal Wages of our deeds. Upon this account Tertullian and the rest of the Ancients had suffi­cient ground to condemn their choicest Philosophy, since the study of it was followed with no other fruit than this, That it serv'd for Paint to hide Vice, but prov'd no Antidote to expell it.

But if Natural Reason did thus fail, must we also complain of any defect in those Inspirations which Gods own Prophets were assisted with? No; for the words they de­livered were words of life: onely the Jews that heard them were in their nonage, bred up at first with milk and honey, and that Infant-food of a Carnal Promise: and therefore it was judg'd fit by Divine Wis­dom to wean them by degrees [Page 118]from these outward things, and not allow them a Spiritual Diet of per­fect happiness, till they arrived at the strength of a Masculine Under­standing. But the Prophets them­selves had that state revealed to them in all its clearness; only that Discipline, which their Hearers were under causi'd it to be dispenc'd to them by a Figurative application.

But Christ came in the very fulness of time, when Life and Im­mortality were to be shown; and He answer'd that fulness by his own Teaching: so that all those Prophets who went before him, serv'd but like the light of a Morn­ing-star to usher in the brightness of that discovery. Let us consider him in the next place.

II. As a Purchaser, in that He acquir'd a right to bestow it. And this Title He has to such a donation by that Price he laid down for his [Page 119]own People, when He bought them out of their old Thraldom, and cancell'd that forfeiture they had made of Life Eternal, by the merits of his Death, and the infi­nite Satisfaction of his Sufferings. His Gospel is the Evidence of this his Purchase, wherein Eternal Life and our Lords Propriety is declard; whereby He is qualified not only to possess it in himself, but to con­ferre that Inheritance upon others. And therefore to him we must have recourse in all our Devotions, and upon his Merits alone ground our addresses, Heb. 7.25. who is able to save to the uttermost them that come unto God by him.

But the Romanists seem to have found out other Purchasers, at least many Sharers with him in that Prerogative; when dividing the Vertue of his Mediation, they fly to Saints and Angels by a solemn in­vocation [Page 120]of them to intercede. What is this else but an Idolatrous act, when the Creature is set up by them for a peculiar Object they must adore, and for a Meritorious Helper they should trust to? or where­in do they differ from the old Heathens, who worshipped their Demons or Inferiour Gods as inter­mediate Agents with the Supreme? If they upon that score were con­demned as Idolaters by the ancient maintainers of our Religion, cer­tainly a like charge does most de­servedly fall upon such Worship­pers that parcel out and commu­nicate Divine Glory; nay, the Charge is much heavier in this re­spect, because the Heathens were ignorant of Gods will; but for Christians this way to beg life, it is to libel Gods Word that speaks o­therwise; it is to exclude his Son from his own Office and Royalty, [Page 121]in whose Name we are bid to pray, and by whom alone we have access to our Heavenly Father; nay it is repugnant to the condition of those Spirits above, who can neither hear every mans prayers throughout the world, nor look into the hearts of those that call on them. Yet O ye blessed Saints and Angels (if ye can behold such Worshippers as these men) see with what wicked Plots and bloody hands they offer Incense: Can ye possibly accept their Prayers. No, none can ac­cept them but their own Martyrs. But all Worship (how innocent soever) is rejected in Heaven, where the God of it alone is not sought to: therefore the right ask­ing of Life is from him, who can onely give Grace, and lift us up to his own Glory.

III. The third and last way we are to consider him is, As a Worker, [Page 122]in that he has made the Doctrine of Eternal Life effectual to Salvation.

For this Word (He has commis­sion'd us to preach) is the great Instrument of the New-birth: It is a means to beget in us a true Faith, and being once stedfastly embraced, it gives us the first-fruits of Eternal Life, till we are fully invested in the Inheritance. What was heretofore the vertue of his Word at the creation of all things, when he spoke out a World, and call'd it forth into an actual Being, the same is the vertue of his written Word, whereby he calls Us to an Eternal one. For the All-quickning Spirit is mixt with it; whence it becoms fruitfully strong and mighty to save those that hear. What Rock is there so hard, or Ground so barren, that can resist the influence of its power? How does it cut through a heart of stone, and [Page 123]cultivate the De sart of wild passions! How does it mould and fashion us to become a people acceptable to the Lord! If natural inclination or carnal interest should stand up to oppose it, these are but like Muddy Fortresses that are quickly batter'd and dissolv'd; and a new frame is set up in the soul, that is pure and heavenly; which expres­ses the Agent in the Divinity of his work, and shows the beauty of those Promises he applies, in such motions that bend wholly towards them. This Spirit of old (which worked by the Word) drew mul­titudes of men to Christianity, beating down in them the strong holds of sin and Satan, fanctifying their natures, and so giving them a new relish of things; raising their love to a Christ crucified, and their desires after a distant re­ward; whence they would not so [Page 124]much as receive their good things here, in hopes of a richer treasure hereafter. Truly even the Word it self did much perswade: but the Spirit came in with a Demonstration; whereby they gave up their pri­vate interests, surrendred their darling lusts, and casting out every thing that resisted, yielded them­selves absolutely to his conduct.

These things considered, who can deny the fulness of his Ministry, that sees Heaven and Hell in their distinct lights set before him, which heretofore were either quencht by Fables, or under Shadows conceal'd? Who can deny the right of his Pur­chase, that beholds the merit of his Sufferings, for which his Hu­mane nature was lifted up, and ve­sted in full power to sit on the Throne and pronounce life to his followers? As little can we deny the Third way, namely the Effi­cacy [Page 125]of his Doctrine to lead us thi­ther, if we either reflect upon it as the Power of God, or the natu­ral tendency of it to work in us a spirit of Holiness, and so fit us for Glory. These things St. Peter had respect to when he so emphatical­ly tells his Master, Thou hast the words of eternal life.

This Phrase (Eternal Life) is a short description of the good mans future estate; nor is it otherwise ever mentioned in Scripture than as signifying the Saints Portion: so that for Christ to have words of that kind, is to have in store for him a double Blessing: For when He speaks life, he puts him into possession of an Inheritance; when he speaks an Eternal Life, he gives him a security of enjoying: whence he mercifully joyns them in his Sen­tence of bliss, as they are neces­sarily joyn'd in the notion.

I shall not trouble my Reader with a farther Comment, nor run into a controversie whether there be indeed such an estate that we from Scripture are assur'd Christ speaks of, it being no way pertinent to this Text I discuss, nor I presume to him that peruses it; of whom I ought to suppose that Principles are believed, which neither imply in them a contradi­ction for Reason to cavil at, nor hazard for Wisdom to fear.

It remains I should show the force of the Argument why we should stick close to our Lord and Master from St. Peters supposition that the Doctrine of Eternal Life proceeds from him.

It were much to be wish'd that the rules he lays down for our Course upon earth might bind fol­lowers to him without such a pro­posal as that is; since they yield [Page 127]us a present pay in Honour, Ease, and Bleasure, that do certainly wait upon vertuous actions: But if Flesh be so strong as to reject those mo­tives by reason of the narrowness of their limits, how can we ex­clude an Eternity of all these, where it adds another Good, safety to perfect them? Behold! there is in that state of Eternal Life a com­pleat answer to those two Pas­sions that govern us here, and make our life a torment to us ex­cept they be satisfied. For

1. The Gift is so vast that it swallows up Hope.

2. So durable that it removes Fear.

Now in all Hope there is want, and desire is nothing else but a cra­ving emptiness in the Soul. That hungry Guest is often call'd to an Epicures Feast, and as often spoils it, turning his Plenty into Penance since [Page 128]it cannot fill. The like vanity of Imperfection cleaves to other worldly enjoyments, because the eye of our mind (being too big for them) has an unquiet Appetite of looking farther. But it is impossi­ble there should be any place for that restless Passion where an In­finite Good is injoyed: For this is an Object which transcends even our thoughts, surpasses our fancies that our desires are founded on, and so delightfully keeps us within its Circle: All that we can imagine is there present, and therefore all we can hope for has in that presence an end. Hence we come settled to those Joys, and bring a spirit full and entire to feed on them: so that there is no colour for a depar­ture to a lesser Good, that leaves us still dissatisfied in our fruition. Such are all Temporal Objects we pursue: they naturally tempt us to [Page 129]fall off from that chase, because they do not answer our expecta­tion, I mean while another is in our view, that (being eternal) commands our desires, fulfils our hopes, and cures the defect of both with the satisfying wideness of its compass.

Next for Fear: this inseparably attends us in life; and argues not onely want and emptiness, but the misery and pain of it. Hope may af­flict us for the absence of a Good, but then it some way chears us for the likelihood of attaining it; but Fear is a passion that eats into our delights, and devours all our Contentments. Neither can we possibly be freed from it, while we reflect upon those changes which the Stage of this World ex­poses us to; States and Kingdoms being shifted there like Scenes, and almost with the same quickness. [Page 130]But the Doctrine of Eternal Life (Christ promises) is a Soveraign remedy against all trouble; for it shows us a fixt point, an unchange­able instant; nor can we be afraid with that contemplation, no more than we are with the prospect of Shores and Havens, that receive us safe from a Storm. How is the soul quieted to think that those evils it suffers are passing away, and a settled rest is prepared! With what peace does it apprehend a moments danger when a perfect Liberty is the recompence! This and much more does a blest Eternity import, and through that encou­ragement is a Christian arm'd to encounter any affliction.

And so we read what a stoutness of spirit was rais'd in the Primi­tive Professors, that preach'd up Christianity and ventur'd all upon it. A bare Faith did not carry them [Page 131]to that act, but a Faith that was grounded upon the Heavenliness of the Doctrine, Courage of Mar­tyrs, and Power of Miracles; strong Promises that will infer as strong Conclusions, except wee'l say Hea­ven and Earth were combin'd to­gether in a plot to abuse, and the abuse too must be this, viz. a cheating of an Idolatrous world into good living. Let the Scoffer count it madness to quit Sense for a Good that is yet hid from him; I could tell him that even a Present Good is invisible; for we want time to dis­cern it for its shortness, we want a Substance to be discern'd for its emptiness; whereas an eternal one is invisible for its transcendent fulness. Thither does right Reason drive us, and a true principle of Self-love, it being our interest to seek a Treasure that will not fail us.

But should we take the oppo­site [Page 132]state to This Life, namely E­ternal Death which is the Curse he threatens to those that deny him) here we are ty'd to our Masters service by a sure chain, which the dread of Omnipotence puts on. Earthly Powers can awe their Sub­jects, and justly too, with what they are able outwardly to inflict; yet Death (being the utmost stroke of that Justice) seems indeed but a retreat from it. But the Grave (how free and quiet soever it be) is no Sanctuary to keep us from Gods hand: It dissolves our Bodies, but not his Government; who watches every particle of our dust, and locks it up safe for an after-sum­mons; but the Soul He makes the the immediate subject of his Tri­bunal. Therefore the highest ho­mage may be well demanded of us, upon whom the highest Sove­raignty is shown.

I confess none come up from the dead to tell us this news: no, they cannot; for the Judges Sentence binds them to their seats, where their great part is suffering; and if they could, 'tis useless, no ways tending to settle our Faith, but ra­ther confirming our suspicion that in Satans Errand some Ghost may be employed. If Scripture (which St. Peter calls a light that shineth in a dark place) be with all its evidence of Divine Witnesses disown'd, how can we believe a testimony from the Damn'd, that would be sure to bring with them all their night to deceive? This then can be no ob­jection. The true one is form'd by our own corrupt hearts; and we are apt to question the Evil-day, because we would not be checkt nor controll'd in our fin­ning. In the mean time we baffle that design by starting such a [Page 134]doubt; which unsettling the soul in its pleasures, does thereby hin­der it from enjoying them. We labour to be Scepticks that we may offend, and after we are so, we find our selves pain'd with that Uncertainty. Oh let us be wise for our latter end, and choose to serve our God by a true Faith, since our endeavouring to shake it does but wake Conscience to torture us.

Hitherto I have handled the Ar­gument St. Peter lays down for fol­lowing his Lord, and by the way toucht upon the Sinners Judgment: I have shown the nobleness of Faith, the authority of Truth, and the excel­lent manner of revealing it by Christ above all those discoveries that were made: The natural result from all is this, that we would seriously inquire whether we can better our life under another ser­vice, and if that be not possible, [Page 135]then immediately list our selves his Disciples in all the watchful­ness of Devotion.

As to the matter of Inquiry, it becomes us as men not to take any Master upon trust, or the custome of others: Credulity is proper to Children that are weak and want sinews; but the strength of Wis­dom consists in this, to prove all things, and not be easily govern'd in our actings. Yet this childish weakness are most men subject to in their main end, when they re­linquish their own Faculties that would lead them to Christianity; and suffer themselves to be led by a Customary Discipline that de­stroys it. What that teaching is, and how far it extends, every one knows: The mind is not taught here, but the brutish part and some transient reward pro­pounded to encourag it: Tran­sient [Page 136]I call it with respect to those two Masters that rule over us, Flesh and the World, which pretend to nothing higher in their offers of Good; for all the colour they have to invite us is only the gratifying of our senses for a few moments; onely Satan makes bold to coun­terfeit our Lord, and wears his shape in a full promise, that so his hook may the better fasten and catch our appetite when he tempts us. He has therefore in readiness for his followers words of Eternal Life (as he had for Eve) but those very words prove fatal; for with the same breath he kills the Sholar that hears him. What other effect can be look'd for from a Serpent condemn'd? who delights in the spreading of his plague, and knows no other liberty from torment, than that pleasure he takes in en­larging his Hell. To this end he [Page 137]continues down the poyson of that Doctrine (Eat and live, sin and be happy) in the mouths of his False-Prophets; who are very busie to re­concile Faith with an Evil Consci­ence, and would fain compound up a Religion of Flesh; which are arts indeed to draw many after them in regard they bribe their Sen­suality: But let us see the issue of all this, and what fruit there is in obeying such Doctrines, when the Good (there promised) is blown a­way with our breath, and instead of light we find darkness.

On the contrary under Christs rule we have an Eternal Life ten­dred to us in all certainty; and the condition He requires of us is an excellent part of that Life, since it gives us a proper Eye to enjoy it: The condition I mean is Purity of Heart, a Grace that doubly profits the Soul, first in refining our natures, [Page 138]next in strengthening us to see Glory. Who would not endeavour to be thus qualified for Heaven? Can any corruption move us to forfeit Security? and can there be greater security than the Good here pro­mised? Mans Knowledge you will grant is much exalted in foreseeing future things, but his Reason is more advanc'd in pursuing them. And whither would we go from our Lord? Other Offerers of hap­piness do betray us; He onely can save. To him Nature has subje­cted us as being made; Gratitude as being redeem'd; Interest as ex­pecting a reward: so that to de­ny him our hearts is to joyn Sa­crilege and folly together, when we rob God and impoverish our selves.

We are all covetous of Life, and of Life too in its best estate. For though sin has corrupted mens [Page 139]choice of the way, yet it has not blasted their desires of the end. But our Lord has farther provided those desires should not be frustra­ted, if we follow his rule, and strictly adhere to his Commands in mortifying our affections and lusts, and as it were spirituallizing the whole man to be thereby fitted for his Kingdom. It is from us he expects this work should be performed, and not from age: Age may indeed prove the mortifier of a Lust, but withall it kills the service. Little is the glory of overcoming the Temp­ter when he does not assault us; but to break fleshly motions in all their strength this is a true Con­quest. Neither should it be thought strange for any Disciple to deny thus self in Christianity; for Hea­ven being the object of that work will easily destroy the Miracle of doing it. How can any of us con­template [Page 140]the happiness above, and yet not be willing to forsake his proper sins, sins (how colour'd so­ever) yet in the midst of their Var­nish deform'd! Where is true beauty but that of Life, which on­ly in the Counterfeit we admire? where is true wealth but that of Immortality, which only in the Glit­ter we esteem! since then such a fair and substantial Treasure is there offer'd us, we ought like wise-men to determine our choice; and forsaking the vanities of other objects, become fixt and settled in our endeavours, that we may ob­tain and compass that Good which yields so bright, so weighty, so glorious a recompence to the Pur­suer.

THe Justification of a Sinner, and the way God has pre­scribed to save men by, is so mistaken in the world, that no Point has begot more disputes, nor is there any Theme wherein Scripture has more suffer'd. Yet this quarrel amongst men cannot be charg'd upon any want of evidence in this particular; but either an humour of pride to contradict, or the interest of a Party to pursue, or the prejudice of Opinion to defend, have [Page 142]been the main cause of that con­tention. Would we come with a sincere mind to the reading of the Word, especially the Writings of this Apostle, we should find the difficulty of that Truth clear'd, and the glorious effects of Christs Me­diatorship laid open, upon which our Justifying does depend.

Now for the better handling this Text (which I have here cho­sen to discuss) I shall a little ex­plain the verse before it, by reason of their necessary connexion toge­ther. In which verse we may ob­serve

1. The Triumphant Challenge he makes, summoning any Adver­sary to appear in Court [...] Who will charge or accuse?

2. The Ground of his confi­dence how little that Accusation would avail, because of the mer­cy of the Judge that acquits the [Page 143]offendor.— It is God that justifies.

3. The limitation of the Charge in respect of the party against whom it is drawn, and the limi­tation of the act of Justifying Grace in respect of the party to whom it belongs— Who will lay any thing to the charge of Gods elect? It is God that justifies, that is those Elect: where by Gods Elect he means the same that are spoken of in the first verse of the Chapter, namely such as are in Christ Jesus, that walk not after the Flesh, but after the Spirit: that is, who perform all the conditions re­quired in the New Covenant: For these alone are the chosen of God, whom He has decreed to reward with Eternal Life.

But because the grace of Justi­fication does necessarily suppose a work of Satisfaction (since the good­ness of God could have no place for justifying a sinner, were not the [Page 144]way first made by attoning his Ju­stice) he therefore proceeds in my Text to clear that point, and show whence Pardoning Mercy springs, namely from Christs undertaking our Cause, and reconciling us to his Father by the vertue of his Media­torship. Acts 4.11, 12. He indeed is the Stone upon which all our salvation is built, so that without him there neither is nor can be given either Pardon of sin here, or Glory hereafter. Hence the Apostle with regard to his satis­faction does further urge, and more strongly confirm what he laid down in the former verse, Who is he that condemneth? it is Christ that died, yea rather that is risen again.

The words contain in them a True Believers full discharge; and the Reason or Ground of it. The fulness of the discharge is held forth in that Question, Who is he that condemneth? The reason of it [Page 145]is exprest in that double work of our Redeemer, but one of them more dignified than the other. It is Christ that died; yea, rather is risen again.

The sense of the whole may be resolv'd into these Three Propo­sitions.

1. That there is a Proper and Peculiar Vertue to be ascribed to Christs Death in the act of redeem­ing us.

2. That there are Proper and Peculiar Advantages in Christs Ri­sing above that Death.

3. That Christs Death in parti­cular, but more eminently his Ri­sing, has procur'd the Saints free­dom from Condemnation.

1. That there is a Proper and Pe­culiar Vertue to be ascribed to Christs Death in the act of Redeeming us.

In the handling of it I shall pre­mise some Truths.

First, I take for granted what Scripture so clearly reveals, that the breach of a Positive Law (which was given to Adam in Paradise) did not onely involve him but his Po­sterity too in the Curse there threatned; so that the propagation of Mankind from him was but the propagation of persons condemn'd; all of us being lyable thereby to Death Temporal and Eternal.

Secondly, though God considered in his Absolute Power could forgive Man the sin he had committed, yet considered in the Decree he had made of punishing his Sin, and as a Governour bound to maintain it, so he was hindred from the exercise of that power.

Thirdly, No creature could pos­sibly reverse that Decree, nor ex­piate the violation of this Gover­nours Authority, for want of a Satis­faction which He demanded. For [Page 147]where was the Creature that could give it? Angels withdraw from the brightness of Gods Glory, how then would they flee from the Fire of his wrath! Man cannot bear the pu­nishment due to one of his own, how then would he sustain the sins of a World! Had either of them been deputed to this Task, they had sunk under it, poor Mankind had been lost, and God still un­reconcil'd: For to the work of Sa­tisfying him Srength as well as In­nocence is required; but the Crea­ture at best is too weak to intercede; the price of its suffering too mean, the merit of which cannot extend to another; and so Divine Justice instead of accepting would quite devour the Sacrifice.

Therefore it was necessary to our recovery one should undertake for us, that could answer the ri­gour of the Decree by his Sufferings, [Page 148]and supply the defects both of Men and Angels by the Innocence and Worth of a Sacrifice; Innocence to prepare, and Worth to crown the Oblation.

Now that Christ was thus qua­lified to appear in our stead, may be easily evinc'd, if we will but consider either the purity of his Humane nature, which was without spot, 1 Pet. 1.19. Rom. 9.5. or the Majesty of his Person, who is God blessed for ever. The first of these would serve to make his Offering holy; the latter would give it infinite value; by both which he was fitted to pay our debt, and bear all the wrath of his Father due to our sins.

And that He actually did what He was so qualified to perform, we have the like evidence from Scripture. The whole Oeconomy of the Jews, and the strain of the Gospel confirms it. The Sacrifices [Page 149]of the Old Law were Types and dark Images of this Great one that was once to be offered for the sins of the people: The Gospel-phrase points altogether to this Truth; and therefore when it speaks of Christ, Mat. 20.28. it calls him [...] a price of ransome, nay [...], that is a price by way of exchange, 1 Tim. 2.6. in supplying our place: again we are said to be ju­stified by his Blood, reconciled through his Death, and to have redemption by his Sufferings: all which expressi­ons signifie the proper effect of his Death was the remission of our sins. This He himself testifies, how that his Blood was shed for the remission of sins; Matt. 26.28. whence we may take comfort in his Death, and rejoyce in the vertue of his Attonement, where­by our pardon is obtain'd.

Should we now with the Soci­nian make plain words that express all this, to be meer Metaphors and [Page 150] Figures, we may as well joyn with the old Hereticks (the Valentinians) that made a Figure of his Living, Dying and Rising; in that they de­nied the reality of his Flesh: nor can their Opinion be more contra­ry to the Faith than this: For as to hold. He was but the Image of a Man destroys a Christ, so to hold He was but the Image of a Priest destroys a Saviour. Thus to wrest the Scripture is to wrest it to our destruction: for what follows up­on it? If he be not in a true sense offer'd for us, we are still in our sins, the Curse of the Law yet a­bides, and his Death becomes al­together unprofitable, when it brings us deliverance but in shadow. I might add how his suffering up­on any other account than in our stead to redeem us, has nothing of justice in it, and therefore can­not demonstrate the justice of an­other; [Page 151]whereas his Blood and the declaring of Gods righteousness are joyned together: Rom. 3.25. but if He who was all innocence in himself, did not bear our guilt when He suf­fer'd, the Death He underwent (being properly a punishment be­cause sins wages) would be so far from declaring Gods righteousness, that it could onely manifest the Tyranny of the Inflicter.

Yet these kind of men are the great pretenders to Reason, who reject the Doctrine of Satisfaction; but cannot maintain what they de­liver without laying their ground­work in impiety; which is to assert He was no God that suffer'd; where how grosly they renounce their reason will appear in this, that denying him to be God, they de­ny themselves to be True Wor­shippers, and proclaim to the world their Idolatry in adoring Man. [Page 150] [...] [Page 151] [...] [Page 152]But their absurdity farther appears, when denying the Meritoriousness of his Satisfaction, they can yet make his Sufferings to be merito­rious of Divine Power; as if there were any proportion betwixt meer humane actions and so high a reward. Now what Merit is this that could raise him to be the Head of Angels, and Governour of all created Beings; nay to be a­dored and worshipped equally with the Father; which Honours the col­lected services of the whole Cre­ation cannot reach to? May not the Heathens scoff at their Idola­try, who pretending to Christia­nity, set up a made God to pray to; and expect Salvation from One who is exalted for the vertue of his sufferings in maintaining his Religion, as they consecrated theirs for the Gallantry of publick acti­ons? Behold! this is onely to re­fine, [Page 153]but not to change the nature of Gentilism: as likewise it utter­ly overthrows the Mystery of God­liness, and destroys the Greatness of Divine Love; which consisted chief­ly in abasing the Deity for Mans sake, whereas this makes it ridi­culous and dishonourable in thus exalting the Humanity.

But I leave them to their Judg above, and their Books to Judges below: I shall now onely briefly inquire into Two things for the better opening this Point, and so proceed to my Second Obser­vable.

1. How Christs Death is the Cause of the remission of our sins.

2. From what Time we should date the Benefit of that remission, as it is made ours.

1. How Christs Death is the Cause, &c.— I answer thus; God the Father was mov'd for that price his [Page 154]Son layd down (which was his precious Blood) to free us from that punishment we deserved in our own persons; and to enter in­to a New Covenant with us; of­fering us Pardon of sin and Eternal Life upon new easie terms of faith and sincere obedience: whereas be­fore rigorous Justice bore the sway, and shut us all up under a a sentence of condemnation with­out hope of mercy. Therefore He is called the Mediator of a better Co­venant; and whereas in the old League we were used as Gibeonites and made slaves, in this New one (procured by Christ) we are treat­ed as a free People, and made ca­pable of the Privileges of his King­dome. This He ratified in his own Blood; whence his Blood is called the Blood of the New Testament, wherein all his promises of Grace are confirm'd, and the Legal Curse done away.

See here the Love of a Saviour, that would thus die to restore us; buy our peace at the price of him­self, and bring us terms of salva­tion so dearly purchased, which before we could not hope for. This shows the wretchedness of our state, and the need we stood in of such an Expiation, when He who could create us at first with the ease of a word, is not allowed to create us anew but with the pain of suffering. The Cross upon which He did this work, is a sad spectacle to Sense, but a glad ob­ject of Faith: the one presents him naked in our Flesh, but the other covered with our Sins; the one shows him in his Blood, but the other in our Guilt, the burden of which He carried up thither, en­countred his Fathers wrath, and at the very point of death proclaimed his Victory, It is finished; which is [Page 156]all one with this, The Attonement is wrought, because the Victim is slain.

2. From what time we should date the Benefit of that Remission, when it is made ours? I answer not imme­diately from his Satisfaction, but from the time of our rightly believing in him. We are justified by his Blood in one sense, and we are justified by faith in his Blood in another: His bloody Death procur'd for us the Pardon, which is nothing else but putting us into capacity of being pardoned; but True Faith applies the Pardon to the Soul, whereby we actually enjoy it. How Faith here will be understood, may be found out by comparing two places of Scripture, namely Acts 10.43. with Acts 3.19. In the one it is said, Whosoever believeth in him shall receive remission of sins: in the other, Repent and be converted, that your sins may be blotted out: so that True [Page 157]Faith is the Principle of a new life, the beginning of Sanctification; when the Heart is resign'd up to God, and with sincere resolutions turns to him. No Faith can justifie us but as Faith that thus worketh: for as God will take no unsancti­fied person to his Glory, so neither will He seal to him in that condi­tion pardon of sin here, which is the earnest of that Glory.

Trust not then to his Wounds if thou bearest not the marks of them in thy Soul; rely not on his Death, if sin in thee be not crucified. They were Reprobate Jews that turn'd his Passion into a Sight, and came off not wounded, but true Christians are pierced with beholding him, and find it operative upon their lives. Should we be justified without doing any thing on our part, obedience to Gods Com­mands would rather be a Gift than [Page 158]a Debt; whereas the Gospel en­joyns it us as necessary to please Him; let us then so come to his Grave, as not idly to bury our selves there; for we are but dead men in doing so; neither will our Master be found, since the Angel can tell us, He is not there but is risen; whence we ought not to rest in that place, but go forth to seek him. All the vertue that is in the Sepul­cher comes out to those that rise and resemble him who is risen, That like as he was raised from the dead by the glory of the Father, so they likewise might walk in newness of life. Thus much for the First Observable.

I proceed to handle the Second Proposition.

II. That there are proper and pe­culiar Advantages in Christs rising a­bove that death— yea rather is risen again.

All the time Christ slept in the [Page 159] Grave was a time of gloominess and thick darkness: but here God speaks as he did in the old Crea­tion, Let there be light: His rising bring us day and the joyes of it; wherein Death has lost all its spoyls, and Life his victory; Sin has spent all its force, and Mercy triumphs; the Synagogue it self ends, and our Church begins. A Day very pleasant in the speculation! but may no doubt come in, that it is artificially fram'd and devised by Christians? Truly doubts cannot be hindred, where corruption and infidelity so much reigns; but the reason of our doubting is taken away by the clear evidence that is given us of his Resurrection.

If you ask what that is, behold! it is grounded upon Prophets that fortell; Eye-witnesses that confirm, and God himself attesting the truth of both by the power of his Spirit [Page 160]that worked in the Preachers, to make this Point undeniable. To the Prophets St. Acts 2. Peter appeals for convincing the Jews; and St. Paul makes it a standing proof, how He rose again according to the Scriptures. 1 Cor. 15.4. Eye-witnesses are produc'd to con­vince the Gentiles, not onely a few Women and Apostles whom he had chosen, but Five hundred Bre­thren at once: and those He ap­pear'd to were not so much consi­derable for their number as for their nicety in believing; men that had scruples of sense which kept them from being deceived, as well as scruples of concience, which kept them from deceiving others. The first of these is manifest from hence, That they would not thoroughly believe He was risen (though they saw him) till they were convinc'd by the very touch: the latter is cleer from that Doctrine they em­braced, [Page 161]which forbad the least sin; and how can we imagine they durst propagate a Cheat under all discouragements, when they knew they not onely ran the hazard of losing their Lives (as they did by professing him) but their Hopes too of a better life (the onely An­chor of their Profession) from which a Lye would certainly exclude them. Add to this the Spirit they received, the Wonders they wrought, and the Success they had in their Ministry, when their Doctrine spread through the world from poor naked beginnings meer­ly by the force of this Article, it shows the Body of their Master was not stoln away (as the Keep­ers absurdly reported) but that God himself was risen to defend them. These things well consi­der'd (if they amount not to De­monstration) [Page 162]yet afford so rational a proof, as will engage our assent to the Truth, and convince us of folly in denying it.

Now the Advantages of Christs Rising above his Death have a double aspect; for they either relate to Christ or to Us.

First to Christ, and so the Dig­nity of his Resurrection is seen in these Particulars.

1. It justified the Innocence of his Humanity.

When Christ was laid hold of, and carried away to be condemn'd by the Jews, then his very Cause seem'd to be given up: It was counted criminal with them that He would submit to an Arrest, and a sufficient evidence to make him a Malefactor, that He did so tamely yield to the Trial. But when He endured the Sentence to [Page 163]be pronounced, went patiently to his Cross, and suffer'd his Body to be fastned with the nails, as if He had the guilt of a Slave with the punishment, here was the Hour to overcome Truth, and the Power of darkness to cover him, who is the light of the world.

But his Rising from death remo­ved that Eclipse, cleard that Inno­cence, by the distinction it made of his Fate, when the Vileness of his Execution gave Authority to the Charge. This caused such bold­ness in Peter to plead for his Ma­ster, and return the fault upon his Persecutors (which He was so guilty of himself) Ye have denyed the holy one and the just; Acts 3.14. and he pro­ceeds farther to aggravate their Crime, and maintain the righte­ousness of his Cause by that con­vincing Argument of Gods raifing Vers. 15. [Page 164] him from the dead. Now it is easie for any one to conclude, that had our Lord been an Impostor, or an evil doer, he could not rise; such kind of men would surely rot in the Grave, and know no other Resurrection than that of the last Day to a worse Judgment; because for God to punish them with Death here, and allow them presently to rise, that so they might confirm their own follow­ers in those Errors they taught, and those Evils they practised; here a work of Divinity would be employed to destroy the true wor­ship of it, which is a flat contra­diction to his Goodness. Christ therefore by his rising had a Testi­mony from Heaven of his upright­ness, and the Evidence seal'd by Om­nipoteoce it self, That He was the True Prophet which came into the world.

2. It declared the Divinity of his Power; For He raised up him­self. Now to raise the Dead is be­yond the strength of a Finite Agent; and to restore things as well as create them does equally require an Almighty hand; both which works not being to be found in Nature, the Heatheris (thence taking their measures) judg'd them Impossible to be done: which is an unreason­able limiting of the God of Nature, when Men will not consider what reserves of Power He ought to have that is the Fountain of all the acti­ons of his Creatures.

That Christ would thus raise up himself, He in his life-time foretold, and He particularly ap­peals to the Divinity of that act (He would one day show) as a sign of his Authority to purge that Temple which they profan'd. 2 Joh. 19. And [Page 166]the Apostle S. Paul expresly tells us how by his resurrection from the dead He was declared to be the Son of God with power; Rom. 1.4. that is with power He had in himself to give life, not with power his Father alone put forth in quickning him; for then his Rising would be common to him with others. But did not the Mi­racles He wrought (when living) declare him likewise to be the Son of God? Not so convincingly as this: for the Wonders He then did, meer men (such were the Prophets) had the Priviledg of do­ing before him; but none except the Son of God could thus rise; much less did his dying reveal him in that Majesty, which could on­ly declare him to be the Son of Man with weakness. For what more argues it then to dye? what greater scandal of that weakness [Page 167]than to die on the Cross? wherein the Godhead stooped to the lowest infirmities of Flesh, and the worst malice of his Persecutors. Then his Enemies could grow bold, and scoffingly demand some proof of his Power, and the contemptible­ness of that state He was in (which hid all his Greatness) made them ask such a sign of it as that was of saving himself; which, if granted, had kept the world from being saved.

But his Rising from death had all marks of glory in it; the breaking up of the Sepulcher, the Ministry of Angels, the shaking of Earth, and the trembling of Keepers; which were but several wayes of Homage due to the Power of his Resurrection. Here He discovered himself to be truly God, and confirm'd the Faith of his Disciples with the Reason [Page 168]they had to worship him;

3. It invested him in his Rights, and put him into actual possession of his Kingdom.

This was the Covenant betwixt Him and his Father, that He should first make Attonment for sin by his Death, and receive af­terwards the reward of that work in Dominion. Hence we read how for becoming obedient to Death, Phil. 2.9. even the Death of the Cross, He was there­fore highly exalted; Psa. 110.7. for drinking of the brook of the way he should there­fore lift up his head. King He was indeed from his very birth, but He receiv'd not then the oyl of glad­ness above his fellows: the Honour of his Anointing was as imperfect as the Form He assum'd, which was the Form of a Servant, where He was put under subjection to the Law and the Curse, but after [Page 169]He rose [...], He was made per­fect, that is, actually crown'd. This is that [...], Matt. 19.28. the Regeneration or New state mention'd, namely the Kingdom of the Messiah, which takes its date from the time of his Resurrection; for then He showed his Conquest of the chief Rebel Satan, by overturning the Founda­tion of his Empire, which was laid in the Grave; so that whereas all other Princes Glory ends in that place, this Princes Triumph there began; then He commissioned his Disciples to Preach every where and Baptize, to gather him a Church made up of Jews and Gen­tiles, where He would alwayes rule and preside, when as before they continued Members of the Synagogue. And his Authority to do this He grounds upon that Uni­versal power that was given him both Mat. 28. [Page 170] in Heaven and in Earth, whereto He had right in his Flesh as the Heir, but the exercise of it as a Possessor was suspended till his rising.

Should we compare his condi­tion under death with this his con­dition after it, we shall find a vast difference; for at his death He was so far from having the En­signs of Soveraignty, that He bore onely the looks and wore the chains of a Captive: The great mark of his Kingship appear'd in the Title of his Charge, King of the Jews; which being set over his head, and He crucified under it, it showed He was the object more of mens Mockery than Fear. But when He rose, He put on Greatness, took the Scepter in his hand, and made his way as a Prince by victory. Here He manifested the Vertue of his Kingly Office, and [Page 171]convinc'd the World of his right to command, and what obedience is due to his Laws.

Hitherto I have insisted upon the Dignity of the Resurrection as it relates to Christ, I shall next con­sider the Advantages of it as it re­lates to us— Yea rather is risen again. And they are these:

1. It manifested a full discharge of our Debt, and Gods ready ac­cepting of that price which was paid.

When a Surety that undertakes anothers Debt is cast into prison by the Creditor, if he comes out of it, it argues the Creditor is fully satisfied: so Christs coming out of the Grave (whether He was deli­vered by the Judg for our offences) declares the obligation is taken off, and no more left for Him to suf­fer. To this purpose the Apostle [Page 172]speaks, Rom. 4.25. That He rose again for our Justification, or in other terms, to give us assurance by the Satisfaction of his Death that our Acquittance is obtain'd. The work of Redemp­tion was perform'd in the dark when He dyed; all the time He was held in the Grave, we could have no sense of a deliverance; but when He who was slain for a Sin-offering, presented himself af­terwards alive before the Lord, this brought us light to behold the Perfection of that Attonement.

Look then on his Death as the cause of thy freedom, but on his Rising as the ground of thy com­fort: in the one He was the Priest to offer, in the other the Messenger to assure us; a preceding requisite to give us the joy of a Saviour, and compleat our notion of his performance, when we should see [Page 173]his love in the strength of it, find out the Price He laid down for us by Death in the Power of that Evi­dence He gave us by Life. The Scape-goat under the Law was but a poor uncomfortable Type, that had all the iniquities, sins, and trans­gressions of Israel put upon his head, and was after this sent a­way into the Wilderness, whence he never return'd: but Christ that bore the sins of the World, and entred the Wilderness not in­habited (the Grave) came out thence to bring us the news of his Expiation, and so made us certain of the benesit. It was not enough with him to work our Redemp­tion, except we were further en­lightned to know it: Thus He doubled the mercy of that act, when we whose state He re­cover'd by dying, had our Fears [Page 174]too heal'd by his Resurrection.

2. It is an efficient cause of our rising with an identity of Body as He rose; for we fall not in re­spect of our Souls, but our Bodies; if therefore the same Body does not rise, the notion of a Resurre­ction is destroyed. This power and right He has to raise us, is part of that Dominion he receiv'd when He rose; whereby He be­came Lord of the Dead as well as the Living; Rom. 14.9. and He gave a pregnant instance of it at his rising, when He caus'd the Stone to be remov'd not onely from his own, but from others Sepulchers; for He had ma­ny Bodies of Saints with him. They had long before slept in the dust, and perhaps were so far from be­ing dry bones, that the question might be put, Can this dust live? yet were they quickly fashioned [Page 175]in the earth, and built up by ver­tue of their Masters breath to at­tend him in his Triumph.

If our rising be later than theirs, yet it is as sure; for in him (says the Apostle) shall all be made alive; He is become the First-fruits of them that slept; Now the First-fruits do not so go before other Fruits but that they are in being, though not brought to the same maturity; so though the Resurrection of the Dead be not ripe, yet it really is begun, because Christ is risen. Whatever al­terations befall us in death, they are but changes of Figure; no particle of us is lost; the very least mite of our Frame is put into the Treasury, whence it will be one day taken out and restored. An excellent privilege Christs Members enjoy, to be thus quickned by their Head! otherwise the benefit of [Page 176]their reconciliation were small, had he not proved their Life as well as their Sacrifice. It is a poor stopping of the Plague to enter the Gulfe, and not keep it by that Entrance from swallowing; but to open it that it shall yield up its dead, and no longer devour them, here is a rich Atone­ment, All our hopes depend upon the success of such an Underta­king; which we have confirmed to us by the rising of our Lord, who has abolisht Death, broken the tyranny of that Oppressor, and made it a Servant to convey us to Glory.

But this is all upon supposition that we are qualified for his Mem­bers; then we are raised by a Power inherent in us, whence we receive the influence of salvation; if we are no part of his Body, we shall [Page 177]however be raised, but by a power without us, the power of a Judge, that will sit over us as Slaves, and pronounce the Sentence of Execution. Therefore the carnal liver can take no pleasure in this word (Rise): 'tis like a Rack to stretch his limbs on, and repre­sents to him all his parts new set that they may be fitted for tor­ment. All his joys are plac'd in a life here, which is the Senses Por­tion; but the life of another world cuts him in reflecting on it, as a Curse that is attended with pain. Would we then make it our inte­rest to rise, let us live like Children of the Resurrection, purge out all corrupt humours of Flesh and Blood, mortifie our lusts, keep our Souls pure, and our Bodies clean, that when they are quickned, they may be raised to those Heavenly Mansions, where the Honours of [Page 178]the Place, the delights of Vision, and the cloathing of Immortality, will sa­tisfy our utmost desires, and show us the vanity of this Worlds good that holds us.

3. It has procur'd the Assistance of Gods Spirit whereby we are san­ctified, and enabled to obtain the Promises of Eternal Life.

Had not Christ rose, the Com­forter had not been sent; indeed the promise of the Holy Ghost was made before, but it was shed up­on none till after his Rising. Then we read of his breathing upon the Apostles, Joh. 20.22. which showed the Au­thority He had to bestow it, and the Gifts that should afterwards follow upon his Ascension. How necessary the coming of the Spirit was, and consequently how great the Advantage of his Rising, will appear in this, That thereupon Ministers were impowred, Wonders [Page 179]wrought, a Church gathered, and the Word made so powerfull in the hearts of the hearers, that they were not able to resist the Doctrine of the Resurrection, whereof the Apostles were ordain'd to be Witnesses. See this exemplified in St. Acts 1.22. Peters first Sermon on that Subject; which the Spirit accompanied with such effi­cacy, that those who heard it were pricked to the heart, and the same day there were added to them a­bout three thousand Souls: Where by the way the Temper of these new Converts is remarkable; for it is said, They continued stedfastly in the Apostles Doctrine and Fellowship, and and in breaking of Bread and in Prayers. They were no lovers of Novelty or Schism, but close adherers to the Truth, and united together in Worship: A rich Draught this! which Peter had figur'd out to him in a former one, when he drew [Page 180]the Net to land full of great fishes; and for all there were so many, yet was not the Net broken.

By the same Spirit Christ still rules in his Church in order to mens Conversion; whose work is to enlighten and convince us by the Word, to prevent us by his Grace in all our doings; to encline our wills and further them in good; without which assistance we could never by any natural strength of our own either right­ly believe or repent, and so be made capable of the Promises.

I have here given a short view of the Benefits of Christs rising, which if we compare with the Vertue of his Death, we shall find good reason for that Emphasis in the A­postle— Yea rather is risen again.

What are the proper effects of each I have already mention'd: How his Death in particular contri­butes, [Page 181]but more eminently his Rising, to the Saints freedom from Condem­nation, may be easily collected from what I have said, so that I need not handle my Third Parti­cular; therefore I shall now onely in a few words apply this Truth to our selves.

Gods Justifying Grace we read in the former verse is restrained to his Elect, or which is all one, his peculiar people that are zealous of Good-works; the Benefits of Christs dying and rising are restrained like­wise to the same persons: For He is become the Author of Salvation to all them that obey him: Heb. 5.9. Others are excluded from that Purchase; whence this Point obliges us to a duty of working, that as He died to Nature, and rose again in the Body, so we might dye to Sin, and live unto Righteousness, which is the Souls Resurrection. The great de­sign [Page 182]of his rising was to bless us in turning away every one from his ini­quities; Acts 3.26. which implyes the very nature of his Blessing consists in the cleansing of us from sin; as our Taste of hereafter consists in being purified. No unclean liver can enter Heaven; for he wants the condition of Bliss; no nor relish it (if granted him) because of the unsutableness of that Glory: For the vast disproportion which is be­twixt those objects that are pure and spiritual, and such a mans de­sires that are filthy and carnal would turn the very Joyes of Heaven into a Punishment; so that either way he is miserable; in the Denyal of Heaven he has no hope; in the Gift no pleasure. We see a sanctity of nature is neces­sary to the fruition of Happiness; and need we motives from some powerful example to encourage [Page 183]our obedience? I can produce no greater than in my Text; the manner of Christs love to us when He dyed, and the manner of his acting for us when He rose, are suf­ficient arguments to quicken us.

If we consider his love to us when He dyed, it is the Picture of strength in weakness; which could carry him chearfully to sub­mit to Gods wrath, the Jews malice, and Human frailty; and worked too his end by that submission; for he nail'd our sins to the Cross, when He was nail'd there him­self, and by death cancell'd our Bond. Such was the vertue of his Sacrifice, that it did not require a Second Offering; what is this else but a Pattern to our Mortification, that we would dye to sin, as He did for it, that we need not kill it a Second time?

If we consider the manner of [Page 184]his Rising, here strength of love is visible in the activity of the Con­queror. He rose from the dead be­fore day; so He would often rise in his life-time; He lov'd Early Devotions, and Early Conquests; the one to show his speed in interceding for us, the other in comforting. How is this a Lesson to us for fol­lowing his steps, and rising to a life of Righteousness in the very dawn of our Time, when the Morn is fresh, and our day begins; that as He made haste to do us good, so we might to fit our selves for him. Youth is as much consecrated to his service, as the Morning was to his rising; if we come late to him, we are unthankful Worship­pers; and besides, the feebleness of such a course takes off from the value of the performance.

But his early leaving of the Se­pulcher (wherein the quickness of [Page 185]our Redeemer is manifested) does not so much instruct us in duty, as the perfectness of his Resurrection, which discovers the absoluteness of his Conquest. All others that were raised, dropt agen into their Graves; had not life so properly as death restored to them; but Christ being raised from the dead dyes no more; death hath no more dominion over him: That glorious Body of his has put off mortality, and all signs of it, except wee'l say the wound in his side, and the prints of the nails are; which yet He bears for another use, which is this: that whereas before they were Characters of his Weakness, they might now be Tro­phies of his Strength; whereas be­fore they were marks of the Enemies Victory, they might now prove marks of his own. With the like strength of Perfection should we live to him; so quit the deadness [Page 186]of corrupt nature, as never to ad­mit its return; infuse such a Soul into our Good works, that may make them vigorous and lasting. Thus we shall copy out his Death and Life in our selves, and bring that comfort home, Who is he that condemns? To think salvation for us is so wrought that we need not work it out our selves, is miserably to delude our expectation, since all those glorious effects which issue from his Dying and Rising, are appointed to be Mercies to the doers, but Wonders onely to lookers on. Let us then put off the Old man with his deeds, and keep up the memory of our Master in the Newness of our lives, that when our Earthly Tabernacle is dissolv'd, we may have a Building of God not made with hands, eternal in the Hea­vens.