♦ ) u//-£ //6 D I A T R I^^-. %a>*4^tt^ OR ^^^^^^^^i Difcourfes UPON Select Texts: Whereifl Several weighty Truths are handled and applyed^aMinft the PAPIST AND THE S O C I N I A N By BEH^ kk T^^IH iTj] TO The Right Honourable and Reverend Father in God, Nathaniel, Lord Bifliop of Durham. My Lord, IHave been long doubtful in my thoughts what Sub- je&s to handle under fo great a variety of Chrijiian Truths; but I do not doubt in the leaf: where I fhould fix my Dedication ^ jince your Lordf^if may challenge a 2 all The Epiflle Dedicatory. all my endeavours^ whether I be barely confider d as a Mem- ber of your Dioccls ^ or far- ther as planted by your felf under the noble Influence of your Favour, As a Member, | there is due from me all the R everence of an Efteem : as- one planted^ there is reqmfite \ the peculiar tribute ^t/"^ thank- ful mind in a return offome Fruit to your hands. T/^^Difcourfes I here offer to your Lordfhifs vierp^ and from thence to the World (^how wtd^ij foever t bey are Vpritten ) yet I am fure they (jave weight of matter and Y^oxth of i^dtxomgc to defend . ^ them. The Epiftie Dedicatory. them. I here open from Scrip- ture, Firfl^that hejnouf fin of Imprifoning Truth, and the jftfinefs of Gods 'vengeance re- veahd : Next, the natural In- ference from Divine Promifes, n^hich is the exercife of all Piety : Thirdly^ the cogent reafon of adhering to our Lord Chriji^ hecaufe He has words of Eternal life for his follow- ers : Lajl of ally the proper Benefit of his Death in that j!Porl^ of jaOi'ify'mg MSy and the Peculiar Advantages of his Rifing : In all ipbich points I have firitfly confin'd my felf within my Circle ; and (as oc- eafion led me^ refiecled upon Two • T'he Epiftle Dedicatory. 2V0 great Enemies to Chri- ftianity^ which are the Papift and the Socinian ; the one cry- ing up his Diana (which is the Church) the other magnifying as falfe a Goddels ( which is his own Reafon) to over- throw it. I need not here fuhlijhyour Lordjhip TjtdXforour Prote- ftant Churchy which you have abundantly demonjirated to your own Clergy^ nor the pru- dence of your Government^ which we all tajie of: but f nee 1 am made fo jingular an In- ftance of your kindnefs both as to present and future encou- ragement^ I tah^ leave to men- tion The Epiftle Dedicatory tion it to the world ^ and with- all to acquaint your Lordjhif^ That the great Temptation / had to write was my Senfe of it 'y where 1 hofed I might e- reBfomehding Memorial; ^r ( if the foornefy of what is written Jjjould hinder life^)j^if the Candid Reader might give it one by con jidering your Lordjhip Name^ and the Gra- titude of the Writer. I am, my Noble Lord, Houghton le luring, Your Lordiliips Seft.^0.l6'jp, Moft obliged and ever faithful Servant^ Henry Bagshaw, J' The Firft Difcourfe. Rom. I. 1 8. For the wrath of God is revealed fro?n Heaven againjl all ungodlmefs and mrighteoufjiejs of jnen , ivho hold the truth in mrighteoufnefs. THefe words have reference to the fixteenth verfe of the Chapter, wherein the Apoftle ftoutly defends the Charge of his Miniftry, becaufe the Cjof^el he preached, though it might feem to have a weak Subject \a Cruci- fied SaVtmr ) and as weak a Deli- verer of that Subjeft ( a de(pifed Mejfenger) yet was the Tower of God to Salvation. How it provM fiich an effe(5tual Inftrument in Gods A hands The Firfl Difcow'fe. hands to convert tlie World , He farther illuftraces by the Me- thods and Rules of it , as being a full revelation of his Will, both to accept the imperfect righteoulnefs of men, and topunifli their wilful difobedience. In the one it lutes it felf to our hij^heji Hopes ^ by that hlejfcd Life it propounds ; in the other it is applied to omgreateft Fears y by that curfed Death it threa- tens : fo that none canpo/Iibly e- fcape the force of Rehgion, except at the fan:ie time their own paffi- ons bedeflroyd. Now what is Gods rule of fa- ying men by , he tells us in the Verfe foregoing my Text 5 and with w^hat clearnefs of difcovery the Gofpel lays open the Juftifi- fcatlon of a Sinner , and Faith the condition prefcribed : but left this Faith fliould be mrftaken ( as if Heaven were the reward of a na- ked Tl)e Firjl Difcourfe. ked Belief, and a bare relyance on Chrift mighc buy out his purchale) he checks our confidence by ano- ther Manifeftation of Gods Juftice againft Sinners, As the JuftJJmll Ihe by Faith^ (whereby He means Faith . that is the Principle of anew life,) fo the Wicked fhall die for their Impenitence 5 and both thefeftates the 'Gofpel reveals ; a Lhht fent us from above to work doubly up- on Earth , in refrefloing the Saint, and confuming the Malefa6tor. For the l^rcith of Gody . naturally ftick to , and as hardly quit their hold of it in purfuit of their wickednefs, were they not fliaken off by another notion of Infinite Juflice. A 4 I g The Ftrjl Difcourfe. I proceed to my fecond Query, 11. Why the Revelation of Di- vine Wrath is peculiarly alcribed to tiie Gofpel ? This is intimated in my Text ; For the wrath of God (fayes the Apoftle) is revealed from Heaven^ that is immediately by the God of it, who defcended up- on earth to teach the world , and in an heavenly manner confirmed what He taught , fealing by his Works the Trufhs He delivered. In handling this point I fhall premife two things, which are here neceflarily imply 'd. I. That the eternal puniflhment of evil doers was a Truth decreed • by God^ before it was revealed: for Revelation gives no Effence to things , but only an Jppearcince to us : it is not a creating but a dif- covering work j not a-Iaying, let - it be, but let it be with full Evi- dence, He that opens the earth, and The Firjl Difcourfe. and produces thofe ftores it (huts up , does not thereby caufe them to exijij but to be hmwH ; fo when Gods wrath is laid here to be ma- nifefted , it imports this, That it was firft prepared. His decree was pad from all eternity againft fin ; having determined with himfelf to create Man, and govern him by Law , determined likewile a Pu- nifliment anfwerable to the Ma* jefly ot the Lawgiver ; from whofe infinity Mans guilt fliould fwell up , lo as to defer ve infinite Wa- ges. The Wrath then of God was fure before-hand ; only the bene- fit we have by his revealing it is the applying of that Truth to us^ whereby we are warned to feek out and provide a remedy of the Judgment. 2. The feco'id rhina I {liall premile is^ I'hac till the Gofpel came lO The Firft Difcourfe. came, the nature of Gods Vindi- ctive Juftice was much hid and concealed. It is true the Gentiles had a Light from Heaven ( which was the LfVk of Nature , the Candle of the Lord) and the Jews a more fpe- cial one, which was the Li^ht of the Law to direct them ; yet nei- ther of them contained a like evi- dence of this Truth which the Gofpel affords us. I. For the Liaht of Nature the Gentiles were led by ; I confefs they had unalterably this dictate from it, that Wrath w^s the due pay of Offenders ; and be= caufe men liv'd not up to the Principles of their Creation, they were therefore juftly lyablcto the Curfc j but how far that Judg- ment fhould certainly extend, herein the Light faiTd to guide them.Reafon ic felftaughtthemto con- The Firji Difcourfe. 1 1 conclude the Wicked deferv'd pu- nidiment ; but the Reafon did not luffice to confirm that punifliment in another World ; for how Man could eternally fubfift ui a courfe of milery they underftood not, nor what confillency there was of an inimortal being with perpetual Torments n^j/ To d^yh WoV i^ was the Speech of one of their chief Phi- lofophers ; as if to Sujfcr and to be Mortal were one and the fame thing. 1 need not mention the orofncls of their miftakes about the Nature of him they worfliipped, which is palpable to all from that Idolatry they invented , but then* Error al^ fo is alike notorious as to thofe Motives they fail'd in, for urging Religion upon men. For when they denied tlie ^furreciiQii of the Body ^?>lmi-ojyJok^ tliey muft con- fequently deny an Eternal ^wctrd that 12 IheFirft T>ifcourfe. that was builc on it. What we read in the AEls to be the profeft Mockery of the Epicureans and Sto- icks ( when St. 'Paul preached to them upon this Theme) was in- deed th^fport of all che reft; who feoff M at any thing above Nature, and m.inding only the conftant courfe of its operations, made ac- cordingly their Eftimate of Gods Power. But perhaps they deli- vered fornewhat concerning the Life of the Soul ; but then they did it very uncertainly (as Socrates in his Apology for himfelf before his Judges fufficiently witnefies) and if any of them were lo pofitive as to affirm it, yet they made that ftate after death fo Aery and fo Ro- mantick, that neither the Juft man could be refrefli'd, nor the Wicked frighted with that opinion. Go to their Stories of the Dark ^gions below , and the Fiery Lake the The Firfl Vifcourfe. the Bad fiiould be caft into ; the Stone 5 the Wheel and the Vulture that was appointed them ; theie were the reports of their foets, fit ^riefls for fuch Worfhip. pers. Little did they work upon mens Faiths to believe them, who with their fabulous mixtures cor- rupting Truth, hindred thereby the convi(5lion of their Hearers. Hence their great ones were not mov'd with what was related to them ; and the Vulgar did but conlider them as Tragcdks upon a Stage ; where Fears perhaps were rail 'd in them from the Appre- henfion of an Evil, and again eafily 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 Specu- lation, and had no check upon confcience to bind practice 5 lo that to them the Wrath of God here 14 The Firji Difcourfe. here in my Text proved ftill a Do6trine unknown. 2. Let us examine the Dodtrin of the Jews , and that Light of Special Revelation which they enjoyed. It mufi: be granted by all Chri- ftians 5 that the Jews had their Covenant eftabliOied upon promi- fes and threatnings of an Eternal Condition. God who chofe them out of all Nations to be his Peo- ple, and governed their State pe- culiarly by his Laws, did by this too diftinguifli them from the reft of the World , that they had their Religion advanced by thole Pro- phets He fent amongft them : w^hence we find it vindicated by Chrift in a Vifj)ute , by Taul in a Defence , by Abraham in a Parable. Chrifts proves from thence his Dodrine of the ^efurreclion ^ ^aul his hope of the Tromife^ and AbraJ^am the The Firjl Difcourfe. the different Jiate both of good and had ^ which one would think were e- nough to flop the mouths of our Modern Saducces when the 0/Jwere put to filence. And indeed who= ever flhall aflert that the Jews had no fuch benefit of Revelation, he muft at once charge their Latvz'i- Ver with li?eaknejs , and their own Faith with ahfurdity in cleaving to him. Yet however, this Law of the Jews (if compared with the Chri= ftian in the manner of its evidence) came not up to the excellency of that difcovery. For the whole SMofaick Oeconomy was made up of Ty^es and Figures , and a thick Ni^^k continually overfpread their Tabernacle : Their ^rom'ifes and Cur^ fes literally concerned the things of this life, and it required a pier- cing Faith fpiritually to interpret them : a vulgar eye would furely iliy 77;e Firjl Difcourfe. flay upon the Surface ^ but for to be able to take in the depth, this muft proceed from a ftrong en- lightning, which we read only a few were bleft with, that like S'yiojes were carried up to fee the- hidden things of the Mount ^ when the generality flood below and faw nothing but Clouds. There was then great need of a Saviour to appear, whether we regard Jew or Gentile ; and that not only forthe work o^faVuigMan- kindy hut for redeeming Truth ^ which was fo obfcur'd by the one, and lofl by the other. Now Chrifl has difcharg'd his Office in this parti^ cular; and for this Prophet alone was referv'd all the glory of Di- vine Revelation , who being the exprefs Lnage of his Fathers TerfoUy WIS the Signifier alfo of his Wi/l in the brighceft Character. We The Firji Difcourfe. \j We know in the Creation Lwht was Gods firJi itforkyhut in reftoring of Religion his laJi'He judg'd it not fit to bring bright day on his Peo- ple at firft, but by degrees to pre- pare their weak fight that it might be the better confirmed ; and when the fijll time came, the Gofpel was publilhed , which put an end t6 farther difcoveries and feal'd up the Vifion. 'This being premiPd, it remains 1 fhould fpeak one word to fhe\v how Gods ivrath by way of emi- nency is revealed in the GoJ^el: which will appear by confidering^ 1. The Cleernefs of it in the Letter. 2. The Publick Promulgation of it to the World. 1. For the Clearnefs of the Let- ter^- nothing can be more lively fhown than the Sinners Hell, whofe Ifonn is fa id not to dje ; nei^ B ther i8 T/;e Firfi Difcourfe. ther is his Fire quenched : Nor does the Second Death ceafe from hurting him. Should we now conclude with the Socman^ Eternal Punifli- ment to be nothing elfe but Per- dition or a Negation of Exiftence, we muft flatly deny thole phrafes of Scripture before mentioned ; for the Worm it felf dies if its frey does fo ; the Ftre is put out if the matter it feeds upon be not lading ; and the Second Death is not in the leaft hurtful , if it imply nothing of torment. But befides (were this granted them ) what's become of the fiercenefs of Gods wrath, when neither felt nor endured ? Where is his Judgment and fevere rec- koning with evil doers , if they partake with Brutes in their end ? It is folly to fear where Juftice is not known ; and confequently a wide gap is opened by fuch men to all impiety, when they take off the Tl?e Fir ft T>ifcourfe. jp the Terrors of Death, leaving men as unconcerned to be nothing an hundred years hence, as an hun- dred years paft to be unborn. O the ycinhy of that ^eafon they pre- tend to, which breaks the Autho- rity of Gods Laws ! O the cruelty of their Cojnpaf^'ton to Mans nature, whereby Rehgion it felf is de- ftroy'd ! But Chrift has otherwife inftru6ted the World,and knowing it needful that E'VerlaJlmg ^umfji- ment fliould be equally (et before us with Life Eternal ; He has joyn^ ed them both in the Sentence, that w^e might be every way convinced Eternity is our lot, and therefore a full motive to Duty. In the Old Teftament Tofhet or ' the Valley of the Children of Hm^ mm (where their Sons and Daugh- ters were facrificed to ,yl4oloch ) •was ufed by the Prophet J/^/W; as his great eft Type and Reprefenta- B 2 tion 10 T7;e Ftrft 'Dijcowje. tion of Hell : Biic how fliort it fell of a Gofpel'defcription will be made evident , if we confult the place ^ the nmiber 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 con- trary the Gofpel reveals a bottom- lefs Guify 2l 7nultltude of all T>{atlons 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 flop here, but we may confider in the fecond place : 2. The Publick Promulgation of it to the World y and the Seal it carries of an Unlyerfd ^uhlijhmgy anfwerable to the Majefiy of him- that came to fet up an UriiVerJall King- The Firfi Difcomfe. 21 ^ Kjngclom. Behold, the Sentence of Divine Wrath was before hid with the Jews -^ but now the know- ledg of it fpreads into all parts, and fo it proves a new Light in regard of its extent through all quarters. That Sunof r'tghcovfnefs^ that has rifen, fhines round about, not only ^v'lth healing under his ivlngs to prefef'Ve, but with Flames too of vengeance to confume. And this He manifefted here on Earth , when he proclaimed the Glad-ty- dings of Salvation, and pronounc'd many a Blefling upon his People • yet left they fliould forget the Ju- ftice of a Saviour, Woes and Threat- nings were ufliered in , to allay and temper all his Miniftry. Therefore thofe that hesCrd him , had reafon to fear, and not think themfelves freed from Legal terrors^ ' fince the Thunder of Sinat continued I ftill, though the Varhi'^fs of it was gone. B 3 And ^% The Firjl D'tfcourfe. And as He thus awed them with his own Teaching , fo He com- miffioned his Servants to do like- wife, when He lent them abroad to teach all Nations. Mercy alone was not their Theme , nor the riches of Divine Grace in mans Redemption ( which is fuch wel- come news to the receiver ) but the Curie was alfo annext, and the Charge of future Judgment ^ that if the former did pleale, the latter might bind. Before this. Ignorance might be fome way pleaded by the Gentiles, that they obeyed not Gods Law , when Life and Im- mortality were not known ; but after th^fe were cleared up in the Golpel, then their Condemnation was petfeded. For now they could be no longer termed unhap- py for fitting in Darhiejs and in the Shadow of 'Death , which is a jkind of Sanftuary to the Pleader, but Tl)e Firji Vifcourfe. a 2 but Wicked for loVim the Shadow which is the beginning of Hell. Upon this account He no more winks or fpares, but judicially eying their fteps, denounces againftthem his heavieft: Judgment. I know many refer the Revela- tion of Gods Wrath to the Experi- ments of it in the world ^and make his outward' Judgments upon fin- ners as fo many Witaefles to con- firm it. But were no higher meant than thofe Inftances, we fhould be ftill in the dark j convinced per== haps he was wroth, but not wroth to a diftindion , wherein Juftice is revealed. None can fpell cut CharaFiers of Providence, nor read the fpecial Hand-wnting upon the Wall without the benent of Vi/ton. What is all our fight of a juft God here but ^v ctrAy(y.a^t in a Riddle , a Riddle that has bufied Philofo- phers to refolve, and hardned their JB 4 doubts 24 The Ftrjl Difcourfe. doubts by the enquiry ? If Wrath be manifefled^ let the bad feel its burden 5 but alas ! Gods 1 empefts here feem onely to fall upon his own Chofen : They may call it Grace thus to luffer, but it is Grace not feen, nor acknowledged by o- thers, all the face of it being fpoil'd in the Storm. On the other fide the calm and luftre of outward good, this is ge- nerally the wicked mans fliare ; we may call it ^tmiflvnent thus to flourifii, but it is a ^unipment de= fired. Now to break up the It^tt and fiiew thofe Treafures of ven- • geance fliut up there ; ro fearch into a wicked mans Fate, and dif- cover the Miferies that follow it ; to reprelent him naked in his Grave , and awak'd afterwards in chat nakednefs for icourging, this is properly to reveal Wrath, and to the Golpel we muit owe fuch a Di fee very. * Thus The Fuji Vtfcourje. 2 j Thus much for my Second Par- ticular. There remains the Third to diicufs, which is this. III. How juftly it is exercifed upon thofe who hold the Truth in Unrighteoufnefs ? In difcufling this Head I fhall firft open the Charge , and then it wnll be eafie to prove the juftnefs of the Sentence. The Charge laid againfl: the Sin^ ner is not error of mind, nor weak- nefs of pafllon, nox decay of nature (which are Guilt attended with an Apology) but the tyranny of a cor- rnpt heart ; That hating the Empire oiJruth^ takes it prifoner to be freed from its Government : for lo the word iicLTix^^^ properly fignifies , namely forcibly to withhold or de- tain Truth, that is, to obftruilthe power of Religion. What a high piece of injuftice this %6 The Firfi Dtfcourfe. *' this is, will be evidenced if you re- gard, 1. The Aa in it felf. 2. The Motives that lead men to it. 5. The EfFefts that flow from it. I . As to the h€t ; it is no lefs than the feizure of a Soyemk^ c_> Prince 'j for fuch Truth^ isy and therefore juftly demands to have Jurifdidion in the foul, and like Light to rpread in its full liberty. What have Subjefe to do with fettering Princes, whom they are bound to obey, or keeping them in the dark when they ought to be vifible in the Throne ? Kings are only at 'Babylon led captive : There they have their eyes put out , and their feet bound^ that they can nei- ther fee nor walk abroad : So the Chriftian Laii> ( that ought to rule in the World) is at %ome barba- roufly St The Firjl Difcourfe. 27 roufly ufed ; a place eminent for kindling o[ Lamps y zw^ iov f mother-^ im of Lizht ; for adorn'tm of Altars^ and for corrupting the Sacrifice. What I befeech you is all their Worfliip but blind and lame^ Truth being fo ill rackM with their handlings that they can only ac- quaint us with the deformities of its body ? The ^rijon it fufFers in is that of One Lan^ua^e^ hardly re- vealed to the Priefts themfelves ; the Eyes it has are thofe Figured ones of an Idoll , that need the gildings of Art to be own'd : the Feet are the fupports of a Tradition which requires an Implicit Faith ^ that is, Faith of the fame lamenefs. Who that fees Truth in this fhape will not (ay it is vilify 'd by its profeflors, when the bare with- holding it from others is a high A6t of Injuftice? For that Ad is a withholding of the Birth-right and 28 T/;e Fv'ft Difcourfe. and Inheritance of Men , and a fruftrating of Gods purpofe in the gift of it ^- who as he has defign'd the Elements of Nature to be com- monly enjoyed for our Sodily fii- ftentation, fo he has alfo defign'd the Elements of Truth to be with a like commonnefs imparted for preierving the Soul. Yet thefe kind of men ( that lead Scripture captive) dare plead the Infallibility of their own Church 5 a word wherein the My- Jlery of Iniquity is fum'd up , and from whence they have fetcht all their Artillery to beat down every thing that oppoled them : which puts me in mind of that famous Engine Demetrius co'AtxW A ^ and is mentioned by Tltitarch in his Life, that had feveral Rooms and Par- titions in it to hold Souldiers; and the men that lodo/d there did fight with all forts of weapons. Such is their The Fir [I Difcourfe, z^ their Engine of an Infallible Guide ; but certainly of it felf 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 ^riefls lie there arm'd and pre- pared to defend their Caufe I This word ( Infallible) has ftrength e- nough with them to folve all Ar- guments for Truth , to remove all objections againft Error 5 and w^ith- all it fo blinds their whole party, that they can neitner difcern any compounded mixtures in Faith , nor notorious fcandals in praiflice ; though the one proceeds from all the groflnefs of Humane In^^enmn^ and the other from all the licen- tioulnefs of Corrupt Nature, But the falfenefs of that Title they pretend to, isfufficiently laid open in the world , and they them- felves too might be convinced of the The Ftrjl Vifcourfe. ^ the arrogance of their claim 5 fince what -ever promife they may plead for fuch an afllftance , con^ cerns only the leading of the Um- yerfal Churchy and is limited too in its fenle to points necejfary for its fahation ; whereas they (being on- ly a^^^f of that Body, and apart wretchedly /^//e?z in Chriftian Prin^^ ciples) cannot truly be faid to be upheld by the Spirit , but rather Judicially forfaken , by reafon of their banifliing the Word of Truth, which can only iecure the Spirits Conduct. But I pafs from hence to the Second Aggravation of this fin ; wherein I fhall confider, 2. The Motives that lead men to it. Could men urge fome power- ful Temptation for the reafon they had to hinder the Authority of Religion over them , they might fetch an excufe from it ; but when a bale The Firjl Vifcourfe. 3 1 a bafe luft, a fordid appetite dial I get ftrength to prevail, this height- ens the Crime becaufe of the fhamefulnefs of that Conqueft. In all Irreligion we are poorly mafter'd, or rather betrayed. The Will quits its allegiance to thelln- derftanding (which by nature it is a fervanc to) for a mean, narrow, flirunken object , that cannot fo much as bribe it by a Reward. Atheifm is built upon grofs di- iftates of Senfe^ and Lujl forms to its felf principles to refill Confci- ence ; wherein Man ("pretending to live free) is left miferably bound by his Slave. Confult the whole Method of an Atheiftical difcourfe: In Flelh it begins and ends with it j but take once out of Mans mind carnal Hopes ^ and fenfual Jma^ ginatmis , then the Soul comes to do itfelf righc^by being filled with proper Ideas of God and Eternity. Devo- jx Tl:fe Ftrft Vlfcourfe. Devotion is the genuine birth of our Thoughts while the ftreams of them are pure; but Impiety is a Monjler^ that out o^jtud and /lime is formed. We may know its O- riginal by its fruits, and the de- bauchery of an Atheijfl's reafon by hispraftice, whofe love of Drink, Whoredom, Gluttony, and other foul Uncleannefles, furniflies him with Arguments to defend them. Upon the fame fcore the Heathens maintained their IdoUTemples , becaufe their inclinations led them to vice, and the Gods of thofe Temples (liowed them the way. The like Reafon may be given for that exa6t care and diligence in the ^man-Church to fupprels Truth, which is Lufi and Interejl. Thefe are the Two commanding Principles they are fway'd by , and Unrighteoufnefs is ferv'd by them for low wages. They hide the The Firft Difcomfc. 3 3 the true dodtrine of a prefent ^e^ pentancCj that their followers may fin all their life-time without fear, and at laft purge by Confefwn : They conceal the True Tenet cf Chrifts full fatisfaction ( w^hereby both fin and punifiiment are taken off) that they may make an Ex^ chequer of Mans Pardons : They deftroy the nature of Good loorks^ and make them to be nothing elfe but an Art of Compounding : The Creature is [tt up by them ( as it was by the Gentiles ) n^^ ley A'^^a.n^ hefldes the Creator : They drive at Unhm-fal Empire and Soveraignty, and in order to this all 'PjorlJly Stra- tazems are made ufeof • fo that itis hard to judg whether their Capitol or their Qhurch be better founded. A SviansHead (we know) did de- nominate the one , and I am fure it lies at the Foundation of the other ; except you'l fay the Old Serpent C gets 34 "^^'^ P^^'fi T>\fcourfc. gets in xo help the Subtilty of ky and to mix his poyjon with the In- vention. Indeed they may boaftof their Politicks thus improved. But whoever will lurvey the whole Model of their Religion , or im- partially view their Difcipline and PracSlice, he fhall find Truth is hid by them for carnal ends, which adds new height to the fin. 3. The thud and laft aggrava^ tion is drawn from theefleCts that follow this violence offered to Truth. Whoever fihall fupprefs the pow^ er of Religion in Iiimfelf , does thereby contract a hardnefs in his fi^ul to commit iniquity^ and lives a continued fcandal to his Bre- thren;but whofoever filiall fupprefs TrutJ? by a Law, he thereby pro- claims his defiance of it, and em== ployesall his force to fix Err.or and Corruption in the World. How can Tl?e F'trfl DifcoM'fe. can Injuftice rife higher than this cafe ! for it is a flat imtr againflHca^ yen ; a pnhlkk hiyafion of each mans pnVtle(re I it is a dizv^iz ^f the Eyes out of that Heady which lliould be general in its shine ^ and a reducing of things to a flrange Chaos ; where the coafufioa is far worfe ( when I Truth and Faifehood , Good and Evil are not known ) than when Heaven and Earth lay undiftingui- (lied. O how lad and deplorable is Mens c?St^ to be left in ignorance of their wuy to Eternal Happine fs ! Who can pofTibly attain to Life without a knowledoe of it before hand, or be brought /r(?>?/ the power of Satan unto Qod^ except their eyes he firft opened , and their Spiriiuil Blindneis removed ? There is no altering of Gods Methods to fave, nor of the courfe of hiiSpiiit to con- vert men 5 w^ho begins in an aft of ConViBmu^on the Underftanding, C 2 and 3 5 36 TheFirJiVifcourfe. and conveys by it to the Willit^ fauHifying operation ; fo that with- out enli^:>tning there can be no re- nemn^ of the inner man, and by confequence no fitting or prepa- ring of him for Glory. So then look where Truth is hid, there fo- many fouls are buried, and defcend by degrees from one Gulf into an- other. Till the Prifon be broke, and light again reftored, a recove- ry is impoffible. Therefcfre when fuch a General ru'me is the iffue of Religions CciptiVity^ the crime of de- taining it m^uft need^ be heinous, and anfe in proportion to thole mifchiefs that are caufed. ■\ i could ailedg the lame inftance I before mentioned, as a pregnane proof to fhew how deilruclive it is to a people that Jruth fhould be withheld , and an Incpdfition efta- blilTied to keep off that Tryal. Hence multitudes periiTi for lack of The Firft Difcourfe. 37 ofKnowledg^aad wanting a requi- fite Faith (which a blind Credulity- takes the place of) are in all the folly of it condemned. But li^k they pretend wounds men , and Scripture ( if publick ) deceives, many wrefting it to their own de- ftru(5iion ; a liberty ( fay they ) of Chriftian knowledg is but a Curfe and a rank Field ki: feveral Hcreftcs to fpring up , whence it is better to root it out, and thereby hinder the growth of tares. But an Obje- dlion of this kind is eafily anAver- ed : for there was never any thing of great efteem and ufe for mans Life, but it bred a difference in o- pinion. As Phyfick intended for the cure of Bodies , and Philofo- phy for the health of Souls , are both fruitful of many queftions ; yet none in his wits would avoid Phyfick orPhilofophy, becaule of dijfercnt Seels and'Tartics they breed ; C 3 fo 38 The RrJlDlfcourfe. . To neither fliould the free ufe of Scrqnure be coademned, in regard o^ di^ercnces zmonoil men 'y which proceed not to much from their ftudy of contention, as fromava^^ riety in their abilities to iinder- ftand. 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, becaufe lie railcs vapours as well as enlio-ht- ens : 1l he Vapours th^z are rais'dhc owes to the Earth , but enlvrhtn'mz muft be afcrib'd to his own Sody. Would we certainly know the rea- fon why the Gofpel is hid J It is jealoufie and fear of being refor- med : An evil eye will not bear Lipht, nor a difealed Confcience retain it : Light reproves and con- vinces where it comes; for this paufe they keep it clofe, dealing with Truth as the Tyrians did with their God , whom they fetter'd with The Firfi Difcourfe. -^^ with a ftrong Ch.wi^ left (if free) he fliould leave their Cuy^ and cake the E'/icmies fulc. Hichereo I have fpokea of the Charge ; whofe greatnels doc? ap= pear Rom the trecifon that 13 in the A6t^ fl'om the balenels of the mo- tives, and h'om the murdering na- ture of the effecls : proceed we to Jpeaka little of the juftnefs of the Sentence that is here denounced a-^ gainft thofe who hold the Truth in llnrighteoufnels. It may perhaps be counted a dirproporcionable reward by lomc, that wicked mens finite JB^ fiiould be e'VcrLiitin^iy puniHicd : Cu: did they fircher regard c-^.em as .Acls of Strcnc-th where the JFil! iroverns , Ach of Enmity w^heie ^vc Litton is o'^)'oof\l^ they woiild not 10 readily comolain or the yi^our of that Tud:7m?nt. Beiide3 there is an ab- ^' C> *rf ^ foiute licceility for Inch a Sentence C A. to 40 The Fh'Jl Difcourfe. to fecure Religion in the World, Imce the bounds of Chriftianity would be quickly paft over, were not infinite terrors the fence to keep Travellers in. And what feems more loudly to call for it , than the fin I have already difcourf 'd of? or how (liall the authority of Truth be maintained, the honour of God vindicated , and the inju- ries done to our Brethren aveng'd, but by To fignal a punifiiment i Take thy meamres of the offence from the Objed : in that Glafs thou mayfi: difcern its full ftature. He that quenches Li^rht, ftrives to deflroy the God of it ; which be- ing fo high a provocation, the lame God is lollicited to exerciie his Omnipotence in a revenge. The Princes of this World would be jfatisfied to the urmoPc, when their Subjects daringly rebel ; only their ivant of power caules a weaknefs The Fh'Ji Difcourfe. ^f in their blows : God that can take the extremity of a payment when an affront is ofFer'd him , purfues but the will of a Soveraign in do^ ing fo. Did he indeed hide Truth from us, we might likewilebe hid from his Juftice : but when he clearly propounds it to us , and enables our Wills to clofe with it, here we inexculably offend. Now we (ay it^e fee , therefore our fin remains ; now we confeis we are aflifted by Heaven , therefore Heaven is ah- folVd when it punillies. May we not with fliame own that reproof which God delivered againft IJraely If our deft met ion Is ofyonrfehes ? May we not apply what he had fpoken againft jenfalem , What could have been done more for my Vineyard that %vas not done? For he has taught us by his Word , awakened us by his ^)dj invited us by his ^ounty^ of^ fered 4z The F'lrjl Dlfcourfc. fered himfelF to us by his Grace^ while we defperately forfake our i own mercy. Even the word of men tafte ofhis Goodnefs ; They find his Spirit xntlidKConJciences to checK, in rheit Minds to guide, in their Vvlils to alhire them^he wooes, he loUicits, he waits, all our Fncul- ties he befets, that he might draw us over to the Government of his Laws. He is always free and com municative of his Treafures , bue it is mans guilt cuts off the fpring. Tax not then the Method of Goda proceedings, that tummons into an extraordinary Court the grols abufer of his Talents ; but reflect ladly upon the finfulneis of thina own ways, that caufes Ci\kc to al tcr its fJnj^c. , and the face of a Sa Vionr to be transfigu/d with dark nefs. 1 fliall clofe this point with an Inference from the whole. The Ftrft Dijcotirfe. 45 I iuppofe none will expecfl in this place I fliould attempt a defcripti- pn of DiVine Wrath jWaich though it be revealed from Heaven, is yet hid in the manner of execution. So Lhhtnhhz is difcerned bv its hnzht^ CD CD _ J O nejs when it urikes , though the way of its working is not feen* How the Five below^ by an Al- mighty breath will be kindled, and yet kept by the fame breath from confnmina 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 Juftice falls. And they of all men w'ill teel its burden, that bring Light to their punifhment ; whereby they are forced to ac- knowledge the. double calamity they are preft with , namely Wrath not to be jlmnncl , and Sin noc to be pleaded for. Here the Sit?ord cuts deep, enters the very marrow and Ipirits, 144 ^^^^ '^^^'ft T>ifcourfe. Ipirits , and renews coatinually its edge '^ith piercing. Who is able to meet Vengeance in its affaults, and Light in its conviftions ? Is not their force ftrong, nay irrefiftible where they come ? Behold ! the one makes , and the other quickens oiir Hell; the one hinds us faft^ and the other heats our Furnace. I know the Theme I now infift ca is not fuited to a Scoffers eir, becaule not luited to his defigns. What have we to do (Tays an Epi- cure) with a warning ot Gods Juftice^ that chaftifes all our de- lights, and mingles gall \\\t\\ our pleafiires ? If Religion muft be preached up, let Grace and Mercy be revealed • Thofe have a healingr quality in them , and like ^eds of juices refrefli with their oj^^/zm^; but ■! Treafures of Wrath,- and the Pains of another World ^ thefe like mj^- foms fits dopunifh us in oin f^arch- Vio;. The Firft Difcourfe. 4^ ing. Thus he would fecure his way ot linning to himfelE, and remove all fting from his confcience. Bat ala. 1 his arts are in vain ; were he heed from any outward founds of che Miniftry of the Word, yet his mmd is ftill checked with a future Judgment, and by fitslub- mits to the Revelation. Indeed how can it be otherwife ? for the notions of God and his Jullice are twifted togecher in our Souis 5 and the fame impreilion that convinces us of his Being, convinces us too of his Wrath againft fin : nothing remains but that the eternity of ic appear, and when that is eflPecled, the Soul neceflarily yields , and witnedes its fiuTcnder by thole pungent zO:s of reflefting. • We fuppofe now adayes Atheijm to abound , and fortifie that fup- pofition by our frequent difc curies to confute it; but if there be loch a Le* # j^6 Tl?e Firji Difcourfe. a Leprojte amongft Chriflians , it does not fo much feize the head as the heart , which is th^ feat of the 7)eVds Difeafe ; and he cares not to fpread it farther in his Children. All our crime is, not that Divine Charafuers in us are loft, but only hid in our fouls : Truth we bury by our practice, though we feel it lives to our torment. And God grant we be not puniflied for our Ingratitude with outward darknefs by a removal of his Candleftick from amongft us. Do we now pride our felves in this , that we enjoy mercy ? but let us alfo re- gard the dangerous neighbour- hood of Vindictive Tuftice, when that Mercy is defpif'd. What At- tribute is there can refcue us from the^ ftroke , when Goodnefs will not defend ? Is it Tower we may flee to ? bur that determines it felf to deftroy : Is it Wtfiom ? but that con^ % The Firjl Vifcoiirfe. ^ contrives the way of deftroying : Is it Holincfs ? but that juftifies the proceeding ; whence Goodnefs a- lone is the leciirity of the Sinner: That Mtnr of^fnge God Kimfelf has fet up to ftop the courle of his ow^n Vengeance. And yet even here we are not fafe, becanfeour abufe forfeits the Privileae : all the protection of it is loft through our (tubbornnefs of offending; whereby we become guilty of a mad Sacrilege^ when we pull down the SiViHuary that might fave us. There is no fin fo aggravating as what ftrikes at God m an Eyange- hpal Revelation : for here we of- fend againft his lafi and heft method of drawing us to him. You are all diggers in Truths Mine 5 and have your toyl paid with thofe pleifures you find there ; but where ought it to be leen in its greatcfi: beauty, if not amongft ;^8 T7;e Ftrfl Vifcourfe. amongft thofe that chiefly difco- ver it ? All kind o(Truth has charms upon its face to get Lovers , but the Truth of J^Ugion has a DiVtne Image upon it to win Souls , and an Eternal Dowry to hold them : Blind are we if we refift , abfurd if we refufe fuch a Temptation. The Duty I here prefs is very fea- fonable ; for the Objedt you fee deferves Love , ay and the cou- rage of Love to purfue it. How can Lufts or Fears take room in a Chriilian, that has fuch high Mo- tives to govern him ! Propound to thy felf Good and EVtl in their full latitude here 5 fwell them to their biggeft bulk ; drefs them in their chpiceft colours and fiiows, they fink to nothing with a religious comparifbn : Heaven melts away all the paint o^^Lprefent delight ^ and Hell renders all the J^i^ards o^ out- ward danger contemptible ; fo that « neither The Firji Difcourfe. 4^ neither the one, nor the other^ can ftir a paffion 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 perlwade, or the Lightning of Juftice terrifie, if Life, if Death be of any moment to us, let us be faft maintainers of the Truth y and commend our Pro- feffion to the world by that Jnfal^ hhk ftamp of our lives. P The 5^ The Second Difcourfe. t Cor. 7. I. Having therefore thefe Tromifes , let us cleanfe our fehes from all filthi- iiefs both of Flop? and Sftr'tt^ per- feBing Holinejs in the Fear of God* N the laft verre of the prece- ding Chapter (to which thele words chiefly refer) we find what a gracious promife God makes to his People , when He ajTures them (if they feparate from fin) in what a glorious manner He will receive them ; allowing them the noblefi: Privilege a Creature can have, and the bell fecnnty to maintain it. For the Promife runs D % thus. e2 The Second Vifcourfe. thus, I mil he a Father unto you^ and ye p?all he viy Sons and Daughters y faith the Lord Almighty Now the former of thefe Titles fpeaks not only the nearnefs of our Creator , but all the hotmty of his (jrace : the latter declares not only 2, height our Natures are raif'd to^ but an equal adyancement of our Ho^es y and the Lord Almighty (ad- ded in the clofe) is the beft Secu^ rity againfl: Fear^ fince a Father af- fuming it tohimfelf, does thereby direct its influence to fave us. I grant ^oli^er to be dreadful of it felf, and Omnipotence much more y but let the name oi Mercy be joynd, all the pleafantneis of its luftre is caft on it : we can then view it as a calm Sea , where breadth and depth grow delightful, by reafbn of the gentlenefs of the Current : fo when an Almighty Lor^ confirms this to us , that He will treat us like The Second Difcotirfe. 5 y like Sons , we can then chearfully contemplate the Attribute cf his Greatnefs, becaufe all theMajefty oi i^ is allayed with his condefcend^ ing goodnefs to Mankind. This then being every -where offered in the Gofpel (that perfed Model of Divine love) what is the Fruit we lliould return to our God , but luch a work of obedience that pre^ pares and fits us for what is pro- mifed ; that ftamps upon us God's Image in our Souls, and conveys with thai: Stamp our right to Glo- ry ? HaVinjr therefore theje ^romifes^ We may obferve in the words three particulars. 1 . A Motive. 2. A Duty. 3. Th€ Manner of perform- ing it. The Motive anfwers our ut*' moft defires; for it confiils of Di- vine fromifes. D 3 The VI 54 Tfee Second 'Difcourfe. The Duty contains the beft pre- paratives ; tor it lies in purifying of F/e/7; and Spirit. Laftly, The Manner of per- forming it affords the fureft marks to undeceive us j for it is a Terfe^ fiing of Holinefs in Gods Fear. The Fni}: per/wades , the Second qualifies^ and the Third diftin^uijhes our Religion from the Worlds. I begin with the ^'Motive^ as it powerfully perfwades toChriftian Practice : HitVtng therefore thcfe ^ro^ 7mfes — - Where we may note by the way , how allowable it is in our Chriftian Profeffion to regard the Titles and Privileges of it for the better encouragement of our fervice. It is not 2i mercenary^ but a rational a6t to eye a reward in any a Aion w^ perform ; much more the reward of eternal Blefledners3 fince the very End of our Faith (with St. ^eter) is the Salvation of our Souls. jyi4ofes The Second Difconrfe. j^ Mofes {thegreateft Prophet of the Jews , and a Type of our Lord Chrift) had a refpe^^t to the recom- ^^/zc^of reward ; and this our Apo- ftle St.'PW commands us in another place to run that it^e may ohtabrSo that to bid us do Gods Commandments meerly for the Beauty of Holineis which is in them, without looking upon the Promiles for our lupport, is to make all our Religion a poor thin Speculation, when it affords us no profpeift; and to turn our Obedience into an uncomfortable flavery, by cutting off thofe helps the Gofpel propounds for our Djc- Votion. But for the better handling of the Motive (here layd down ) I fliall confider Two things. 1 . The Nature of Mans will chat is to be moved. 2. The fitnefs of Gods Promi- les to inflame it. D 4 I. For <6 The Second Vifcourfe. I. For the nature of mans Will ; How free foever it be in its a6ling, yet it has always Good for the ob- jed of its choice 5 nor can Evil (as fuch) be poffibly defired. Nay, it is Truth of Good^Man properly, leeks; but that Appearances and Colours fiiould more often allure us, ip is rather the effed: of error and weaknefs , than the genuine product of our Wills. As the Un^ derflanding affedls what ought to be known , fo the Will atfeds what ought to be coveted 'y only thefen- fual part in us over-rules, that flops the one in its proper purluit , and (poils the motion of the other. We all find in our felves, how earneflly we deiire fome chief (Joody and therefore prefently clofe with Happinefs propofed ; but if this Happinefs be inquired into what it is, then indeed we fall off and di^ vide y which arrifes from the cor- •^ ruptnefs TheSeccnd Difcourfe. <7^ ruptnefs of mens aflfeftions , that inclining them feveral ways, teach them to fet up feveral Objed:s, where they wretchedly wander and turn afide, and lo mifs of that which in the aeneral notion they feek after. Yet for all this the Will of Man as it follows Reafon (for fo it differs from J[ii)ctite ) is difpofed by it to follow the beft grounds,, and allow particularly of that Good which does moft con- duce to its perfe6l:ion. And fo I proceed to fhow in the fecond place. 2. The fitnefs of Gods Promi- fes to inflrame Mans Will. This will appear in that they contain all thofe Topicks of per- fwafion that can pofllbly belong to any Promife : fuch are Excellen- cy o( Good \ Infallibility of Obtaining^ and z Mtjerable defeB as to both thefe in my other offer befides. .Now 5 8 T?^ Second Dtfcourfe. Now we need not prove in the Firft place the intrinfick Excellency of what is promifed^ fince that rich offer of Adoption includes in it what- ever Gift an All4ufficient Being can beftow. For hereby we are tranflated into Gods own Family, and inverted with foitable Privi- leges as his Children. All things are here allowed us that can be hoped for from a Father of Lo^ey t and ftom a Lord of Tourer ; which combining together their proper dEis , compleat the Riches of a Chrillians Inheritance. In the Old Teftament Father is not a name that God wasftyi'd by, but onely Lord 5 and the Title the Jews had was that of a Servant : which though it take honour from their relation to fuch a Mafter , yet it imports in it felf all the burden of Duty : But in the New , where Father and Lord are both joyn'd , and The Second Difcourfe. jp and to become Sons and Daughters^ is the Privilege of his People^ this fpeaks at once the Eafe of their Service , and the Comfort of their Hopes as to a future enjoying. In- deed God fiiews in this Covenant of Grace his utmoft contrivance to draw us to him. As it was the Confultation of his Wifdom at firft: to makey fo it is here the labour oihi^ Loye to invite us ; for which end He reveals his Treafures , opens ;;his Stores , fets out Heaven in its I chief Lights ; nay, converts himfelf ^ to a Reward. He defired emptinefs ': to become Man , that He might take 2iQ3.in fulnefs to enrich him. ^ Is it then Life, Joy, Liberty, Glo- ry , or any other Good we count excellent? Behold! the Purchafe of it by him who propounds to us thefe bleflings 5 and having alrea- dy tvidened our Faculties for deftre, ^'He farther enables our Natures to ' receiye. Next So T/^ Second Difcou^fe. Next kt us rqgard the-Infatlihi- Itty ofOhtahmg^ which cannot but render a Promife as exceeding worthy to be prized.; ; . .The worth -and excellency of any Good is a fure foundation of our efteem j but our certainty of having it is that which fixes our 'Love , and crowns our Endea- vours in purfuing it. Now this icertainty of ours, as to wh^t God promifes , is built upon two great Attributes , Truth and Om- mpotence ^ which are like But- trefles to fupport our Faith and our Ho^e ; the one freeing us from all jealoufies of a deceit^ the other from «all dread of a difap- pointment. How can we diftruft or fear Gods failing us, that is every :way qualified to (ave ! Firft, the Covenant He makes is framed by ,his Loye-^ then Trw//; writes it down 5 afterwards (p{?;i;er'e<)mesiri \rt?e Second Difcourfe. ^ I to feal up the Afllirance ; fo tliAt no room is left for any doubt or fcruplie, 'fince all his Promifes are fure ; nor will Mans expectation ever fhame him , i^Sin does not^ the onely Mot o( our hopes ^ as well as the /lain of our jAeafures. Nothing but Sin can poffibly de^* feat us ; it is Sin which under- mines all our Bleffings, alters our claim and property in Blifs , and gives the Threatnino^s in Scripture Authority to fuccecd. In him the Tro- mifes are Yea and Amen^ that is, firm and ftedfaft : and when we fall off by a wilfull Apoftacy , their fledfaftnefi ftill remains in their own 7iatnn y only the benefit of Jpplication is loft to Us. But if wc once turn to our God by a true Repentance , if we approve our Worfliip of him by the fincerity of 'our hearts, and the fo/me/5 of out lives, lol^they are firm and fteil^ 6l Tk Second Difcourfe. fajl to m alfo : God cannot in that cafe exclude us from Heaven ^ for i we bring him the condition of happinefs he requires from us ^- we , produce the Grace that leads thi- ! ther, and know it is impoffible He fhould either deny his own terms, or refufe the likenefs of his Per- fe<5lions. The laft thing to be confidered in Gods Promifes, is, That He has provided againft: all Temptations from other offers , by dilperfing a Vacuum in things, and leaving no- thing here below fit to ftir or move us , except you'l fay defe^ of Suhjiance , and n^ant of Certainty are charms. Were any Good up- on Earth adequate to our fouls, had it worth and certainty to at- tract our defires, then I grant we might juftifie the hya4 of our incli- nations that way 5 becaufe the vi* fiblenefs of what is offered us is a ' ^ {farther 77;e Second Vifcourfe. 6 j farther motive to turn them thi- ther ; but when vajtity^ nay, yanity of yanities is fuj^erfcr'thW upon all the Creation, here is not the lead colour for our adherence. What is there I pray in this World can be exhibited to us, but fome Semes of Good.and IiJiao-es of an Inheritance? '' CD .Thus Chrift by the Great Tempter was entertained with Landskips and Shows y and Kingdoms that were drawn in Jiry Figures , where the Delight could not recompence the Empt'mejs of the Trojpeft. I'he like emptinefs is fpread through every thing here ; and for any one to reckon upon a fetled Pofleflion, it is like cafting anchor upon a tvaycy or binding the wheels of Times mo* tion : In a word, fiich a Task that has an impoflibility in the Ad to baffle the Defign. But where the Promifes are of God there is weight md fiedfajlmfs to perfwade us : > . ^ weighc (^A The Second Difcotirfe. weight that can fix all the extra- vagancy of delire^ and ftedfaftnefs ftrengthen our patience of expecfc* ing- Thus you fee the force of the Motive to confirm that Inference }ie makes from it. I proceed now to handle in the fecond place. 2. The Duty which contains in it thebeft Preparations for receiv- ing thofe Tromifes : Let us cleanfe cur /elves from all Filthinejs both of Flefh and Spirit. Where we may take notice^ i^ Of the Act yCleait/e. 2. Of the Subjed: about which it is employ^ , Fkp? and Spirit , that is Body and Soul ^ fo that a thorough !Baptifm of the ivholeman is required ^ and fuch a wafliing in the Fountain of Repentance that purges away inward and outward .defilements. ^ I. The The Firjl DifcGUrfe. 65 1. The Act is remarkable,^ '^.ci.^.oioT,uiv, Let us cleanfe : a tpord men- tioned in the Heathen Schools by way of Speculation, but prelcribed to the Je wifli and Chriftian Church as a rule of Practice. The Heathens were not alroge-. ther ignorant of it, when they (ly- led Vertue it felf to be x:t.5«p^/?, a Cleanfin^ \ which the Tlatonijls give us this account of, namely. That iC is a retirem-ent of the Soul within, and a ieparating from the Body in its motions , when Reafon ads freely and undifturbedly, nor has Any tinfture from the Paflions to defile it : fuch a ftate fay they of the Soul is pure and divine. This I confeis may in fome fort be call'd a Turza.'m, but it is very defective in another ienie, where they fup- pofe no guilt to be wafhed ctf , which both Soul and 'Body have contraded : They regard onely a E rcfinin^r 66 77;e Second Difcourfe. rcfintng of the IntellcHual lowers ] but leek no purifyim of ^ny Jlnfull undcannefs. And this muft l>e chief- ly imputed to that natural pride they all had, that they would not allow of a corrupt J]^ring] as we mull: owe it wholly to their am^ hit'ton^ that they ftudied to advance Q{eafon in its a6tings ; therefore the Fountain of fin being unlearch'd, we cannot admit them for Judges here ; but ought to confult the Jewifo and Chrifltan Church for the true notion of Clean fing. In the Jeivi[h Church tilt outw^ard Ceremony was enjoynM , but withal Typical of the inward: w^hence we read in Exodtps of an exprefs Command before the de- livery of the Law 5 That they fliould fanciife themfelves and wafh their deaths 5 from which Precept their Doctors gather that Tenet and Cuftome they had for (Bap-^ The Second Difcourfe. 67 i!i:^ing all whom they admitted to their Church and Covenant. i Now that they fhoiild thus be mtp7'd in order to receive the LaH; that was publilhed^ it argued both a greatnels of guilt in the parties, and an ablolute neceiTity of repent^* ing, when not To much as a fpot- ted Garment was allowed to be near that Mount that quaked and trembled,- left the Lightnings of the place fliould break forth to confume, and the Trumpet (there heard) proclaim nothing but Exe- cution. If fuch a preparation w^ere requifite for hearing Gods Will , much more was it for obeying : whence thofe Sacrifices of old (He commanded ) w^ere firft to derive their cleannefs from the Offerer^ and fo had their force of Legal Jttone-' inent. Were the Offerer notjancii- fed beforehand , all his Worfhip Wasfpoird by reafon of the Ipots E 1 and 6 8 T7;e Second Dtjcourfe. and blemiflies that oveiTpread it : The fotilnefs of his hand laid a Curfe upon the Expiation^ and by flaying the ^eaji , he deftroy'd th6 Sacri^ fice. Therefore a ftrift way of Cleanfingwas obferv'd in the out- ward man, whereby God led thent to the Spiricaal Duty 5 as he taught them by Temporary Promifes to have a taf!:e and rellifli of the Hea^ venly. And left they fhould at any time forget what was fignified, their ^urifyings were frequently re- peated on them : reprelenting ta, them in the fame wafliing iy>j^ ^tiUt^ and QilSLew Obligation, But the Chriftian Purifying is of a higher nature, as being out- tpurdly but once 5 to fliew We arehu^ ried iv'ith Chrtfl hy Saptifm into Deathy that like-as He tpas raised from the Glory of the Father , eyenfo ive alfb fmild walk in newnefs ofLfe. Here is no need of fprinkling Garments, and The Second Dtfcourfe. 69 and Veflels, nor of (eparating from the Camp upon an Uncleannels, when the whole workof Holinels ismlly exhibited, and one lolemn Rite introduces the performance. The work divides it felf into two parts, according to the divifi^ on of mans nature , whereof the firfl: is I . J^ clean fing from the Fiithinefs of the Flefh. And good reafon is there to be- gin with it : For though Sin be properly the Souls aft^ yet by the ©o^/j it firft appears 5 nay, this Bo- dy of ours, being joyned with the Soul , becomes rather a Mhiificr than an Inftrument in its working \ fuch a Minifter that continually provides fewel for the Hearts luftsy and makes the corruption of them vifible to the world. If then the \furdering S^y^ord be juRly Catt off, and ^:he Cup broke whereby the maa E 3 hath ^o The Second Difcourfe. hath been poyfond^ how much more ought this Principle of Flefh to be cleanfed and fubdued, tjjiat fo deeply fhares in the Souls guilt, and proves an aHlye Executioner in it ruine ! I need not mention the feveral works of it, which the Apo- ftle tells us are manife/l ^ becaufe they.difcover themfelves with out^ ward ftainsand inward impreflions upon the confciences of men. Thofe a6ts of the outward 7nan ^th^it lexprefs themfelves in worfhipping an Idol, in Murder, Sacrilege, Re- vellings, Lafcivioufnefs and the like, pollute the [Body that commits them, and convey farther tlie taint of that pollution to the Sotd. Nor can Men with all their art fo co^ lour and difgrace what is conveyed there, as that the nature of its de- forrnity fliould be changed ; but the Corruptms of Flcj}) will ftill *a- •i?ide frizhtful even in the midft of thcjr Tl?e Second Difcourfe. 7 1 their Conquejl. Sin then carrying its own Conviction, the great Query is, How we flaould purge it? But to this the Affiftance of Grace, and Mans Refolution is re^ quired : the former will not fail if the latter be prefent ^ nor will the latter be wanting if Gods Tro- inifcs be the Object. Where thefe are ftedfallly beheld , they will furely melt and diflolve us, power:= fully break our rocky hearts, and engage us. anew in a Life of Ho- linefs. Goodncfs is commanding in its own nature, and enthrones it felf in Mans Y>^illj nor needs it other force for keeping its SoVerai^nty , but what it continually carries by charming the ajfeclions. And this Goodnels is fully feen in Gods 'Pro= mfes : all the Fad is taken off, which is generally caft upon Pro- vidence ^ and iuTtead of glimpfes E 4 and 7 1 The Second Vifcotirfe. and half-lights we are allowed a full dilcovery of their glory ; fuch a one in its working that can joyn furpn;^y delight and ViHoryio- gether. For all the Graces of a Sa- viour are here iliown , and al the Riches of Eternity are here mani- fefted ; which niuft needs take a- way the refiftance of Flep7^ provi- ded we be fixt in our Contempla- tions. Why then are we not lerious in weighing thefe things ? why does not Love, nor Mercy conftrain us \ I am jure no carnal Temptation can be endued with fuch ftrenath : It is feated in Vlejh^ which is ipcak- nefsj and only conquers that Heart which is unprepared. The Que- ftion that was put to Tyrrhiis when he had in his head the defign of conquering rnany Kingdoms, may \)Q put to the purfuers of Sin in ihole various for??is and faJJnons of: ' '' ' ' "" ' Apl^ctitCy The Second Vtfcourfei Jppetite^ what it is they intend by all the Travel they make through a World of Corruption. Perhaps they will lay (as he did, when we have conipafled our defigns we will thenbe quiet, and live to our felves : but to this the reply is ftrong and forcible ; why will they not be quiet now, and live to themfelves in a fervice of their God J when that knowledge of e- vil they feek after is purchafed with trouble , and manifeft dan- ger of their Souls ? Therefore whe- ther we would confult our own Intereft, or witnefs our Gratitude to God for his Promifes , we are bound to be refolute and fpeedy in the cleanfing of this flej}?^ which at the befi is but a burden^ and liii gives it a farther iveight to crufli and deflroy us. But that we may perform this Vtity aright, Two Rules are to be ob^ ^4 Tbe Semid D'tfcourfe. obferved by us, which are here in- timated in my Text. I. That the Obje(5t of our cleanfing be all FtltJpinefs of the Flejh. z. That the work which refers to it, be fo effedlual, as that no Fihhinefs fliould return. The firft: of thefe is neceflary, becaufe indeed without it there is no cleanjtng ; for wherever Filthi- nefs is but in part wafhed off, the whole is ftill denominated impure, Who will call that Body found, _ where the dileafe fhifts places, but is not altogether removed ? No more can we call that Flop? cleans' d^ where Vice changes its feat , but never lofes its commanding powr cr. It is true an Hypocrite may look fair in the worlds eye after a fuperficial purging of fome cor- ruption ; but that cheat he puts upon others alters not the unclean-* nei§ The Second Difcourfe. 75[ nefs of his own temper. The Char radter of things remain fixt how changeable foever be mens Judg- ments. It is faid of Myriam the Le- pery that (lie appeared tphite as /now ; but none could conclude from that ivhttenefs any thing, ex- cept the malignancy of her difeafe ; where the majs of blood being taint- ed, the Body became wan and pale like a Dead Qarcafe. Such is the -^hitcncfs of fome Profeflbrs in thofe half-a£ls of outward Purity ; It is but a Leprous Hypocnfie^ which ar- gues deadnefs and rottcnnefs within. But in Gods and Scripture account none are truly dean in the outward man, but thole that purge out eve- ry thing which defiles it: in whom the health and complexion is found by a y'vyprons expelUng of all corrup- tion. In thefe the Spirit tmly w^orketh; and they fliow their landtify ing Principle to rule in chein by. f6 The Second Dlfcourfe. by an univerfal effed that follow^ it : For thus Gods Spirit a6ls in Be- lievers, difFufing its vertue through all parts, nor can any deed pafs it uncleanfed : But when men folely a(5t by their own fpirit (which 'has a partial influence) then they fin- gle out fome enormom Vice , fome j^royoking Goliah to kill ; which were a happy Conqueft, did it make an impreffionupon the grofs of an Jnny ; but alas ! here exe- cution is done, and not at all fol- lowed with any weakning in the Again, the f^cond is neceflary , becaufe a ^lapfe into Filth fpoils the fruit of the former cleanfmg , and withal doubles the ftain. Therefore to prevent a guilt of that kind in this 'Body offlcfh^ it muft be our continued work to Tub- . due it : The only way to afliire us of Si?u Death, is by perfevering to. deftroy The Second Difcourfe. yf deftroy its Dominion : that Sam^ fon within muft be continually jhxv'd ; nay the razor muft pierce deep to the very roots , otherwife his ftrength is not gone. Little feve- rities upon a remorfe are no bet- ter than a Drunkards fobernefs in his ciualms 5 which he th#n dies to^ but not to his fin : (liort penances upon check are but an Adulterers Whip , whereby he lets out ©/ooJ to cool a prefent (Btirnin^^ but not to end the Difeafe. O the Art of a Profeflbr in thus iubduing his car* nal motions ; when he chooles for ^ while the method of Rigour , only to give him eafe in new iins ! Many can turn Hermits that way ; with whom a fufpence of their luft is but a preparative to frefh vi- gour : they endure much to fm more ; and make ufe of hardfliip to becojpie helpful to their cor- ruptions , as Frofts and Snows are to 78 The Second Difcourfe. to Seed, which they feem to lock up and bury in the ground, but in- deed improve it for multiplying. If this be a cleayiftng from all fUthi- jiefs of the fk(j7^ then let them that ftudy an increafe of their luft be ftyl'd the only Champions to over- come it. But wouldft thou have the true glory of it ? then deny thy felf conftantly in a Temptation , and hold out to the laft in the diQ= cipline of Repentance : So this Bo= dy of Sin will appear utterly de- feated when thou bringeft TuTte as a witnels of thy Vtclory. But there remains in the fecond place another fort o^ cleanftng. zi From all filthinefs of the Spirit; This is [not io much confidered in the world; but furely there is in fome refpec^s more of fin, and con- fequently more of defilement than in Carnal corruption. Such are . thofe inward fpots, of Pride, Ma- The Second Dtjcourfei f^ lice. Envy, Hypocrifie, Diftruftof God ; to conclude, all thofe finfiil motions which it is proper for Spi- rits to be guilty of. The Enormity of them will ap- pear upon Three accounts. I. In that they are the ^n?2g; of all outward filthinefs . For irom the Heart it is ( or the Jj>iritual part in man ) that Fornication, Drunken- nefs and Blafphemy flow ; whence if thefe and the like fins have all the foulnefs of tincSture on them, the Sink whence they ilTue muft be much more defil'd. Were evil Thoughts effeftually reftrain'd in us , all the ftream of carnal wic- kednefs would be cut off; which made Solomon call for our greateft care over the Heart, where finful Imaginations are cheriflied. l^eep thy heart (fays he) ^Vith all diligence ^ for out of it are the Iffues of Life ; ay and of Death too when it is not rightly gd Tl^^ Second Dlfcourfei rightly govem'd in its motions. An evil Heart makes an adulterous Eye, a deceitful Tongue, a violent Hand : All outward crimes are the OfFfpring of the Thoughts ; there- fore theje (being the Tarent-fins) are the more aggravated in their guilt, as the caufe of others. 2. In that they are purely the | Souls workj and that in \ts firength^ without the dregs of matter, or the weaknefs of flefli to inter- pofe. What Jacoh faid to ^eubeUy 7hou art 7ny Ftrjl^born , jny mighty mi the heginnlng of my flrength^ the excellency of dignity y and the excellency of power ^ the lame may be applied to thofe actions which primarily iffue from the SouL And lb when they prove finful, they derive [rom the T)tgnity of thofe noble faculties the greater (hame. It is the Devils way thus to offend j and howfoever he may tempt The Firft Difconr/e. 8 1 tfempt us to deeds ofFUp?^ yet he is as to himfelf only an Agent in fuch I fins that pollute the mind^ and de- file the conjcicnce y fo that he is a ^bel in all the height and excel- lency of Being, and knowing nd ^ody to defile him , as an Unclean Spirit 5 he dilTionours his nature , and againft the God of Spirits does immediately make war. So theit when our hearts are alike ftain'd, when our Ftlthinefs becomes fpiri- tual, we then bear his Image in the true Charadler. Now what can be? greater difgraee to our Natures than this is ? For the higheft Per- fedlion we can ever arrive to is to be like God ; and that is to relem- ble him in Holtnefs^ w^hich chiefly confifts in the purity of our minds ; On the other fide the grea tell Fall we can be ever condemned to, is to be likeSatan^ and that is to refem- ble him in llndeannefs^ which chief- F Iv 8 2 Tl?e Second Difcourfe. ly confifts in the foulnefs of our Souls ; whence thefe Souls of ours muft needs contract a great guilt, when bad thoughts do defile them j wherein we carry the very picture of the Father, and bear his ftamp in the crime, 3 . As they are the '^ork^ fo they are the full delizht. of the Inward man. Here the Soul centers within it felf, and uncontrollably embra- ces its own actings ; and the fe- cretnefs of thofe Trains renders them difficult to be cleanfed; whereas thefe flefhly motions cannot breed any fulnefs of plealure ; and their pollutions being evident^ do often check the committer with^ thofe Three reftraints to a Ratio-r nal Being, which are Law\^ Confci^ ence , and Fame. And thererore changes are many times wrought in the greateft Sinners 5 but when Sin once retires to hVtfthk Garri- Mr The Second Difcourfe. 8 3 fons^ it is feldom deftroy'd, becaufe neither Law nor Fame have here place, and Conlcience is too weak to overcome. Upon this account the labour oi cleanfing is here ne- ceflary , and the Soul mull: be brought to encounter it felf in all tliGfukilty of a reforming, that we may prefent to our God in Pure Flefh a mortified Spirit. Nowiliould Uncleannefs be in- wardly cherillied , what-ever the outward ad;s of fandity be, they are to be reckoned no better than Pilate's purifying before the Mul- titude, when he waflit his hands, but fuffered the guilt of the moft innocent Shod to pafs uncleanfed- Yet how many are there that reft in a Shape and Outfide of Piety ! a Privilege (if they will call it one ) which the Old Serpent can challenge j who in the midft of his Curfe does yet gtld his Spots with F 2 fair 84 T7;e Second Difcourfe. fair Light ^ and in 2iform of ^lejfed^. 7tefs lays his St'mo^. But a bodily purging (take it at the beft) is only the Preface to a new Life : an intro-' clu(5tory part to true Holinefs : It is a Dedication of the Court to pre^j pare the Offering upon the Altar ; and 'tis the Altar you know fanfti- lies the Gift ; fo 'tis the Heart that qualifies the performance. If we go no higher than hare Flep?^ we are but like the 'Btdlocks that were deanfed ; but if befides that Puri- fying we are fpiritually Holy, we become like the ^rkjl that facri-^ ficed. Now to attain fuch a ftate as that iSj a watchful jealoufie is re- quifice over our Souls : and here, as we muft doubtfully fuj^eEl , fb we ought immediately to Jupprefs any fpringing 1 emptation. It is ealie to caft out the Adverfary while he is weak ; fueh are all Filthy The Second Dtfcoutfel 8 5 Filthy Thoughts in their Infancy ; but let them once fpread and grow in the mind, then it is difficult for any one to check andfubdue them. Who knows not what eafinefs there is in quenching a jj^ark , or turning as one pleafes a Itttle cur- rent ? But if the Spark gets fewel to feed on, and enlarges it felf into a great Flame, how often does it mock mens, labour and pains to hinder the milchief of its progrefs ? So likewile a little cur- rent, if it be fupplyed from Floods, and allowed to fwell with frefli ftreams , how ungovernable is its courfe ! After the fame manner do Spiritual Lujlings prove furious and i wild , when they get their fewel ' and fupply from the will and af- fections flowing in. It is very needful then for thee to guard thy Heart , which is fo apt to breed fin^ and fo ready to ftrengthen an F 3 evil I ^6 The Second Difcourfe. evil purpofe. But for the better fecuring of it^ oh labour ftedfaftly to apprehend thy God , not only as the accurate (Beholder^ but as the fevere Jud^e and TunifJnr of the Inner man. Indeed God does not exercife fuch a Vifible Judgment upon any Jj)irkual filthinefs in this World, becaufe He is mainly con- cerned here {as a Qoyermur) to pre^ vent the mifchiefs of outipard aBi- ons^ for the better defence of hu- mane Fellowfliip 5 but when all worldly Societies fiiall ceafe, and every one be fummoned to his Tribunal, He will then proceed as , a LawQ-iyer , demanding a ft:riifcourfe. entring the way thither ? Naamans wafliing in Jordan Jeyen times ^ as it reprefented to him the Greatnefs of his Leprofie , fo it reprefents to us thofe repeated an:s God experts from us of a naked fearch into our ways, and that accompanied with a frequent purging of all the filth we contracted . Here is an e vidence of Gods adopting qs that we do ^li?^uv ifcourfeJ is of the laft day, and the fente;nce of mercy waits onely upon tho(H that religioufly/e^r to offend* To thefe no death can be Hidden nor untimely , which' alone is the portion of impenitent finners 5 who fall often to the earth with their Youth and with their Sins too zsfull hloipn : and being caft down by a Judgment, are not allowed a fpace to recover them. Why then will we abufe the promifes that are offered us ? There is a Golden thread of them let down from Heaven, but tyed to a Stpord with the point over us 5 and while we are rioting and in- dulging the Flefii , the thread is ready to break, and the Sword to fall on us. Pardon the harflinefs of de- nouncing thefe things ; for foft words are not for Minifters to de- i liver ; Ic is your confcience we are bound The Second i)ifcourfe. ^f bound to ftnke, whereas your eyes are enough enlightned. And the Corruption of mens natures re- quires this Method, that ^romife's and Threatn'tngs fliould be joyn'dj to chaftife and temper bur hopes, and fettle upon our fpirits a right frame. Oth'erwife we fliould bold^ ly prefume, and learn no Holme fs In Gods Fear ^ but that Good and Evil .pofleffing our thoughts , help to quicken us in our Obedience. So then I befeech you contem- plate Divine Love , as withal fa- tal to the refuler : joyn the Father with the Judge ^ and the Aloption h^ offers with his Severity in condemn 7iiiio- : farther confider how^ the Dio;- ntfy oi Htonane Nature lies in the pmenejs of its faculties^ as a ^ivard follows their Exercife : Firft yoii are advanced by it to be like God, next in that likenefs to enjoy him : Laft of all^ fearch out every trio* G tive ^ 8 Tl?e Second Dtfcourfe. tive to prefs you to. Holinefs, which if you enter upon and per- fevere in , the fame God ( who w^as Gracious in making , and is Faithful in performing what He I has promifed) will enftate you in | the Inheritance of Sons^ and add Eternity for its Crown^ The 99 The Third Difcourle. St. John 6. 68. Then Simon Teteranf^ered h'mi^ Lord to whom p?all we goe ? Thou hajl the words of Eternal Life. F you examin the fcope of theie words , they are a full and paffionate reply to that Que- flion Chrift made in the verfe fore- going, where He tries the Faith of his Apoftles, whether they would conftantly adhere to his Laws, or with the reft of the Multitude for- fake him ? For we read in this Chapter how that great Crowd of people which followe^^ him, begin now to flirink and fall off, becaufe his VoFvnm was ( like his Terfon ) G % no loo The Third DifcQurfe. no wayes fiiited to a carnal Ap- prehenlion. And the colour they had for this their JpoJIacy wasfome fuppofed ahfurdity of what he taught; as when He ftyTd himfelf the Li- Verf. 51. y'pig [Bread which came doli)n from HeaVen , and rvhoe'ver eat of that Sread fl^ould I'm for eyer : So that W'e find upon an enquiry that a bare Metaphor was the quarrel, and a Fi^mre of Speech the foundation of the Controverfie. But waving the fubjeft matter of their Difpute (w^hich is at large defciibed in the Chapter) it will not be impertinent to obferve the • ftrange levity and ingratitude of the Vulgar, w^ho being th^ W'Orft judges of a difcourfe, will yet pre- fume fo fit upon it ; and if it once crofles their fancy, they are ready to throw off the Authority of their Lord 5 ay and fuch an Au- thority, that was before highly com- The Third Difcourfe. I o i commended to them in all the Wonders of Mercy. Hence it is faid (V. 66.) That many of his T>if^ cipies went hack , and walked no ynore with him. Upon fo general a reyolt He ap- pears at that accident unconcerned : whatever pitty He had for their perfons, yet He leavs them to be puniflhed by that flight they had made , but as for the Twehe (whom ! He had particularly chofen for his ; Attendants) thele He deals with as I a Friend , founds their Loyalty, land by his very leemJng to doubt of it, fliows all the TenderneTs of a Saviour. Then fail He to the Tl0ehe, Will yc alfo go away ? Then Simon Tcter anfwcrcd him^ Lord , to whom (Jnll we go ? Thou hajl the words of Eternal Life. In this Anfwer of Sf. Teterswe tray confider Two Particulars. I . The Senfe of all the Apoftles G 5 deli- IC2 The Third Difcourfe. delivered by one of them, which was plainly chis, That they ought not to feek another Mafter. 2 . The Reafon of their Choice drawn from the fingular excellen- cy of his Teaching , Thou hajl the l^ords of Eternal Life. — I begin with their General Senfe, Lord to whom (hall we go ? which kind of fpeech does imply , that fliould they offer to leave Chrift, yet a Mailer was needful to be their Guide in Religion. For fuch is mans weaknefs and poverty by nature, that he requires fomewhat without him to refl on for Happi- nefs : but it here farther fignifies, that thev were already fixtupon a Teacher , and could find out nothing comparable to him they heard. This is the fcope and meaning of the Queftion. From the ^iMatter thus declared, and from the Occafton of doing it, we The Third Difcourfe. 103 we may note Two things. 1 . The Noblenenefs of a right Faith when once feated in the Soul. 2 . 1 he Authority of Truth not- withftanding the Oppofition of the World. I . The Noblencfs of a right Faith^ dec. — And it is this, That itfets / upon Difficulties and conquers them: Let the times of Pro fe/Iion be bad and reproachful too for thole numbers that backllide, vet he that is well grounded in his Be- lief, has his thoughts higher plant- ed. He is above the Poor Circum- fiance of time , and beyond the Contagion of an Example. Now the rules that govern mofi: men in their courle are Private Interefl and Publick Opinion ,• fo that like ^up[>its they move , and the prin* ciple of their acting is without them y but he that is led by nei- G 4 ther 1 04 T7;e Third "Difcourfe. ther of thefe, but makes ^Ugion i his Interejl^ and objedience to it his Fa77ie^ he may be caird a Believer indeed : for he expredes theMan and the Ghriftian together. Others are but ^eds in their Station, fha- ken with every ib/W, and mark'd for their harrennefs while they ftand: but he is a Tree fet by the ^yers of watery that has (^^p^/; of root and fruitfulnefs to crown it. Yet the conltancy he has is not any ftiflf- • nefs of mind , that proceeds froixL the prejudice of Education; for that is no better than the (iijfnefs of earthy which is fenfelefs in that condition ; but it is a vigorous judgment fways him to the act, and confirms his faculties \v\ work- I grant it very difficult at firfl to helkyCy becaule of the Enmity of Flefh y and the So[)h[ftry of ^afon , V^^hjch is FUlJ) fet c^it in another fi- ^ure; Tj?e Third Difcourfe. lOJ ^ure J but where Faith gets an en- trance, there Hedi is fubdued and real on anlwer^d^^ the heart comes prepared to embrace Chriftianity in its hardeft terms. For this is a Principle that humbles and lays us low y and dilcovers our weaknefs to our lelves : It forces us to confefs that God has depths of his own we cannot fathom ; and fince we al- low our aflent to Myjleries mlSla- turc^ no lefs ought we to do fo to Mjftcries in ^It^ion^ though not to be explained by our narrow un- derftanding. This was the Apo- ftles cafe, who learnt to fubmit to the Doftrine that was preach'd , and derived from that fubmiffion a courage to adhere. Let us con- fider next 2 . The Authority of Truth itotwitl?^ Jiajidino^ the Oppofttto?i of the World. God never lefc himlelf without witnelsjn the midil of the greateft Apoftacies, 166 The Third Difcourfe. Apoftacies. He had ISloah to be his^ Champion in the Old Worldy Elijah in Jfrael , and Apoftles in the hi- fancy of the Chriftian Church , that kept up Religion from perifliing. Truth and Light have this property common to them both , that as they are apt to be clouded, fo they have vertue to break through thole Mifts that interpofe. There is a natural Soveraignty in them both, and they (eem to be born to an Univerfal Inheritance : though they may be as Strangers and Ex- iles in fome lands , yet in others they take the Poffeffion. We all know the force of a (rood title 5 how it prevails. If a Prince of undoubted right be caffc off by the vile treachery of his own Sub- jects, yet his Title will ftill rule ,• powerfully pofleffing the peoples hearts , and as ftrongly warring in the confcience of an Ufurper. The like The Third D'lfconrfe. 1 07 like command has the Caiife of Truth amongft Men , and a furer too 5 for a People may be fcourg'd by a total lots of their Prince ; but Gods Faithfulnefs is ingag'd to maintain the Dominion of the o- ther. He that created and efta- bliflied all things by the word of his ponder , has Ipoken this , that Truth fliall for ever endure ; and in order to accomplifli what He has ipoken, he employs his Spirit to work ; gives us natures inqui* fitive and refleding, whereby we are ftirred up to the duties of Pie- ty ; fo that as long as the Sinrit a- bides (which is eternal) as long as ^eafoji and Confcicnce laft (which are ejfential to out frame) the Cha- raders of Religion muft for ever remain. Whether it be of the Ef- fence of Gods Church to be always vifible, I fhall not difcufs ; but the foundation upon which it is built, can koZ ' 7k Third Difcourfe. can certainly never fail, fincc He is God that is laid there« For other Foundation can no man lay^ than that is laid^ which is Jefm Chrifl. Should we now on the other fide confider the growth of Error ^ and the fair fliow it makes in the world, we cannot conclude hence that it has ftrength to continue. For ftrengtK prefuppoles a real exi- ftence in the Subje(5t ; whereas Er^ ror is of it felf a jneer nothings and ows to Ignorance that it appears. Ic is a Ghojl that walks in the darky whofe body is fram'd by our fancies ^ and when day comes , it yanifhes with them. But to Truth a heino' pertains, and it conftantly ftrives to open its way into Light ^ to re- veal that Being to others , which when efFe£ted,it glorioufly fpreads, and enlarges its Empire with th^t difcovery. Before The Third f>lJcourfe. 1 0^ Before I pafs to the fecond Head of my Difcourfe , I fliall briefly difpatchone Quere, which is this: Why Simon Teter (that fingly fpoke here) fliould fo readily proclaim his own Faith, and undertake like* wife for rhe Faith of the Apojllesy though a Judd4 was of their num« ber. Now the reafon of this I can only refolve into thofe Two Gra- ces, wherein he excelled Zeal and Charity, The one made him for- ward in a publick Confe[?ion of him* felf J the other in a Defence of his (Brethren. Zeal is a fire that will be fure to get uppermoft 5 whence our Jpojile being heated with it , comes out firft for his Lord; but then left the ambition of that 2idt (liould urge him to purfue his own Glory, he religioufly fupprefles it by his Charity to others. It is the nature of Cliarity to be kind , and '. free 1 1 The Third Difcourfe. • free from envy ; not to feck her own but anothers praife : It treats all perfons alike, except fome vi- fible fruits do diftinguifli them ; and brings a Garment along with it of an equal breadth to hide eve- ry right Profeffor 5 in a word, it is a generous Vertue , enobling our works of piety, and making us be- neficial to the world. This was the temper of our blefled ^po/lle , whom many are prone enough to imitate for his 2^eal 'y but if this latter Grace be wanting, they ought to fu(pe6t the birth of that flame ; fince the true ^of^el-fire that comes down from Jieayen has a comforting warmth in it that heals^ and tends not to kill , but to faVe. I come now to my Second Head, where we hnve 2. The reafoa of their choice drawn flom the lingular Excel- lency^ The Third Dtfcourfe. ill lency of Chrifts Teaching-— Thou hajl the words of Eternal Life. It might be exped:ed that poor Fijhermen (as thele were) fliould have had Souls as low as their Trade : that they iTiould be far from con- ceiving, and farther yet from pur- fuing a ftate of eternity ; whofe great end and bufinefs before was but the f mall gain of a draught , nei- ther knew they how to prize any greater wealth, than what a Lake or a !Brook contains. But fee how Religion exalts them ; what high thoughts are now form'd , and what vaft defires are raisM in them by the force of their Matters Difcipline ; fo that they begin to defpife a prefent Good,, and breath j after nothing but a future Reward. Temporal Dominion was below their aim ^ for who can imagine Mhey fiiould propound to them^* fejiyes an ^Earthly ^on^rchy^ that - - - fl^^^j^ Sll TX^ Third Di/courfe* ftuck only to Ghrift for an TnlH/iik Croipn ? Truly the manner of his appeararice in this ourFlefli, and the nature of his DoHrlne taught them no other : His appearance was fo mean that it was but the fornivfa Servant which He affum'd 5 Agen, his Doctrine was fo Jpirkual^ that jo!i.i7.3<^, He challenged only a tQngdom di- — ' ^' ''piB from the World, and fent on- ly his Difciples upon that Errand to preach it. But the Pretended Succejfors of St. ^eter (who here follows his Lord for his Heavenly Mtnijlry) can arrogantly purfue a worldly 'claim ; as \i Earth were in their Charter as well as Heaven J and therefore they ought to take both by v'tokncey pull' down Kings and Princes, and ad^ vance themfelves to an arbitrary Greatnefs. Whofe Jpojlles I pray are they that would thus rule ? or by what right of donation do the King^ The Third Dlfcowfc. i i 3 Kingdoms of the world bclona to them ? For we do not read they were any of thole Gifts Chrijl ga^e 4Mat,d, untomcn^ but onely the 'Dcy'ilsoffcr^ \Vhich He rejedled. I am lure ilich as thefe are the Greateft Perfecu^ tors of our Lord. The putting of a %eed into his hand before he {\\o\AAfujfcr^ was but the mocking of his ^ower ; but to put a Sivord into his hand that is come to fave us, is a flat denyal of his Goodnejs^ and lo they impioufly numxberhini XVith the Traiijgrcjfors. I need not farther enlarge on this Subject, nor demonftrate the wildnels of their Tenet , which both our Sa- viours Life, and manner of Go- vernment , the Com.mands and Pradife of the Apoftles , the Ex- amples of primiitive Martyrs ^ and in a \Vord , the ProfelTion of the beft Saints has condemned. But this by the way — It here lies up- H on. 1 1 4 The Third Difcourfe. on me to prove how Clirifts words are th^ proper words o^ Eternal Life y which may be eafily made out from that Gofpel he has delivered to his Church; wherein we ^ad him. 1. A Minifler , in that He has fully reveal'd it to the World. 2. A ^ ur chafer y in that he has acquired a right to beftow it. 3. A JVorker J in that, He has made the Dodrine of it eftedual to Salvation. I. AMinlfter J in thtt he has fully reyeald it to the Worlds as He did alfo the Dod:nne of Eternal Death ^ which I before handled. And He has revealed this Life in a way of , Authority and Sweetnefs proper to himfelf at once forcincr us to af- fent to the mithof that evidence, and railing our affeitions to pur- fue it. He therefore delivered it in fuch a Style that might power- fully ^ The Third Difcourfc. 1 1 fully engage us bocli ways : as when He did not onely exprelly mention the thing it ieli-, but like- wiie deicribed it by fuch inviting Characters, as Joy^ Glory ^ the Kjnnr^ don: of HeaVcn ; nay, in a peculiar* Emphafis, the xQn^dom whtvc Life and Immortality are enthrond. 'i^ Now who is there but mull: ac- knowledge the blindnefs that co- vered the Gentile World ^ till this Great Prophet came to enlighten us ? For we fat in darknels, and in the very fLadow of Death, which encompafied us round and befet us, and took away from us any farther" Profpedl 5 not to be open'd not enlara'd , till this Liearts and lives J for want of a difcovery which we Chriftiaiis enjoy about -the eternal Wages of our deeds. Upon this account Tertuilian and the reft of the Ancients had k\^' cicnt ground to condemn their choiceft Thilofophyj iince the ftudy of it was followed with no other fruit than this , That it ferv'd for T^tnt to hide Vice, but ptov'd no Antidote to expel I it. But if ISLttural %cafon did thiis fail, muft we alfo coinplain of any detect in thofe hill^irttions which Gods own Tro[)hets were affilled with ? No ; for the word-; they de- li \'e red were '))wrds of itfc : onely i the Jews that heard them were in their nonage, bred up at firfi: w^th 7nilk and honey ^ and that Infant-food of a Carnal Tromifc : and Therefore it was judged fit by Divuie \X'if- dpm to wean them by degrees H 3 from t-f.rS Tl?e Third Difcourfc. from thele outward things^and not allow them z Spiritual Diet o^ per^ feci half i)iefs , till they arrived at . the ftrenoth of a MaiculineUnder^ ftanding. But the Prophets them= {elves had that ftace revealed to them in all its clearnefs ; only that Difcipltne^ which their Hearers were under, caul 'd it to be difpenc^d to them by z Figurative application. But Chrift came in the very fulnefs of time, when Life and Im^ mortality were to be fhown ; and He anfwer'd that fulnefs by his own Teaching : fo that all thofe Prophets who went before him, ferv'd but like the iicrht of a Ivlarn- tng-jlar to ufiier in the brightnefs of that difcovery.. Let us coniider him in the next place, II, As a ^ur chafer , in that He ■ cicquird a ri^ht to befioli) it. And this Title He has to fuch a donation by that Price he laid down for hia own The Third D if courfe. Up own People, when He bought them out of their old Thraldom, and canceird that forfeiture they had made of Life Eternal^ by the merits of his Death, and the infi- nite Satisfad'ion of his Sufferings. His Goipel is the Evidence of this his.Purchafe, wherein Eternal Life and our Lords Propriety is declard ; w^hereby He is qualified not only to poffefs it in hiwfelf but to con- ferre that Inheritance upon others. And therefore to him we mufi: i have recourle in all our Devotions, ' and Upon his Merits alone ground our addreffes, who is able to J aye to ^e^.y. 25. the utterraoft them that come unto God by him. But the %omanifts Teem to^have found out other Parchafers, firleaft many Sharers with him in that Prerogative ; when dividin*^ the Vercue of his Mediation, they fly to Saints and Anfrds by a /olemn in- H j[. yocution J20 The Third Vifcourfe. 'Vocation of them to intercede. What is this elfe but an Idolatrous aciy when the Creature is fet up by them for a peculiar ObjeB they muft adore , and for a Meritorious Helper theyJJ?ouldtruJl to ? or where^ in do they differ from the old Heathens , who worfhipped their Demons or Inferiour Gods as inter- mediate Jgents with the Supreme ? If they upon that fcore were con- demned as Idolaters by the ancient maintainers of our Religion^ cerr tainly a like charge does moftde- fervedly fall upon fuch Worfliip- pers that parcel out and commu- nicate Dilnne Glory ; nay , the Charge is much heavier in this re-r fpeft, becaufe the Heathens were ignorant of Gods will 5 but for Chriftians this way to ^l^ life^ it is to libel Gods Word that fpeaks o- therwife ^ it is to exclude his Son frpm his own OS^cq and Royalty, The Third Difcourfe. lit' in whofe TSiame we are bid to pray^ and by whom alone we have accefs to our Heavenly Father ; nay it is repugnant to the condition of thole Spirits above, who can neither hear every mans prayers throughout the world , nor look into the hearts of thofe that call on them. Yet O- ye blefled Saints and Angels (if ye can behold iuch Woifliippers as thele men) fee with what wicked Plots and bloody hands they offer Incenle : Can ye poflibly accept their Prayers. No, none can ac- cept them but their own Martyrs. But all Worfliip ( how^ innocent foever ) is rejefted in Heaven , where the God of it alone is not fought to : therefore the right ask- ing o^ Life is from him, who can onely give Grace^ and lift us up to his own Glory. III. The third and laft way we are to confider him is^ As a Worker, ♦ in 1 1 1 The Third Difcourfc. in that he has made the VoEirine o Eternal Life effectual to Sahation, For this Word (He has commif- fion'd us to preach ) is the great Jpiftrument of the New-birth : It is a means to beget in iis a true Faith 5 and being once riedfaftly embraced , it gives - us the firft- fruits of Eternal Life , till we are fully invefted in the Inheritance. What w^as heretofore the vertue of his Word at the creation of all things^when he fpoke out a World, and caird it forth into an ailual Being, the fame is the vertue o£\ his written Word , whereby he calls Us to an Eternal one. For the* jilUquichung Sjnrh is mixt with it ; ivhence it becoms fruitfully ftrong and mighty to fave thole that hear. What Rock is there fo hard, or Ground fo barren^that can refid the influence of its power ? How doesi it cut through a heart of Jiom y and The Third Difcourfe. 125 ! cultivate the Vcfart o^tvild pafs'ions ! How does it mould and fafliion us to become a people acceptable to the Lord ! If natural inclination or carnal intereft fliould ftand up to oppofe it, thefe are but like Muddy Fortyejjes that are quickly batter'd and dilTolv'd 5 and a new frame is fet up in the foul, that is pure and heavenly ^ which expref- fes the Agent in the Divinity of his Work , and (hows the beauty of thole Tromifcs he applies, in llich motions that bend wholly towards them. This Spirit of old (which worked by the Word) drew mul- titudes of men to Chriftianity , beating down in them the ftrong holds of (in and S^tan, landtifying their natures , and lo givina them a new relifh of things ; railing their love to a Chrift crucified , and their defires after a diftant re- ward ; . whence they would not fo much !l24 ^'^^ Third D if comfe. much as receive their o-ood thims here , in hopes or a richer treafure hereafter. Truly even the Word it felf did much perfwade : but the Slnrit came in wich a Demonftratiori y whereby they gave up their pri- vate, interefts , furrendred their darling lufts^and cafting out every thing that refifted, yielded them- felves abfolutely to his conduit. Thefe things confidered ^ who can deny the fulnefs of his Minlftry^ that fees Heaven and Hell in their diftin6t lights fet before him^ which heretofore were either quencht by Fables^ or under Shadows conceaVd? Who can deny the ri^ht of his 'P/fr- chaje^ that beholds the merit of his Sufferings 5 for which his Hu- mane nature was lifted up, and ve== fted in full power to fit on the Throne and pronounce life to his followers ? As little can we deny the Third way , namely the Effi- cacy The Third I>ifcourfe. 1 2 j cacy of his Doctrine to lead ns thi- 1 ther , if we either refled upon it I as the Power of God, or the natu- ral tendency of it to work in in a Ipirit of Holinels, and lo fit us for Glory. Thefe things St, Tcter had refpedt to when he io emphaticaU i ly tells his Mailer , Thou ha (I the I ivords of eternal life. I This Phrafe (£m7z^/ !;/(') is a fiiort delcription of the good mans future eftate ; nor is it otherwife I ever mentioned in Scripture than ^ as fignifying the Saints Portion : fo that for Chrift to have i^ords of that kind , is to have in ftore for him a double Bleflina ; For when He fpeaks life , he puts him into poffefsion of an Inheritance ; when he ipeaks an Eternal Life^ he gives him a fecurity of enjoying : whence he meixifully joyns them in his Sen- ' tence of blifs, as they are necei^ farily joyn'd in the notion. I Il6 The Third Vifcourfc. I fhall not trouble my Reader with a farther Comment, nor run into a controverlle whether there be indeed fuch an eftate that we from Scripture are affur'd Chrift fpeaks of, it being no way pertinent to this Text I diicufs , nor I prefume to him that perufes it ; of whom I ought to fuppofe that Principles are believed, which neither imply in them a contradi- (Sion for %cafon to cavil at, nor hazard for Wifdoni to fear. Ic remains I ILould fhow the force of the Argument why we fhould ftick cloie to our Lord and Mafter from St. Meters fuppolition that the Doctrine of Eternal Life proceeds from him. It were much to be wifh'd that the rules he lays down for our Courfe upon earth might bind fol- lowers to him without Inch a pro- j poial as that is j ixncQ they yield us The Third Difcourfe. i ly^ us a prefenc pay ia Honour^ Eafe^ and Tlcafure^ chat do certainly wait upon vercuous aftions : But if Flefli be loiciong as to rejecfc thofe mo- tives by re.iion of the narrovvnefs of their limits , how can we ex- clude zn Eternity of all thefe^where it adds another Good , f^fety to perfect them? Behold! there is in that ftate of Eternal Life a com- pleat anfwer to thofe twd Paf- lions that govern us here , and make our lii-e a torment to us ex- cept they be fatisfied* For 1. The Gift is fo vaR- that it fwallows up Hope. 2. So durable that it removes Fear, Now in all Ho/^e there is want^ and defire is nothing elfe but a cnt- Vino^ emptimfs in the Soul. That hunrny Gneft is often call'd to an? Epicures Fcaft^ and as often fpoils it, turning his 1^/^?2fj into Temnceiincc k ii8 Tl?e ThiMDifcourfc, , it cannot fill. The like vanity of Imperfection cleaves to other worldly enjoyments , becaiife? the eye of our mind (being too big for them) has an unquiet Appetite of looking farther. But it is impofli- ble there fliould be any place for that reftlefs Pa/fion where an In^ finite Good isinjoyed : For this is an Object which tranfcends even our thoughts, furpafles our fancies that our defires are founded on, and fo ' delightfully keeps us within its Circle : All that we can imagine is there prefent, and therefore all we can hope for has in that prefence an end. Hence we come fettled to thofe Joys, and bring a Ipirit full and entire to feed on them : lb that there is no colour for a depar* ture to a lelTer Good ^ that leaves us ftill dilTatisfied in our fruition ^ Such are all Temporal Obje»5ts we purfue : they naturally tempt us to fall The Third Difcourfe. 129 fall off from that chafe , becaufe they do not anlwer our expeica- tion, I mean while another is in our view, that (being eternal) commands our defires , fulfils our hopes, and cures the defeat of both with the iatisfying widenefs of its compafs. Next for Fear : this infeparably attends us in life ; and argues not onely ll;aHt and emptinefs , but the viifery and pain of it. tdopevn^y af- flid: us for the abfence of a Good^ but then it fome way chears us for the likelihood of attaining it ; but Fear is a paiTion that eats into our delights , and devours all our Contentments. Neither can w^e pofTibly be freed from it , while vve reflt^iSh upon thole changes which the Stao-e of this World ex=* pofes us to ; States and Kingdoms being fliifced there \\kt Scenes^ and almoft with the fame quicknefs, J But I ^ o Tl^e Third Difcourfi. But the Do6lrine of Eternal IJfs ^ (Ghrift promifes ) is a Soveraiga i remedy againft all trouble ; for ic fhows us a fixt pointy an unchange- ' able inflaiit 5 nor can we be afraid ; with that contemplation^ no more ; than we are with the profpeit of Shores and Havens , that receive us fafe from a Storm. How is the foul quieted to think that thofe evils it fuffets are paffing away , and a fettled reft is prepared I With what peace does it apprehend a moments danger when a perfeifcourfe. iit \ td that a6l , but a Fiith that was grounded upon the Heavenlinefs of the DoBnne^ Courage of Mar- tyrs^ and Power of i\f/;W^i-; ftrong Promifes that will infer as ftrong Conclufions^except wee'l fay Hea- ven and Earth were combined to^ gether in a plot to abufe, and the I abufe too mull be this , Vi;^, a I cheating of an Idolatrous 1\?orld into \ good liVtng. Let the Scoffer count it madnels to quit Senfe for a Good that is yet hid from him ; I could I tell him that even a Trefent Good is inVtftbk ] for we want time to dif- I cern it for its fhortnefs^ we want a Subftance to be difcern'd for its em[Hinefs ; whereas an eternal one is ; tnVifible for its tranjcendent ftdnefs. Thither does right Reafon drive ; us 5 and a true principle of Self- love, it being our intereft to feek a Treafure that will not fail us: I But fliould we take the oppo^^ I 2 fit^ 1 7 1 The^^hird Difcourfe • fite ftate to This Life, namely £- ternal Death which is the Curfe he ^ threatens to thofe that deny him) here we are ty'd to our Mafters fervice by a fure chain, which the dread of Omnipotence puts on. Earthly Powers can awe their Sub- jects, and juftly too, with whafi they are able outwardly to infliit ; yet Death (being the utmoft ftroke of that Juftice) feems indeed but a retreat from it. But the Grave (how free and quiet foever it be ) is no Sanctuary to keep us from Gods hand : k diflolves our ©oJ/Vi, but not his Government 5 who watches every particle of our duft , and locks it up fafe for an after-fun> mons ; but the Soul He makes ri^ the immediate fubje6t of his Tri- bunal. Therefore the higheft ho- mage may be well demanded of us, upon whom the higheft Soye- raignty is (Iiown. The Third T>'tfcourfe. 1 7 j ' I confefs none come up from the -dead to tell us this news : no, they cannot ; for the Judges Sentence binds them to their feats, where their great part is luffering ; and if they could , 'tis ufelefs , no ways tending to fettle our Faith, but ra- ther confirming our lufpicion that in Satans Errand fome Ghojl may be employed. If Scripture (which St. Teter calls a li^ht that (Inneth in a dark place) be with all its evidence of Divine Witnefles difown'd,how can we believe a teftimony from ' the Damndy that would be fiire to I bring w^ith them all their night :o i deceive ? This then can be no ob- jection. The true one is formM by our own corrupt hearts ; and we are apt to queftion the Evil- day , becaufe we would not be checkt nor controlled in our fin- ning. In the mean time we baffle I that dcfign by ftarting fiich a I 3 doubt ; I ?4 ^^^ Third Difcourfe. doubt ; which imfettling the foul * in its pleafures, does thereby hin- der it from enjoying them. . We labour to be Sceptkks that we may otfend , and after we are fo, we find our felves pain'd with that Uncertainty. Oh let us be wife for pur latter end, and choofe to ferve ourGodby a true Faith, fince our endeavouring to flhakeit does but wake Cpnfcience to torture us. Hitherto I have handled the Ar^. gument St. Teter lays down for fol- lowing his Lord^ and by the way toucht upon the Sinners Judgment : I have fhown the iiohknefs o^Faithy the authority of Truth ^ and the exceU lent 7nanner of revealing it by Chrift above all thofe difcoveries that were made : The natural reliilt from all is this , that we would ferioufly inquire whether we can better our life under another fer~ vice , and if that be not pofTible, The Third Vtfcourfe. 1 3 j then immediately lift our /elves his Difciples in all the watchful- nefs of Devotion. As to the matter of Inquiry , it becomes us as men not to take any Mafter upon truft, or the cuftome of others : Credulity is proper to Children that are weak and want finews ; but the ftrength of Wif- dom confifts in this^ to prole nil things y and not be eafily governed in our adings. Yet this childifli weaknefs are moft men iubjedt: to in their main end , when they re- linquifli their own Faculties that would le.id them co Chriftianity ; and iliffer themfelve . to be led by a Cultomary Diicipline that de- ftroys it. What x}\?i teaching is, and how far it extends , every one knows : The mind is not taught here , but the brutifj? part and fome tranftent remtrd pro- pQunded to encourag it : Tran- I 4 fienc 1-^6 The Third Difcourfe. 1 fient I call it with relpeit t6 thole two Majiers that rale over us, F/^/fe ' 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 fenfes for a few moments ; onely Satan makes bold to coun- terfeit our Lord , and w^ears his fkape in a full promife^ that fo his hook may the better faften and catch our appetite w'hen he tempts us. He has therefore in readinefs for his followers tpords of Eternal Life (as he had for E^)e) but thofe very words prove fatal; for with the fame breath he kills the Sholar that hears him. What other effect can be lookM for from a Serpent condemn d'^. who delights in the fpreading of his plague, and knows no other liberty from torment, than that pleafure he takes in en- larging his Hell. To this end he eon-r The Third Difcourfe. 157 continues down the poyfon of that Do6lrine ( Eat and live^ fin and he haply ) in the mouths of his Falfe- Prophets ; who are very bufie to re- concile Faith with an Evil Confci- ence , and would fain compound up a Religion of Flefl?^ which are arts indeed to draw many after them in regard they bribe their Sen- fuality : But let us fee the iflue of all this, and what fruit there is in obeying fuch Do6trines, when the Good (there promifed) is blown a- ivay with our breathy and inftead of light we find darkncfs. On the contrary under Chrifts rule we have an Eternal Life ten- dred to us in all certainty ^- and the condition He requires of us is an excellent part of that Life^fmce it gives us a proper Eye to enjoy it : The condition I mean is Purity of Hearty a Grace that doubly profits %ht Soul.firft in refining our natures, next >3 8 The Third Difcourfe. next in firengthenmg us to fee Glory^ Who would not endeavour to be thus qualified for Heaven ? Can - any corruption move us to forfeit Security ? and can there be greater fecurity than the Good here pro- mifed ? Mans l^iowledge you will grant is much exalted in forcfeein^ fixture things , but his Q{eafon is more advanced in purfuing them. And whither would we go from our Lord ? Other Offerers of hap- pinefs do betray us ; He onely can lave. To him Nature has fubje- ited us as being made 5 Gratitude as being redeemed ^ Intereft as ex- pe(5ting a reward : fo that to de- ny him our hearts is to joyn Sa- crilege and folly together, when we rob God and impoverifli Qur felves. We are all covetous of Li/e, and of Life too in its bed eftate. For though fin has corrupted mens choice The Third Difcotirfe. i^^ choice of the way , yet it has not blafted their defires of the end. But our Lord has farther provided thofe defires fliouid not be fruftra- ted , if we follow his rule , and ftridly adhere to his Commands in Diortifyin^ our affcEitons and lujls, and as it were JJmtualli:^mg the whole man to be thereby fitted for his Kingdom. It is from us he expedls this work fliould be performed, and not from age : Age may indeed prove the tnortifier of a Lufi , but withall it kills the fervice. Little is the glory ol: overcoming theTe;?;^- ter when he does not affault us j but to break flefihly motions in all their ftrength this is a tme Con^^' queft. Neither iTiould it be thought ftrange for any Difciple to deny thusfelfin Chriftianity ; for Hea- ven being the obje(5l of that work will eafily deftroy the Miracle of doing it. How can any of us con- tem,plate '^40 7he Third Difcourfe. template the happinefs above, and yet not be willing to forfake his proper fins, fins (how coloured fo- ever) yet in the midft of their Far- n'lfh deformed ! Where is true beauty but thatof L//e, which on- ly in the Counterfeit we admire? where is tme wealth but that of Immortality^ which only in the flit- ter we efteem J fince then fuch a fair and fubftantial Treafiire is there offerM us , we ought like wile-men to determine our choice ; and forfaking the vanities of other objects, become fixe and fettled in our endeavours, that we may ob- tain and compafs that Good which yields fo bright , fo weighty , fo glorious a recompence to the Pur- luer« The 14 f The Fourth Diicourfe. Rom. 8. 34. Who is he that conJemneth ? It is Chriji that died J jea rather that is rijen azain. THe Juftification of a Sinner^ and the way God has pre- icribed to lave men by, is fo miftaken in the world, that no Point has begot niore difputes^ nor is there any Theme wherein Scripture has more fuffer'd. Yet this quarrel amongft men cannot be charged upon any want of evidence in this particular; but either an humour of pride to contradict, or the interejl of a Tarty to purfue, or the prejudice of Opinion to defend, have been j4^ '27;^ Fourth Difcourfe. been the main caufe of that con-^ tention. Would we come with a lincere mind to the reading of the Word, efpecially the Writings of ! this Apojlle^ we fhould find the difficulty of that Tr^f/; clearM, and the glorious effects of Chrifls Me- diator jj^ip laid open , upon which our Ju/iifjing does depend. Now for the better handling this Text (which I have here cho- fen to difcufs) I fliall a little ex- plain the verfe before it, by reafdil of their neceffary connexion toge- ther. In which verfe we m.ay ob- lerve 1 . The Triumphant Challenge he makes, fummoning any Adver* fary to appear in Court rU lynAhkc^ Who will charge or accufe ? 2. The Ground of his confi- dence how little that Accujatwn would avail, becaufe of the mer- cy of the Judge that acciutts the ofTen- The Fourth Dijcourfe. t4j ofFendor. — It is Cod thatjujlifies. 3. The limitation of the C/;^;^^ in refped: of tke party againft whom it is drawn, and the limi- tation of the ad: oijufltfy'mg Grace in relpe(5t of the party to whom it belongs — Who will lay any thiyig to the charge ofG')ds elect ? It is God that ju/iifiesy thai is thoie Ekci : where by Gods Elcci he means the fame that are fpoken of in the firft verle of the Chapter, namely fuch 2isare in Chrifl JeJiiSy that lipalk not after the Fle[hy hut after the Sptrit : that is, who perform all the conditions re- quired in the Keii^ Covenant : For thefe alone are the chofen of God, whom He has decreed to reward with Eternal Life. But becaufe the grace of Jujif- ficationdoes neceflarily fuppofe a work o^ Satis fa^ion (fince the good= nefs of God could have no place iot yujlifying a finner^were not the way 144 "-^^^ Fourth Di/courfe. way firft made by attoning his Ju- jl'tce) he therefore proceeds in my Text to clear that pointy and fliow whence Pardoning Mercy fprings, namely from Chrifts undertaking our Caufe^ and reconciling us to his Father by the vertue of his Mediae Aas4. II, torfliip. He indeed is the Stone upon which all our falvation is built, fo that without him there neither is nor can be given either Pardon of fin here^or Glory hereafter. Hence the Jpoftle with regard to his fdtis- /tffio>2 does further urge, and more ftrongly confirm what he laid down in the former verfe, Who is he that condemneth ? it is Chnd that diedj yea rather that is rifen again ^ The words contain in thefti a True Believers /«// difcharge ; and the ^afon or Ground of it. The fulnefs of the difcharge is held forth in that Queftion , li'^ho is he that condemneth ? The reafoa of it The Fourth Difcourfei I4 J is e^tprefl in that double work of our Redeemer, but one of them tndre dignified than the other. 7t is Chrijl that died j yea^ rather is rifen aylng and ^///^^^ 5 in that they de- nied the reality of his Fle(h : nor can their Opinion be more contra- ry to the Faith than this : for as to - hold He was but the Ima^e of a Man deftroys a Chriji , fo to hold He was but the Ima^e of a Trie/i deftroys a SaVwur. Thus to wreft, the Scripture is to wreft it to our deftru6lion : for what follows up- on it ? If he be not in a true fenfe' ojfe/d for us , we are ftill in our fins, the Curfe of the Law yet a- bides, and his Death becomes 'al- together unprofitable , when it brings us deliverance but in fhadow, I might add how his fufFering up- on any other account than in our | Jiead to redeem us, has nothing of juftice in it ^ and therefore can^'^ not denionilrate the juftice of an- other j Tl?e Fourth Difcourfe. 1 5 1' Gther • whereas his Shod and the Rom.j.isi declaring of Gods righteoufne/s are joyned together : but if He who was all innocence in himfelf, did not bear our guilt when He fuf- fer'd, the Death He underwent (being properly a punifliment be- caufe fins mages) would be fo far from declaring Gods righteoufnefs, that it could onely manifeft the Tyranny of the Inflidcer. Yet thefe kind of men are the great pretenders to ^afon , who reject the Do6lrine of Satisfaction ; but cannot maintain what they de- liver without laying their ground- work in tmftety ; which is to affert * He was no God that fuffer'd; where how groOy they renounce their reafon will appear ia this , that denying him to be God, chey de- ny themfelves to be True Wor- fliippers 5 and proclaim to the world their Idolatry in adoring Man. K 4 But 1^1 The Fourth Difcourfe, But their abfurdity farther appears, when denying the Meritoriournefs of his Satis faHion , they can yet make his Sufferings to be merito* rious of Divine Corner ; as if there were any proportion betwixc • meet humane actions and fo high a reward. Now what Merit is this that could raiie him to be the Head of Angels y and Governour of all created Beings ; nay to be a- dored and worftiipped eciually with the Father ; which Honours the coU |e£led fervices of the whole Cre^ ation cannot reach to ? >4ay not the Heathens fcofF at their Idola- try, who pretending to ChriPciar nity, fet up a made God to pray to ; and expedt Salvation from One who is exalted for the vercue of his fiifferings in maintaining his ^Hgion , as they confecrated theirs; for the Gallantry of publick ali- gns ? Behqlc] ! this is pnely to rcr The Fourth Difcourfe. I j j fine, but not to change the nature of Gentilifm : as likewife it utter- ly overthrows the Myfiery of (^ocU linefs^ and dellroys the Cjreatnefs of Divine LoVe 5 which confifted chiefs ly in abafing the Veity for Mans fake 5 whereas this makes it ridi- culous and diflionourable in thus exalting the Humanity. But I leave them to their Judg above, and their Books to Judges below : I lliall now onely briefly inquire into Two things for the better opening this Point, and fo proceed to my Second Obfer^ vable. J. How Chrifts Death is the Caufe of the remifiionof our fins. 2 . From what Time we (Lould date the Benefit of that remiflion, as it is made ours. I . How Chrijls Death is the Qaufe^ Sec. — I anlwer thus; God the Jrather was mov'd for that mce his Son .^54 "^^^^ Fourth Difconrfe. Son layd down ( which was his precious Blood ) to free us from that punifliment w^e deferved in our own perfons ; and to enter in= to a New Covenant with us ; of- fering us Pardon of fin and Eternal Life upon new eafie terms oi faith and Jtncere obedience : whereas be- fore rigorous Juftice bore the Tway^ and fliut us all up under a a fentence of condemnation with- out hope of mercy. Therefore He is Galled the Mediator of a better Co^ Venant ; and whereas in the old League we were ufed as Gibeonites and made flayes^ in this New one ("procured by Chrift) w^e are treat- ed as a free Teople^ and made ca- pable of the Privileges of his King- dome. This He ratified in his own Slood ; whence his Blood is called the Slood of the Nell? Teflament , wherein all his promifes of Grace are confirmed, and the Legal Curfe done aw^ay. , See The Fourth Vifconrfe. i fj See here the Love of a Sa'i^ioury that would thus die to reftore us ; ' buy our peace at the price of him- felf, and bring us terms of falva- tion fo dearly purchafed , which before we could not hope for. This fliows the wretchednefs of our flate, and the need we ftood in of fuch an Expiation^ w^hen He who could create us at firft with the eafe of a tpordy is not allowed to create us anew but w^ith the piun offuffering. The Crofs upon which He did this work , is a lad fpedtacle to Senfe^ but a glad ob^ je(5t o^ Faith : the one prelents him naked in our Fief? , but the other covered with our Shis ; the one Ihows him in his T^lood ^ but the other in our Guilty the burden of which He carried up thither^ en- countred his Fathers wrath, and at the very point of death proclaimed his yid'ory^ Itis fnilhed ^ which is all \6 The Fourth Difcourfe. all one with this , The Attonement is m'ou^ht^ becaufe the VtElim is flain. 2. From what time we fj)0uld date the 'Benefit of that ^mif^wn^ when it is made ours ? I anfwer not imme- diately from his SatisfacStion , but from the time of our rgk/j believing in him. We are ju/iifiedbj his ^lood in one fenfe, andiibe are jujiified by faith in his (Blood in another ; His bloody Death procured for us the Tardon^ which is nothing elfe but putting us into capacity of being pardonedj but True Faith applies the Pardon to the Soul, whereby we aHually enjoy it. How Faith here will be underftood, may be found out by comparing two places of Scripture, namely Jcis lo. 43. with AHs ^. 19. In the one it is faid, Whofoeyer belieVeth in him fJnll receive remif^ionoffma : in the other, l^pent and be corivertedy that your fins may be blotted out : fo that True Faidi The Fourth D'tfcourfe. Faith is the Principle of a new life, the beginning of Sanftificatmi-y when the Heart is refign'd up ta God, and with fincere refolutions turns to him. No Faith can jujlifie us but as Faith that thus worketh r for as God will take no unfan6li- fiedperfon to his Glory, fo neither will He feal to him in that condi^ tion pardon of fin here, which is the earneft of that Glory. Truft not then to his Wounds if thou beareft not the 7narks of them in thy Soul 'y rqly not on his Death ^ if (in in cliee be not crucified. They were Reprobate Jews that turn'd his Paflion into a Sio-ht, and came oflf not wounded j but true Chriftians are pierced with beholding him , and find it operative upon their lives. Should we be jnJiijicJ w^ithout doing any thing on our part , obedience to Gods Com- mands would rather be a G//rthan *-}■ mm ^5r 1 1 5 S The Fourth Difcourfe; a T>ebti whereas the Go/pel en^ joyns it us as neccjfary to pleafe Him 5 let us then lo come to his Grave , as not idly to bury our felves there 5 for we are but dead men in doing fo ; neither will our Mafter be found, fince the Angel can tell us. He is not there kut is rijen^ whence we ought not to rell in that place, but go forth tofeek him. All the Yertue that is in the Sepul- chcr comes out to thofe that rife and refemble him who is riien, That like as he was raifi^d from the decid hy the glory of the Father^ * fo they like wife vnght walk in nelimefs oflfc. Thus much for the Firft: Obiervable. I proceed to handle the Second Propofition. 11. That there are proper and fe- cultar ^dyantages in Chrifts riftng a- hoye that death — yea rather is rifen ao-atn. All the time Chriil flept in the Graye ■J, The Fourth Dijcotirfe. 15^ Crave was a time of gloominefs and thick darknels : but here God Ipeaks as he did ia the old Crea- tion , Let there be livht : His ri/hiz bring us day and the joyes ot it ^ wherein Deathl\3,s loft all itsfpojh^ and Life hisVtfiory y Sin has Ipent all its forcCy and Mercy triu)?iphs ; the Synagogue it felf e;/^^, and our Church hegins. A Day very plealant in the Ipeculation ! but raav no doubt come in^that it is artificially fram'd and devifed by Chriftians r Truly doubts cannot be hindred, where .corruption and infidelity lo much reigns ; but the reafon of our doubting is taken away by the clear eVidence that is given us of his ^jurreHion. l( you ask ivhat that is^ tehold \ it is grounded upon Prophets thas fortellj Eye-ivitnejfes that con firm, xad God himfelf attejling the truth of both by the power of his Sfwit that 1^0 Tlye Fourth Di/couyfe. that worked in the Preachers, to make this Point undeniable* To Aas2. the Trophets St. ^eter appeals for convincing the Jews ; and St. Taul makes it a ftanding proof, how He t Cor. 15. yofe again according to the Scriptures. Eye-trntneffes are produced to con- vince the Qentiles^ not onely a few Women and Apoftles whom he had chofen, but Five hundred bre- thren at once : and thofe He ap^ pear'd to were not fo much consi- derable for their number as for their 7iicety in believing ,• men that had fcruples of fenfe which kept them from being deceived^ as well as fcruples o^ concienCey which kept them from deceiving others, ihe fird of thefe is manifeft from hence, That they would not thoroughly believe He M'as rifen (though they law him) till they were convinced by the very touch : the latter is cleer from that Doctrine they em* braced, The Fourth Difcourfc. 1 6 1 braced, which forbad the leafi fin ; and how can we imagine they durft propagate a Cheat under all difcouragements, when they knew they not onely ran the hazard of lofing their Lives (as they did by profefling him) but their Hopes too of a better life (the onely J?l^ cAo^ of their Profeffion) from which a Lye would certainly exclude them. Add to this the Spirit they received , the Wonders they wrought , and the Succefs they had in their Wmtflry , when their Docftrine fpread through the world from poor naked beginnings meer^- ly by the force of this Article , it fliows the Body of their Mafter was not ftoln away (as the Keep- ers abfurdly reported ) but that; God himfelf was rifen to defen-d them. Thefe things well confi- der'd (if they amount not to De- L 7non- 1 6 1 Tl?e Fourth Dtfcourfe. monjiratm) yet afford fo ratioml a proof:, as will engage our aflenc to the Truth , and convince us of folly in denying it. Now the Advantages of Chrifts fifing above bisDeath have a double afpeit; for they either relate to Chrift or to Us. Firft to Chrift, and fo the Dig- nity of his Relurre(5tioa is feen in, thefe Particulars. I. It juftificd the Innocence of his Humanity. When Chrift was laid hold of, and carried away to be condemn^'d by the ^e^y , then his very Caufe feem'd to be given up : It was counted criminal with them that He would fubmit to an Arrefl^ and a fufficient evidence to make him a Malefador , that He did fa tamely yield to the Trial. But when He endured the Sentence to The Fourth Difcourfe. i6i be pronounced, went patiently to his Crofsy and luffer'd his Body to be faftned with the nails ^ as iFHe had the o-udt of a Slaye with the pun'tjlmmk , here was the Hour to bvercome Truth, and the Corner of darkncfs to cover him , who is the light of the world. But his ^ftngfrom death remo- ved that Eclipje^ cleard that Inno- tence^ by the diflinclion it made of his Fate^ when the Vilenefs of hiS Execution gave Authority to the Charge. This caufed fuch bold- nels in Tcter to plead for his Ma- fter, and return the fault upon his Perfecutors ( which He was fo guilty of himfelf } le haye denycd Aasi.i4i the holy one and the jufl ; and he pro- ceeds farther to aggravate their Crime , and maintain the righte- bufnefs 6f his Caule by that con- vincing Argument of Gods raifng v^rf. ij; L t htm 'i 64 '37;e Fourth Dlfcourfe. him from the dead. Now it is eaficf for any one to conclude , that had our Lord been an Impoftor, or an evil doer, he could not rife ; fuch kind of men would furely rot in the Grave , and know no other Refurre6tion than that of the laft Day to a worfe Judgment j becaufe for God to pu?iip7 them with Death here^ and allow them prefently to rife , that fo they might confirm their own follow- ers in thofe Errors they taught, and thofe Evils they pradifed; here a work of Divinity would be employed to deftroy the true wor- fliip of it, which is a flat contra- diction to his Goodnefs. Chrifl: therefore by his rifng had a Tefti- mony from Heaven of hi& upright- nefs, and the Evidence feal'd by Om- 7iipoteoce it felf , That He was the True Prophet which came into the world. 2. It ' l^h Fourth Difcourfe. 16^ 1. It declared the Divinity of Iiis Power; For He raifed up him- felf. Now to raife the Dead is be- yond the ftrength of a Finite Agent j and to rejlore things as well as create them does equally require an Abnighty hajtd ; both which works not being to be found in Nature^ the Heathens ( thence taking their meafures ) judg'd them Impo[?ible to be done : which is an unreafon^ ^Wf; limiting of the Qod of Nature , when Men will not confider what referees of Tower He ought to have that is the Fountain of all the a(5ti=» ons of his Creatures. That Chrift would thus raife up himfelf J He in his life-time foretold, and He particularly ap= peals to the Divinity of that a6t ( He would one day fhow ) as a fign of his Authority to purge that Temple which they profan'd. And 2joh. ip. L 3 the 1^66 Tl?e Fourth Difcourfc. the Appftle S.^aul exprefly tells us pom. 1.4. how hy his refurreHlon from the dead He ipas declared to be the Son of God mth power ; that is with power He had in hmfelf to ^iye Ufe^ not with power his Father alone put forth in quickning hirn j for then his Kifing would be common to him with others. But did not the Mi- racles He wrought (when living) declare him likewife to be the Son of God ? Not lo convincingly as this • for the Wonders He then did J meer men ( fuch were thq Prophets) had the Priviledg of do- ing before him,- but none except the Son of Qod could thus rife-y much lels did his dying reveal hina in that Majeily, which could on* ly declare him to be; the Son of ^yl4an with ^eaknefs. For what more argues it then to dye ? what greater tcandal of that weaknefs thaa Tl?e Fourth Difcourfe. 1 6/ than to die on the Crofs ? wherein the (jodbead ftooped to the lowefl: infirmities of Flefih, and the worft maliceof his Perfecutors, Then his Enemies could grow bold, and fcoffingly demand Tome proof of his Power, and the contemptible- nefs of that ftate He was in (which hid all his Greatnels ) made them ask fuch a fign of it as that was of [ciVx)w himfclf-y which , ii granted, had kept the world from being fayed. But his ^ftngfrom death had all marks of glory in it ; the breaking up of the Sepulcher , the Minijlry of Angels , the fliaking of Earth ^ and the trembling of i^eepers ; which were but feveral waves of Homaze due to the ^ower of his ^furrcRion. Here He difcovered himlelf to be truly God, and confirmed the Faith of his Diiciples with the Rea/bn L 4 they 1 6 8 The Fourth Vifcourfe. they had to worfliip him : 5. It invefted him in his Rights, and put him into actual pofleflion of his Kingdom. This was the Covenant betwixt Hnn and his Father, that He fhould firfi: make Attonm.ent for fin by his Death, and receive af- terwards the reward of that work in Dominion. Hence we read how Phil. 2.p. for becoming obedient to Death , eyen the Death of the Crofsj He inas there- ^ii.iicj.fore highly exalted ^ for drinking of the brook of the imj^e fhould there- fore lift up his head. Km^ He was indeed from his very birth , but He received not then the oyl of glad- 7iefs aboye his fellows : the Honour of his Anointing was as imperfe(5t as the Form He adtini a , which was the Form of a Servant, where He was put under fubjeftion to the Law and the Curfe, but aftei' He I The Fourth Difcourfe. i^p He rofe 47?a£/«X He was 77tade per- feFly that is, afiually crown d. This is that 'Tirt^iyycviaiA, thc ^crrcncrdtion or Matt, i^ 1S[ewflate mentioned , namely the * l^tngdom of the Meffiah , which • takes its date from the time of his ^fmrcBlon ; for then He fliowed his Conqueft of the chief Rebel Satan^ by overturning the founda- tion of his Empire, which was laid in the Graye ; (b that whereas all other Princes Glory ends in that place , this Princes Triumph there began^ then He cpmmiffioned his Difciples to Preach every where and Baptize , to gather him a Church made up of Jews and Gen== tiles , where He would ahvayes rule and prefide , when as before they continued Members of the Synagogue. And his Authority to do this He grounds upon that Uni^ Mat. 28. "Verfal power that ivds giyen him both in '//o The Fourth Vifcourfe. in Heaven and in Earthy whereto He had mk in bis Flefli as the He/V, but the exerc if e of it as a Tojfejfor was fufpended till his riling. Should we compare his condi- tion under death with this his con- dition after it, we fhail find a vaft difference,- for at his death He was fo far from having the En- signs of Soveraignty, that He bore onely the looks and wore the chains of a Captive : The great mark of his Kingfliip appeared in the Title of his Charge^ Kjng of the Jews'^ which being fet over his head ^ and He crucified under it, it fliowed He was the objed: more of mens Mockery than Fear, But when He rofe , He put on Greatnefs , took the Scepter in his hand^ and made his way as a Prince by Viflory. Here He manifefted the Virtue of his JQngly Ojfic?^ and Tlye Fourth Vifcourfe. I/liI' convinced the World of his right po cpmmandj and what obedience is due to his Laws. Hitherto I have infifted upoq the T>lgnity of the ^fune^ton as ic relates to Chrijl^ I fliall next con- lider the Advantages of it as it re- bates to us— Yea rather is rifen again. And they are thefe : I . It manifefted a full difcharge of our Veht^ and Gods ready ac- cepting of that price which was paid. When a Surety that undertakes anothers Debt is caft into pr'tfon by thp Creditor^ if he comes out of it , it argues the Creditor is fully fatisfied : fp Ch rifts coming out pf the Graye (whether He was deli- vered by the Judg for our offences) declares the obligation is taken off, and no more left for Wivn to fuf^- fer. To this purppfe the Apoftle fpeaks l7 2 "The Sourth Difcourfe. Iftom.4.25. ipeaks , That He roje a^ciinfor our Jujltfication^ or in other terms, to give us ajTurance by the SatisfaFlion of his Death that our Acquittance is obtained. The work of Redemp- tion was performed in the dark when He dyed; all the time He was held in the Grave , we could have no fenfe of a deliverance; but when He who was /lain for a Sin^ojferin(r ^ prefented himfelf af- terwards ali've before the Lord, this brought us light to behold the ^erfeBion of that Attonement. Look then on his Death as the caufe of thy freedom , but on his fifing as the ground of thy co7n- fort : in the one He was the Triejl to offer J ia the other the Mejfeno-er to affureus ; a preceding requifite to give us the joy of a Saviour , and compleat our notion of his performance, when we fliould fee his The Fourth DifcQurfi. 17-3 his love in the Jiren^th of it , find out the Trice He laid down for us by Death in tht Tower of that Evi- dence He gave us by Life. The Scape-goat under the Law was but a poor uncomfortable Type^ that had all the iniquities, fins, and tranl- greffions of Ifrael put upon his head , and was after this ient a- way into the Wildernefs, whence he never returned : but Chrifi: that bore the fins of the World, and entred the WiUkrnefs not in- ; habited ( the Grave ) came out I thence to bring us the news of his ; Expiation, and fo made us certain ' of the benefit. It was not enough with him to work our Redemp- tion, except we were further en- lightned to know it : Thus He doubled the mercy of that a6t , when we whofe flrate He re- covered by dying , had our Fears too ^74 ^^^ Fourth Difcourfe. too heal'd by his Q{efurreEimi. 2. It is an efficient caufe of our tifing with an identity of Sody as He rofe; for we fall not in re- f pe6t of our Souls, but our Bodies ; ^ if therefore the fame Body does not rife , the notion of a ^furre* Hion is deftroyed. This power and right He has to raife us , is part of that Dominion he received when He rofe ; whereby He be-* j[c«ti.i4.9. came Lord of the Dead as it^ell as th LiVmg ; and He gave a pregnant inftance of it at his rifing , when He cauPd the Stom to be removed not onely from his own, but from others Sepiillchers ; for He had ma- rt')^ bodies of Saints tvithhim. They had long before flept in the duft, and perhaps were fo far from be- \ ing dry bones , that the queftiort might be put , Qan this dujl liye ? jet were they quickly faihioned iri The Fourth Vifcourfe. l/j in the earth, and built up by ver- tue of their Mafters breath to at- tend him in his Triumph. If our rlfing be later than theirs, yet it is as fure ; for in him ( lays the Apoftle ) p^all all he made all^^e ; He is become the Firft-fruits of theyn that Jlej^t ; Now the Firft-faiits da not fo go before other Fruits but that they are in beings though not brought to the fame maturity ; fo though the ^efurreflion of the Dead be notripe^ yet it really is bcgu?i^ becaufeChrift is rifen. Whatever al- terations befall us in death,they are but changes of Figure ; no particle of us is loft ; the very leaft mite of our Frame is put into the Treafury^ whence it will be one day taken out and reftored. An excellent privilege Chrifts Members enjoy, to be thus quickned by their Head ! otherwife the benefit of their Ir/^ Tf^e Fourth Dlfcourfe: their reconciliation were fnlall^ had he not proved their Life as well as their Sacrifice. It is a poor {topping of the flague to enter the Gulfe , and not keep it by that Entrance from fwallowing ; but to open it that it fhall yield up its dead J and no longer devour them 3 here is a rich Atone- ment^ All our hopes depend upon the fuccefs of fuch an Underta- - king ; which we have confirmed to us by the rtftng of our Lord ,- who has aboliflit Death , broken the tyranny of that Oppreflor, and made it a Seryant to convey us to Glory. But this is ail upon fuppofition that we are qualified for his M^«= hers \ then we are raifed by a ^ower hiherent in n^^ whence we receive the influence of falvation ; if we ate no part of his ^ody ^ we fliall how- The Fourth Difccmfc. ^ 177 however be raifed, but by a power without tiSj the power of a Judge, that will fit over us as Slaves, and pronounce the Sentence of Execution. Therefore the carnal liver can take no pleafure in this word ( ^fe ) : 'tis like a ^ck td flretch his limbs on, and repre- lents to him all his parts new fct that they may be fitted for tor* ment. All his joys are plac'd in a life here , which is the Senfe$ Por- tion -^ but the life of another world cuts him in reflecting on it, as a Ctirfe that is attended with pain. Would we then make it our inte- reft to rife, let us live like Children of the ^efurreclion , purge out all corrupt humours of F/£'//?^m/!B/coJ, mortine our lufts, keep our Souls pure , and our Bodies clean, that when they are quickned , they m:iy be raifed to thofe Heavenly Manfions, where! the Honours of M the J78 Tl^e Fourth Difcourfe. tliC Tlace^ the delinks of ViftoUy and- the cloathhig of /;;/;;/o;t^/ir)),\vill fa- tisfy our utmoft deftres, and fhow us the vanity of this Worlds good r that holds us. 3. It has proctir'd the Affiftance of Gods Spirit whereby we are fan- Aifiedj and enabled- to obtain the Promifes of Eternal Life. Had not Chrift rofe , the Coni'^ forter had not been lent j indeed the promife of the Holy Ghofl was made before, but it was fhed up- on none till after his ^///n^. Then joh.20.22. we read of his breathing upon the Jpojlles 5 which fhowed the Au^- I thority He had to beftowit, and the Gifts that fhould afterwards follow upon his Afcenfion. How neceflary the coming of the Spirit was, and confequently how great the Advantage of his ^fingy will appear in this , That thereupon Minijlers were imposed y Wonders wrougU^ The Fourth Difcourfe. 179 ivrotight, a Church gathered, and the Word made (opowerfuH'm the hearts of the hearers, that they were not' able to refift the Doctrine of the ^furreHlon^ whereof the Jpojiles were ordain'd to be Witnejjes. See this exemplified in St. Meters firft Aa* 1.22^ Sermon on that Subject ; w^hich the Spirit accompanied with fuch efH=» cacy , that thofe who heard ic were pricked to the heart , and the fame day there ivere added to them a^ hout three thoufand Souls : Where by the way the Temper of thefe uei^ Concerts is remarkable ; for it is faid , They continued fledfajlly In the ^pojlles DoBrhie and Felloivfljip^ and and in breaking of ^read and in Traycrs. They were no lovers of Novelty or Schifm , but clofe adherers to the Truth, and united together in Wordiip : A rich Draught this ! \thich Teter had figured out to him in ^ former one, when he dreu> M z the 'i So Ti^e Fourth Difcourfe. the Net to land full of ^r eat ffhes 5 . and for all there were fo many , yet ivas not the Ket broken. By the fame Spirit Chrift: ftill rules in his Church in order to mens Converfion ; whofe work is to enlighten and convince us by the Word , to prevent us by his Qrace in all our doings j to encline our wills and further them in good ; without which affiftance we could never by any natural ftrength of our own either right- ly believe or repent , and fo be made capable of thePromifes. I have here given a fhort view of the benefits oi Chrifls riji?2^j\vhich if we compare with the Vertue of his Death , we fhall find good reafon for that Emphafis in the A- poftle — lea rather is rtfen ao^ain. What are the proper effefts of each I have already mentioned : How his Death in particular contr'u hutesy The Fourth Dlfcourfe. j& i lutes J hut more eminently his ^finj^ to the Saints freedom from Condem- nation , may be ealily colleded from what I have faid, lo chat I need not handle my Third T arti- cular \ therefore I lliall now onely in a few words ripply this Truth to our felves. Gods Juftifyino- Grace we read in the former verle is reftrained to his Elect ^ or which is all one , his pemliar people that are :^alous of (jood- works ; the Benefits of Chrifls dfmg and riftng are rellrained like- wile to the fame perions : For He is become the Author of Salvation to Htb.s,^. {til them that obey htm : Others are excluded from chat Purchafe ; whence this Point obliges us to a duty of working, that as He died to Nature , and role again in the ©ocl)/, fo we might dye to Sin^ and live uHto ^t(rhtcoufnefs^ which is the Souls ^eJurrcB'ion, The great de^ M 3 Hgn i8i TI)e Fourth Difcourfe. fign of his rifing was to hlefs us in Aas5.2d. turning a'^ay every one p^om his irlu quitles 5 which implyes the very nature of his ®/^/?mj^ confifts in the cleanllng of us from lin ; as our Tafte of hereafter confifts in being purifipd. No unclean liver can enter Heaven ^ for he ivants the condition ofBlifsj no nor relifii it ( if granted him) becaufe of the unfutahlenefs of that Glory : For the vaft difproportion which is be- twixt thofe objects that are pure and fpiritualj and (uch a mans de=' fires that are filthy and carnal w^ould turn the very Joyes of Heaven into a Punifhment 5 ib that either way he is miferable ; in the Denyal of Heaven he has no hope 'y in the Gift no pleafure. We fee a fand;ity of nature is necef- fary to the fruition of Happinefs ; and need we motives from Ibme powerful example to encourage pur Tl?e Fourth Vifcourff. s 8^5 •our obedience? I can produce no greater than in my Text; the manner of Chnils love to us when He Jjcdj and the manner of his acSling for us when He rofe^ are fuf- ficient arguments to quicken us^ If we confider his loVc to us when He dyed , it is the Picture of Jlrength in weaknefs ; which could carry him chearfiiUy to fub- mit to Gods iprathy the Jews malice^ and Human frailty ; and worked too his end by that fubmiilion; for he nail'd our fins to the Crofs, when He was nail'd there him- felf 5 and by death cancelled our Bond. Such was the vertue of his Sacrifice^ that it did not require a Second Offering ; what is this elfe but a Pattern to our Mortification, that we would dye to fin , as He did for it , that we need not kill it a Second time ? If we confider the manner of M 4 his 184 ^-^^ Fourth Vifcourfe, his ^fing , here flrength of lo'Ve is vifible in the aHlVity of the Con- queror. He rofe from the dead be^ fore day ; fo He would often rile in bis life-time; He Xow^Early J)eyotions^ and Early Conquefls ; the one to fhow his j^eed in interceding for us 5 the other in comforting^ How is this a LefTon to us for fol- lowing hisfteps, and riling to a Ife of ^ightcoufnefs in the very dawn of our Time, when the Morn is frefli, and our day begins ; that as He made hafte to do us good, fo we might to fit our felves for him. Ifouth is as much confecrat^d to hisferl^ice^ as the A/or?i/V^ was to his ri/tng ; if we come late to him, we are unthankful Worfhip- pers ; and befides, the feeblenefs ofiiich a courfe takes offfrQmthe value of the performance. But his early leaving of the Se- pulcher (wherein the qui(;k,ners of our Tk Fourth DifcQurfe. 1 85-' our Redeemer is manifefted) does not Co much inftru(5t us in duty , as the pcrfcBneJs of his ^furreBmiy which dilcovers the ablolutenels of his Conqueft. All others that were raifed, dropt agen into their Graves ; had not life To properly as death rejlored to them ; but Chriji being ra'tfcdfrom the dead dyes no more ; death hath no more dominion oyer htm : That glorious Body of his has put off mortality, and all figns of it, except weel fay the ipound in his ftdey and the prints of the nails 3,vg^ which yet He bears for another ufe , which is this : that whereas before they were CharaBers of his Weakiicfs^ they might now be Trd^ phles of his Strenph ; whereas be^ fore they were rnarks of the Enemies V'tciory , they might now prove warks of his oivn. ^ With, the like ftrength of Perfe6lion fliould we live to him j io quit the deadncfs of X 8 6 77;^ Fourth Difcourfe. of corrupt nature , as never to ad- mit its return ; infufe fuch a Soul into our Good works , that may make them vigorous and lafting. Thus we fiiall copy out his Death and Life in our felves, and bring that comfort home, Who is he that condemns ? To think falvation for us is fo wrought that we need not work it out our ielves^is miferably to delude our expeftation , fince all thofe glorious effe6ts which afliie from his Vying and ^fing^ are appointed to be Mercies to the doers ^ but Wonders onely to lookers on. Let us then put ojfthe Old man with his deeds, and keep up the memory of our Mafter in the Newnefs of our lives , that when €ur Earthly Tabernacle is di/JolVdy H^emay have a budding of God not made ^vith hands, eternal in the Hc^^ yens, FINIS. Books printed for and fold by ^chard Ch'tfmll. FOLIO. S Peek's Maps and Geography of Gre^f Britain and Its' land^ and of Foreign Parts. Dr. Caves Lives of the Primitive Fathers. Dr. Cary's Chronological Account of Ancient Time. Wanlyh Wonders of the Little World, or Hiftory of Man. Sir Iho. Herbert's Travels into Perfia^ &c. Holyoa}(s large Didionary. Latin and Englifn. Sirix./c. B^i^fr's Chronicle O^England^ Caiiflns Holy Court. WtlJ'ons compleat ChrilHan Didionary. Bifhop JFtlkins Real Charader,or Philofophical Language, Fhjrmacflp£ia KegalU Collegii Medicerum. Londineafis. Judge Jone'^s Reports of Cafes in Common-Law. J udge Vaughan's Reports of Cafes in Common-Law^* Cave TahuU Ecclefufticomm Scriptorum, HohFs Leviathan. Lord Bacons Advancement of Learning, Bilhop Taylor's Sermons. Sir IVilL VugdaWs Baronage of England in 2 Vol; Jiaranelfi Bibliotheca Jkeologka 3 Vol. QjJi A R T O. THe fevcral Informations exhibited to the Committee appointed by Parliament to inquire into the burn- ing of Low^(7w, 1^6'j. Godwins Roman Antiquities. Dr. Littletort's Didionary. Bifhop Nicbolfon on the Church Catechifm* The !Booh/oU hy Richard ChifweU The Compleat Clark. Dr.P/crceoni Gods Decrees. Hiftory of the late Wars o[ New-England, Dr. Outram de Sacrificils, , Bifhop 'taylors Difwalive from Popery. GariffoUm de Chrifio Mediaton^ Corpm Confelfionum Fidei. Sfauhemii Duhia Ev angelica 2 Vol, Dr GihFs Sermons. Tark^ri Vijputationes de Veo. Caryl on Job com pleat, 12 parts, Defcription and HKlory of the Future State Q^ Europe^ i /, Fowlers Defence of the Defign of Chriftianity againrt John Bunyan^ I s, Lyford's Difcovery of Errors and Herefies of the Times, 4 /, Dr. SherloclisViCitdition Sermon at Warrington^ ^^5P« ^ d. Dr. WejFs Airne-Sermon at Porckjfrr, 1671. 6 d. Mr. Vobfons Sermon at Lady Farmers Funeral, 1(5-0. 8 d. Dired^ions for Improvement of Barren l.and, 6 d, CulverwePs Difcourfe of the Light of Nature, ^ s»6 d. Dr. Meric Cafauhons Letter to Dr. Vu Moulin^ about Ex- perimental Philofophy, 6 d. Lord Ht)ll'Ws Relation of the Llnjuft Accufation of certain French Gentlemen charged with a Pvobery, 1 67 1. 6 d. The Ma^llbates Authority alTerted, in a Sermon by 'James Pafion. OCTAVO. Conoid's Notion of Schifni according to the Antients vyith Piefledtions on Mr. Hales, The Pofing of the Parts. Elborovvs Rationale upon the Englifl:! Service. Burnets Vindication of the Ordinatioi] of the Ch'-rch of England, IFirichejhr Phrafcs. Wilh^nh ^ooksfold by Richard Chifweh tFilkiti's Natural Religion. Hardcajlk's Chriltian Geography and Arithmctick. ^jhtov^s Apology for the Honours and R^evenues of the Clergy. Lord Ho//i^'s Vindication of the Judicature of the Houfc of Peers in the cafe of Skinner. ** Jurifdidtion of the Houfc of Peers in cafe of Appeals. Jurifdidion of the Houfe of Peers in cafe of Impofitions. Letter about theBiftiops Vote in Capital Cafes. , Xenophontif Cyropccdia. Gr. Lat. Duporti Verfio Pfalmorwn Gr£ca, Grervs Idea of Philological Hiftory continued on Roots- Spaniards Confpiracy againlt the State of Fe«/cf. liatn Elenchus mottmrn nuperorum in Anglia, firo»7;/'s Religio Medici* Several TradsofMr. Hales o^Etort, Eifhop Sanderfon^s Life. Dr. Tillotfans Rule of Faith. Gregorii Etymologicon Parvum. Ta(ferU Grammatica Gr£, Novi Teflimerjti^ 4 s« Kojfd Gnomologicon Pocticum, Gouge's word to Saints and Sinners. Dr. Simpfons Chymical Anatomy of the ICorkjhire Spaws; with a Difcourle of the "Original of Hot-Springs and other Fountains i and a Vindication of Chymical Phy- (ick, 3/. His Hyrological Effays \ with an Account of ^ the Allom-works at PFhitby^ and Ibme Ob- ^ fervations about the Jaundice, i s. 6 d. Dr. Co:)c'sDifcourfe of the Interclt ot the Patient, in re- ference to Phyfickand Phylicians, and Dercdionof the . Abufts pradifed by the Apothecaries, i s, 6 d. Organon !Books fold by Richard Chifwel. Organon SalutU : Or an Inflrumcnt to cleanfe the StO" mach : with divers New Experiments of the Vertueof Tobacco and Coffee : To which is prefixed a Preface of Sir Henry Blunt, i /. 'AriftotWs Problems. Dr. Cavers Primitive Chriflianity , in three parts. A Difcourfe of the Nature, Ends, and Difference of the two Covenants, 1^72. 2/. Jgnatm Fuller's Sermons of Peace and Holinefs, 1^72.- I /. 6 d. Li/?//«if's Difcourfe of Conftancy. 2 x. 6d, 'Willis Anglicifms Latiniz'd. ^ s»6 d. 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Mr. RHjhrvortFs Hiftorical Colledions : The fecond Vo- lume, fol. His large and exadl Account of the Tryal of the Earl of Strafford, w ith all the Circumltanccs prelimi- nary to concomitant with, and fubfcqucnt upon ^ the fame to his death. foL Remarques relating to the ftate of the Church of th: . three M\ Centuries, wherein are intcrfperf'd Animad- verfions on a Book, called A View of Antiquity ; By J. H. Written by A. S. • rr* \