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SERMONS
O N T H E
Following Subjects,
VIZ.
The miraculous Birth of Chri s t.
The Predi£lion of the Mess i ah-
The Charader of the Messiah.
Of theFulnefs of Time in which Chris T appeared.
Of the Meaning of, The Name of GOD.
The Do£trines of Religion reafon- able to be believed.
Unreafonable Expeilations not to be gratified in Religion.
How the Law is faid to be the Strength of Sin.
How Christ has enabled us to conquer Sin.
How Christ has given us the Vidlory over Death.
The Incxcufablenefs of rejefling theGofpel.
Different Tempers judge different- ly of Religion.
Of the Refurretlion of Chris r-
Of Christ's Defccnt into Hell.
Of C H R I s t's Sitting on the Right Hand of GOD.
The Conver&tion of Chriftians is in Heaven.
Of the Spiritual Nature of the Golpel.
By SAMUEL CLARKE, D.D.
late Redtor of St yamess, Weftminfter.
Publijhed from the AuTHOR'^y Manufcript, By John Clarke, D.D. Dq^lu of Sarum.
VOL. V.
LONDON,
Printed by IV. Bothaviy for James and John Knapton* su Jhe Crwin in St Panl's Church-yard. MDCCXXX.
-f'V'SLl
CONTENTS-
s
ERMON I. The miraculous Sirth of Christ. [Preached on Chriji- mas-Day.]
' Matt. 1. 22, 23.
Now all this was done, that it jnight befuU filled which was fpoken of the Lord by the Prophet J faying -, Behold, a Virgiti fhall he with Child, and pall bring forth a Son, and they jh all call his Name^Em- manuel, which being ijiterpreted is God with lis. Page i
S E R M. II. The Pr edition of the Mes- siah. [Preached on Chrijl mas-Day. '\
' Isaiah ix. 6.
Unto Us a Child is born, unto Us a Son is given, and the government fall be upon his fioulder ; and his Name fall be call- ed wonderful, Coiinfcllour , T^he mighty V o L. V. A 2 GW,
CONTENTS.
God^ the everlajiing Father y the Prince of Peace. 21
S E RM. III. The Charaaer of the Mes- siah. [Preached on Chriflmas-Day^
Gal. iv. 4, 5.
But when the fulnefs of time was come^ God fent forth his Son made of a woman, made under the law, I'd redeem them that were under the law, that we might receive the adoption of Sons, 47
SERM. IV. Of the Fulnefs of Time in which Christ appeared. [Preached on Chrifmas-Day.]
Gal. iv. 4, and 5. But when the fulnefs of time was come, God fent forth his Son, made of a woman, made under the law-, ^0 redeem them that were under the law, that we might receive the adoption of Sons, 65
SERM. V. Of the meaning of. The Name of G O D. [Preached on Epiphany.]
Mal. i. II.
For from the rifng of the Sun, even unto the going down of the fame, my Nam$ Jhall be great among the Gentiles; and in every place, IncenJ'e Jhall be offered unto my Name, and a pure Offering ; for my
Name
dOlSfTENTS.
Name jhall be Great among the Heathen^ faith the Lord of Hojis . 87
S E R M. VI. The Do£lrines of Religion reafonable to be believed. \_A Fofjion^ Sermon.^
., Matt. xii. 39, 40.
j^n evil and adulterous generation feeketh after a Sign, and there jh all no Sign be given to it, but the Sign of the prophet fo- tias. For as fonas was three days and three nights in the whale's belly ; fo Jhall the Son of Man be three days and three nights in the Heart oj the Earth. 1 09
S E R M. VII. Unreafonable Expeftatior^s not to be gratified in Religion. \A Paf fonSermon^
Matt. xii. 39.
An evil and adulterous generation feeketh after a Sign, and there fiall no Sign be given to it^ but the Sign oj the Prophet Jonas, 131
S E R M. VIII. How the Law is faid to be the Strength of Sin. [A PaJJion-Ser- mon.]
I Cor. XV. 56 and 57. ne fling of Death is fin, and theftrength of fin is the law 5 but thanks be to God
which
CONTENTS.
which givefh us the victory ^ through our Lordyefus Chriji. i^^
S E R M. IX. How C H R I s T has enabled us to conquer Sin. [Preached on Eajler- Day]
I C o R. XV. 56 and ^y.
^hejling of Death is fin^ and the firength of fm is the law -, But thanks be to God, which giveth us the viBory, through our Lord Jefus Chriji, 189
S E R M. X. How Christ has given us the Vidory over Death. [Preached on Eajier-Day]
^ I Cor. XV. ^6, S7'
'The fting of Death is fin, and the firength of fin is the law ; But thanks be to God which giveth us the ViBory, through our Lord Jefus Chrifi. 213
S E R M. XL The Inexcufeablenefs of re- jedling the Gofpel. [Preached on Whit" funday]
I H E B. ii. 3 and 4.
HowJJjall we efcape, if we iiegleSi fo great fahation, which at thefirft began to be fpoken by the Lord, and was confirmed un- to us by them that heard him ; God -alfo bearing them witnefs, both withfigns and wonders, and with divers miracles and
gifts
CONTENTS.
gifts of the Holy Ghoji, according to his own Will ? 24 c
SERM. XII. Different Tempers judge differently of Religion. [Preached on Eajer-Day.]
\ I Cor. i. 22, 23, 24. For the jews require a Sign^ andtheGreeh feek after Wifdom : But we preach Chriji crucified, unto the yews a fiumbling- blocky and imto the Greeks foolijhnefs ; But unto them which are called, both Jews and Greeks, Chrifl the Power of God, and the Wifdom of God. 273
SERM. XIII. Of the Refurreftion of Christ. \P reached on Eafer-Day^
I C O R, XV. 14.
And ifChrift be not rifen, then is our Preach^ ing vain, and your Faith alfo is vain. 29 c
SERM. XIV. Of Christ's Defcent into Hell. [Preached on Eafer-Day.]
• Psalm xvi. 9, 10.
Wherefore my Heart was glad, and my glory rejoiced; my Flefi alfo fh all refl in Hope. For why t Tkoufldalt 7iot leave my Soul in HeU; neither ftmlt thou fuffer thy Holy One to fee corruption, 321
SERM.
CONTENTS.
SERM. XV. Of Christ's fitting on the Right Hand of G O D. [Preached on AfcenJio?t-Day^
Heb. viii. I.
Noiv of the things which we havefpoken^ *This isi thejum : We have fuch an High Pricfi, who is fet on the right hand of thQ throne of the Majejly in the Heavens.
343
SERM. XVI. The Converfation of Chriflians is in Heaven. [Preached on Afcenf on-Day?^
Phil. iij. 20.
For our Converfation is in Heaven ; from whence alfo we look for the Saviour, the Lordjefus Chriji. 365
SERM. XVII. Of the Spiritual Nature of the Gofpel [Preached on IVhitfundayi\
2 CoR. iii. 17, 18.
J^i>w the Lord is I'hat Spirit ; and where the Spirit of the Lord is, there is Liber^ ty ; But we all with open face ^ beholding as in a glafs the Glory of the Lord, are changed into the fame Image , from glory to glory, even as by the Spirit of the Lord. 389
2
SERMON
in
SERMON L
The miraculous Birth of Christ. [Preached on Chrijlmas-Day.]
Matt. i. 22, 23.
Now all this was done, that it might be fulfilled which was fpoken of the Lord by the Prophet, faying -, Behold, a Vir- gin fh all be^ with Child, and /hall bring forth a Son, and they f) all call his Name Emmanuel, which being interpreted is God with Us.
.*^ I S a very zfual Method with S e r m.
Unbelievers -, And yet here, I*
before I proceed, it may be^'^''*^^ proper and necefTary to pre- mife, that by Unbelievers I would at This Time be underftood to Vol. V. B mean>
2 7^^ miraculous Birth ^/"Chrift:.
S E R M. mean, ?iot, men of fuch a difpofition as St 'Thomas was before his Converfion ; ra- tional and inquifitive perfons, Lovers of Truth and Virtue, men defirous to know and to obey the Will of God, and care- ful to keep a Confcience void of Offence both towards God and towards Men; yet, at the fame time, fenfible of the DifH- culties wherewith the Divine Providence has thought fit to permit even very im- portant Truths to be fometlmes attended; and careful, for That Realbn, not to be impofed upon, nor to receive things with- out good Evidence, either of Reafon, or of Revelation : I'hefe, I fay, are not the Unbelievers I would at prefent be under- flood to have in View. For concerninsc fuch perfons as thefe, our Saviour feems to fpeak, when he fays, they are not far
Mar. xii. f'om the Kingdom of God. But there is another fort of Unbelievers^ who, having no right i^nk of the Liberty of Human Adions, of the natural, and ellential Dif- ference of Good and Evil, of the Moral Government of God over the World, of a Judgment to come, and of a Future State of Rev/ards and Puniiliments; do there- fore
^The miraculous Birth of Chr'A. 3
fore feek all poffible opportunities, not of S e r m. inquiring into, and impartially examining, ^* but of cavilling againfl the Authority of Chri/l and the Truth of his Religion, as being the great Support and Confirmation of thefe Dodrines of Nature, with the Belief of which all Notions of Fatality or Neceffity, and all Licentioufnefs either of Sceptical Opinions or of Vitious Pra- (flice, is altogether inconfiftent.
Now of This fort of Unbelievers^ I fay, the ufiml Method is to attack fome par- ticular uncertain Dodtrines in the Syjieins of difagreeing Seds of Chriftians, and then conclude that they have deftroyed Chriflianity itfelf : Or they fet themfelves to expofe particular Weak Writers; and then leave it to be fuppofed, that All Defenders of the Dodrine of Chrift are Fools : Or they pick perhaps out of Bet- ter Writers fome inconclufive Reafonings, and weak Arguments ; trufling it will thence be inferred, that there is no Strength in the Strongejl : Or they reprefent Chri- ftlanity as relying upon fome Foundatio?2y upon which it does not rely ; and then conclude that it has no Foundation at all:
Vol. V. B 2 Or
4 T*he miraculous Birth ofOhn^.
S E R M. Or they demonftrate fome FaBs to be no ^' Proofs of the T^ruth of the Gofpel, which never were intended for Proofs j and then infer, that there is no Proof oi it at all : Or they drefs up particular Fads or Dodrines, in ridiculous Circumfiances ; and then re- prefent the Tubings themfelves, as Objeds of Ridicule : Or they lay great Strefs up- on fome very obfcure^ or more difficult Prophecy; and thence infer, that no Strefs is to be laid upon Any : Or becaufe, in the nature of the Thing, almoft Any Jingle Prophecy may poffibly be imagined appli- cable, in fome fenfe or other, to Some Other perfon j therefore all of them toge- ther^ centring uniformly in Chrijl and in Him alone^ yet are not rightly in Fa5i ap- plied to Him.
The words of my "Text are a parti- cular and very remarkable Inftance of Some of the Cafes in the foregoing Ob- fervation. It has been fuppofed by Many, that this fingular and miraculous Fad, of the manner of our Lord's Birth, record- ed thus in the Begin?2ing and frjl En- trance of the Gofpel-Hiilory, both by St Matthew and St Luke-, and urged more- I over
The 7ntraculous Bif^th of Chn{\.. 5
over by St Matthew as an unqueftionableS e r m. Verification of an Antient and (at firft ^• Sight) as remarkable a Prophecy, as any is to be found in the Whole Old Tejla- ment : It has been fuppofed (I fay) by Many, thar. T'hh Miraculous FaB, thus circumflantiated, and thus ufhering-in the whole following Hiflory of the Gofpel, muft needs have been intended by the Evangelift, as a primary and fundamental part of the Proof of our Lord's divine Commiffion. Which fmce in reality it could not pojjibly be; as being a Fad; which, in the nature of things, could not itfelf be proved, till the Truth of Chrill's Mif- fion and the Veracity of his Followers had jirji been clearly eftablifhed : Hence they have endeavoured to deftroy the Autho- rity of the Sacred Writer, as infifling (at the very Beginning of his Hiftory) upon a Proof, which could not poffibly be of any Ufe towards the Convidlion of Unbe- lievers; and as confirming it by a Pro^ phecy\ which they think cannot be fhown to be rightly applied, fince the Words may be capable of another Interpretation.
B 3 For
6 Hoe miraculous Birth of Chrift.
Se RM. For the removing therefore of This Prejudice, and to clear more fully the Meaning and Intent of my Text, I fhall endeavour diftindly to make out the three follpwing Particulars.
1. That this Hiftory of our Lord's miraculous Birth, evidently in facl was not, and in the nature of Things could not pojjibly be, intended by the Evangelift in this place, as any Proof, for the Convic- tion of Unbelievers, either of the Digni- ty of Chrift's Perfon, or of the Truth o-f his Doftrine, or of the Reality of his Di- vine Commiffion.
2. That yet neverthelefs, in the Na- ture of the Thing, v^hen a Perfon of fuch Dignity as our Lord profeffed himfelf to be, and v^ith fuch a Divine Commiffion, w^as to come into the World ; this one particular Diftindiion, the tnirac],ilous man- ner of his Birth, w^as in itfelf a very rea^
■ fonable, proper, and not incredible Circum- ftance.
3. That confequently the Sacred Wri- ter of the Life of our Saviour, had juft reafoji, when alTured 01, the Truth of the Fa6t from things which followed, to in- fer t
The 7?iiraculous Birth <?/'Chrift. 7
fert this miraculous Circumftance into the S f. r m. Beginning of his Hiftory; and, in That ^• Manner and to That Purpofe for which '-^^~^^^^ he relates it, had 2i jujl Right ^ and good and fiifficiefit Grounds^ to apply the Pro- phecy here cited, as a Predidion of it.
I. I fay, This Hiftory of our Lord's miraculous Birth, evidently in fa(ft was not, and in the Nature of Things could not pojjibly be, intended by the Evangel ifl in this place, as any Proof, for the con- vidlion of Unbelievers, either of the Dig- nity of Chrift's Perfon, or of the Truth of his Dodrine, or of the Reality of his Divine Commiffion. That it could ?7ot pojjibly be alleged in way of Proof of any of thefe things to Unbelievers, is mofl evident for This Plain Reafon, becaufe in the Nature of Things the Fa6t was itjelf incapable of being proved, till the Truth of Chrift's Miffion and the Veracity of his Followers had frji been eftabliilied. And that in fa5i it was never by the E- vangelift intended as fuch, appears no lefs evidently from hence j that though both by St Matthe^iD and St Luke it be laid down as the Beginning and Foundation of B 4 their
8 735^ miraculous Birth of Chrift.
Se rm. their Account of the Life of Chrift, yet in the Account they give us of his F reach- tng^ 'tis never once mentioned by Either of Thefe very Evangelifts, or by Either of the Two Other Evangelifts, as ever alleged by Chrijl in proof of his being the true Meftiah. Nor in the Book of the Acls, is it ever mentioned as urged by the Apofiles^ in T'heir Preaching at any time cither to yews or Gentiles. Nor in any of the Epijiles of Paul, or of any other of the Apoftles, is it ever referred to un- der That View. It would have been ab- furd to allege, in preaching to Unbelie- vers, a Fadt which itfelf prefiippofed the Truth of Chrift's Miffion j and w^hich could not have been proved, without firft taking for granted the Truth of That ve- ry Dod:rine, in Proof of which This Fadt was to have been alleged. But the Be- giiming of the Hiftory of the Life of Chrift, is a very different thing from the Hiftory of his beginning to Preach the Gofpel. What happened Firft in Fime, could not but of neceffity be La/i m Proof : The credibility of the Inviftble Miracle of his Birth, depending entirely
on
'The mlractilous Birth of Qhn^, 9
on the Vifible miraculous Proofs, by which S i r m. our Lord afterwards gave Evidence of hh ^• own Commiffion, and by which his A- poftles afcertained T^heir oum Veracity, and the Truth of the Accounts they gave con- cerning Him.
2. Though it could not indeed be al- leged properly, in Proof of the Truth of his Dodlrine to Unbelievers j yet never- thelefs, in the nature of the Thing, when a Perfon of fuch Dignity as our Lord pro- fefled himfelf to be, and with fuch a Di- vine Commiffion, was to come into the World J this one particular Diftindlion, the miraculous manner of his Birth, was in itfef a very reafonable, proper, and not incredible Circumftance. We are taught in Scripture, that as the firfl man and his ' Cor xv. Pofterity, were of the Earth, Earthy, the^^' fecond man was the Lord from Heaven. And our Lord himfelf frequently declared to his Difciples, that \it ca7ne down from ]o\-^'^''^}-n^ Heaven ; that he came forth from the Father, and came into the World. The Meaning of thefe Expreffions is explain- ed to us in Other places ; where 'tis de- clared that he was in the Beginniitg The
Word
I o l*he mh^aculous Birth of Chrift.
S E R M. Word of God, the origi/ial Revealer of the
^' Will of the Almighty to his Creatures,
long before he was made Flefi and dwelt
among Us^ even from the Creation of the
World : Having been (as St Paul expref-
Phil. ii. 6.fes it) in the Form of God, that is, in the Prophetick Language, the Angel or Mef- fenger of the Covenant, before he took up- on him the Form of a Servant, and was made in the Likenefs of Men, and found in fajhion as a Man, Phil. ii. 8. Now, This being the Cafe ; The moft obvious manner in which it might naturally be expelled that fo extraordinary a Perfon, a Perfon of fuch Dignity as to have had
Joh. xvii. glory with God before the World was ; I
^' fay, the manner in which it was mofl
natural to have expelled that fuch a Per- fon fhould come into the World, was in a way different from the Sons of Men, It was the Appointment of Divine Wif- dom, for Reafons of Government in the infinite and eternal Kingdom of God over the Univerfe, that his Mercy and Com-^ palTion towards Penitent Sinners fliould be difpenfed in a partic;dar Method^ througii tlie Atonement m^^dc by the
Blood
'The miraculous Birth of Chrift. f %
Blood of Chrift. In order to make This S e r m. Atonement, and to become capable of ^• Suffering as a Sacrifice by the (liedding of '^''"'^'^^ his Blood, it was neceffary for the Son of God to have a Body prepared for him^ Heb. X. 5. and to be borfi after the Like- nefs of Men. Chap. ii. 14. For a/much as the children are Partakers of FleJJj and Blood, he alfo himfelf likewife took part of the fame, that through Death he anight de- flroy him that had the Power of Death, that is, the Devil. Yet, being fuch a Perfon as the Scripture defcribes him, fent down \vi\m.Qdi?itt\y from Heaven -, his Birth could not iiatiirally, if I mav {i^i fpeak, but be, miraculous, as the Text reprefents it. And miraculous as it was, 'twas yet really, in the nature of the T^hing, nothing more fniraculous, except- ing only that God has not thouglu fit to do the like coiitinually j 'twas in iffelf I fay, not at all J72ore iniracidous, than what we vulgarly call (without Any Meaning or Signification in that Phi-afe,"* the Courfe of Nature ; that is, the Courfe of a J?tere empty Word, or abflraB Notion^ which has no Being or Reality of Ex-
1 2 7Ze 77iiraculous Birth of Chrift.
S E R M. ijlence, and confequcntly cannot be the
^- efficient Caufe of any thing.
^^^^^"^ 3. This miraculous Birth of Chrift,
the Evangelift had juji reafon^ when af-
fured of the Truth of the Fad from
things which followed y to infert at the
Begi?2m?2g of his Hijicry of our Saviour's
Life } and, in That Manner, and to That
Purpofe for which he relates it, had a
jiijl Right, and good and fufficient Grounds,
to apply the Prophecy here cited, as a
Predidtion ®f it.
When our Lord firfl told his Difci-
joh.iii.13 pies that he came down from He ai) en , that
■ he came forth from the Father, and came
into the World ; they did not clearly un-
derftand his Meaning ; nor probably did
the Blejfed Virgin herfelf comprehend the
Reafon of That miraculous Work which
God worked in Her. But, as St Luke
tells us, Mary kept all thefe things, and
pondered the?n in her Heart, ch. ii. 19 : And
fo did his Difciples, both with regard to
Mar. ix. This, and to Ma7iy Other things that Je-
Lukeii. ^^^ did and faid ; Which at firft they
50. ix. 45:, under flood not, and were afraid to ask him. xviii. 34. . ^ ..
joh. %Mii. But when Jcfus was glorified, loh. xii. 16.
^'- "• ''■ ' and
T^e miraculous Birth of Chrift.
I
and Luke xxiv. 8. then remembred they and S e r m. underftood many things that were written ^..^.yj of himy and done and fpoken by him. Again, yoh. ii. 22. When Jefus was rifen fro?n the Dead, then his Difciples remem- bred that he had /aid thefe things unto them : And they believed the Script ure^ and the Word, which J ejus had /aid. When our Lord, by his RefurreB ion from the Dead, had confirmed to his Difciples all the Miracles which he had worked, and all the Dodrines which he had taught in his Life-time ; and particularly, before his Afcenfion into Heaven, had explained to them the manner of his Defcent from thence ; which, among other things, in- fured them of the 'Truth, and unfolded to them the Reafon, of the MiraculoiifneJ's of his Birth: Then had theyjuft grounds to declare the Dignity of his Perfon, and to expeft that Credit fhould be given by Believers to the Accounts they had recei- ved of this miraculous Nativity; though it was what, in the Nature of the Thing, could never properly be alleged in their Preaching, among the Proofs they were to urge for the Convidion of Infidels.
Further:
14 T'h^ miraculous Birth of Chrift.
S E R M. Further: When our Lord, after ^' his Refarrediion, beginning at Mofes and ^^ all the Prophets^ had expounded unto his Apoilles in all the Scriptures the things concerning himfelf^ and opened their JJn- derfianding^ that they might underfiand the Scriptures^ Luke xxiv. 27, 45 ; Then they faw plainly, (and any one Nou\ who will trace the whole Thread of the Old Teflament, may plainly fee,) that there is a continued Series and Connexion, one uniform Analogy and Defign, carried on for many Ages by Divine Prefcience thro' a Succeflion of Prophecies j which, as in their proper Centre^ do All meet together in Chrijl^ and in Him only ; however the ^^ y/A'^/f li?ies^ when confidered apart^ may many of them be imagined to have ano- ther Dired:ion, and point to intermediate Events. Nothing is more evident^ than that the Whole Succejjion of Prophecies^ can poffibly be applied to No7ie but Chriji. Nothing is more ?niraculous^ than that they fhould all of them be capable of be- ing poffibly applied' to Him. And what- ever intermediate Deliverances or Deli- verers of God's People, may fecmlngly or
realU
)an. vu.
T^he miraculous Birth of Clirift. 1 5
really be fpoken of upon particular Oc- S e r m. cafions J nothing is more reafonable than ^* to believe ; (in the Apojiles certainly, who ^^^*^ converfed perfonally with our Lord after his Refurredion, nothing could be more reafonable than to believe,) that the Ul- timate and General View of the Prophe- tick Spirit Always was fixt on Him, of whom in So?}je of the Antient Prophecies 'tis exprefsly affirmed, that God's Servant Ezsk. David fiall be the Prince over his People ^'^^^^^'•^^' fir ever; that his Dominion fhall be ^;zi+. everlajiing Dominion, which Jhall not pafs away j and his Ki7igdom, that which Jhall not be dejiroyed. The Apoftle St Matthew therefore had a juji Right, and good aitd Jilfficient Grounds, to apply to our Lord the Prophecy cited by him in my Text. Nor is it of any moment, to what perfon Ahaz perhaps might think it confined ; or in what fenfe even Ifaiah himfelf, pof- fibly, might underftand the words. For the Prophets themfelvesy^'Z£; Thefe things, but as through a Glafs, darkly ; even as the Apojiles afterwards did, and We ftill do, things that are yet future. For which
reafon.
lO.
#
1 6 Tloe miraculous Birth of Chrift.
Serm. reafon, no Prophecy of the Scripture is • (as St Peter tells us), of any private In-
iPet. i. terpretation ', that is, it relates not to
*°' things within the Prophet's own [iJ'ict,;] perfonal Knowledge; 'For the Prophecy came not in old time by the Will of Man^ but Holy men of God fpake as they were moved by the Holy Ghojl. So that even the Prophets themfelve^ could do nothing
I Pet. i. more, but inquire and fearch diligently \ as the fame Apojile exprefTes it : Search^ ing what^ or what manner of time^ the Spirit of Chriji which was in them did fignify^ when it tejlified beforehand the Sufferings of Chriji^ and the glory that Jhould follow. Which things, not on- ly the Prophets, but even the Angels (fays he) defire to look into. All that was pofjible^ and all that was intended^ and all that was needful to be underftood by Thofe who lived in the Aees before our Saviour, was, that God defigned by his Prophets to keep up in the world a per- petual Expedlation and Reliance upon his Promifes in general, that his Trus Wor- shippers (hould be lure finally to nieec
with
I'he miraculous Birth of Chrift. 1 7
with an everlafiing Deliverance ; and a S e r m. Saviour^ of whofe Kinp;dom there fliould _* , be 710 Etid. This is what Abraham faw /z/^^r 0^ and rejoiced and was glad. And This is what All the Prophecies in the Old Teflament rnofl evidently end in, whatever intermediate Events fometimes^ they may occafionally begin with. That Prophecy particularly, cited here by the Evangel ift in my Text, has at leaft thus much in it ; what conftrudlion foever be put upon the Words. Whatever can be imagined to have been in this Predid:ion promifed perfonally to Ahaz, was fulfil- led in its Seafon : But that the words in the Text had principally^ if not folely^ a Reference to fome far greater and more lafting Event j cannot (I think) be doubt- ed by any rational perfon, who confiders the Solemn Apojirophe from Ahax to the ijDhole Houfe of Judah, wherewith they are introduced: Hear ye nowy O Houfe {{,•^±1^,
of David 'j the Lord himf elf fh all give
you a Sign, (that is, not a Sign to T'hat
generation then prefent; but to Them a
Promife of what fhould finally be a Sign
Vol. V. C or
1 8 The miraculous Birth of Chrift.
S E R M.or Evidence of God's everlafting Care of ^J- his People,) Behold, a Virgin Jhall con- ceive, and bear a Son, and /hall call his Name Invnanuel. And This is ftill the more reafonable to be fo underftood, if it be compared with what the fame Prophet fays concerning the fame perfon in a chap- If. ix. 6. ter nearly following : Ufito Us a Child is born, unto Us a Son is given, and the Go-
vernment jhall be upon his Shoulder: Of
the Increafe of his Government and Peace
there fiall be no End, from henceforth
even for ever.
The Application of what has been faid, is; that We who are perfwaded of the Truth of Chrift's Mijjion, and confe- quently of his DoBrine, muft endeavour to live fuitably to That Holy Religion, of which We make Profeffion : Always re- membring, that the End and Delign of the Gofpel is to 'T'each us, that denying Ungodlinefs and worldly Liifs, ws JJjould live foberly, righteoify, and godly ijt this prefent World-, looki?ig for that blefed Hope, and the glorious appearance of the Qr'eat God, and of our Saviour fefus
Chrijl.
7he miraculous Birth of Chrift. 1 9
Chriji. And particularly that at This S e^r m. time when we commemorate his Birth, we keep the Feaft^ not with the Leaven of Malice and Wickednefs, or of Rioting and Debauchery j but with the unleavened Bread of Sincerity ^ Sobernefs, and 'Truth'
I.
VOL.V.
C 2
SER-
[ 21 ]
SERMON II.
The Predidion of the Messiah. [Preached on Chrijlmas-Day^
Isaiah ix. 6.
Unto Us a Child is born^ imto Us a Son is giveny and the government (hall be upon his Jhoulder ; and his Name Jhall be called wonder- fid-i Counfellour-t The mighty Gody the everlajling Father^ the Prince of Peace.
OD, the Supreme Governour S e r m, and Lord of the Univerfe; ^^* who worketh all things after ^^^^'^ the Coimfel of his Will-, having appointed, in the unfearchable Wifdom C 1 o£
2 2 The PrediSiion of the ?vieffiah.
S 1 R M. of his Government that the Method by •^** which Unful men fhould be brought un-
^^^^ to Salvation , fhould be by his Son's appearing and fuifering in the Flefh ; thought fit, from the Beginning of the World, to give men at firfl obfcure No- tices, and afterguards by degrees clearer and clearer predictions, of a Saviour who fhould come in the fulnefs of Time, to be their Redeemer, Mediator, IntercefTor and Judge. In which whole Difpenfati- on, as in all other Matters, when we af- firm that . God difpofes things after the Counfel of his own Will^ we muft always take care fo to underftand this, and other the like Expreffions of Scripture, that it may fignify, not what vain and prefump- tuous men are apt to mean, when T^hey talk of ading according to their own Will and Pleafure , that is, arbitrarily and without reafon j but the meaning of this fort of expreffions, when applied to God^ who can never pleafe to do any thing but what is beft, is This only ; that his mere Will and Pleafure ought abundantly to fa- tisfy us, that tho' we do not perhaps know in particular what all the reafons are, yet
in
The PrediBion of the Meiliah. 23
in reality there always are in the things S e r m- themfehes the greatefl and ftrongeft reafons, ^^♦ upon account of which every thing that ^--^"VNJ He does, is in itfelf the beft and fitteflr to be done. Having therefore in per- fed: Wifdom, as Supreme Governor and Lord of all, determined to bring finful Man to Salvation by this particular Me- thod ; he opened his divine Intention at firfh obfcurely to Adam, by promifing that the Seed of the Woman Pdould bruife the Serpcnfs Head: And afterwards a little further to Abraham, by fliowing him that in His Jeed floould all the Na- tions of the Earth be blejfed : Then, with llill more diftind: circumfliances, to Mofes ; under the numerous types and fhadows of the Law. And laftly, more and more plainly and explicitly, as the Time drew nearer, by full and clear Pre- didions of many fucceffive Prophets. Un- der all which feveral Difpenfations, they v;ho obeyed the word of God, according to the manner in which it was Then re- fpedilvely revealed to them, were each of them entitled to the Benefit of the whole Salvation ; and , notwithflanding their
C 4 different
^4 7^^ PrediBion of the Meiliah.
S E R M. different degrees of Knowledge, are all of ^^' them finally to be gathered together into
^^ One in Chrifh ; fo that He, to whom much is. revealed, fhall have nothing o- ver \ and Ete, to whom was revealed but little, fliall have no lack j when, at the confummation of all things, they fhall all meet in one great and general AiTembly of the firft-born which are written in Hea- ven J Patriarchs, Prophets, and Apoilles 5 and whofoever have in all Ages, after the pattern of thefe great Examples, obeyed the Commandments of God as made known to them, whether by the Light of Nature, or by the Law of MofeSy or by the Gofpel of Clrriil:.
Of all the Prophecies in the Old Tefta- ment, concerning this Method which the divine Wifdom has appointed, of bring- ing men to Salvation ; there is none that contains a clearer and more difl:in(5t, a ful- ler and more particular prediction, than the words now read unto you for the Sub- ject of our prefent Meditations : Unto us a Child is born^ Unto us a Son is given ^ and the Government flmll be upon his (houlder^ and his Name jhall be called Wonderfuly
Counfellor^
T^he PrediSiion of the Mefliah. 25
Counj'ellor, The mighty God, 7 he everlafi- S e r m. ing Father^ T'he Prhtce of Peace. In ^^• difcourfing upon which words at This ^^^^^^ Time, the Method fhall be, toconfider and explain diftindtly the feveral particu- lars, whereof the Text conlifts, in the Order they lie -, and from each particular fo explained, to infer in its place, as we go along, what may be ufefully and prac- tically deduced therefrom.
U/7fo Us a Child is born : Thefe words as they found in the Englijh, may feem at firft fight to exprefs nothing more, than the natural Birth of forae eminent perfon. But in the flridt fenfe of the original, and according to the intention of the whole Prophecy, 'tis plain they mufl: be fo un- derftood, as if they had been thus rendred ; Unto us is born The Child, abfolutely and by way of eminence ; That Child, whom all the Prophecies from the beginning of the World, in their final intention pointed at } whom this Prophecy of Ifaiah, thro* every part of it, defcribes under diiferent Charaders ■■, and whom the Text may reafonably be fuppofed to refer to as par- ticularly befors-mmtioned ^ ch. vii. 14.
"The
26 The PrediSiion of the M.Q{[i2i\i.
S E R M. The Lord him f elf fi all give you a Sign 5 ^^- behold^ a Virgin Jljall conceive and bear a
^"^'^'^ Son, and jhall call his Name ImmanueL This Birth of Chrift 5 as its being of a Virgin was a mark of Dignity more than human j that He, who by the Will of his Father was the Author of Nature, might be diftinguifhed by being born not after the Courfe of Nature ; fo the Birth itjelf his being born at all, and coming into the World as a Child, was an evi- dence of the reality of his Incarnation. He ^2.% found (faith St Paul) in fafion as a Man, and was made in the likenefs of Men : The meaning is ; not in the like- nefs of our nature, in the appearance on- ly, as oppofed to the reality ; but he was made after the likenefs of other Men, by really partaking of our infirm Nature.
In order to redeem mankind after that Method which the Wifdom of God had from the beginning appointed, it was ne- cellary that Chriil (hould fuffer ; and in order to That Suffl-rijig, it was neceffary that he (liould be born after the likenefs of Men. Forafmuch as the children (faith the Apoftie) are partakers of Flejh and Bloody I he
T:he PrediEiton of the Meffiah. 27
/.. alfo himfelf took part of the fame, that S e^r m. thro Death he might deftroy htm that ^^^^^^ had the Power of Death, that is, the De- ^il. Wherefore in all things it behov- ed \im to he made like unto his Brethren, (tempted in all points like as we are, only without lin; and capable of being touch- ch.iv..r. ed with the feeling of our infirmities ;) that he might be a merciful and faithful High'Prieft in things pertaining to God, to make reconciliation for the Sins of the people ; For in that He himfelf has furred being tempted, he is able to fuccour them that are tempted, Heb. ii. H- And from hence the fame Apoftle in another place, tho' There indeed he fpeaks figuratively concerning Chrift's myftical Body the Church, yet from he?ice it is that the Ground oi his manner of expr effing him- felf is taken ; We are members (faith he) of his Body, of his Flefi and of his
Bones.
The proper Ufe of this/r/? Obferva- tion in the Text, the humiliation of Chrifl in his Birth, is what St Paul infers from the fame obfervation, Phil. ii. 5. Let This mind, the fame kmble mind, be in Tou,
'which
2 8 The PrediBion of the Meffiah.
S E R M. 'which was alfo in Chrifi JefuSj who tho* II- he was in the form of God, invefted with
^^'''"^^^^^ Divine Authority and Dominion, yet was not greedy of appearing as God (fo the
words are in the Original ;) but took
upon him the form of a fervant, and was made in the Likenefs of Men , and glori- fied not Himfelf /o be made an High-Priefiy but was glorified by Him that begat him^ Heb. V. 5 J and honoured not Himfelf but was honoured by Him that fent him, Joh. viii. 54.
I T follows ; Unto Us a Son is gi- <ven. And thefe words alfo, like thofe fore-goino;, mufl be underflood abfolute- ly and by way of Eminence : Ufito us is given The Son j That Son of Man, who was foj as no other ever was, the Son of Man J who was fo, as no other ever can be, the Son of God: That divine Perfon, who was the Subje(ft of all the Prophecies, from the foundation of the World, and the exDeiftation of all Nations. The original of the former character, his being the Son of Man, is that fublime defcrip- tion which the prophet Daniel ^wq^ of his Vifion, ch, vii, 13. I fa-w in the Night- I Vifions,
7^^ PrediSiion of the Meffiah. 29
Vifiom^ and behold, one like the Son of S e r m. Man, came with the clouds of Heaven, and ^^' came to the antient of days , and they ^^^^^ brought him near before htm j and there nioas given him dominion and glory and a Kingdom. From this prophetical de- fcription it is, that our Saviour in the Gofpels is io conilantly charaderized by That Title of the Son of Man: Mat. xxiv. 30. T'hen Jhall appear the Sign of the Son of Man in Heaven^ (the Signal given you by the Prophet Daniel, the Signal of That Son of Man there defcribed,) and they Jhall fee him coming in the clouds of Hea- ven with Power and great Glory. And yoh. iii. 13. 'The Son of Man which is in Heaven. And in the book of the Rcvela- tion, ch. i. 13. the very words of Daniel are tranfcribed -, one like unto the Son of Man ; and ch. xiv. 14. Upon the cloud one fat, like unto the Son of Man. The other character of our Saviour, his being the Son of God, v^as given him frjl upon ac- count of his being born miraculoiify of the Virgin by the immediate Power of Luc i 32. God, Luc.'i. 35; Then again, upon ac- '^^^''^ ''• count of his being raifedfrom the dead by
the
30 The PrediSiion of the Meffiah.
S E R M. the like miraculous Power of the Al- I^' mighty, Rom. i. 4. A£is xiii. 33. And
^'^'^'^^^ laftly, upon account of his being revealed to be That divine Perfon, who, deriving his Being from the Father in a fingular and incomprehenfible manner ; and ha- ving been with the Father, from the Be- ginning; and having had Glory with Him, before the World was ; and having originally exercifed the Father's Power, in the Creation of the World ; and ha- ving fmce in all ages appeared hz the form of God, as the Word, the MefTenger, the Reprefentative, the Image, of the Invif- hle God', at length, in the Fulnefs of
Joh.i. 14. Time, was made Flefi and dwelt among m, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth.
Unto Vs, fays the Prophet in the Text, is this Son of God given : unto TJs, as it was T^hen literally underftood, the pofterity of Abraham, the Nation of the Jews-, but, as it is Now diftindly re- vealed in the Gofpel, and as it was even I'hen obfcurely predicted, unto Us Ge?2~ tiles alfo is he given ; unto us that ^ivcfar
off:
"The PrediSimi of the Meffiah.
31
off, as well as to them that are near% unto S e r m. us Sinners, of all Nations and of all Ages ; El- even unto all Mankind, who are willing ^^-^"^^^"^ to repent, and reform their manners, and make acknowledgment of the Truth; For God would have all men to be faved^ and wills itot that any jhould perljh, but that all Jhould come to repentance: Nay even to T^hem therefore which never heard of him, muft the Benefit of his Coming extend, according to the proportion of their Capacities unknown to us ; For the Mercy of God is, without exception, over all his works.
T o Us is This Son given. It is not with- out reafon, that the word given is fo care- fully and conftantly inferted, and fo great an emphafis and ftrefs laid upon it, in al- moft all the Texts of both the Old and New Teftament, which mention the com- ing of Chrift into the World. The intent of it is, to exprefs to us diftindlly the refpeft- ive parts, which the Father and the Son bore in the redemption of the World; that neither the One, nor the Other, nei- ther he that gave, nor he that was willing to be given for us, fliould be defrauded
of
3 2 The Prediction of the Meffiali.
S E R M. of their proper Honour. That God gave ^^' his Son, out of his bofom ; is expreffive
^^^^^ to us of the Father s Supreme Authority^ and of his original, efTential, and eternal Goodnefs : That the Son gave himfelf for us, or was ^willing to be given, denotes the Love of Chriji towards Mankind ; and explains the 'Jiifiice of his being appoint- ed to fuffer, tho' he was an innocent per- fon ; becaufe Hhat appointment, as 'twas by the Will of the Father, fo 'twas alfo by his own free confent. The Jirfi of thefe, viz. the Supreme Authority of the Father, is fet forth in thofe Texts of Scripture, where it is affirmed that in thefuhtefs of 'T'ime God (ent forth his Son, Gal. iv. 4 ; that he faved us according to his ovfn piirpofe and grace in Chrifl 'J ejus, 2 Tim. viii. 9 ; even according to the pur- pofe of Him who ivorketh all thi?7gs after the counfel of his own Will, Eph. i. 11. And indeed in the Nature of things it is evident, that the Supreme Power to whom the fatisfacfhion is to be made, muffc appoint what farlsfadion he will be pleaf- ed to accept. The Second of thefe, viz. the original Goodnefs of the Father, is
fet
The PrediSiton of the Mefliah. 33 let forth in thofe Texts, where the Scrip- S e r m, ture teaches us, that God fo loved the -^
World, that he gave his only begotten Son, that whofoever believeth on him Jhoiild not peri/h, but have everlafting life, Joh. iii. 16; and I Joh. iv. 9. In this was mani- . fefted the Love of God towards us, becaufe that God fenthis only-begotten Son into the World, that we might live thro' Him-y and ver. 10. he loved tis, and fent his Son to be the propitiation for our Sins, The third particular, viz, the Love of Chrifi in being willing to be thus fent or given for us, is exprefl in thofe Texts, wherein we are taught, that Chrift gave himfelf a ranfom for all, i Tim. ii. 6 -, that he gave himfelf /or us, that he might redeem us from all iniquity. Tit. ii. 14. And Both thefe together, (the Authority and Goodnefs of the Father in giving his Son, and the Love of Chrifi in being willing to be given for us,) are exprefl in one. Gal, i. 4. who gave himfelf for us, ac- cording to the Will of God and our Fa- ther,
Vol V. D The
34 ^ke PrediBion of the MefTiali.
S E R M. The Ufes of I'his particular^ are ; ly^^ ^^- that we acknowledge primarily the origi- ^""'^'""^^"^ nal eflential Goodnefs and CompaJJion of God our Father^ as the fir ft Caufe and Author of our Salvation ; upon which account, St Taul frequently ftiles the Fa- ther, God our Saviour ; and that therefore we look not upon him as a cruel and im- placable Judge ; but on the contrary ex- toll with all thankfulnefs our Redemption thro Chrift, to the praife of the glory of His Grace, who has made us accepted in the beloved^ and has given us the adoption of children by Jefus Chrifi to himfelf, accord- ing to the good pleafure of his own JVill, Eph. i. 5. 2^/)', That in the next place we thankfully exprefs our Gratitude alfo to our Saviour himfelf, who condefcend- ed for our fakes to become Man ; who /<?- Eph.v.2. ved us, and gave himfelf for us\ and Rev j li^afi^d us from our Sins in his own blood, and has made us Kings and Priefts to God mid his Father. '}ydly. That from T^his Great inftance of the divine Grace and Goodnefs, we learn to depend upon the fame Beneficence for all other good things likewafe: For He that fpared not bis own ^ Son,
'fhe PrediSiion of the Mefliah. 35
Sm^ hut delivered him up for us all, how S e r m. fiall he not with Him alfo freely give us ^^ all things, Rom. viii. 32. Not, a Liberty to fm, that Grace may further abound; God forbid; But all good things, all things really profitable to our prefent and future Happinefs. Lafily, that from this wonderful Love of God towards t/j, we learn our own Obligation to love one ano- ther \ ijoh. iv. II. Beloved, if God Jo loved USy we ought alfo to love one ano^
iher.
And thus much concerning the firft part of the words, Unto us a Child is born, XJnto us a Son is given.
I T follows, And the Government fiall he upon his Shoulder. The Jews, tho' they acknowledged thefe words were to be applied to the Meffiah, yet they under- flood them of the Dominion only of a temporal Prince, who fhould fubdue their enemies for them. But the opening of this Prophecy by degrees in further pre- didions, was fuch as ought to have given l^hem better Notions of this matter ; and the Account We have in the New Tefta- ment of the accomplifhment of all thofe
Vol. V. D 2 predidions,
36 'the PrediBion of the Meffiah.
S E R M. predidions has from t/j removed all ap- ^^' pearance of difficulty in the underftand- t^VXj .^^^ them. The true meaning of the words, is begun to be opened in the very next verfe immediately following the Text, Of the increafe of his government and peace there jhall be no endy upon the I'hrone of David, and upon his Kingdom^ to order it, and to efiablijld it with judg- ment and with jiiftice from henceforth isven for ever, ver. 7. In the Prophecy of Da- niel, 'tis explained a little further ; ch. ii. 44. 'T^he God of Heaven fiall fet up a
Kingdom which fh all never be deftroyed,
and it fi all ft and for ever. And ftill more clearly, ch. vii. 13. I f aw in the night -vi- fiofis, and behold, one like the Son of man same with the clouds of Heaven, and came to the Antient of days, and they brought him near before him ; And there was gi- ven him dominion and glory and a Kingdom, that all people, nations and languages Jljould ferve him j his dominion is an ever- lafting dominion, and his Kingdom that which fiall not be deftroyed. This was a fufficiently plain intimation, that the Kingdom of the Meffiah was not to be
a wordly
The PrediSimi of the Meffiah. 3 7
a worldly temporal Kingdom. The Ap- S e r m. plication of thefe Prophefies to Chrift^ is 1^- made exprefsly by the Angel to the Bief- ^^^^^ fed Virgin, Luk.i. 32. He fiall be great^ and Jhall be called the Son of the Higheft^
and he jhall reign over the hoiife of
yacob for ever, and of his Ki?igdom there Jhall be no end. What manner of Domi- nion this was to be, our Saviour himfelf began more clearly to explain. Mat. xxviii. 18. All Power is given to me in Heaven and Earth, This difcovered that it was to be a fpiritual Kingdom, more exten- Jive, as well as more lajling, than Earth- ly Dominions. The Principal A5ts of Power in this fpiritual Kingdom, are ex- prefTed by St Peter, A£ls x. 42 j He is or- dained of God to be Judge of ^ick and Dead 5 and that thro his Name whofoever believeth in him jlmll receive remiffion of Sins. And the full Extent of this whole Dominion is fet forth by St Paul, in thofe paflages of his Epiftles, where he tells us that Chrift fitteth at the right hand of the Heb.xii 2. throne of God, being Head over all things, Eph. i.ii. exalted far above all principality, a?id pow- p°'| J| [°' er, and might, and dominion, and ^-ufrj Eph. 1.21. D 3 name
3^ The PrediSrion of the Meffiah.
S E R u.jiame that is named not only in ^This Worlds ^^' but alfo in that which is to come j Angels j*^ jjj a?id Authorities and Powers being made 2-^' JubjeB unto him^ and all t hi figs put under 1 Cor XV. ^'-^ fi^^' To which defcription, the A- ^7- poftle yet thought it neceiTary to add the
Enh.i. 21, {. ,, . . ^
Hcb.ii. 8. following caution, i Cor. xv. 24, 27 5 But when he faith all things are put under him^ 'tis manifeji that he is excepted which did put all things under him ; And (in the end) when all things Jhall be Jubdued unto, him, then f J all the Sen alfo himfelf be fub- jeSi unto Him that put all things under Him^ (having delivered up the Kingdom to God even the Father,) that God even the Father may be all in all. Which deliver- ing up of the Kingdom, if any one asked how it is confident with thofe forementio- ned prophecies of his reigning for ever • the Anfwer is plain, that as of the Saifits, under Chriil their Head and Lord, it is affirmed Rev. xxii. 5, that they fall reign for ever and ever ; fo of Chriji in an in- finitely higher fenfe, even after his deli- vering up the Kingdom to the Father, it v/ill ftill be true, that of his Dominion with and u?ider the Father, there Jhall be
no
l%e PrediSiion of the Meffiah^ 3 9
m End. And This is the full meaning of S e r m. ^hat Expreffion, ^he Gove7iiment fiall ^ ' be upon hisjhoulder.
The remaining part of the Text, is a further Defcription of the Per/on, upon ivhofe fioulder it was prophefied I'his Go- vernment fhoiild be ; 'tis a further defcrip- tion of his Perfon, under four dill:in(5t Names or Characters. The Firji is j And his Name Jloall be called Wonderful^ Conn- fellor. The term. Wonderful^ lignifies, that the Perfon was to be of Secret and Greater Dignity^ than the Jews expell- ed : And fo the word is of the fame im- port, with that more antient intimation given to 'Jacob, when he wreflled with him, G^;^. xxxii. 29. Wherefore is it that thou doft ask after my Name f and to Ma- noah^ Judg. xiii. 18. Why askefi thou thus after my Name^ f^'^'^S ^^ ^^ fecret ? The other term, Qounfellor^ lignifies the Ke- it^iy^M^ 'vealer of the Secret Counfel oj God ; For ^yy^;^(^, fo the Gofpel is frequently ftiled in Scrip- Acftsxx. ture, the whole Counfel of God-, the hid- i cor ii.7. den wifdo}n j the myftery which has been hid f^^/j^' ^' from ages and from generations, but now is Col i. 26. made manifeft to his Saints % the Jnyfery^r,. D 4 which
40 The PrediSiion of the Mefliah.
S E R M. which was kept fecret fince the World bf- ^' gaUy but now is made manifejt : and by the
^^^^^ Scriptures of the Prophets, according to the commandment of the everlajiing God, made known to all Nations for the obedience of
foh.i.T- Faith. Upon T^his account it is, that
Mai. iii. I- Revealer of his Will, the Angel or Mef- fenger of his Covenant, and, in the words of the Text, V/onderful, Counfellor.
The Second Charader is. He fhall be called 'J'he mighty God, or rnighty Lord, The meaning of which phrafe, has been already in good meafure explained under that foregoing charadler, T^he government Jhall be upon his fJooulder j And the com- plete import of it is more fully expref- fed to us in thofe places of the New Te-
Heb.i.4- ftament, wherein Chrill; is ftiled Heir of
^^^^'^^' dll things. Lord oi all or over all. Lord Rom- X. o ' . . , ,
12. ^\^'^ both of the Dead a?id Living, the Prince
^t H of the Kings of ^ the Earth, the Lord of
six. 1 6. ^ Lords and King of Kifigs, and, in one
word, (by the appointment of the Fa-
Hcb.i. 8 ther,) our Judge, our Lord, and our God:
job.i. I. xhe Sum and Intent of all which Titles
together, is accurately fee forth by S;
Paul
T^e PrediEiion of the Meffiah. 41 Paul in that moft lively defcription , S £ r m.
Phil. ii. 9. God has given him a Name '
which is above every Name-, that at the name of 'J ejus every knee jhoiild bow^ (every Creature fhould fubmit to His Authority,) of things in Heaven^ and things in Earthy and things under the Earth ; and that every tongue jhould confefs that Jefus Chriji is Lord, to the glory of God the Father.
The "fhird Character is, He fhall be called the everlajiing Father, Which Phrafe, as it lies in our Tranflation, is very apt to be miflaken. For if thereby be underftood, that the ^on is the Father 3 this would be plainly confounding the Per- fons of the Father and the Son, and (by a manifeft Abfurdity) making the Son to be the Father of Himfelf Which man- ner of fpeaking is fo much the worfe, becaufe there v^ere in the Primitive times certain Falfe Teachers v^ho did fo fpeak, and whofe Dodtrine (being of worfe con- fequence than at jBrft fight appeared) was feverely reproved by the Apoftles. He h an Antichrifl^ faith St "John, that denieth the Father and the Son^ i yob. ii. 22. And
thy
rt.
42 7T)e PrediSiion of the Meffiah.
S E R M. they Jhall bring in, faith St Pefer, dam-
^^' nable herejies^ even denying the Lord that
^^^''^'^'^ bought them, 2 Pet. ii. i ; fpeaking of
thofe, who in reality denied our Saviour
to have any Being at all, by making the
Son to be nothing elfe but merely another
Bed Co- Name for the Father. The true render-
LXX. ing therefore of thefe words of the Pro-
Ti^r\^i^(x- 1^ ' ^j^^ everJafting Father, but
V®-. the Father or Lord of the future ever- tuir/uh- lofting Age, the Age of the Gofpel-, con- cerning which the iVpoflle declares, Heb. ii. 5. that to Chrift only, and not to Angels, hath God put in fubje5iion this Age to come.
Lafily, The Fourth and Laft Charac^ ter here given to our Saviour, is, that He fhall be called T^he Frince of Peace. The meaning of which Title, was firft in fome degree explained by the Angels to the Shepherds, when they fung that Hymn, Luk, ii. 14. Feace on Earth, good will towards Men ; which was well anfwered with That Hofannah, the Difclples fung to our Saviour, ch. xix. 38. Peace in Hea- ven, that is, reconciliation with God. More diflind:ly afterwards by §t Peter,
A5fs
'The PrediBion of the Meffiah. 4^
A^s X. 36, 43. God fent unto the children S e r m» of Ifrael, preaching peace by 'J ejus Chriji, "• he is Lord of All; (that is, eftablifhing ^^^^^^ Peace and Unity between Jews and Gen- tiles, under Jefus Chrift their Common Lord^) that th7^ough his Name whofoever believeth in him^ fiould receive remifjion of Sins. Moft fully and clearly of all, by St Paul; Rom. v. i. Being jujiifed by Faith^ we have Peace with God, through our Lord fefus Chrift: and Eph.W. 14. He is our Peace, who hath made Both One, that is, both fews and Gentiles ; and hath
reconciled Both unto God in one Body
by the Crofs, having preached Peace
to you which were afar of, and to them that were nigh : and Co/, i. 19. It pleaf-
ed the Father by Him, (havi?jg 7nadc
Peace through the Blood of his Crofs) to
reconcile all things unto himfelf; and
you that were fometimes alienated, and enemies in your mind by wicked works, yet Now hath he reconciled. The Vfes of this lafl: particular are j Firft, Since God has gracioufly been pleafed to fend us this word of reconciliation by the Prince of Peace, that therefore We on our part be alfo willing to be reconciled to Him, by
forfakino;
44 7^^ PrediSiion of the Mefliah.
S E R M. forfaking thofe Sins which are the caufe ^^- of his difpleafure ; Now then, faith St
^^^^^^^ Pauly we are ambajfadors for Chrift ; a$ though God did hefeech you by us j we pray you in Chriji's Jiead^ be ye reconciled to God, 2 Cor. V. 20. Secondly ^ Having fo great an Interceflbr for us, as the Prince of Peace Himfelf, the Son of the living God ; that therefore we come boldly unto
Heb. iv. the I'hrone of Grace, having accefs with
Eph. iii. confidence through the Faith of him j Heb.
."; X. 19. Having therefore, brethren, bold^
nef to enter into the Holiejl by the blood of yefus, by a new and living way which he hath confecrated for m;—^—and having an High-Priejl over the houfe of God; let m draw near with a true Heart, in full af- fur^nce of Faith. 'Thirdly, That yet we be careful to conlider, that this peace and reconciUation purchafed for us by Chrift, is only upon condition of our future obe- dience: For fo the Apoftle adds in the words next immediately following thofe
now cited ; let us draw 7iear in full
ajfura?ice of faith, havijig our Heart jprijikled from an evil cofij'ciencc, and our bodies wafljed with -pure Water; tliat is, having our minds clcanfed with that pu- rification
ll^e PrediEtion of the Meffiah. 45 rification from wickednefs, the Sign and S e r m.'
• IT '
Emblem of which is the Baptifm of Wa- *** tcr : And Col. i. 23. God hath now re^ conciled you to himfelf, faith St Paiil^ if ye continue in the faiths grounded and fet- led J and be not moved away from the hope of the GofpeL Fourthly, That having fo great a Mediator as the Prince of Peace appoin- ted us of Gody we fuffer no others to be joined with him by human invention. For as worfliipping any other God, befides the Father Almighty, is Idolatry againft Gody or fetting up Idols in the place of Godt So worfhipping any other Mediator, befides his only Son our Lord, is Idolatry againft Chrifi, or fetting up Idol-Mediators. They who worihip Saints and Angels, beguile themfelves of their reward, faith the Apo- ftle, not holding the Head, which is Chrifi Col, li. 18. Lajlly, Upon this particular great occafion of commemorating thank- fully the Birth of the Prince of Peace, let us keep the Feaft worthily and as be- cometh Chriftians -, fiot with old leaven, nei^ ther with the leave?i of malice and wicked- nefs, or a rioting and debauchery, but with the unleavened bread of Sincerity^ Sobernefs and Truth,
SERMON
[47 ]
SERMON III.
The Charadter of the Messiah. [Preached on Chrijimas-Day.'\
Gal. iv^. 4, 5.
But whe?i the fulnefs of time was comcy God fent forth his Son 7nade of a woman^ made under the laWy To redeem them that were under the law^ that we might receive the adopt io7t of Sons.
HE principal defign of St Paul S e r m. in this Epiftle, is to vindicate the truth and juftice of God, ^"^^^ y in abolishing the yezvijh reli- gion fo far as concerned the Gentile Converts, and eftablifhing the Cbri-
jlian
48 T^e CharaSier of the Meffiah.
S E R lA.flian alone in its room : againft thofe who contended that even the Gentile Difciples were obliged to obferve the law of Mofei^ and that the religion of Chrifl was to be added to That of Mofes^ and not That of Mojes to be taken away by Chrift. Amongft many Arguments wKich the Apoftle makes life of to confute thefe falfe Teachers, he begins this \vth chapter with the Similitude of a young Heir's being under Tutors and Governours, ver. i and 2. Now I fay^ that the Heir, as long as he is a childy differeth nothing from a Servant, though he he lord of all -, But is under 'Tutors and Governours, until the time appointed of the Father. Which Similitude he ap- plies in the 3^ verfe, and in the words of the Text ; Even So JVe, fays he, when we were children. We of the fewifi difpenfa- tlon, were iti bondage under the elements of the world'. But when the fulnefs of time was come, God fent forth his Son made of a woman, made under the law, to re^ deem them that were under the law, that we tnight receive the adoption of Sons. The Meaning is : Before the World was pre- pared for the reception of the Gofpel, I God
The Chara&er of the Meffiah. 49
God thou'iht fit to oblip;e men to obferveS e r m*
• in
thofe firfl and more miperfe6t rudiments, * which were inftituted in the Jewipj laW; But when the time was come that the Mef- fiah fhould appear, God did by him abo- lifh T'hat inftitution of religion, (at leaft as to the Neceflity of its being embraced by the Gentiles) and redeemed or freed men from the fervile obedience thereof; requiring from them thenceforward, only That free, That manly and rational obe- dience, which is the duty and privilege not of Servants but of Sons ; T^hat ive might receive the Adoption of Sons,
In the Words we may obferve, i^, The Charad:er of the perfon fent into the World ; God fent forth his Son. 2dl)\ His Condition and Manner of Converfation among men ; he was made of a woman^ made under the law. '^dly^ The Defign of this his coming ; it was 'To redeem thofe that were under the law^ that we might receive the adoption of Sons. And \thly^ The particular Time of his ap- pearing; When the fulnefs of time was come.
Vol. V. E i/, Here
50 The Chaj^aBer of the MclHali.
S E RM. I/?, Here is the Charader of the pef- m* fon fent into the World ; God ient fo^'th hii Son. The Phrafe is of the fame im- port, with thofe other expreffions we meet with in Scripture j Godfo loved the world, that he gave his only begotten Son^ that whojoever believeth in him Jhould not pe^ rijlo^ but have everlafiing lije, Joh. iii. 16. and, God who at fundry times and in di^ vers manners [pake in times pafl unto the fathers by the prophets^ hath in thefe laji days fpoken unto us by his Son^ Heb. i. i. The Meaning is : God having of old efta- blilhed fcveral Forms of Rehgion among men, by divers ways of revelation, by difcovering himfelf to the Patriarchs, by the delivering of the law to Mofes, and by the preaching of the prophets ; and all thefe Methods having proved feverally in- effectual to make men truly virtuous, to recover God's Creation from the Corrupt tion and Bondage of Sin, and much more infufficient to afford any effediual means of redeeming them from the Guilt there- of; he did at laft in mercy and compaf- lion to mankind vouchfafe to afford them one more clear and perfed revolation of
his
T'he CharaEler of the Meffiah. 5 1
Ills Will, by the preaching of a perfon S e r m. of far greater excellence and authority than ^^^' Any before-, even by his oitm Son, This expreffion therefore of God's fending forth his Son^ implies plainly thefe two things j frji^ that the perfon here declared to be fent forth into the World, was in a fin- gular and peculiar manner the Son of God; and 2dly, that he was with God, before he was fent into the World, ij}^ The perfon here declared to be fent into the World, was in a peculiar manner the Son of God. Many Senfes there are in which a perfon may be faid to be the Son of God ; and in great variety of fignifi- cation does the Scripture itfelf make ufe of this expreffion. The A?igels are ftyled the Sons ofGod^ Job xxxviii. j. and Adam is faid to be the Son of God, Luk. iii. 38. bccaufe immediately created by him : They who 2lXQ fan^iified by the Spirit of God, are called the Sons of God, Rom. viii. 14. becaufe they live in obedience to his government, and fo are A4embers of his Family or Houfehold ; They who lliall be thought worthy to obtain that life which is to come, are called the Sons of God, Luk. Vol. V. E 2 xx. 36.
5 2 The Cha7'aBer of the Mefiiah.
Se rm.xx. '1 6. becaufe they are as it were anew
TIT
created of God, being the Children of ^^ the refurredion to eternal Happinefs : They who are appointed to any high Of^ Jice by. the fpecial and immediate Will of God, are alfo called Gods, or the Sons of God, becaufe they acft in his (lead, or as his Vicegerents; and in this Senfe our Saviour himfelf ufes the phrafe in his Reply to the Jews, John x. 34. Is it not written in your law, I /aid ye are Gods f If he called them Gods, unto whom the word of God came, and the Scripture can- not be broken. Say ye of him whom the Father hath fandlified and fent into the world, thou blafphe?nejl, becaufe I faid I am the Son of God? Thefe therefore and fome other Senfes there are, in which the Scripture gives men that great title of being the Sons of God. And the reafon why any perfon is fo called, is generally exprefsly added, or at leaft plainly inclu- ded in the words ; as in the inftance of Adam ', of thofe who fliall be raifed from the Dead ; and of Princes, or fandtified Men and Prophets being filled the Sons of God. But when the title is given to our
BlelTed
The CharaEier of the Meffiah. 5 3
BlefTed Saviour, 'tis given him either ab- S e r m.
folutcly and by v^ay of eminence, or with
fome high and particular Note of diftin- (ftion. 'Tis fometimes given him ahfo- lutely pnd by way of eminence-, as in the Text he is called The Son of God ; and then 'tis plain from the manner of the ex- preffion, that 'tis to be underftood in a high and peculiar Senfe : For when a title which may be given men upon dif- ferent refpedts, and frequently is fo in very different fignifications, according to the occafion upon which it is conferred, and with manifefl: reference to that oc- cafion ; when I fay fuch a title is given to any particular perfon ahfohitely and by way of eminefice, 'tis manifeft it is then to be underflood in the highefl and mofl excellent Senfe. In other palTages of Scri- pture, this titl? is given him with fome high and particular Note of diJtinBion^ as ofily begotten^ belonjcd^ God's dear Son, his own Son, and the like : Rom. "vin. 7,, What the law cciild not do in that it wai weak through the flep, God Jhiding his own Son in the likenefs of Jinful flejh^ and for Sin^ i. e. as the Words may more E 3 propej-ly
54 ^^ CharaEier of the Meiliah.
S E R M. properly be rendred, by being a Sacrifice III. jQy. ^iji^ condemned Sin in the JleJJj : and yoh. i. 14. ^be V/ord was made Jlejh^ and dwelt amongft us^ and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The Angels (as I before obferved) are called the Sons of God, Job xxxviii. 7. But unto which of the Angels faid he at any time with fo peculiar an Emphafis, Thou art my Son, this day have I begotten thee f Heb. i. 5. This therefore is fo diftinguifhing an expreffion, that it neceffarily implies our Saviour to be the Son of God in a different and more exalted fenfe than the Angels themfelves are ; For in the next verfe the Apoflle brings 'Them in as his Minifters, fubjeded unto him, and pay- ing honour to him^ ver. 6. When he hringeth in the fir ft begotten into the World, he faith. And let all the Angels of God worJlAp him. And ch. ii. ver. 16. 'Tis fai:l, He took not on him the nature of Angels, (which fliows that it would have been a great condefcenfion in him to have done even Tbat) but he took up' on him the feed of Abraham, i. e. the na- ture
The CharaEter of the Meffiah. 5 5
ture of Man : But becaufe this was writ S e r m. to the yews, among; whom Chrift was ■^■^^• born, and to whom he firft preached, therefore it is not faid the Nature of Men^ but the Seed oi Abraham. Further j even in that fingular and peculiar appli- cation of it to our Lord only, there is alfo fome variety : For he is fo ftyled, on ac- count of his miraculous conception, Luke i. 35; then, of his Office, jfob. x. 34; then, of hisRefurre<fbion, A^s xiii, 33, and Rom. i. 4; then, of his being appointed Heir of all things, and as a Son in his own houfe, Heb. iii. 6. But beyond all this, there is ftill fomething further implied in the Vfe of this Phrafe : For the Text fuppofes, fecondly, that he was with God, in the bofom of the Father, before he was fent into the World ; God fent forth his Son -, For though the word which we here render, fend forth, be alfo applied in Scri- pture to God's fending his Prophets to the yews, and our Saviour's commiffioning his Apoftles to preach the Gofpel -, and fo may properly fignify in general, only the appointing a perfon to execute any office or commiffion, yet when it is ap- E 4 plied
56 Ihe CharaEier of the Meffiah.
Serm. plied to our Saviour's coming into the in. World, (or coming forth from the Father '^'^^^'^into the World) as in the words now mention'd, it clearly implies, that he who was thus fent into the world from God, was nsoith God, in the glory of the Father, before he was fent into the World: As appears both from the natural Force of the expreffion itfelf, and more fully from thofe parallel places of Scripture, which men- tion to us the fame thing. Job. xvii. 5. Our Saviour prays thus to his Father, And now, O Father, glorify me with thine own felf with the glory which I had with thee bejore the world was. Again J oh. iii. 13. No man hath afcended into Heaven, but he that came down from Heaven, eveji the Son of man which is in Heaven. And a- gain, ch. xvi. 28. he faith unto his Dif- ciples, I came forth from the Father, and am come into the world -y again, I leave the world, and go to the Father. Which words his Difciples thought fo plainly to fignify his having been with God, in the glory of the Father, before he was fent into the World; that they immediately gnfwered him, ver. 29. Now fpeakeji thou 2 plainly.
'The CharaBer of the Meffiah. 5 7
plainly^ mid fpeakeji no parable : By tbisS e km. we believe that thou cameji forth from --• God. The life the Scripture makes of ' ' ^ This confideration, of the Dignity of the Perfon^ by whom God has been pleafed to declare his Mercy in the Gofpel ; that it was the only hegoitcn Son of God, fent down from Heaven to take our Nature upon him ; I fay, the Ufe which the Scri- pture makes of This confideration, is This : Heb. ii. 2. If the word fpoken by Angels was ftedfaji, and every tranfgref- fon and difobedience received a jiift re^ ^ompence of Reward; How fiall we e^ fcapey if we negleSi fo great Salvation, which at the firjl began to be Jpoken by the Lord!
Secondly^ Here is a defcription of this divine Perfon's condition, and liis manner of converfation in the World j He was ?nade of a woman^ made tinder the Law. He was made of a Woman, /. e. he be- came truly and really a Man j not taking upon him only the fmiilitude of our Na- ture, and appearing in the form and ap- pearance of a Man, but being really and truly fucli ; [iibjeSled to all the infirmities
5 8 The CharaSier of the Meffiah,
S E R u, of humane nature^ and tempted in all points III. lliig as we are, yet without fin, Heb. iv. 15.
^^'^^^^^For (as the Apoftle obferves, Heb. ii. 17.) in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High-prie/l, in things pertaijiing to God, to make reconciliation for the fins of the people : For in that he himfelf hath fuffered, being tempted, he is able to fuccour them that are tempted. It follows ; he was made under the law ; i. e. he was fubjed: and obedient to it. By the law, fome underiland here the moral law of God J and that, by our Saviour's being made under the law, is meant his performing perfedt and compleat obedi- ence to the law of God : that fo, by ha- ving in his own perfon unfmning obe- dience to the law of God , he might become the Author of eternal Salvation, to all thofe that fhould believe and re- pent ; and that by having firft obeyed thofe commandments himfelf, to which he re- quired obedience from others, he might become an example of obedience to his Difciples. All which, is indeed very true : But yet, becaufe by the law the Apoflle
in
'The CharaBer of the Meffiah. 5 9
in this Epiftle means generally the cere-S e r m. monlal law, or that part of the Mofaick ^^^• inftitution which is oppofed to the Chri- ^■^^^ ftian religion, and fuperfeded by it ; and becaufe 'tis mofl probable he muft in this place concerning our Saviour's fubmit- ting to that law, which in the words im- mediately following 'tis faid the delign of his coming into the World was to redeem men from j therefore 'tis more reafonable to conclude, that, by his being made uti" der the law^ the Apoftle intends in this place, that our Saviour was born in the nation and under the religion of the 'Jews ; that he was circumcifed according to the commandment of Mofes-y that he fubmitted to and performed the whole ce- remonial law, (fulfilling even in that fenfe all righteoufnefs ; ) "that having perfectly obeyed the law in his Life, he might for ever abolifh that part of it at his Death, and free his followers from the Servitude thereof.
^dly. Here is the End and Dejign of his coming thus into the World, fet forth in the la ft part of the words ; l^o redeem them that were under the laWy that we
might
6o 77je CharaEier of the Meffiah.
S E R M. might receive the adoption of Sons. The ^^^' fame phrafe the Apoflle again makes ufe
^^'^^'^ of in the Epiftle to the Romans, ch. viii. ver. 15. Te have not received the Spirit of Bondage again to fear, but ye have received the Spirit (?,^adoption, whereby we cry Abba^ Father; i. e. God deals not with Us as a Ma- iler with his Servants, but as a Father with his Sons, requiring of us not any hard and burdenfome fervice, but only a ratio- nal and fmcere obedience. Our Lord came to redeem them that were under the law\ i. e. to abrogate the burdenfome ceremo- nies of the fcwijh inilitution ; T'hat we might receive the adoption of Sons ; /. e. that he might eftablilh with men a New Covenant, which fhould be moft eafy to obferve, and vcio^fiifficient to juftify thofe that fliould obferve it. Moft eafy to ob- ferve, is this Covenant of the Gofpelj becaufe its precepts are not pofitive and carnal Ordinances, but the great duties of the moral and eternal law of God, which are abfolutely and in their own nature moll acceptable to God, and moil per- fective of men ; and 'tis mofl fujfcient to juflify thofe who {hall live according to it,
becaufe
H:)e CharciBer of the MelTiah. 6 1
becaufe their works fliall not be judged S e r m. with ftridtnefs and rio;oiLr, but throup;h ^^^• the intercefTion of Chrift, their fincerity fhall be accepted inftead of perfecfl obe- dience: In the yorw^T refped: (its being eafy to obferve 5 ) the Chriftian inftitution is called the Law of liberty^ Jam. i. 25 ; and the glorious liberty of the Sons of God, Rom, viii. 2 1 ; and Gal. iv. 7. Where- fore thou art no more afervajit^ but a Son. In the latter rerpe(ft, namely, in refpeft of its fufficiency to juftify thofe that Ihall live fuitably to it, the ChrilHan inftitu- tion is called the righteoufnefs of God, Rom. iii. 20, 2 I. By the deeds of the law there pall no flejh be juftfied. But now the righteoufnefs of God without the law is manifejledy being witnejjed by the law and the prophets y even the righteoufnefs of God, which is by Faith in Jefus Chrift, unto all and upon all them that believe ; And, by it all that belicvt are jufiified from all things^ from which they could not he juftified by the law of Mofes^ Ads xiii. 39. There being feveral great Crimes, for which no regular Expiation was allowed undcT the law; from which Curfe, men
arc
6 2 I'he CharaEter of the Meffiah.
S E R M. are now by true Repentance and Amend- ^^' ment, delivered under the Gofpel : Which
^^^"'^^'^ is therefore ftiled the Righteoufnefs of God to men. This is the adoption, where- by we become Sons of God, and Heirs of Salvation : This is the liberty wherewith Chrifl has made us free : We are not ob- liged to any impofTible performances, nor to any grievous and burdenfome rites j but if we fincerely repent, and return to the obedience of God's Commands, according to the gracious Terms and Conditions of the Goipel ; we fliall, through the inter- ceffion of Chrift, be accepted by our hea- venly Father. But then we muft always remember that without this obedience we fhall ftill be rejected, notwithflanding what our Saviour has done for us j nay we {hall be condemned with fo much a feverer fen ten ce, as he has afforded us greater means and opportunities of Salvation. Chrift has given us the adoption and the liberty of Sons ; but if we abufe that li- berty to rebel againft God and difobey his Commandments, living vitioully and profanely in this prefent World ; it had been better Jor us not to have known the
way I
The Character of the Meffiah. 63
way of truths than ajter we have known S e r m. it, to turn from the holy commandment ^^^• delivered unto us. Our Saviour has pur- '*'^'^^'*'^ chafed redemption for us upon the gra- cious terms of Faith and Obedience ; but without this Obedience, we can have no benefit, even of T^hat moft perfed re- demption. Chrift has fuffered for us, that v^e might receive the adoption of Sons J but if we continue not to live vir- tuoufly as becomes the children of God, it will nothing profit us to have received this adoption. T^hey only who are led by the Spirit of God, are the Sons of God, Rom. viii. 14. Wherefore if we refifl and grieve that good Spirit by any vitious pra(ftices, we have no part in him, nei- ther will God receive us either as his Sons or his Servants. Whofoever is born of God, faith St John, doth not commit Sin, for his feed remaineth in him, and he ca?inot Jin becaufe he is born of God : In this the children of God are manifeji and the children of the devil : Whofoever doth not right eoufnefs, is not of God, neither he that loveth not his brother, i John iii. 9. A- gain, ver, 2. Beloved^ now are we the Sons
of
64 The Cha7^a8ier of the yi^^^vAi.
S ERM. of God, and it doth not yet appear what ^"- we jidall be ; But we know that when he pall appear, we Jhall be like him^ for we fiall fee him as he is ; /. e. God doth in I'his ivorld acknowledge us as his chil- dren J how much more hereafter, fliall he that thus /pared not his own Son, but de- livered him up for us all, rceceive us to the more immediate injoyment of himfelf ? But then he adds immediately, ver. 3. £- very man that hath this hope in him, pu- rifieth himfelf even as he is pure. This is the only pofjible condition, upon which we can obtain the Salvation of the Gofpel- Nay, on the contrary, we cannot efcape being condemned to a feverer punifhment, if we negledt the offer of fo great a Sal- vation. For if he that defpifed Mofes law, died without mercy, Heb. x. 28. of how much forer punifhment floall he be thought worthy, who hath trod en underfoot the Son of God, and hath counted the blood of the Covenant, wherewith he was fan5lified, an unholy thing, and hath done defpite unto the Spirit of Grace ?
SERMON
[65 ]
SERMON lY.
Of the Fulnefs of Time in vvhich Christ appeared.
[Preached on Chriftm as-Day?^
^ A * ^ * ^' ^ A A ^ * .♦. ,% ^ .% ^ ,% :% .■% .-f.
Gal. iv. 4, and 5.
But when the fulnefs of time was co?ne , God fent forth his Son^ made of a wo- man^ made under the law j T^o redeem them that were under the law, that we 7night receive the adoption of Jons.
T remains, that I proceed now^ e r m.
TV
in the 4th and laft place, to ^ ' coniider the Time of our Sa- viour's appearing in the flefh ; IFhen the fulnefs of time was come. Now here, By xk^^t fulnefs Vol. V. F of
66 ' Of the Fulnefs of 'tiine
S E RM. of time, we muft underfland that time^ 1^^- which God in his infinite Wifdom thought ^-'''*^^^ fit to appoint ; And we may confider it ei- ther with refped to God's Fore-determina- tion ; and then it was therefore xht fulnefs of time , becaufe determined and fore-ap- pointed of God ; or we may confider it abfolutely as the fitteft and mofi: proper feafon ; and then it was fore-appointed by the Wifdom of God, becaufe it was in it- felf the fiihefs of time, ifl. We may confider it with refpe<5l to God's Fore-de- termination j and then it was therefore the fuhiefs of time, becaufe determined and foretold by the prophets.
According to that antient predicti- on of Jacob, Gen. xlix. lo. the Mefliah was to appear before the total difiblution of the Jewi/h Government. The fcepter f:all not depart from Judah, nor a law^ giver from between his feet, till Shiloh come J and unto him fhall the gathering of the people be. By the word Shiloh^ the antient Jewifi interpreters confi:antly un- der flood the Meffiah ; and the Jews at this day are not able to interpret it to any other tolerable Senfe: Now ^tis certain, that after our Saviour's Coming 5 afibon
as
in which Chrifl: appeared, 6 7
as the gathering of the people, (or as the S e r m, word may no lefs properly be rendred, the ^^• obedience of the people) was come in to him ; mz. aflbon as he had fettled that inftitution of Religion, which he came into the World to eflablifh j 'JeruJ'alem was deftroyed, the whole nation of the Jews difperfed, and fcattered among all people J and the conftitution of their go- vernment intirely diffolved. Our Saviour therefore did appear exadly at that peri- od of Time, which the prophecy of Ja- cob had fo many ages before exprefsly de- termined. Again ; the prophecy of Ma- lachi, ch. iii. i. determines the Coming of our Saviour to be before the deilrudi- on of the Second Temple ; Behold I will fend my mejfenger^ and he fiall prepare my way before me^ and the Lord whom ye feek fiall fuddenly come^ he /hall fuddenly come to his temple ; even the mefjenger of the co- venant, whom ye delight in, behold hefoall come, faith the Lord of hofls. And Tto no lefs remarkable predidion of Haggai, ch. ii. ver. 6, 7, and 9 ; Thus faith the Lord of hofls, Tet once it is a little while and I will fiake the heavens and the earthy Vol. V« F 2 and
68 Of the Fulnefs of T'ime
S E R M. and the fea and the dry land \ And I 'will ^ ' p^ake all nations^ and the dejire of all na- tio?is Jhall come^ and I will fill This houfe with glory y faith the Lord of hojls ; I'he glory of this latter hoife fiall be greater than of the former ; and in this place will I give peace. The folemn and ftiblime introduBion with which this prophecy is ufliered in, fhows plainly that fomething of very great moment is therein foretold and promifed j And the Words of the Pre- did:ion it f elf fufficiently intimate, wheji and in whom they were to be fulfilled. TIhe defire, or (as the word may more properly be rendred,) the expcdlation of all nations ; is a clear and undifputed charader of the Meffiah : And as to the filling 'That Houfe with greater Glory than the former, 'tis well known that That Se- cond Temple was vcvy far from equal- ling the Glory of Solomo?t'Sy in the mag- nificence of its Buildings or in its rich or- naments: And befides the Jews them- felves confefs, that the Second Temple always wanted thofe five things, which were juftly efteemed the great Glory and Excellence of the firll. It wanted the U-
rirn
i?t which Chrift appeared. 69
rtm and T^hufmnim^ the Ark of the Cove- S e r m. nant^ the Fire from heaven which burnt ^ "^ • continually on the Altar ^ the Shecinah or liijible appearance of the glory of God, and the Spirit of Prophecy. It remains therefore that the Glory wherein this Se- cond Temple was to exceed the Firft, could be no other than This ; that it was to be honoured with the prefence of the King of Glory, even the promifed Mef- Jias J Which would indeed be a far great- er Glory, than all the riches of Solomon's Temple. Accordingly our Saviour did appear, during the ftanding of that Se- cond Temple J he was prefented therein by his parents, and acknowledged by Si- meon and Anna, who praifed God for him, and fpoke of him to all thofe that looked for redemption in Ifrael-, He alfo fre- quently 'Taught therein, and by his Gra- cious prefence filled that houfe with glo- ry ; with the Glory, as of the only-begot- ten Son of God, full of Grace and Truth; with the Glory of God, manifeft- ed in the moft illuftrious miracles j with the glorious DoBrine of Peace and Salva- tion, of Grace Righteoufnefs and Truth. F 3 And
70 Of the Fulnefs of Time
SERM.And to demonftrate that this prophecy ^' was fulfilled in him^ and could not pof- fibly belong to any other , God in his righteous judgment, not many years after our Saviour's Paffion, fuffered this Tem- ple, at the final deftrudlion of the City and People, to be fo utterly overthrown and deftroyed, that not one Jione was left upon another, nor could it ever by any in- duflry be built again. Lajily^ That mofl clear prophecy of Daniel, ch. ix. ver. 24. Se'^enfy weeks are determined upon thy peo- pie, and upon the holy city, to jinijh the tranfgrejjion, and to make an end of Jins, and to make reconciliation for iniquity^ and to bring in everla/ling right eoufnefs, and to anoint the mofl Holy-, (who in the next verfe is called by name, Meffiah the Prince;) This prophecy, I fay, deter- mines the time from the rebuilding of the city after the captivity to the coming of the Meflias, to be feven times Seventy, viz. Four hundred and ninety years : Ex- actly after which period of time, (the diflferent computations of Chronologers in this point, being but fmall Niceties j) ex^ aiflly, I iay, after this period of time, the
Hiftory
in which Chrift appeared. 71
Hlftory of our Saviour lliows us that he ap- S e r m. peared in the World. 'Tis evident there- fore that the incarnation of Chrift was in thefulnefs oftifne-, that is, exadtly at the time foretold and fore-determined by the Pro- phets. And indeed thefe prophecies were fo plain, that about the time of our Lord's appearance, the Jews, and from them the Komam^ and all the Eaflern parts of the World, were in great expectation of fome extraordinary perfon to arife, who fhould be Governor of the World. This made Herod fo inquifitive and follicitous, about him that was born king of the fews^ St Mat. ii. 2 : And this gave occafion to the impoilors, Theudas and Judas of Ga- lilee^ (of whom we read, ABs v. 36.) to profefs themfelves to be fome great perfons, and to draw away much people after them. The Jews were at that Time filled with expedation of the appearance of their promifed Meffiah j and from thence thefe Deceivers took occafion to fet up for themfelves ; But as they mana- ged their impofture in Such manner, as to fuit with the prejudices and falfe noti- ons the Jews had then conceived of their F 4 expedted
7 2 Of the Fulnefs of Time
S E R M. expedled MeiTiah, fo they adted diredly ;*■ • contrary to his ^rtie characfler ; and their deligns came accordingly to a defer ved end. But 2dly, T H o' it be evident that our Saviour came into the World in the ful- jiefs of time^ viz. at the time foretold by the prophets -, yet the queftion may flill return, ivhy was T'haf time determined rather than any other, and accordingly foretold by the Prophets; for, without doubt, it was in itfelf abfolutely the fitteft and the properefh feafon ; and the incar- nation of our Lord was therefore by the Prophets fixt beforehand to that time, he- caiife it was xho, full^ or vnoH proper Sea- fon. And to This queftion it might be fufficient to anfwer, that the time of our Saviour's incarnation, as all Other times andfeafons which the Father has put in his own power, was therefore the fitteft, and the propereft feafon, becaufe it was the time chofen by the infinite and unerring Wif- dom of God : But yet it cannot be deni- ed to be an argument worthy our confide- ration, to inquire into the reafons of our Saviour's Coming into the World at fuch a particular time rather than any other,
fo
in which Chrifl appeared, 73
fo far as the hiftory of the Scripture^ S e r m. which is what God has thought fit to o- pen to us of his Divine Counfel j and ib far as the dejign itfelf of our Lords co- ming, will fuggeil: to us. Now 'Two reafons there feem to have been more ef- pecially, of our Saviour's appearing at That time : The firft is, becaufe the in- fufficiency of the Jewifi difpenfation, as well as of natural religion, was then, after a long trial, become fufficiently ap- parent : Apparent ; not to God, who knows all things at Once, and makes ac- cordingly Provifion for all things from the beginning ; and who is able to judge all men with juftice and equity, accord- ing to their refpedtive Circumftances un- der Every Difpenfation: but to Me72, to whom the Counfel of God is opened by degrees, and by the Events of things ; to Them, the infufficiency of the yewiJJ) Difpenfation was by that Time become apparent. What the law could not do, faith St Paul, in That it was weak through the flejlo, God fending his own Son in the likenefs of fmful flejh, and for Sin con- demned fn in the fie jh, Rom. viii. .3. And
in
74 Of the Fulnefs of Time
S E R M. in the Epiftle to the Hebrews^ the fame ^^' Apoftle all along inllfts on the infiifficiency
^^'^ of the Jewijlo inftitution, as an Argument to demonflrate the necejjity of introdu- cing the Chrijiian: For if that fir ft cove- nant, faith he, had been faultlefs , then Jhould no place have been fought for the fe- cond^ Heb. viii. 7; and ch. vii. ver. 18, Inhere is verily a difannulling of the com^ mandment going before^ for the weahiefe and unprofitablenefs thereof In the old World, when men had entirely corrupted themfelves, and almoft wholly loft that natural and traditional Knowledge of God, which was at firft the foundation of their Religion, and the rule of their lives; God began to reveal himfelf to Abraham and the Patriarchs ; and chofe their Pofterity to give them afterwards his Laws by Mofes, and to make them the Standard of true Religion, and of the Worfhip of the One God, to all Nations. Again, when this fiew Difpenfation of Providence began like wife to grow inef- fectual as the former had done, through the Vanity and Superftition wherewith it was by degrees overrun j When the com- mandments
in which Chrift appeared » 75
mandments of God were almoft wholly S e r m. fwallowed up by the traditions of Men, ^^• and the weightier matters of the law ^■^'"'^'^ forced to give place to the fuperftitious doctrines of the Scribes and Pharifees; then was the time for him to appear, who, as the prophet Malachi defcribes him, was to belike a refiner's fire^ and like fullers foap ; who was to fit as a refiner and pu- rifier of fiher, and to purifie the fons of Levi J and purge them as gold and fiher, that they might offer unto the Lord an of- fering in righteoufnefs, Mai. iii. 3.
zdl)\ The Second reafon, why we may fuppofe our Saviour appeared juft at the time he did, was becaufe the World was at that time by many extraordinary cir- cumflances, peculiarly prepared for his reception. The great delign of his Co- ming, (we know,) was to eftablifli a Re- ligion, which as it was to continue for ever without any further alteration, fo it was not (like the Jewijh difpenfation) to be confined to one particular Nation or People, but to be preached to all the na- tions of the earth from one end thereof un- to the other : His Dominion Jhall be alfo 1 from
^6 Of the Fulnefs of Time
Se km. from the one Sea to the other ^ and from the ^' Flood unto the World's end : All Kijijrs fiall fall down before hitn , all nations fa all do him Service^ Pf. Ixxii. 8, 1 1. The Gofpel of Chrift, was to be an uni- verfal Religion j a light to lighten the Gen- tiles^ as well as to be the glory of his peo- ple Ifrael ; ' According to that remarka- ble prophecy of IJaiah^ ch. xlix. ver^ 6 ; It is a light thing, that thou Jhouldft be my fervant to raife up the tribes of facoby and to refore the preferved of Ifrael ; I nvill alfo give thee for a light to the Gen- tiles, that thou mayef be my falvation un- to the ends of the earth. Now about the time of our Saviour's Birth, 'tis obferva- ble there was a concurrence of many things in the World, to promote and fur- ther the propagating of Such a Religion. The Romans had then conquered almofl: all the known parts of the World j they had fpread and fettled their language a- mong all the nations of their conquefts, and had made the communication eafy from one part to another. They had moreover improved moral Philofophy to its greatefl height ; and by having framed
better
in which Chrift appeared, 7 7
better notions of God and of the nature of S e r m. things, than were ufual in the idolatrous Heathen World, they were in fome mea* furc prepared for the reception of the Truth. This appears plainly from the vaft numbers of Profelytes, which were about this time converted to the yewiJJ? Religion ; fo far converted, as to believe in and worfhip the One only true God, and to obey the moral Law, yet without* obferving the ritual and ceremonial per- formances of the Mofaick inflitution. Thefe Profelytes are they which in the Hiftory of the A£ls of the Apojiles are filled devout men^ ivorfiippers of God^ and men fearing God ; Of whom how great numbers there were at That time, may be feen in the 2d chapter of the ABs ver. 5-, &c. where 'tis faid that there were dwell- ing at Jerufalem devout men out of every nation under heaven ; Parthians , a?id Medes, and Elamites^ and the dwellers in Mefopotamia^ and in fudea^ and Cappa- docia^ in Pontus^ and Afa, Phrygia, and Pamphilia^ in Egypt, and in the parts of Lybia , about Cyrene , and fir angers of Rome, Jews and profelytes, Cretes and A-
rabians.
^8 Of the Fulnefs of Time
S E R M. rabiam , we do hear them fpeak in ottf ^^* tongues the wonderful worki of God,
^^^^ Further j the great improvement and in- creafe of Learning in the World about this time, (according to that prophecy of Daniel^ Many fiall run to and fro, and knowledge Jhall be increafed;) gave occa- fion to the fewi/h books to be difperf- ed through the World: And particu- larly, the tranflating of the Bible fome few Ages before the Birth of Chrift, in- to one of the then mofl know^n and univerfal languages upon Earth, Vi^hich had before been confined in a peculiar language to the Jews only ; was a Angu- lar preparativ© to the reception of that great Prophet and Saviour of mankind, whofe Coming was in that Book fo plain- ly and fo often foretold. Indeed this feems to have been the firft ftep of God's difcovering himfelf further than by the Light of Nature to other nations as well as to the Jews, and of his giving the \ heathen alfo the knowledge of his revealed
laws; And remarkably inftrumental it af- terwards appeared to be, in the propa- gating
in which Chrifl; appeared. yg
gating the Chriftian religion through the S e r m. Gentile World. I^'-
B u T I barely mention thefe things, as only brief intimations to inquifitive and conliderate perfons ; and haften in the laft place, to draw fome more univerfally iifeful and praSikal inferences, from the particulars of the dodlrine contained in the Text. And ly?, If our Saviour came into the World precifely at the time de- termined and foretold by the prophets; then have we from hence an unanfwer- able proof of our Saviour's being the true Meffias. For if our Lord appeared exacflly at that time, which God by his Holy prophets had before appointed fhould be the time when the promifed Meffias, the defire and expectation of na- tions, was to appear ; and no other per- fon did arife near that time, to whom that Charader could poffibly belong ; then have we an undeniably evidence that our Saviour was that Perfon, whom the prophets did point at and defcribe. And this evidence is fo convidtive and unan- fwerable, that the "Jews at this day have no other way to elude the force of it, but
by
8o Of the Fulnefs of Time
S E R M. by pretending that though God had in- ^^- deed foretold pofitlvely by his Prophets
^^^^'^"^ that the Meffias fhould appear a^bout that time, yet for the Sins of that nation he has deferred the fending of the Mefliah, and x}[iQ fulfilling of thofe prophecies, for above Seventeen hundred years. But there are moreover two peculiar circum- fiances, which make this argument yet more ftrong and concluding j the firfi is, that as our Saviour appeared exaftly at the time determined by the prophets, fo his charadier agreed perfedly with all the defcriptions, which the prophecies had given of T^hat perfon, whofe coming was- foretold. I need not inlarge upon This particularly ; the Evangelifts having in their gofpels, with all clearnefs and evi- dence, applied to the Hiftory of our Sa- viour all the feveral paffages of the pro- phets, which fpeak of the time and place of the birth of the Meffiah ; the manner of his education; the coitrfe of his life; the nature and extent of \\\'=> doSirine -, the peculiar circumftances of his paffion and death ; and That mofl remarkable in- flance of the divine power, his Refurrec-
tion
in which Chrift appeared. Si
tlon from the Dead. The Other obferv- S e r m. able circumftance is, that as the characfter ^ * of our Saviour was exacftly agreeable to the prophets defcription of the true Meffiah, fo it was very different from^ and almoji contrary to, the character of that imaginary Meffiah whom the yews expedted. And This particular circum- ftance, is a demonftration that our Sa- viour had no delign of impofing upon the people. The Jews expected a temporal prince, to appear in all the Splendour, glory and power of this world ; to deliver them from their Subjed:ion to the Roman yoke, and to reflore again the kingdom to Ifrael. 'Tis manifeft therefore that whatever Deceiver would have fet up himfelf for the Meffiah, and hoped to be owned as fuch by the people of the Jews^ mufl have indeavoured to have appeared in fuch a Character, as the Jews ex- pe(fled J he mufl: have blown the trumpet to fedition, and by gathering men after him, have indeavoured to make himfelf their Prince and King : And in Fad:, this method we find thofe impoftors did take, whofe Attempts are mentioned, A^s v. t,6. Vol. V. G But
82 Of the Fulnefs of Time
S E R M. But our Saviour, diredly contrary to the 1^- expectation of the Jews, was a man, ^"^'^^ with refpedl to all worldly grandeur, of no form or comlinefs j a man of Sorrows and acquainted with grief j a perfon of feemingly mean extraClion, and of grea- ter humility : So that when fome of the multitude would by force have made him King, he was content even to work a Miracle, to efcape out of their hands. . 'Tis manifeft therefore that he had no ambition, to exalt himfelf among the people. Now when in fuch a perfon, whofe character was entirely contrary to the humor and expectation of the people, it appeared yet manifeftly, that in Him was really fulfilled every thing, that was fpoken in the law and In the prophets concerning the MelTias that was to come; 'tis no lefs than a demonftration that this was the very perfon, to whom thofe pro- phecies did exprefsly point, zdly. If our Saviour, (the perfon fent into the world to be the Author of our religion,) was, notwithftanding his taking upon him that humble Form, yet in reality no meaner a Perfon than the only begotten Son of
God ;
in which Chrift appeared. 83
God ; this may convince us of the divine S e r m. Authority of our Religion, and the indifpen- ■^^• fable neceffity of paying Obedience to its laws. The Natural knowledge of the differ- ence of Good and Evil, which even the heathen World was capable of attaining, was truly and properly a Difcovery of the Will of God ; But becaufe this difcovery was very obfcure, and very hardly fuffici- ent to prevail over the corruptions of Mens depraved Nature j therefore the times of that ignorance God winked at^ A<fts xvii. 30 : But now that the wrath of God is clearly and exprefsly, and by a meffenger of fuch Dignity as his own Son, revealed from heaven againil: all ungodlinefs and iinrighteoufnefs of men-, now that he hath fully and diflindly de- clared that he hath appointed a day in the which he will judge the world in right eoif- nefs by that man whom he hath ordained-. Now he commandeth all men abfolutely, every where to repent. God hath now fent his laft meffenger to warn Men of their fin and danger ; even his own beloved Son J and if they will not hear and obey bi7}ty they muff expedl to fall under {o Vol, v. G 2 much
84 Of the Fulnefs of 7*ime
S E R M. much a more fevere punifliment, as they ^^' defpife a clearer revelation of the Will of
^'^^^^ God, and trample under foot a more glo- rious mejfenger of his covenant. If the word fpoken by Angels, faith the Apoflle ; if the Mofaick law, was fiedfaji\ and every tranfgrefjion and difobedience receiv- ed ajuft recompence of reward \ How Jh all we efcape, if we negleB fo great falvati- on, which at the firfi began to be fpoken. by the Lord, Heb. ii. 2 and 3 ? And ch. xii. ver. 25, Bee that ye refufe not him that fpeaketh'y For if They e/caped not, who refufed him that f pake on earth ; much more Jhall not We efcape, if we turn a- way from him that fpeaketh from heaven. And again, in the Epiftle of St Jude j the danger of impenitent Chriflians under fuch clear means of Knowledge is repre- fented by the Apoftle under this fevere fimilitude, ver. 5 and 6. / will therefore put you in remembrance^ that the An- gels which kept not their firft eflate, but left their own habit at i on y he has referved in everlajling chains under Darknejs, unto the judgment of the great Day.
* 3^/y, If
in which Chrift appeared, 85
3^/v, If this Divine p erf on, the Au- S e r m. thor of our relision, notwithftanding; the ^^• exceeding dignity or his nature, yet con- defcended to become truly and really a man ; fubjedting himfelf to all the infir- mities of human nature, and being in all things made like unto his brethren, Jin on- ly excepted'. This may convince us of the reafonablenefs of our Holy Religion; and of the poffibility of our paying obe- dience to its laws. Had God fent his Son in great Glory, and in the For?n of God, to reveal his Will to us by his abfo- lute command only ; fuch an extraordinary Revelation, like the Mountain that burn- ed with Fire, w^ould indeed have fuffici- ently convinced us of the neceffity of Re- ligion and the indifpenfablenefs of obedi- ence. But when this great perfon vouch- fafed to become, not only the Author of our Religion , but in our own nature the pattern alfo of our duty ; this dcmon- ftrated to us, that pur Obedience was to be as reafonable, as 'twas indifpenfable. For by this means we have a perfe6t and farniliar example of Holinefs and Obedi- ence fet before us ; by which we plainly G 3 fee.
86 Of the Fulnefs of TimCy &c.
S E R M. fee, that God requires nothing of us, but ^^* what our Saviour himfelf, when he fubmit- ted to become Man, did think reafonable to pradlife. Indeed, we camiot be in all things perfe(5t, as he, who is our pat- tern and example, was perfect : But to follow a moft perfedl Pattern, is, even to an imperfect Copier, a fingular Advan- tage ; and our Duty, is not to equals but to imitate fo far, as the infirmities of our nature will permit , with Sincerity and Conflancy. We fhall in our proportion, be made as like him in our happinefs as we have been in the performance of our diitv.
SERMON
[87]
SERMON V.
Of the meaning of, The Name of GOD.
[Preached on Epiphany^
Mal. i. II.
For from the rijlng of the Sun, even unto the going down of the fame, my Name foall be great among the Gentiles -^ and in every place, Incenfe Jhall be offered unto my Na??ie, and a pure Offering; for my Name jhall be Great among the Heathen, faith the Lord of Hojis.
N difcourfing upon thefe S e r m. words of the Prophet, I fhall ^• iji explain dillindly the prin- cipal acceptations, or the moft reniarkable of thofe" feveral different Senfes, in which this Phrafe, the G 4 Name
^^ |
^ |
m |
L/-V>J
86 Of the Fulnefs of Time^ &c.
S E R M. fee, that God requires nothing of us, but ^ ^* what our Saviour himfelf, when he fubmit- ted to become Man, did think reafonable to pradlife. Indeed, we cannot be in all things per fed, as he, who is our pat- tern and example, was perfect : But to follow a moft perfedl Pattern, is, even to an imperfed: Copier, a fmgular Advan- tage; and our Duty, is not to equal, but to imitate fo far, as the infirmities of our nature will permit , with Sincerity and Conftancy. We fhall in our proportion, be made as like him in our happinefs as we have been in the performance of our dtctv.
u tW
SERMON
^'•, but • -kit.
■^m be in ' ■ B our pat. -^i: But to ■' is, even to
-v;wqua!,but
"'miiiesofoui
-U'ceritj and
■ m^m^
■ ':iffn(fi as ...inceof ouf
I
[87]
JT^k
^^
5ER3iON
SERMON V.
Of the meaning of, The Name of GOD.
[Preached on Epiphany!\
Mal. i. II.
For from the rijlng of the Sun, even unto the going down of the fame, my Name jhall be great among the Gentiles 5 and in every place, Incenfe jhall be offered unto my Name, and a pure Offering-, for my Name jhall be Great among the Heathen, faith the Lord of Hojis,
N difcourling upon thefe S e r m. words of the Prophet, I fhall ^• iji explain diftindly the prin- ^^^^^^ cipal acceptations, or the moft remarkable of thofe" feveral different Senfes, in which this Phrafe, the G 4. Name
8 8 Of the meaning of
S E R M. Name of God, is ufed in Scripture; From ^- whence in courfe will appear, what is
^^^^^ meant in general by its being Great a- mong Men. And This being explained, I fliall then in the 2^ place, confider. What That glorious Event in particular is, which we find predicted in thefe fublime prophet ick Expreffions : From the rifmg of the Sim, even unto the going down of the fame, my Name Jhall be Great among the Gentiles-, and in every place, Incenfe Jhall be offered unto my Name, and a pure Offering, faith the Lord of Hofts.
I. In the i/? place, the Name of God, according to the nature of the fewipo language, lignifies fometimes God himfelf. Thus, pratfmg or bleffng the Name of God, is praifmg God hi?nfelf', and calling upon the Name of the Lord, is the very fame, as calling upon the Lord. Some- thing anfwerable to which manner of fpeaking, there is in many other inilanccs of the Hebrew language, and in the An- alogy of exprefjion in all languages. Thus Heb. viii. i. T^he throne of the Majelly in the heavens, is, the Throne of God : And Pf cxlv. 5. / will fpeak of the glorious
Honour
rhe Name of GOD. 89
Honour of thy Majefly, and of thy won- S e r m, drous works. ^*
Now when the Name of God, or any^^'^ other phrafe of the like nature, is thus made ufe of to fignify God himfelf; 'tis plain that by his Name being Great among Men, is meant Their acknowledging or profeffing him to be the True God, and their Adhering to the Worfhip of Him only, in oppolition to all Idolatry and Falfe Religions. Mic. iv. 5. All people will walk every one in the Name of His God J and We will walk in the Name of the Lord our God for ever and ever : Will walk in his Name, that is, we will con- tinue ftedfafl in his True Religion and Worfhip } fajiclifying the Lord God in our Hearts^ (as St Feter exprelTes it,) and not being afraid o/' Their Terr our ^ not fearing Their Falfe Gods, who fill the Minds of their Worfhippers with endlefs Dread, and vain imaginary Superftitions. Ac- cording to the fame Analogy of Speech ; That Precept in the Law, T'hou flmlt not profane the Name of thy God, is as much as to fay, Thou fhalt not incourage Ido- latrous Prad:ices, by letting thy children
pafs
go Of the meanmg of
S E R u.pafs through the Fire to Moloch^ Lev. xvjii. ^' 21. And in the Pfalmiil's expreffion,
^^^^^*^ forgetting the Name of GoJ^ means, for the fame reaforij falling into Idolatry : Pf. xliv. 20. If we have forgo f ten the Name of our God, or flretched out our hands to any Strange God. Nay, even mentioning the Name cf other Gods, de- notes, in Scripture-phrafe, a tendency to Idolatry ; In all things that I have faid unto you, be circumfpeB, and make no mention of the Names of Other Gods, nei- ther let it he heard out of thy Mouth, Ex- od. xxiii. 13.
This is the firft and moft ufual Signi- fication of this phrafe, T^he Name of God-^ 'Tis ufed to denote God himfelf And be- caufe hi€ Name, in This fenfe, is Then Great among Men, when they moft uni- verfally acknowledge him to be the True God, and adhere to the Worfliip of Him only ; hence, in a fenfe flill more figura- tive, the Name of God is fometimes ufed, 2dly, T o fignify his True Religion and Worjhip, Thus Deut. xii. 5. The place which the Lord your God JJjall chufe out &f all your Tribes^ to put his Name there*
The
The Name of G OD. 91
The Meanlnff is : The Place where he S e r m. ^ V.
/hall appoint his Servants, the ProfefTors
of the true Religion, to appear before him with the External Tokens of their Ho- mage and Worfhip. And in I'his fenfe, the Name of God is then Great in the World; when they who profefs his True Religion, and adhere to the Wor- fhip of Him alone, and to That manner of Worfhip which He has appointed, do Honour to this their profeffion, by a fuitable pra(ftice in the whole courfe of their lives ; fhowing forth the EfFed of their religion, in the Fruits of Righte- oufnefs and true Virtue ; and letting their Light fo Jhine before men^ that Others fee- ing their good Works^ may glorify their Father which is in Heaven, The Apoftle St Faul^ in his 2 Thef i. 12. ufes exactly the fame manner of fpeaking ; We pray always for you, fays he, that our God would fulfil all the good pleafure of his goodnefs, and the work of Faith with PoW" er-y T'hat the Name of our Lord Jefus Chriji may be glorified in you : His Mean- ing is, that the Religion of our Lord Je- fus Chrifl; jn^y by your Pradice be re- commended
9 2 Of the meaning ofy
S E R M. commended to the World, and the excel- lency of it made manifefl; before Men, Again, Rom. ii. 24. fpeaking of Such as, on the contrary, difcredited their Holy Profeflion by an unfuitable and unworthy behaviour; T^hou (fays he) that inakefi thy Boafl of the Law, through breaking the Law dijloomurefi thou God^ For the Name of God is blafphemed among the Gentiles^ through you. The Name of God, that is, the Religion and true Worjhip of God, is reviled and ill fpoken of among Infidels, upon account of the ill lives of its un- worthy Profeflbrs.
3 <//)', In other places of Scripture, this phrafe, T^he Name of Gody is made ufe of to exprefs thofe adorable PerfeSiions or Attributes, which are as it were the pro- per Deno^nination and Character of the divine Nature. Thus Rxod. xxxiv. 5. ^he Lord defended in the cloudy and food there with Mofes, and proclaimed the Name of the Lord : T^he Lord pajfed by before him, and proclaimed -, T!he Lord, the Lord God, merciful and gracious, kng-fuffering and abundant in goodnefs and truth : Keeping mercy for thoufands, forgiving iniquity and
tranf
The Name of GOD, 93
iranfgrejjion and Sin^ and that will by ?20 S er m. means clear the guilty : vifiting the ini- ^' quity of the Fathers upon the children^ and ^^■^^*^ upon the childrens children^ unto the third and to the fourth generation. Here the Name of God^ fignifies the Charader or Defcription of God, contained in a fum- mary recapitulation of the Divine Perfe- Bions in general. The Same, at other times, denotes more diftindly fome fpe- cial and particular Attribute, to which the occafion peculiarly refers. Thus Pf XX. 2. Tthe Name, (that is, the Power,) of the God of Jacob defend thee. And Pf. ix. . 10. ^hey that know thy Name, (that is, who have a jufl Notion of thy Veracity and Goodnefs,) will put their Trujl in 1'hee.
And in ^hefe fenfes of the phrafe, the Name of God is then truly Great among Men, when, having jufl and worthy No- tions of the Divine Perfedlions, and livino- under the continual influence of thefe im- preflions upon their Minds, they fhow in their whole Behaviour that they really and habitually fear his Power, ad?nire his Wifdom, revere his fujlice, love his Good-
7iefs,
n^ Of the meaning ofy
S E R M. nefs, and rely upon his I'rufh : In all their ^- Words and Adlions, acknowledging Him
^^'^^'^ to be the only Potentate-, Him, only Holy'y Him, only Wife ; and that, abfolutely and ftridlly fpeaking, there is None Good, but One, that is God,
^thly. There is ftill another fenfe of the phrafe ; in which the Name of God fignilies in Scripture the Authority of God> or his divine Commiffion, Thus Exod» xxiii. 20. Behold, I fend an Angel before thee J Beware of him, and obey his Voice ; provoke him not -, For my Name (that is, my Authority^ is in him. Again, foh. v. 43. / am come, fays our Saviour, in my Father s Name, that is, with his Divine Commifion. In like manner the Apoftles, when they v/ere examined before the High Priell: concerning their having heal- ed a lame man, ABs iv. 7. By what Pow- er, or by what Name have ye done This f immediately they replied. By the Name of jefus Chriji of Nazareth, whom Te crucified, whom God raifed from the dead'', even by Him (by His Name and Power ^ by his Authority and Commiffion delivered
to
'The Name of GOD. 95
to Us) does ^his man Jland here before you S e r m. Whole, V.
And according to This lafi fenfe of^'^"'^^^^ the phrafe, the Name of God muft be then underftood to be Great among Men, when ajuft Regard and cheerful Obedience is paid to whatever appears veiled with His Authority : When the Laws of Nature are obeyed, as being eflablifhed by his Supreme Authority in the Creation of things; And the Precepts of the Gofpel likewife, as being by Revelation authori- zed from the Same Supreme Power.
And Thus having at large explained the principal Acceptations, or the moft remarkable of thofe feveral different Senfes, in which this phrafe, Tihe Name of God, is ufed in Scripture; and what accord- ingly is meant in general by its being Great : It remains in the
II. 2d place, that I proceed to con- fider, what that glorious Event in parti- cular is, which we find predicted in thefe fublime Prophetick Expreflions : From the rifmg of the Sun^ even u7ito the going down of the fame^ my Name Jhall be great a- piong the Gentiles ; And in every place^
Incenfe
g6 Of the meaning ofy
S E R M. Incenfe Jloall be offered unto my Name, ^' and a pure Offering ; For my Name Jhall
^^-^^^ le great among the Heathen^ faith the Lord of Hofis. Now in this predidion there is evidently contained, ijl. Some- thing comminatory^ or by way of Threat- ning, with regard to the Jews; And, 2(^/y, a particular Promife in relation to the Gentiles ; joined with a general Decla- ration concerning the State and Condition of the Univerfal Church in the future and latter Ages of the World.
ifi. With regard to the JewSy there is contained in the Text, Something Com- minatory y or in the way of ^hreatning; as is evident from the Connexion of the words. For the former part of the chap- ter, is a fevere expoftulation with That people, upon account of their unworthy behaviour in the Service of God : And this Complaint againfl the Jews^ is im- mediately followed with God's declaring in the Text, that his Name iliould be Great among the Gentiles. The Advan- tages which the fewijh Nation enjoyed^ were very extraordinary j in that to Thef?i were committed the Oracles of God. He
fJ:owcd
'The Name of GOD, 97
plowed his Word unto Jacob, his Statutes S e r m. and Ordinances unto Ifrael\ He had not dealt Jo with any Other Nation, neither had the Heathen Knowledge of his Laws, Anfwerable to thefe high privileges, It was reafonable to expedl, that their im- provements in Virtue and all Holinefs, fhould have been proportionably Great: For to whom much is given, of Him, ac- cording to the Rule of Equity, will be much required. But fo contrary to this exped:ation v^^as the Behaviour of That people, that v^^ith a jufl: Severity God complains of them by the Prophets, ver. 6. of this chapter ; If I be a Father, where is mine Honour ^ if I be a Mafter, where
is my Fear f If ye offer the blind for
Sacrifice, is it not evil f and if ye offer the
lame and fie k, is is not evilf / have
no pleafure in you, faith the Lord ofHofis, neither will I accept an Offering at your hands. And then it follows in the words of the Text, For from the rifing of the Sun, even unto the going down of the fame ^ my Name fijall be great among the Gen- tiles. The Threatning contained in This Vol. V. H expoflu-
L/^y-^j
9? Of the meaning ofj
S> R M. excnilu!ation, is exad:ly the fame with ^' that of our Saviour in the Gofpel 5 T^he Kingdom of God JJoall be taken from you^ and given to a Nation bringing forth the Fruits thereof The Accomplifhment of which Threatning upon the people of the fews^ both for the unparallelled manner of its execution, and for the unexampled length of the time of its continuance, has been fo confpicuous^ that now, near feven- teen hundred years after the deftrudion of yerufalem, they remain at this very day a living and ocular demonftration of the Truth of all the antient Prophecies which concern their State. But
2^/y, The Text contains a particular Promife in relation to the Gentiles j joined with a general Declaration concerning the State and Condition of the Univerfal Church in the future and latter Ages of the World : In every place, Incenfe Jhall be offered unto my Name, and a pure Offering ; For my Name fiall be Great among the Heathen^ faith the Lord of Hofts. Notwithftanding That ftrong and fettled Prejudice among the Jews, of which we find great Re- mains
^he Name of GOD, 99
mains even among our Saviour's own DIf- S e r m. ciples, that That Nation was always to ^• be the Alone peculiar people of God j ^"^^^^ ye we find in the Prophecies of the Old Teftament many very clear intimations, like This in the Text, that, in the days of the Mefliah, the Favour of God fliould be extended to the Gentiles, and his Know- ledge fpread among the Nations of the Earth. //^ Ix. 3. 'The Gentiles /hall come to thy Light, and Kings to the brightnefs of thy Rijing : And ch. xlix. 6. It is a light thing that thou jhouldeft be my Ser- *vant to raife up the Tribes ofjacob, and to rejiore the preferred of IJraely I will alfo give thee for a Light to the Gentiles, . that thou mayeji be my Salvation unto the "Ends of the Earth. Thefe Prophecies plainly began to be fulfilled, at the time when the Apoftles were commanded to preach the Gofpel to the Gentiles as well as to the fews j and the full accomplifh^ ment of them will then take place, when the fame everlafi:ing Gofpel fliall either effectually prevail, or at leafi: fhall have been preached and tendred in its purity, Vol. v.* H 2 among
100 Of the meaning of
S E R M. among all Nations. In every flace, In^ cenfe fiall be offered unto my Name, and a pure Offering. Incenfe, (which is the Prayers of the Saints^ Rev. v. 8.) and this phrafe, a pure Offerings are plainly in- tended to exprefs That fpiritual Religion, That WorJJjip of the Father in Spirit and ''Truth according to the Gofpel of Chrif, which is oppofed to the carnal Ordinances and literal Sacrifices of the Jews, and of which thofe Sacrifices and external Pu- rifications were but Types and Figures. Hence the Chriflian Worfhip, the Wor- fhip of God out of a pure hearty and of a good confcience^ and of faith unfeigned ; • is elegantly ftiled a Spiritual Sacrifice, I Pet. ii. 5; the Sacrifice of Praife to God continually^ Heb. xiii. 15 ^ the prefentiiig ourfelves a living Sacrifice, holy^ acceptable to God, which is our reafonable Service, Rom. xii. i. The Metaphor is exadly of the fame fort, as That whereby Chrifti- ans are called The true circumcifion, the circumcifon made without hands-, as being That in reality, in the true and fpiritual Pffedi^ of which the circumcifon in the
fejh
The Name of GOD. loi
JieJJj made with hands was but a Jhadow or S e r m. figurative Reprefentation. For circumci- fion^ fays the Apoftle, Rom. ii. 28. is not 'That which is outward in the feflj ; but
ctrcumcijion is I'hat of the Hearty in
the Spirit^ and not in the letter ; whofe fraife is not of men^ but of God. The charaSler therefore of the Chrijiian Wor- lliip, fet forth in the Text under the pro- phetick figures of Incenfe and a Pure Offering, is, that it confifts in what Sc Paul calls Lifting up Holy hands, i Tim, ii. 8. without Wrath and Doubting ; It confifts in approaching God, not with the Sacrifices of Beajis, or Offerings of the Fruits of the Earth y but with the offer- ing up of Ourfelves to his Service, in all holinefs and righteoufnefs of Life ; Ap- proaching him with Minds duly fenfible of the inexprefiible Excellency of the Di- vine Majefty, with Hands clear from all iniquity and unjuft Pradlices, with Hearts free from all Impurity and Moral Turpi^ lude. This is the Pure Offering, truly acceptable unto God : And This, he fore-r tells by the Prophet, fhall in due time be H 3 offered
10 2 Of the meaning ofy
S E R M. offered unto his Name in QVtvy place, from the rifmg of the Sun, even unto the going down of the fame ; for my Name Jhall be great among the Heathen, faith the Lord of Hojls. The Promife is indeed here made particularly to the Gentiles : But from feveral other paffages of Scripture, parallel to This, there feems reafon to ex- pert, that God's Antient people alfo ihall be converted, when once the fulnefs of the Gentiles is come in. If xlix. 22. and xi. 12. and Ix. 10. Thus faith the Lord God -J Behold, I will lift up my hand to the Gentiles, and fet up my ftandard to the Nations \ and they foall bring thy Sons in their arms, and their Daughters fall be carried upon their Jhoulders. And he floall
fet up an enfgn for the Nations, and foall afemble the Out c aft s of Ifrael, and gather together the difperfed of Judah from the
four Corners of the Earth. Afid the Sofjs of Strangers fiall build up thy Walls, and their Kings foall minifter unto thee -, For in my wrath I fmote thee, but in my Fa^ *vour have I had mercy on thee. Our Sa- viour himfelf predicts fomething of the
fame
The Name of G OD. 103
fame nature, Lttk. xxi. 24. yerufalemJJjallS e r m. be irod''-' down of the Gentiles^ till the ^• thu. uf the Gmtiles be fulfilled. And ^^"^^^ St Paul feems to intimate the fame thing, Rom. xi. 25. Blindnefs in part is happened to Ifrael, until the Fulnefs of the Gentiles be come in. After which Great Event, the Scripture is full of very Sublime Defcriptions of a State of extraordinary Happinefs to enfue. If xi. 6. and Ix. 18. l^he Wolf alfo fiall dwell with the Lamb, and the Leopard fiall lie down with the
Kidy ajid a little child fmll lead them,
^hey /hall not hurt nor deflroy in all my
Holy Mountain 'y for the Earth fhall be
full of the knowledge of the Lord, as the
Waters cover the Sea : And thoufjalt
call thy Walls Salvation, and thy Gates
Praife : I'hy people alfo Jhall be All
righteous, they Jhall inherit the Land for ever.
Whatever be the true Meaning of Thefe and the like Prophecies : Whether there be a time flill to come, vv^hereia they {hall be accomplifhed literally; Or whether they are intended only to exprefs H 4 the
104 Of the meaning of
S E R M. the natural and genuine T'endency of the ^' unlverfal and fincere Pradice of Chri- ftianity in the prefent World, and the real EffeSi which fhall be obtained by it in the World to come : Whatever, I fay, be the ftrid: and literal Meaning of thefe Prophecies ; it becomes not Us to be too curious and inquiiitive after the particu- lar T'imes and Seafons which the Father has put in his own Power-, But in general, the Ufes we are to make of all thefe Pre^ i di<5tions, are very obvious. In the
I ft place, 'T I s Our Duty, in our whole Behaviour and Pracftice, to promote, as much as in Us lies, the Knowledge of God, and the Interefl of True Virtue and Righteoufnefs amongft Men. This is contributing Our Part, towards the in- troducing That Happy State and Confti- tution of things, which is the accomplifh- ment of the fore-mentioned Prophecies. And when we have thus done our Own Duty, we are then to remember the Ad-» monition of our Saviour, Luk.xx'i.ig. In your patience pojj'efs ye your Souls; and j^\j upon the Providence of God, to ac-
complifli
The Name of GOD. 105
compli{h the Great Events which he has S e r m. promifed, in his own Manner and at his ^* own T'ime, In matters of 'This nature, which have not a conditional dependence upon the Behaviour of fingle perfons, but relate to the General Scheme of Provi- dence in the Government of the World ; In Thefe things, I fay, the Gifts and Cal- ling of God are without Repentance^ Rom. xi. 29. The Promifes of God will cer- tainly be accomplifhed, and his Purpofe fliall not fail. But becaufe it is not for lis to know beforehand, the exadt Times and Seafons which God has appointed j the Duty therefore of every particular Chrifti- an, whatever be the Circumftances of Tim.e and Place in which Providence has fixed him, is to take care that He himfelf be in the Number of thofe, who, in all Ho- ly converfation a?id godlitiefs^ look for^ and hafte unto, the Coining of the day of God^ 2 Pet. iii. 12.
2^/y, Another Inference arifing from the confideration of fuch Predidlions as This in the Text, is, that we may hence learn to juftify to ourfelves the various
Methods,
1 06 Of the mea?ting of
S E R M. Methods, in which the Wifdom of God • has chofen at divers times to reveal itfelf to the World. With regard to fmgle perfons, to whom Providence has given very different natural capacities^ or dif- ferent Means and Opportunities of Know^ ledge^ or different Manners of Revelation^ the divine Jullice and Equity confifls in judging them finally according to their refpedtive Abilities, accepting every one according to what he has, and not accord- ing to what he has not. With regard to Whole Nations, the juftification of the Divine Wifdom, is his fo doing what he pleafes with his own, as, through a Suc- cefHon of various and great Events, to accomplifli General Defigns of Mercy and Goodnefs. Of This, St Paul has given us an admirable Inflance, in his account of God's fetting up firfl the Nation of the Jews, and afterwards the Churches of the Chriflian Gentiles, to be the Stan- dard of true Religion to the World -, in- tending to finifh the whole Difpenfation, by having Mercy upon Both. Rom. xi. 30. For as ye (Gentiles) in times paji
have
The Name of GOD. 107
have not believed God, yet have Now o3- S e r m. tained Mercy through Their (the Jews) ^J^^ Unbelief: Even Jo have Thefc aJjo now 7iot believed, that through your inercy They alfo may obtain mercy. For God hath concluded them All in unbelief that he might have mercy upon All. O the depth of the Riches both of the Wifdom and Knowledge of God I How unfearchable are his Judgments, and his Ways pafi find^ ing out I
'T^dly and Lajlly, The Laji Inference I fhall draw from what has been faid, is This. In the words before my Text, the reafon given of God's rejedling the fews, is the unworthy manner in which they had behaved themfelves, while unto them were committed the Oracles of God. In the ^ext itfelf the acceptablenefs of the converted Gentiles unto God, is expreifed by their offering up unto his Name a Pure Offering. Which Ptire Offering, der^es the Holinefs and real Purity of the GofpeUdifpenfatton, in oppofition to the external Ceremonies of the fewijh Law, If therefore We^ under the greater Light
of
io8 Of the meaning of &c.
S E R M. of the Evei'lajiing Go/pel, ftill live 'uiti- ^' oiijly and corruptly ^ as the Jews did under thofe carnal Ordinances ; how much more fevere Judgments fhall we have reafon to exped, than what fell even upon That People ! For (as St Paul excellently ar- gues, Rom. xi. 20.) Becaiife of Unbelief They were broken of] and Thou flandeft by Faith : Be not high-minded^ but fear : For if Godfpared not the natural Branches^ take heed left he alfofpare not T'hee,.
^ R R M O N
[ 109 ]
U:i.iuin,miininiiniiifnuuiuiuui
SERMON VI.
The Dodlrines of Religion reafona- ble to be believed.
\A F aJjton-Sermon^
Matt. xii. 39, 40. Art evil and adulterous generation feeketh after a Sign, and there fi all no Sign be given to it, but the Sign of the prophet yonas. For as yon as was three days and three nights in the whales belly ; fo Jhall the Son of Man be three days and three nights in the Heart of the Earth.
HEN our Saviour firft preach- S e r m, ed to the yews the Gofpel of VI. the Kingdom , he proved to '-/"V"^ them his divine Commiffion and the Truth of his Do(Strine, not only
from
no 7^^ DoSirines of 'Religion
S E R M. from the Prophecies of the Old Tefta- VI. ment, from the things written in the Law,
^^^^^^^ and in the Prophets, and in the Pfalms, concerning him; but alfo by the mighty Works which he himfelf performed, as dire6t and immediate Evidences of his be- ing the Promifed Mefliah. The DoBriiie he taught, being a Dodlrine of Purity and Great Holinefs, abfolutely requiring a re- formation of Manners, and fuch an ef- fedual Amendment of Life , as muft fhow forth itfelf in the real and habitual Practice of true Virtue and Righteouf- nefs ; T^his DoBrine was therefore ex- tremely difagreeable to the Pharifees and Chief men among the yews, who were perfons of a haughty and tyrannical Spi- rit, covetous and ambitious, and, in or- der to ferve the Purpofes of temporal Power and fpirituai Pride, infinitely zea- lous of all the external Forms and Cere- monials of Religion. For This reafon, they hated, above ^ all things, the Spirit with which our Saviour taught ; the Spi- rit of Meeknefs and Humility, the Spirit of Goodnefs and Equity, the
Spirit
reafonahle to he believed, in
Spirit of Love and univerfal Charity.SERM. And accordingly they fet themfelves, up- ^^• on all occafions, to revile his Dodrine ^^'^'^''^**' and calumniate his perfon. In which matter, it was no great difficulty for them to meet with Succefs ; becaufe the preju- diced Vulgar, who could very hardly di- flinguifh between the T'raditions of their 'Elders and the Commands of God, muft needs be prone to look upon our Lord as an Enemy to the One, becaufe he preach- ed againft the Other. But the Miracles which our Saviour worked, were harder to withftand: For the people could not eafily be perfwaded, that God would give a Deceiver Power to perform as mighty Works, as thofe by which the Law of Mofes had itfelf been at firfl: eftablifh- ed. Here therefore the malice of the Pharifees, was to exert itfelf in a more extraordinary manner. And when they could not deny the miraculous Fa£ls them- felves, they pretended that the Power which worked them was the Power of Satan: Ver. 24th of this chapter. They faid, he doth not cafl out Devils, but by
Beelzebub
112 The DoSirines of Religion
S E R M. Beelzebub the Prince of the Devils. And ^^' whenfoever he taught, without working fome immediate Miracle; then they pre- fently called upon him again, to {how them a Sign: Ver. 38, 7'hen certain of the Scribes and Pharifees anfwered^ fiyi^^i Majier, we would fee a Sign from thee. Thus againfl wilful perverfenefs there is No remedy. If he fpake to them with fo much reafon and goodnefs^ as never man . fpake ; ftill his Doctrine wanted to be con- firmed by a Miracle. And if he confirm- ed what he taught, by undeniable Mira- cles ; then the Power which worked them, was the Power of Satan. For This rea- fon, to the Pharifees who called upon him to fliow them a Sign, he gave this fevere Reply in the words of the Text; An evil and adulterous generation feeketh after a Sign^ and there fiall no Sign be given to ity but the Sign of the Prophet Jonas : For as fonas was three days and three nights in the whales belly ^ fo /hall the Son of man be three days and three nights in the heart of the Earth. The declara- tion here made by our Lord, is of the I fame
reafonahle to be believed, 113
fame nature with That in the Prophet S e r m. Ifaiahy ch. vii. 13. Hear ye now^ O houfe of David ; Is it a fmall thing for you to weary Men^ but will ye weary my God al- fo? 'Therefore the Lord himfelf Jhall give you a Sign j Behold^ a Virgin Jloall con- ceive and bear a Son, and fiall call his Name Immanuel. The fews in Ifaiah's time, like the Pharijees in our Saviour % after all the mighty works that God had done for them, ftill continued impe7iitejit : And as often as they were called upon to repent, they prefumptuoufly demanded 7nore Signs. In wi.y of Reproof for this Perverfenefs of theirs, and as a ftandine Declaration of God's having done, on His part, what was fit for Hijn to do ; the Di- vine Wifdom, both in the days of Ifaiah, and in the days of Chrift, refers fuch per- fons to the fettled and imiverjal Evidence of Revelation ; vix. the miraculous Fulfilling of the Antient Prophecies concerning the promifed Mefjias. The Sign referred to by Ifaiahj is the Birth of Chrifi ; Be- hold, a Virgin fiall conceive. That re- ferred to by our Saviour in the Text, is Vol. V. I his
114 'The DoStrtnes of Religion
S E R M. his Refurre(flion j T'he Son of man flmll be three days and three nights in the heart of the earth.
T H E R E is in thefe words one Diffi- culty ; how our Lord is here faid to have been three days and three flights in the heart of the Earth, when in the Hif- tory of all the Gofpels it appears, that having been buried the firjl day in the evening, and riling again the third day in the morning, he confequently remained in the Sepulchre but two whole nights, and one whole day. Now in order to under- iland this rightly, 'tis to be obferved that the Jews in T'heir language, as JVe alfo frequently do in Ours, by the word (day) mean the Space of twenty four hours. And in all languages Nothing is more common, than for the Name of the Whole to be made ufe of to exprefs a Part, Whatever therefore is begun on the firft day, and finijhed on the third, may in u- fual and vulgar Speech (which is always the language the Scripture fpeaks in) be rightly faid to be three days in doing. But T'his may perhaps feem a matter of fmallcr importance -, Though, indeed, it
cant
reafonable to he believed. 115
can never be without its Ufe, to fhow the S e r m. coniiilencv of fuch Texts of Scripture, as ^^' at nrit light may appear not to agree to- gether.
Another Inquiry therefore, naturally arifing upon thefe words, is, for what reafon our Saviour continued in the Se- pulchre juft fuch a determinate time be- fore his Refurredion. Now, belides that ' This was neceffary for xh^ fulfilling of the Prophecies that went before concerning him, (which is the reafon alleged in the Text;) 'twas moreover neceffary in the nature of the thing itfelf that he fliould continue fo long a time in the grave, to fhow that he was really dead-, and he was to continue there no longer^ that (as the Scripture exprcffes it) the Holy One might not fee corruption.
The words of the Text being thus explained ; the matter of inftrudion therein contained , may be reduced to the following Heads.
i/?, Th AT the Do(flrine of religion is
in itfelf reafonable to be believed.
Vol. V. I 2 and
l/VNJ
1 1 6 "The DoStrines of Religion
S E R M. and fufficiently evidenced by the
^^- Jianding and univerfal Signs or
Marks of Truth. 'Tis fuppofed in the words, that, what our Saviour here calls the Sign of the Prophet Jonas, was fufficient to render That generation of the Jews inexcufable in their Unbelief.
2t//y, Here is a defcription given of wicked men, in one particular and remarkable part of their character ; that they are apt continually to re- quire fnore and more Signs, and to tempt God without reafon and with- out end. An evil and adulterous generation feeketh after a Sign.^
3^/y, The declaration our Saviour here makes, plainly implies, that there are juft and good reafons, why God fhould not gratify the unreafo- nable expectations of prejudiced and corrupt Minds. There Jhall no Sign be given to it^ but the Sign of the Prophet fonas.
ijl. The
reafonahle to be believed. 117
I/?, The Do^rine of religion is in it- S e r m. felf reafonable to be believed, and fuffici- ^'^• ently evidenced by the fiandmg and uni- verfal Signs or Marks of Truth : 'Tis fuppofed in the w^ords, that what our Sa- viour here calls the Sign of the Prophet yonas^ was fufficient to render That ge- neration of the Jews inexcufable in their Unbelief.
Religion is in its Nature a Trial or Probation of men's Hearts ; and is there- fore eifentially inconliftent with all com- pulfive Motives, With, fuch Motives as deftroy the nature of a Trial or Probation. Dent. viii. 2, The Lord thy God led thee
thefe forty years in the Wildernefs^ to
prove thee^ to hiow what was in thine hearty whether thou wouldeji keep his com- mandments or 710. The Meaning is, not that God wants any information with re- gard to Himfelf : But he puts men in a probation-ftate, in order to their Own Be- nefit ; that by virtuous ASiions they may obtain an habitual Love of Virtue ; and by labouring in the rational Search after T'ruth, and perfevering patiently in the I 3 Pra&ice
1 1 8 The DcBrines of Religion
S E R M. PraBice of Right, they may be purified ^^' and made white and tried, Dan. xii. lo: ^^^^^"^^^ For, as the Apoflle St 'Jame^ expreffes it, the Trying of our Faith worketh Patience, ch. i. 3. God could, if he pleafed, even out of the fiones of the Street, raife up children unto Abraham ; or irrefiftibly compel the moft obdurate Sinner to obey his Commandments. But This , is not dealing with Them as rational Agents-, nor could fuch an Obedience be any more acceptable to Hl^n, than the abfolute Sub- jedlion of the material World to his Om- nipotent Will, gives irrational Beings any Title to the Efteem and Character of Mo- ral Goodnefs or Virtue. Were God by his Almighty Power to overrule and pre- vent all Poflibility of Difobedience or Moral Evil, as fome men fancy it wowld be glorious for him to do j it woufd in- deed have the contrary cffedl, and deprive him of the Glory of all his Moral At- tributes. For tho' he would ftill conti- nue to be a Mighty Creator and All-Pow- erful Lord, yet he could in no fenfe be a Moral Govenwur or Judge of the World,
nor.
reafonabh to he believed. 1 1 ^
nor have Any Exerclfe of his Moral Per- S i: r m. fedions. All Religion or Virtue, con- * * Tifts in the Love of Truth, and in the Free Choice and Practice of Right, and in being influenced regularly by rational and moral Motives. By T^hefe things therefore God tries or proves men's Obe- dience ; and under various Circum- flances, and by various Methods of mani- felling himfelf to them , he exercifes their Faith and Patience and Virtue. By induing men originally with Reajon and Underftanding, with a natural Knowledge of Good and Evil, and a Confcience of the difference between Virtue and Vice ; By the Witnefs that God bears to himfelf in the Works of Nature^ and by the various Difpenfations of his All-wife Provide?ice ; in which Vifible EffcBsy the Power and "" Government of the InvifiLIe God are clear- ly and continually feen, fo that they, who attend not to them, are without excufe : By thefe things, does God perpetually call men to religion j and hold out unto them an univerfal Lights in all Places and at all Times. And had men no other Difcovery I 4 of
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1 20 The Do Brines of Religion
S E R M. of the Will of God, than T'his j yet their
•TTT
choofino; to depart from the ;z^//^r^/ Law of everlajiing Right eoufnefs^ would juftly denominate them an evil and adulterous generation of Mankind. But bejides this Voice of Nature in the vilible works of God, and in the mind and confcience of every particular perfon ; the divine Pro- vidence has moreover, in compaffion to the ignorance of the Weak, and/^r a TV- fiimony againll the perverfe and corrupt, in almofh every Age of the World, raifed up Eminent Preachers of Kighteoufnefs-y fuch as was Enoch before^ and Noah at the time of the Flood, and fob and the Pa-^ triarchs after it 3 to excite and call men to the pradice of their Duty. And to the Nation of the fews^ he gave 2ifland- ing Revelation of his Will ; inviting them continually to Repentance by his MefTen- gers the Prophets^ and at lall by his Son fefus Chrifi^ their promifed and long ex- peded Meffiah : Manifeiling his manifold Wifdom, at fundry times and in diverfe maniiers of Revelation i as he had before ^one in the various difiribution of the Na- tural
reafonahle to he believed. 121
tural T'alents of men's ratioJial Facid- S e r m. ties^ Capacities, and Abilities \ intending ^' ^• finally to judge All his Servants, according to what every one in particular has^ and not according to what he has not : And ifi each of thefe various Difpenfations, gi- ving fuch degrees of evidence and tefii- mony to the Truth, as might be a proper Tryal of good and well-difpofed Minds, neither credulous beyond reafon, nor pre- judiced againji reafon, but prepared al- ways to receive the Truth, and to obey it. Thus, to That generation of the "Jews Vi\iO lived in our Saviour's time, the pro- per and fufHcient evidence of our Lord's being the promifed Meffias, to all fuch as impartially fearched the Scriptures, was the fulfilling of the Prophecies that went before concerning him, and particularly That mofl miraculous OKe of his Refur- redion from the Dead. Which was a Sign not poflible to be refifted by Any, but by a very corrupt and adulterous ge- neration ; by a generation of fuch men, of fuch perverfe and incorrigihle Sinners, the defcription of whom, (v/hich was the
zd Par-
12 2 l*he DoBrines of Religio?u
S E R M. 2d Particular 1 obferved in the text,) ^^- the defcription of them, in one remarka-
^^'^"^^'^ hie part of their charadler, is, that they are apt continually to require more and more Signs, and to tempt God without reafon and without end : An evil and a- dulterous generation fecketh after a Sign- The wickedeft of men cannot bear the Thoughts of fighting openly againfl God J and therefore, to give fome degree of Eafe to their Minds, they generally take great pains to impofe upon themfelves, with fome flight objedions either againft the Being of God ^ or againft the evidence of bis Laws ajid Coj72?nands, 'The yews, fays St Paul, require a Sign, and the Gentiles feek after Wifdom, i Cor. i. 22. The hu- mour of the Gentile World, was to value themfelves upon their Logick and Philofo- phy ', and therefore the corrupt part of Them could always reject any religious Truth, by drawing objections againft- it frorii the received Maxims of their Schools, The fewijlj nation valued themfelves upon the miraculous things, which God had done for their Fathers -, and therefore
the
reafonable to he believed, 123
the corrupt part of Them, could always S e r m. rejedl any religious Truth, by continually .y-v^, requiring more and greater Miracles to be worked in confirmation of it. Of This, the behaviour of That people in the Wil^ dernefs is a remarkable and very marvel- lous Inftance. By a continued feries of MJracleSj God had refcued them from Egyptian Slavery and Idolatry, and was guiding them in the wildernefs like a Flock, to the polTeffion of the good land which he had promifed to their Fathers. Marvellous things (as the Pfalmifl repre- fents this matter in a mofl elegant and af- fectionate defcription, P/Mxxviii. 13,) Marvellous thi?2gs did he in the fight of our forefathers, in the land of Egypt ^ even in the feld of Zoan. He divided the Sea^ and let them go through ; he made the wa- ters to flaiid on a heap. In the dav-tijne alfo he led them with a cloud , ajid all the night through, with a light of fire. He clave the hard rocks in the wildernefs , and gave them drink thereof as it had been out of the great depth. He brought waters out of the ftony rock, fo that it gufed out
like
uor^
1 24 'The DoBrines of Religion
S E R M. like the Rivers. Further, ver. 24, He com- ^^' manded the clouds above , and opened the doors of heaven. He rained down manna alfo upon them for to eat^ and gave them food from heaven. So man did eat Angels food ^ for he fent them meat enough. He caifed the eajl- iDind to blow under heaven^ and thro his power he brought in the fouth-weji wind. He rained fejlj upon them as thick as duji, and feathered fowls like as the f and of the Sea. He let it fall among their tents^ even round about their habitation. And again, ver. 53, He led them forth like Jheep^ and carried them in the wildernefs like a fock. He brought them out fafely ^ that they Jhould not fear ; and overwhelmed their enemies with the Sea. He brought them within the borders of his fanSiuary^ even to his mowitain which he purchafed with his right hand. He cajl out the heathen alfo before them j caufed their land to be divi' ded among them for an heritage^ and made the tribes of Ifrael to dwell in their tents. Sufficient Signs Thefe, any unprejudiced perfon would judge, to convince even the moil obilinate and perverfe, the moft evil
and
reafonalh to he believed, 125
and adulterous generation. But fo fami- S e r m. liar were thefe Marvels become to them, ^^* that (it appears) they had no more influ- ^^^^^ ence upon Thenij to bring them to true Amendment and Reformation of Man- ners, than the Works of Nature, (which are in Truth the continual miraculous o- perations of the omnipotent Power of the God of Nature,) have upon Us. This al- fo is moft pathetically {qz forth in the fame \xx.\n\th Pfalm, ver. 18, Tet for all this they finned more againjl him, and pro- voked the moft Higheji in the wildernefs : l^hey tempted God in their hearts^ and re- quired meat for their Luft. They fpake again/} God alfo, fiyi^g, Jhall God prepare a Table in the Wildernefs ? He fmote the ftony Rock indeed, that the water gujhed out, and the fir earns fioived withal ; but can he give Bread alfo, or provide fefij for his people ? (Their Argument was exadly the fame , as that of the Pharifees to whom our Lord replies in my Text : They acknowledged that he had healed many difeafcd perfons here upon Earth ; But could he ihow them alfo a S^gn from ^ Heaven fj
126 T'he DoSirines of Religion
Ser M. Heave?! f) Further, ver. 32. of the fame ^I* Pfalm, For all this they have finned yet
^^^^^ more^ and believed not his wondrous works : ver. II. They kept not the Covenant of Gody and would not walk in his law ; But forgat what he had done, and the wonderful Works that he had fhowed for them- ver. 42, They turned back and tempted Gody and moved the Holy Ofie in Ifrael : They thought not of his hand, and of the day when he delivered them from the hand of the Ejtemy ; How he had wrought his Miracles in Egypt, and his Wonders in the field of Zoan. And again, ver. 57, They tempted and difpleajed the mofi High God, and kept not his Tefiimontes j But turned their backs, and fell away like their ^ forefathers , fiarting afide like a broken Bow. For they grieved him with their hill-altar Sy and provoked him to difpleafure with their Images. A more lively and , affedlionate defcription of the perverfe- nefs of incorrigible Sinners, cannot pof- fibly be given. Other Accounts of the fame nature, we find in the hiftory v^^hich the Old Teftament gives us of the beha- viour
reafonahh to he believed, 127
viour of That people. When the Egyp- S e r m. tians purfued after them into the Wil- ^^• dernefs ; then^ as if he who had brought ^^''"^^''^ them out of Egypt with a mighty hand was not able to proted; them in their journey; they faid, Wherefore haft thou thus dealt with us, to carry us forth out of Egypt: Exod. xiv. 11. When the Egyp-- tians were all deflroyed, and they had no- thing to oppofe their progrefs but the fo- litary Wildernefs ; then, as if he who had delivered them from the Hofl of Pharaoh^ was not able to feed them in the deferr, they faid, Te have brought us forth into this Wildernefs to kill this whole Afejnhly with hunger, Exod. xvi. 3. When God miraculoufly fupplied them with Bread from Heaven ; then, there was nothing at all befdes this manna. Num. xi. 6 : And when, by another miracle, he had quenched their Thirft ; then , he fmote the ftony rock indeed, that the waters gufi^ ed out ; but can he provide Flefh alfo for his people? Pf. Ixxviii. 21. And when, by a third miracle, he fed them to the full with quails j for all This, they ftnned yet
morCy .
128 ^he DoSirines of Religion
S E R M. more^ and believed not his wondrous 'works ^ ^^* ver. 32. When Mofes tarried longer in the
^^'^ Mount than They expeded 5 theii^ they could not live without their Leader, but muft make Gods to go before them ; for, as for 'This Mofes j they knew ?20t what was become of him , Exod. xxxii. i : When he continued with them, and put himfelf conftantly at the Head of them ; then^ ye take too much upon you ; where- fore lift ye up yourfelves above the congre- gation of the Lordf Numb. xvi. 3. When God commanded them to go up, and take 'poffeffion of the good Land which he had provided for them ; then, the peo- ple of the land were Jirong, and the Cities walled, and the children of Anak there, and we be not able to go up againft the people, and the land is a land that eateth up the inhabitants thereof, and we faw Giants there, and would God we had died in the land of Egypt, or would God we had died in this Wildernefs ; and where-
■ ■ fore has the Lord brought jas mito this
land, to fall by the fword? Num. xiii. 2S, &c. But when the Lord hereupon
commanded
VI.
reafonahh to he believed, 129
commanded them not to go up\ then^ ho S e r m. we be here, and will go up unto the place which the Lord has promifed, ch. xiv. 40.
I SHOULD proceed to Other Inftances of the unreafonable behaviour of finful men in this refped: : But the time not per- mitting nie to finifh this Subjedt Now, 1 fhall at prefent add only a word of ap- plication, and fo conclude.
I BELIEVE there are very few perfons, who read thefe portions of Scripture, without cenfuring in their own minds the behaviour of the Jews, and faying within thernfelves, as did thofe whom our Saviour defcribes, Matt, xxiii. 30, IfWc had been in the days of our Fathers , we would not have been partakers with them in Thefe things. But to every impeni- tent Sinner, in the prefent as well as in former times, the experience of the World, and the reafon of things, and the judgment of confcience, and the Scrips ture of Truth fays, 'Thou art the man. For all thefe things are examples unto Vs^ and they are written for our admonition^ upon whom the ends of the World are come.
V o L. V. ■ K God
jjo The DoBrines of Religio77y .&c.
S E R M. God calls Us to Repentance, by the con,- ^^- tinual Witnefs which he gives to himfelf in the works of Creation, in the reafon and nature of Things , in the effential Differences of Good and Evil, in the voice of Confcience, in the difpenfations of Providence, in his Mercies and Judg- ments, in the completion of Prophecies? in the Works and Preaching of Chrift and his Apoftles, in the Promifes and Threat- nings of the Gofpel. And if all T'hefe things move men not, the Scripture de- clares there JJjall no Sign be given to us, but the Sign of the Nations who were deftroyed by the Floods and the Cities who perifhed in the Overthrow of Sodom, For as in the days before the Floods and before the deilrudiion of Sodom ^ men were eating and drinking^ and knew not untill the Waters came and took away the oiie, and the Fire the other ; fo aljo^ fays our Lord, f^all the coining of the Son of Man he.
SERMON
[ »3i ]
SERMON VII.
Unreafonable Expedations not to be gratified in Religion.
[A Paffion-Sermon^
Matt. xii. 3 9.
^7t evil and adulterous generation feeketh after a Sign^ and there Jhall No Sign be given to it^ but the Sign of the Prophet Jonas,
OD, who rS the Supreme Go-s e r m. vernour of theUniverfe, fhows VII. forth his infinite Wifdom and ^•^'''VV Goodnefs, in creating a Va- riety of rational Creatures in different Circumflances, and expelling Vol. V. K 2 from
132 Unreafonahh ExpeSiations
S E R M. from them a proportionable Ufe of the ^^^' Talents committed to them, according to
^"^"^^ their different degrees of Light and Know- ledge, and according to their refpe6live Capacities and Abilities. To Angels, ha- ving given Knowledge and Powers far fu- perior to thofe of Men; he expe£ls of them accordingly an Angelical Obedience. To Men., having difpenfed various Talents and various Degrees of Knowledge, at fundry times and in divers manners, ac- cording to his own good pleafure; after the flmilitude of the Great King in our Saviour's Parable, who, in the diftribu- tion of Employments among his Servants, without injury to any one, did what he pleafed with his own : To Men, I fay, God having difpenfed various Talents and various degrees of Knowledge, he expeds of them a Return proportionable to what is given them ; Not over-ruling their Ac- tions by the Force and Power of an ir- refiftible Light ; but trying their Obedi- ence by the Willingnefs of their Endea- vours to feek after Knowledge, and to guide themfelves by That degree of Light
(what-
not to he gratified in Religmt. 133
(whatfoever it be) whereby his Will is in S e r m. any meafure made known unto them. ^*'
In the State of Nature^ God made himfelf known to Men by the Arguments of Reafon, by the Works of Creation, and by the difpenfations of Providence ; ha- ving never left himfelf wholly without wit- nefs, but fending men rain and fruitful Seafons, and filling their Hearts with Food mid Gladnefs j the invifible things of God from the creation of the World being clear- ly feen and underftood by the thijigs that are made, even his eternal Tower and Godhead, Rom. i. 20. If the Nations of the World, forfaking this Univerfal Light ^ fall into the abfurdeft and mofl unrea- fonable Idolatries, and into confequently vitious and corrupt Pradlices of all kinds ; they are evidently (as St Paul declares) without Excife j and there is no injuftice with God, if to fuch evil and adulterous generations of men there be no other Sign given, but the Signs of Nature and Rea-- fon and Confidence, and the perpetual uni- verfal Works of God.
K 3 Unger
t34 XJfireafonahle ExpeBations
S E R M. Under the Gofpel^ God has made him-f ^■^^- felf known to Men by the Revelation of his Son^ confirmed by Signs and Wonders and Miracles of the Holy Ghoft^ by the Comple- tion of Prophecies^ and by the Analogy of the Whole Series of Events from the Beginning of the World. If under this greater and clearer light of Revelation^ men flill con- tinue impenitent ; not bringing forth the fuitable Fruits of Righteoufnefs, nor li- ving worthy of their holy vocation^ and as hecometh the Go/pel of Chrijl ; the wrath of God is more feverely revealed fron% Jleaven, (igainfl all iinrighteoufnefs and un^^odlinefs of Such men ; and there (hall 770 further Sign be given to fuch an evil iind adulterous generation ^ but the Sign cf the Son of man comiiig with the clouds of HeaveUy in flame of fire taking Ven- geance on them that kno'ip not God^ and that obey not the Gofpcl.
Under the ^ewijld ftate, God mani- fefted himfelf to That People by the Law of Mofes^ by the continual Preaching of the Prophets^ and finally by the accorr^- plifliment of the whole difpenfation in the
not to he gratified in Religmi, 135
Life and Death a?id Refiir region ofChrijl. S e r m. And when they who faw Thefe mani- ^■^^• feflatlons of God, were ncft thereby pre- vailed upon to bring forth Fruits meet for Repenta?icc, and anfwerable to the Light that was then come into the World, but, on the contrary, cavilled at our Lord's Do6trIne and Miracles, and conti- nually required More Signs; our Lord, with juil indignation, gives them the Re- ply in the Text ; An evil and adulterous generation feeketh after a Sign, and there JJjall No Sign be given to it, but the Sign of the Prophet Jonas : For as Jonas was three days and three nights in the Whale's Belly, fo Jkall the Son of Man be three days and three flights in the Heart of the Earth.
In difcourfing upon which words, I have before obferved, that the matter of inftrudion therein contained, may be re^ duced to the following Heads.
ift. That the Podlrine of Religion
is in itfelf reafonable to be believed,
^nd fufHciently evidenced by ths
K 4 Jlandin^
136 Unreafonable ExpeBations
S E R M. jlanding and iinherfal Signs or Marks
^^^' of T^ruth. 'Thfuppofed in the words,
^^ that, what our Saviour here calls the
Sign of the Prophet Jonas, was fuffi-
cient to render That generation of the
Jews inexcufable in their Unbelief.
zdly. Here is a defcription given of wicked men, in one particular and remarkable part of their Characfter ; that they are apt continually to re- quire more and more Signs, and to tempt God without reafon and with- out End. An evil and adulterous generation feeketh after a Sign.
^dly. The declaration our Saviour here makes, plainly implies, that there are jufl: and good reafons, why God (hould not gratify the unrea- fonable expectations of prejudiced and corrupt Minds. T'here fldall No Sign be given to it, but the Sign of the Prophet Jonas,
The Firft of thefe, I have already '''one through ; and have {hown, that the
Dotftrine
not to be gratified in Religion, 137
Dodrine of Religion is in itfelf reafon- S e r m. able to be believed, and fufficiently evi- ^^^• denced by xki^fianding and imiverfal Signs or Marks of Truth. According to our Saviour's Suppofition in the words of the Text ; that, what he here calls the Sign of the Prophet Jonas^ was fufficient to render That generation of the ye%vs inex- cufable in their Unbelief.
The Second Obferveable, was, the De- fcription here given of wicked men, in one particular and remarkable part of their Characfler; tliat they are apt conti- nually to require more and more Signs, and to tempt God without reafon and without End : An evil and adulterous ge~ neration feeketh after a Sign. And This Obfervation I at large illuflrated by That remarkable Inflance the Scripture gives us, of the behaviour oi xh.^ people of the Jeius in their pafTage through the Wildernefs; which is fo diftindly recorded in the Books of Mofes, and fo frequently alluded to in the Pfalms^ and in St PauFs epiftles to the Corinthians and to the Hebrews, as a ftanding Admonition and Caution to
perverfc
133 U7t7^eajmahh ExpeBatiom
S E R M. perverfe Minds, in all fucceeding genera* ^^^' tions.
^^'^ I SHALL Now proceed to fome Other Inftances of the like Sort, in which the Unreafonablenefs of tempting God in this manner, will flill further appear. In our Saviour's time^ the fame fpirit of Per- verfenefs, which the Scripture calls an evil heart of JJnbelief^ (meaning always by Unbelief not a reafojiable Caution in with'holding the Affent^ but a captious De- fire of evading the rcafons of conviSiion j ) In our Saviour s ti?nc^ I fay, the fame perverfe Spirit, which appeared fo re- markably in the "Jews of old in the Wil- dernefs, continued /iill in the corrupt part of That Nation : So that whatever Me- thod the divine Wifdom thought fit to .make ufe of, in order to bring them to Repentance ; they could Always render it ineffedtual. John the B apt if came tin to them, neither eating Breads nor drinking Wine, Luk. vii. 33. that is, he came in the more fever e way of auferity and 7nor- tif cation % and they faid. He hath a De^ vil's that Is, they charged him Vv'ith bo-
in<^
not to he gratified in Religmi. 139
jng enthiifiaftick and mad. On the other S e r m. hand, the Son of man is come eating and ^ ' drinking^ ver. 34. that is, in the more familiar way of a free converfation ; and they faid^ behold a gluttonous man and a wine^bibber^ a friend of Publicans and Sinners. The Methods of Proceeding were Both of them right, in their proper Time and Place ; and Wifdoni is jufiified of all her children ; But incorrigible men could equally find Objections againil Both. Our Saviour therefore, in a mofl elegant parable, compares them to crofs and per- verfe children, whom neither Mirth nor Serioufnefs could pleafe : Ver. 3 i. Where- unto Jhall I liken the men of T'his gene- ration ? and to ivhat are they like ? They are like ujito children fitting in the mar-r- ket-place^ and calling one to another, and faying^ We have piped unto you, and ye have not danced; we have mourned to you, mid ye have not ivept. When the men of Jsfazareth heard what mighty works our Lord had done at Capernaum, they faid, Whatfoever ive have heard done in Capcrna- ^jrij do alfq here in thy own country. Luk.i v.2 ? . Z Orj
140 U?2reafonaMe ExpeBations
S E R M. On the other hand, when he did Won- vn. (jers in his own country, then their An-
^'^'"^'^^^ fwer was. Depart hence, and go into Ju^ dea, that thy Difciples alfo may fee the
works that thou doefi \ If thou do thefe
things^ fhow thy f elf to the world, Joh. vii. 3. When our Lord had miraculouily healed many difeafed perfons here upon Earthy then the Pharifees faid unto him, Majier^ we would fee of thee a Sign from Heaven: And when there came unto him a i:)oice from Heaven, Joh. xii. 28. the Evange- lift tells us, ver. 37. that yet they believed not on him. When the Chief Priefts and Elders faw our Saviour crucified, they faid, Matt, xxvii. 42. He faved others^ hijiifelf he cannot fave j if he be the King of Ifrael, let him now come down from the crofs, and we will believe him : But when he was rifen from the Dead, to the Ter- ror of their own Soldiers, whom they had fet to v/atch him; then they gave them money to report, that his Difciples had cojne by night, and Jiolen him away^ ch. xxviii. 13. Thus, of tempting God, and of continually requiring more and
greater
not to he gratified in Religion* 141
gi*eater Signs, and of finding Means to S e r m. elude the Arguments and Motives of Re- ^^^• ligion, there is no End. The Temper^^^"^^^^ from which all This proceeds, is of the fame kind with That I'empting of Pro- vidence, which the Gofpel emphatically reprefents to us in the hiftory of our Sa- viour s temptation; Where Satan placing him upon a pinnacle of the temple, argues with him, that, if he was the Son of God, he might fafely venture to caf himfelf down from thence : For if God owned and declared him to be his Son, and had fo peculiar a Favour for him ; why fhould not he preferve him from being hurt in his Fall ? Matt. iv. 6. The Ground up- on which incorrigible Sinners rejedl all the Arguments and Motives of Religion, is generally of the like Nature. If it be the Will of God, that men fhould believe and a£i in fuch or fuch a particular man- ner; why does not he compel them fo to do ? why does not he perpetually give them Signs from Heaven ? why does he not turn their hearts, which way foever he pleafes ? for Who has refjled his Will F
The
142 UnreafonaMe RxpeBations
S E R M. The Anfwer is very plain ; that God ^^^' does not abfolutely will fuch and fuch
^^^'^ things to be done, but his Will is that men fhould chufe to do them upon rea- fonable Motives : In which alone confifts the eflence of all Virtue^ and of all Reli- gion. God does not therefore by irrefift- ible Motives compel men to obey him; becaufe, if he did, 'twould for That very Reafon be in T^hetn No hdi of Obedience. But he tries their Obedience, by the proper Inftruments of Perfwa^ fort ; and by Motives fuited to the nature of rational and free Agents. Of Thefe^ Eome love the knowledge of Truth ; and are always ready, according to the degree of the Light afforded them, to do what is Right : And thefe our Saviour, in his parable of the Sower, very fignificantly compares to Good Ground, Others love Dark/iefs rather than Light, and Argu- ments of Reafon make no Impreffion up- on them, and their Hearts are as hard as the Nether-milfone. To Thefe, the ex- quifite Works of Natur,_ prove not the Being of God-, the Revelation of the Go-
7iot to he gratified in Religion, 14^
fpel^ difcovers not to them his Will :S ^vlu. And iliould God vouchfafe them ftill VII. Other Calls to Repentance, they would ^^'^ prove equally ineffectual j 7ieither would they be perjkvaded^ even though oJie rofe from the Dead. Of This we have a re- markable Inltance, ^oh, xii. 9, 10. Much
people came^ not for Jefus Jake only,
but that they might fee Lazarus aljb, whom he had raifed from the Dead : But the chief Priejis confulted^ that they might put Lazarus alfo to death. Thefe were, in the ilrongeft fenfe of the words in my Text, an evil and adulterous generation-, altogether unworthy of having any fur- ther Signs given them ; and whofe beha- viour abundantly juftifies our Lord's de- claration in the following part of the Text, (which was the
'Third and Laji thing I propofed to fpeak to; viz. the declaration our Sa- viour here makes,) plainly implying that there are juft and good reafons, why God fhould not gratify the unreafonable ex- pectations of prejudiced and corrupt minds : There Jl:all No Sign be given to
this
144 Unreafonable RxpeSiatmis
S E R M. this generation^ hut the Sign of the Prophet ^^^* Jonas. Now the reafonablenefs of this
^^^^ Proceeding, is very evident from what has been already faid. Eternal Life, is the Gift of God : And the Defign of God, (his juji and reafonahle Defign,) is to be- ftow this free Gift, upon thofe who by an habitual Fraciice of Virtue^ fhall have their Minds qualified for That Happy State. The PraBice of Virtue confifts, in the willing Choice of what is good^ and avoiding what is evil : And the T^ime of this Choice, is the prefent fate of Pro- bation. God could, if he had pleafed, by giving no free Will to his Creatures, have prevented all pojjibility of Moral Evil. But then the whole Creation ofGody would have been only a great Machine-^ in which the Omnipotence indeed of the Maker, would have appeared ; but he would have been no King^ no Judge^ no Moral Go- vernour ', nor could have difplayed ajiy of thofe more excellent Perfections^ of fu- fice^ Mercy^ and the like, in which the Glory of the Almighty principally con- fifts. Thefe have no place, but where
there
not to be gratified in Religion. 14S
there are Subjects capable of obeying oi'Serm. difobeying. The proper Tryal of which ^^^^ obedience, is That Freedom of Will, which, according as it is determined in different Circumftances by the reafonablenefs of what is good or the iiiticements of what is evil, tenders the Jgent morally good or evil. God therefore, according to his own good pleafure, places men in all variety of Circumftances in this probation-ftate ; And the Juftice, and Wifdom, and Good- nefs of his Government confifts in finally judging them All with Equity, according to their refpedive degrees of Light and Knowledge. The firft Root and Founda- tion of Virtue, is the fincere Defire of knowing the Will of God, and impartially fearching after the Truth : And, as a pro- per Tryal of This difpofition, the Wif- dom of God has been pleafed fo to order the Notices given of himfelf to Mankind both by Nature and Revelation, that // any man will do his Will, he Jhall know ef the do5trine% and, if he defires not to fraStife it, even the knowledge of it fhall be hid from him : To Him that hath. Vol. V. L Jhall
146 Um^eafonahle RxpeBiations
Se viM.fhall be given-, and from Him that hath ^^^' not, Jloall be taken away even T^hat which
^^^^^^^"^ he hath. By the Light of Nature, God manifefts himfelf to men in the works of Creation-, Vifibly enough, to thofe who, as St Faul expreiTes it, feek the Lord, if haply they may feel after him, and find him : But yet at the fame time mfuch a manner^ as that vitious and ill-difpofed men, feeing^ may ftill not fee-, and hear- i?jgj may flill not hear ; but may go on to afcribe the moft perfed: works of infinite Wifdom, to Fate, to Chance, to Nothing. By Revelation, God has declared his Mer-- V cy towards Sinners : Signifying unto them, that as a Great King over numerous Na- tions, confidently with the Laws of his univerfal Kingdom, pardons, in fome re- bellious City, by the interpofition of his beloved Son, as many as, by his Son's in^ vitation and perfwalion, return to their Puty; fo alfo will God, the Supreme Governour of the Univerfe, accept all thofe, whom the Spirit of Chrift, (in- viting them either under the ftate of Na- ture^ by fuch Preachers of righteoufnefs
as
not to be gratified in Religion, i^y
as was Noah and the Patriarchs -y or under S e r m, the LaWy by Mojh and the Prophets -y or under the Go/pel , by our Lord himfelf2sA his ApoJileSy) whom (I fay) by Any of thefe means, the Spirit of Chrift fhall bring to Repentance. And the Evidences of this RevelatioUy (in the fame manner, and for the fame reafon, as the Evidences of God in the Works of Creation^ are fitted to fatisfy an unprejudiced Mind, and yet are not fuch as cannot be refifled. When the Jews demanded of our Saviour fuch a Sign, as was given to their Fathers when the Heavens rained down Manna. for them to eat, Joh. vi. 6. he would not gratify them with a new miracle, but gave them the true interpretation of the antient one : /am, fays he, the Bread of Life -y the Bread of God is He which com- eth down from Heaveny and giveth Life unto the World. Again, When the Pha- rifees afked of him a ^ign from Heaven ; ^^^^ jyj^ his Anfwer was, Luk. xii. 56 Te hypo- ^' critesy ye can difcern the face of the sky and of the earth ; but how is /V, that ye do not difcern this 'Time ? referring them Vol, V, L 2 to
14-S XJnreaJonable RxpeEtatiom
S E R M. to the Prophecies, which much more ^ ^^- plainly pointed out the I'ime of his Co-
^^"^ ming, than ever the face of the Sky fore- fignlfied the Weather. Thefe Prophecies he fulfilled, in his Life and by his Death-, by many miraculous ABionSy and miracu- lous Sufferings. And when he was raifed up the third day\ God f dewed him openly ; not to all the people, A<5ls x. 41. but unto Witneffes chofen before of God, and com- manded to preach unto the people: God here likewife doing, not every thing that could be done, not every thing that unreafon- able men might expedt Jljould be done, but what he himfelf faw ft and proper to be done. According to that affection- ate obfervation of our Saviour, Luk, iv. 25. / tell you of a truth, many widows were in Ifrael in the days of Eli as, but
tmto none of them was he fent, fave
unto a widow of Sarepta : And many
Lepers were in Ifrael in the time of Eli' feus the Prophet, and none of them was cleanfed, fa'vifig Naaman the Syrian. God has given us Faculties, to enable us to fearch after and to find the Truth 5 and * he
not to he gratified in Religio?u 1 49
he expefts we fhould attend with an im- S e u^m. pariial and unprejudiced mind (which is ^^^.^.^ the proper Duty of Rational Creatures,) to the Light he thinks fit to afford us. Why, even of yourfehes, fays our Saviour, judge ye not what is right "^ Luk. xii. 57. They who do thus judge; who, with a mind" defirous to do the Will of God, receive and embrace the dodrine of Truth; not carelefly, creduloufly, and implicitly; but with reafon, with examination, with attention, with fuch impartial confidera- tion and inquiry, as enables men to find (by obfervation and care) what Others arc blind to, and to be ready always to give a reafon of the Hope that is in them ; Thefe are the perfons, whom the Scrip- ture commends for their Faith ; for ha- ving the Virtue of Faith ; in oppofition to the Vice of Infidelity, and to the Folly of Credulity. For, we walk by Faith, not by Sight, 2 Cor. v. 7. by a rational per- fwafion, not by Necejfity ; Seeing (as St Paul elegantly defcribes it ; Seeing) through a glafs (through a defcrying-glafs) darkly, ^r^^^^^,,^ I Cor. xiii. 12. not beholding, as in a glafs L 3 (as
150 U7ireafo72ahle Expc&ations
S E R M, (as In * a looking-glafs^ with open face, ^^^' 2 Cor. iii. 18. And This is That which
•\«re-Ti-oy niakes Faith and Hope to be Virtues; For Hope that is feen, is not Hope ; for^ what a man feeth, why doth he yet hope for f But if we hope for T'hat we fee not^ then do we with patience wait for it^ Rom, viii. 25. The God of Nature, in whom we live and move and have our Beings and who is not far from every one oj us, is not vifible to mortal eyes : But the Light of Nature affords reafonable men, very great Arguments to believe and truft in him ; And This, is a commendable and well-grounded Faith. For F^ith is the Subjiance of things hoped for, the evidence cf things not feen : And the commenda- tion of Mofes's patience in Egypt, before God's revealing them himfelf to him, was, that he indured, as feeing him who is; invifhle, Heb. xi. 27. The Evidences of natural reafon ^nd of the moft demon- ilrable Truths, do not force themfelves \ipon All men ; Rut to the impartial and attentive, to the unprejudiced and conjide-^ rate^ they appear in their full Strength 5
andj
a.
not to he gratified in Religion* 151
and, for That reafon, 'tis an A<fl of Vir- S z r m. tue to be guided by them. For the fame ^^^' reafon, in matters of Revelation likewife ; Blejfedy fays our Saviour, are they that ha^e not feen^ and yet have believed^ Joh. xxi 29. That is : Not, they v^^ho are cr^dulouSy and believe without reafon ^ but they who, like the Bereans, are convinced of the Truth by Searching into the grounds of it. ^he 'Trial of whofe Faith, faith St Peter, will be found unto Praife and Honour and Glory at the appearing offefus Chrifl : Whom havitig not feen, ye love-, in whom, though Now ye fee him not, yet believing ye rejoice with joy un- fpeakable and full of glory , i Pet. i. 7. This is the charaBer the Scripture gives us of the Virtue of Faith, and the com- mendation of thofe who are eminent for having it. On the contrary, they who by prejudices and vicious inclinations are prevented from fearching after the Truth, and, inftead of attending to and examine ing what is Right, feek rather for Cavils induftrioufly to evade the evidence and convi^fon of it 5 thefe are the perfons L 4 whom
152 Unreafonable RxpeSiatiom
S E R M. whom the Scripture with the greatefl fe- ^ ^^ verity condemns for their infidelity^ as be- ing an evil and adulterous generation, T'he uncirciimcifion which is by nature^ faith Sc Paiil^ if it fulfil the Law^ fijall it not judge thee, who by the letter and circum- cifion dofi tranfgrefs the Law^ Rom ii, 27. Mat. xii. And our Saviour j T'he men of Nineveh^ '' * fays he, fi:all rife in judgment with this
generation^ and fiall condemn it\ be- cauje they repented at the preachifig of fo- naSj and behold a greater than foiias is here. Perfons thus refifiing the Truth, our Lord, after the firil and fecond ad- monition, reje<ftedi and refufed to give them any further Signs : and commanded his Difciples in like manner, to fioake ofi the dufi of their feet for a tejlimony againfi ihe77iy and not continue to cafi their pearls before Jwifie. God had dealt with the Jews of old^ after the fame manner : Ff. Ixxxi. 12. My people would not hear my voice ^ and Ifrael would not obey me-. So I gave them up unto their own hearts lufis^ and let them follow their own imaginations. And to men in future yigcs, who fhall
be
not to he gratified m Religmt. 153
be found of the fame temper, the Scrip- S e r m. ture threatens that God, in juft anger, ^^I* iliall even fend thrm jlrong delufion^ that^^^^ they may belie've a Lye, 2 Th. ii. 11. The Eff'eB of mens being in this manner given up for their Abufing the divine patience, is thus exprelTed by the Pfalmifl. Pf, Ixxviii. 60. }Fhen God heard this, he was wroth, and took fore difpleafure at Ifrael : ^0 that he forfook the tabernacle in Silo^ even the T^ent that he had pitched among men : He delivered their power i?ito cap^ tivity, and their beauty into the enemfs hand: He gave his people aljo over unto the fword, and was wroth with his inhe^ ritance. And by our Saviour in his af- fedionate lamentation over yeriifalem^ Matt, xxiii. 37, O Jerujalem, Jerufalem, thou that killefi the prophets, and fionefi them which are fent unto thee I How of^ ten would I have gathered thy children to-' gether, even as a hen gathereth her chick- ens under her wings, and ye would Jiot ! Behold, your hoiife is left unto you defolate.
SERMON
[ H5 3
SERMON VIIL
How the Law is faid to be the Strength of Sin.
[^ PaJJion-Sermon.']
I Cor. XV. 56 and ^j.
^he filng of Death is f,n , and the Jirength of fin is the law ; but thanh be to God which giveth us the ijiSiory^ through our herd Jejus Chriji,
HE Apoflle having in theSERW? former pare of this Chapter, VIIL proved at large the truth of ^-'''VN^ the refurredion of Chrift, and the certainty of the fu- ture refurreftion of Chriflians; and ha- ving from thence taken occafion to give a
full
156 How the Law is faid
S E R M. full and particular account of the order
^^^^- and manner of the refurrecflion of the
^•^^^^^ body; he concludes his whole difcourfe
with this friumphal exclamation ; ^0 then
when this corruptible jhall have put on in-
corruption, and this mortal fjall have put
on immortality ^ then Jhall be brought to
pafs the jaying that is written^ Death is
fwallowid up iji viSfory, i. e. utterly and
for ever ; 0 death where is thy Jling ? O
grave J where is thy viBory ? ^he jling of
death is Jin, and the ftrength of fin is the
law ; but thanks be to God which giveth us
the viBory, through our Lord fefus Chrijl,
I Ihall endeavour i/?. To explain the
words briefly, and fhew in what Senfe Sin
is faid to be the Jling of death, and the law
the Jlrength of fin. 2.dly, I fhall indea-
vour to fhow how and by what means
Chrift gives us the victory, over the law
which is the ftrength of fin, over Sin which
is the fting of death , and finally over
Death it felf ; And laftly, I fhall draw
fome practical Inferences from the whole.
Firftj I fhall indeavour to fhew in what
Senfe Sin is faid to be the fiing of death,
and
to be the Stre?igth of Sin. 157
and the law the firength of fin. That by S e r m. Sin's being the fi'tng of death, is meant J^^ that Sin is the caufe of Death, and that 'tis Sin only that makes Death terrible, is evident. T^he firft mention we find of death's being in the World, is w^ovvAdam\ committing the firft tranfgrclTion ; In the day thou eateft thereof, thou fljalf furely die. Gen. ii. 17. And the caufe of the continuance of its dominion ever fince in the World, is the conformity of the reft of mankind to that of their Forefather ; As by one man fin firft entred into the world, and death by fin ; and fo death has fince pajfed upon all men, for that all have finned', Rom. v. 12. The Apoftle lays it down as a maxim, that the caufe of the dominion of death, is fin ; and becaufe it might be objeded that fince Sin is not imputed where there is no law, there- fore thofe who lived between Adam and Mofes, without any exprefs revealed Law, fhould feem not to be concluded under the fentence of death; he adds, that even in that time, men had fome difcovery of the Will of God J So that before the de- livery
1^8 How the Law is f aid
S E R M. livery of Mofes's law Sin was in the vin. "X^orldj and therefore death did reign from Adam to Mofes^ even over them that had not finned after the fimilitude of A" dam's tranfgreflion ; that is, who had not indeed like Adam finned againft a pofitive and immediate Revelation of the Will of God, with an exprefs threatning of death annexed j but yet had linned againft fuch a law, as they had fufficient reafon to be alTured was a difcovery of the Will of God. The Scripture is very exceeding full in this point -, inculcating every where, that as the knowledge of God and Obedience to his commands is life, fo the immediate and necefTary confe- quence of Sin is death. When hift has conceived y it bringeth forth Sin ; and Sin when it is fniJJjed, bringeth forth death; St James i. 15. JVhat fruit had ye then in thoje things^ whereof ye are now ajha- vied ? for the end of thofe things is death, Rom. vi. 21. and ver. 23, the wages of fin is death. Moreover, as Sin is the caufe of death, fo alfo is it T!hat only which makes Death it felf terrible. 'Tis not
barely
to bs the Strength of Sin, 155
barely the reparation of Soul and Body, S £ r m, which is the terf our of death ; but that ^^^^• reparation, as inflidled by, and accompa- ^^^'^ nicd wifb, the wrath of God. Death may poflibly be other wife fo far from ter- rible, that it may be and often is exped:ed by good men with joy and comfort, as an entrance into life and happinefs. 'Tis Sin only which is the horrour of death^ and which gives it that fling , which makes it really infupportable even to the mofl diftant thought. When the death of the Body is the forerunner of that death of the Soul, from which there is no hopes of releafe, but the wrath of God muft abide on it for ever ; then is it that death appears truly dreadful and terrible. This is that which makes wicked men, confcious of their own guilts, and fenfible of the wrath of God hang- ing over their heads, fo amazed at the approach and even the thoughts of death : They cannot bear to think on fo affright- ing a profpedl, but are even overwhelmed and fwallowed up with aflonifhment and defpair; Not that they fo dread death
barely
i6o tiow the Law is f aid
S E R M. barely and in It felf, (for they could call on ^^*^* the hills to fall on them^ and to the moun-^
^-^^^ tains to cover them ; they could feek death when they cannot find it, and defire to di^ when death fJmll flee from them. Rev. ix. 6.) but 'tis the confequences of death, That fling which Sin gives it, that they are fo terribly and fo juflly afraid of
But to proceed : T^he flrength of Siji, faith the Apoflle , is the law*. The ftrength of Sin, viz. that which gives it its power and efficacy. 'Tis evident that Sin is the tranfgreffion of the law, and that where there is no law there is no tranf grejfion, Rom. iv. 15. By the law there- fore is the knowledge of fin, Rom. iii. 20; or as the Apoflle more fully exprefTes himfelf, ch. vii. ver. 7 and 8, / had not known fin but by the law ; for I had not known lufl except the law had faid, T'bou Jhalt not covet ; But fin taking occafion by the commandment, wrought in me all maji-^ Tier of co7icupifcence ; For without the law fin is dead : that is, the knowledge of Sin mufl needs be, by tlie knowledge and pro- mulgation of the law that forbids it. But
this
to he the Strength of Sin, 1 6 r
tliis is not all; For in this fenfe, by every S e r m. declaration of the Will of God, by eve- J!}^ ry command and prohibition, is the knowledge of Sin ; and fo the Gofpel it felf might as properly be filled the flrength of fin, as the law. Since therefore by the LaWy the Apoftle plainly means That difcovery of the Will of God which was made to mankind before the Coming of Chrift ; and particularly that which was given to the Jews ; in oppofition to the Chriflian or Gofpel-difpenfation : 'tis cer- tain that by its being the ftrength of Jim muft be underftood Something more, than barely its being the occafion of the knowledge of Sin. It remains therefore, that it muft fignify the making fiich a difcovery of the heinous nature and guilt of Sin, as yet either not to afford a poffi- bility of avoiding it, or not to difcover any fufficient means of recovering from it. Now in what fenfe, and how far this may be truly applicable to the Jewijh Law, is of fome difficulty to determine : (For if the Jews under the law had nei- ther any poffibility of avoiding Sin, nor y o L. V. M yet
l62 How the Law is /aid
S E R M. yet any fufflcient means of recovering VIII, from the guilt of it, it would follow that
^^'^'^^^ people were in much harder circumftances than the reprefentations which the Scrip- ture makes to us of God's difpenfations and dealings with them allows us to fup- pofe : ) I fhall therefore for the clearing this whole matter, and to (how both in what fenfe the Law is called the Strength of Sin, and how our Saviour has given us the viftory over it, (which was the firft thing I propofed to fpeak to,) indeavour briefly to prove thefe following Propofi- tions. I/?, That the Original Law of God requires exad, perfed:, and unfin- ning obedience j which fince Man through the weaknefs and corruption of his nature is not capable of performing, men are all thereby neceffarily concluded under Sin. 2^/y, That that Law, under which the Jews were, fo far as it is diftinguifhed from, and oppofed to, the Grace or Go- fpel of Chrifl ; is the fame with the Ori- ginal Law of God, in its full force and feverity. 3^/)', That yet God never dealt with men according to the flridnefs and
rigour
to he the Stre^tgth of Sin 163
rigour of that Law, but always anticipa- S e r m, ted the favour of the Gofpel, and dealt ^^^'• with men according to the Gracious ^^V^ Terms of the New Covenant. ^thl)\ That Our Saviour at his appearance, o- penly promulged and declared to all the World the lefs fevere Terms of this Cove- nant of Grace, and by that means totally freed men from the fear and bondage of that rigorous Law, which w^as really in force untill the time of his appearing; excepting only as God was pleafed to an- ticipate the Grace and Favour of the New Covenant, at firfl by the fecret dif- penfations of his Mercy, and the obfcure promifes of a Redeemer to corner and afterwards, as the time of the promife drew near, by the more open and plain declarations of the prophets, iji^ The Original Law of God requires exadl, per- fect, and unfmning Obedience i which fince man through the weaknefs and cor- ruption of his nature, is not capable of performing, men are all thereby neceflari- ly concluded under Sin. This is evident from the conlideration of the Nature of VoL.V. M2 God,
164 How the Law is /aid
S E R M. God, and of the true and Original notiori ^_V^ of a Law. The Authority of God being fupreme, and the condition of his crea- tures abfolutely dependant; Obedience entire and conftant, univerfal and perpe- tual, is plainly and naturally due to his commands : The nature alfo of a Law being to require obedience ; and provi- fion for reconciliation after a violation of it, not being originally in the condition of a Law, but only an after- provifion of Favour and Mercy ; 'tis plain that origi- nally to the Laws of God, there is due a perfeift and unfmning Obedience. That therefore which the original law of God declares, is this ; that as God is himfelf a Being of infinite purity and holinefs, fo he cannot be pleafed with any creature, that imitates not that purity according to the utmofl capacity of its nature ; that as there are eternal meafures of Good and Evil, Right and Wrong, which arc as un- changeable as the nature of God and the conftitution of things, fo God cannot pof- fibly delight in any creature that obferves jiot thefe ellential and fundamental laws
of
to he the Strength of Sin. 165
of his Kingdom; that therefore men w^io S e r m. are made capable of knowing God, are ^^^^• bound to worfhip him as God, without ''^^^^ giving any part of that honour to another which is due only to him, or paying him that honour which is due to him, in a way not becoming the excellency of his nature ; And in brief that knowing the eternal rules of juftice and equity ; ho- nefty and fidelity, temperance and fobrie- ty, to be the laws of his Kingdom, they are bound to be true and juft in all their dealings one with another with all fimpli- city and fmcerity of mind, and to live in Sobriety, Temperance and Chaftity, with all Purity and Holinefs: And this they are bound to do, constantly and at all times ; the original law of God alluring indeed thofe that obey it in all points of a reward and the favour of God ; but not providing any expiation , nor pointing with any certainty at the means of recon- ciliation, for thofe who fhall at any time have tranfgrelTed and incurred God's dif- pleafure. 'Tis true the World always had great and reafonable hopes, that God M 3 would
1 66 How the Law is f aid
S E R M. would be merciful to returning Sinners* VI [I. and accept repentance inftead of perfect
^^y^V^ innocence ; But then thefe hopes were not founded on the Original condition of the law of God ', but either on mens natural notion of the mercifulnefs and placability of the Divine nature (fuch as the Hea- then World has always depended upon ; ) and thefe were only probable and hopeful prefumptions ; or elfe on the obfcure pro- mifes made to Adam and the Patriarchs of a Meflias to come, ( fuch as the holy and devout men before the giving of the Law of Mofes grounded their expedtations of mercy upon ; ) and thefe were the firft be- ginnings of the declaration of the Cove- nant of Grace. The Original law of God therefore, required perfed: unfinning obedience; and thereby, fince no man was able to perform it, neceflarily con- cluded all m.en under Sin. 2^/y, That Law, under which the Jews lived, fo far as it is dillinguifhed from, and oppofed to, the Grace or Gofpel of Chrift ; is the fame with the original Law of God in its full Force and Severity. This is evident 2 from
to he the Strength of Sin, 167
from its retaining and confirming all the S e r m. moral precepts of Nature, with exprefs ^All. promile indeed that the man ivhich doth thefe thifigs fiall live by them, Rom. x. 5 ; but with mofl rigorous threatnlngs alfo, that Cur fed fiottld be every o?2e that con- tinned not in all things which were writ- ten in the book of the Law to do them^ Gal. ill. 10 ; not affording any expiati- on for great and wilful fms pafl: , but denouncing death without mercy againft them; nor indeed allowing any atone- ment even for fmaller Sins, but fuch as plainly owed all their efficacy, to their being types of the mercy of the Co- venant of grace. The fame alfo is clear from the Apoftles attributing all thofe fe- verities to the yewijh Law, which are properly true only of the Original law of God ; and his oppofing it diredly to the grace and mercy of the Gofpel-Covenanr. 'The law, faith he, is holy, and the com-- mandment holy, and juji and good, Rom<. vil. 12 ; 'twas fuch as if it were exadily qbeyed, would certainly jufllfy a man^ M 4- **. ^»
1 68 How the Law is f aid
S E R M. /. e. make him appear righteous in th6 VIII- Sight of God, and intitle him to the re-
^^^"'^^^^ ward of obedience j the doers of the law fiall be juftified, Rom. ii. 13. But the corrupt eftate of humane nature being fuch, that no man can obey this law in all points without fmning, but that in many things we offend all, for all have fnned and come fldort of the glory of God, Rom. iii. 23 ; hence the law which was ordained to the end that men obeying it might at- tain life and happinefs, ferved only to their Condemnation, by working in their Confciences a Convidion of their duty which they ought to have performed, and of the Wrath of God hanging over their heads for not performing it : T^he com^ mandment, faith he, which was ordained to life, I found to be unto death, Rom. viL 10. And upon this account (I fuppofe) are thofe fo frequent expreffions of the Apoftlej that the law worketh wrath^ Rom. iv. 15 ; that by the deeds of the law there Jhall no fejh be jujlified in the fght of God^ Rom. iii. 20 -, that as many as ar^
io he the Strength of Sin, 1 6^
tf the works of the law are under the ciirfe S e r m. Gal. iii. lo. And that the law entred that ^"1- the offence might abound, Rom. v. 20; ^^'^ that is to fay, not that it was defigned to that end, but that in fad: and by confe- quence it did become a means of aggra- vating fin and rendring it more exceed- ingly criminal ; 'Tis true the Law did in- deed appoint certain facrifices of expiation for fin ; but fuch as had not in themfelves Any efficacy to expiate fin, any otherwife than as they typified that great facrifice which was once to be offered for the Sins of the whole World : The Taber- nacle was a figure for the time then pre- fent, in which were offered both gifts and facrifices, that could not make him that did the fervice perfed:, as pertaining to the confcience ; For the law having a fka- dow oj good things to come , and not the very image of the things, can never with thofe facrifices, which they offered year by year continually, make the comers thereun- to perfeSi, Heb. x. i. Hence though thofe good men who lived before the co- ming of Chrifl, were indeed juftified;
yet
lyo How the Law hfaid
S E R M. ytt they are faid to be juftified, how ? not V III. i^y j.]^g works of the law, but by faith ^ as St Faul reafoneth in his whole fourth Chapter to the i?o;;2^;H ; His meaning is; They trufted not to ritual and ceremoni- ous performances, but looked through the types and thadows of the law to the pro- mifed Meifiah, being fully perfwaded that what God had promifed he would alTured- ly perform ; and this was counted unto them for righteoufnefs. Thus of Abra- ham particularly 'tis faid by the Apoftle, that he was not jujlijied by the works of the law^ fo as to have wherewith to glory before Gody but that he was jufitfed by Faith : and in like manner all the holy men, who lived under the law, did not expe(fl to be juftified in the fight of God by the works of the law, but by their faith in God, and truft in his promifes. So the law was their Schoolmafter to bring them unto Chrifh ; and though they knew that no- thing in the law could of it felf avail ef- fedually to the forgivenefs of fins, yet they continued v/ith patience walking in the Commandments of God, and waiting ■ ' "^ for
to he the Stre?tgth of Sin. j 7 r
for the confolatlon and redemption of If- S^k m« rael'y a?id accordingly when the fulnefs of VIII. time was come, God fent forth his Son^ made ^^^^"^^^^^ [of a Woman^ made\ under the law, that he might redeem thofe that were under the law. The fewijh Law therefore, fo far as it was diilinguifhed from, and oppofed to, the grace or gofpel of Chrifl, was the fame with the original law of God in its full force and feverityj and no flefh could be jujftiiicd thereby.
3^/y, Yet God never dealt with men according to the flrictnefs and feverity of that Law, but always anticipated the fa- vour of the gofpel, and dealt with men according to the gracious terms of the new Covenant. Thus though no flefh could bejuftified by the law, yet both the Pa- triarchs who lived before the law (as I have already obferved,) and all Holy men who lived under Law, were juftiiied % and this their juftification was by Faith, i. e. by the terms of that new Covenant, which in the fulnefs of ti?ne was to be promulged openly and plainly to the whole world. Wherefore, though the Law appointed no
ex-
172 How the Law is faid
S E R M. expiation for great and prefumptuous Sins, MJI. yg,- Qq^ always pardoned Sinners upon
^^^^^"^ their true repentance, (as appears in the cafe of David and others ; ) and as the times of the gofpel grew nearer and near- er, began by degrees to declare by his Pro- phets, that he would do fo. David, when he had committed thofe crying Sins of Adultery and Murder, acknowledges that the fe verity of the law allowed no Sacrifice of expiation for him j 'Thou de- fir eft not facriftce, elfe would I give it thee, but thou delighteft not in burnt-offerings, Pf li. 16: Yet he hoped that upon his hearty repentance, forgivenefs would not be impolTible to be obtained at the Hands of God ; A broken and contrite heart, O God, faith he, thou wilt not defpife, ver. 17; and the event difcovered that he did indeed obtain it. And God afterward by the Prophet Ezekiel declared publickly to the whole people of the Jews, that when a wicked man turneth away from his wick- ednefs, and doeth that which is lawful and right, he ihould /dve his foul alive. Thus though the Law, ilridly fpeaking, was in
force
to be the Strength of Sin* 17 j
force with its full feverity 'till the appear- S e r m. ing of our Saviour, yet God never dealt ^IH. with men according to that feverity, but ^^""^^^^^ always anticipated the Favour of the Gof- pel, and judged men by the terms of the Covenant of grace. The Law was by MofeSy Grace and I'ruth by Chriji.
j\.thly^ This new Covenant of grace, which, before the coming of our Saviour lay hid in the fecret difpenfations of God's mercy, and began in part and by degrees to be difcovered, firft by the obfcure pro- mifes of a Meffiah to come, and after- wards by the more plain declarations of the Prophets; was at our Saviour's Ap- pearance openly eftabl ifhed , and the terms of it publickly promulged to the whole World ; fo as to deliver men entire- ly from all fear of that rigour of the Law, which the Apoftle ftilcs the firength of Sin. This deliverance of men by the Gofpel from the burden and feverity of the Law, the Apoflle in the Text calls a Vidtory; and This Vidory our Saviour obtained for us, principally by thefe two things : iji, By giving himfelf a facrifice ^ and
1^4 How 2^ he Law is faid
S E R M. and propitiation for fins pafl, from which ^^^' men could not be juflified by the Law 5
^•^^^ and 2^/y, By propofmg openly the graci- ous terms of Faith and Repentance to thofe who beheved and were defirous to obey him. 1/?, He gave himfelf a facri- fice and propitiation for fins pafl, from which men could not be juftiiied by the law, vix. When it was not confiflent with the wifdom of God in his government of the world, to let fm go unpunifhed, and yet he would have mercy upon finful man, he fent his own Son into the world in the likenefs of finful flejh^ to bear our ptmlJJjment , and fo for fin ( or as the words may moft properly be rendred, by being a facrifice for fin ) condemned fin in thefefj, Rom. viii. 3. Hence Chrifl is faid to have obtained redemption for iis, Heb. ix. 12. to have put away fin by the facrifce of himfelf Heb. ix. 26 ; to have given his life a ranfom for many^ St Mat. XX. 28. for many ; that is, for all thofe that JJjoidd believe and obey him -, as 'tis explained by St Faul^ i Tim. ii. 6. to have bought us with a price, i Cor. vi,
2Q.
to he the Strength of Sin, in ^
20. to be the propitiation for our Jim^ S e r m. Joh. ii. 2. and to have purchased a church ^^I^- 'with his blood, Adls xx. 285 with many ^•'^'^'^^ the like expreffions, which do all plainly fignify, that Chrifl by his death and the fhedding of his moft precious blood, has made full and fufficient fatisfaction to the juftice of God for the fins of the whole world, that is, for as many as lliall out of the world flee unto him, and fubmit them- felves to the terms of the new covenant whereof he is made the mediatour. For if the blood of bulk and of goatSy and the a/hes of an heifer fprinklhig the un- clean, fanBifeth to the purifying of the fefh J How much more Jhall the blood of Chrlft, who through the eternal Spirit offer- ed hlmfelf without fpot to God, purge your Confclence fro7n dead works toferve the liv- ing God, Heb. ix. 13, 14. 2dly, Our Sa- viour has openly propofed to all the world, the gracious terms of Faith and Repentance j of Faith, that men believe on him as the Saviour of the world and the Meffiah that was to come, profeffing thenfkfelves fubjeds of his Kingdom j and
of
176 How the Law is f aid
S E R M. of Repentance, that men turn from the VIII. eyii Q^ i-j^gij. 'vvays, and conform their
^^■^^'^^ lives to the laws of that Kingdom, whofe fubjefts they profefs themfelves to be : That they believe on him whom God hath fent ; and that they live fuitably to that belief, with fincere endeaveurs to obey the whole gofpel, and hearty forrow and perpetually labouring after amend- ment, for all their failures in that obedi- ence. Thefe are now the gracious terms of the Gofpel, which in the Nev) 'Tefta- ment are every where preached as the con- ditions of Salvation. This was the Sum of 'John Baptiji'^ preaching, who was fent to prepare the way before Chrifl j Repent >v, for the kingdom of heaven is at hand^ St Mat. iii. 2. with this our Saviour him- felf began his miniftry ; T^he time is ful- filled, and the kingdom of God is at ha?id^ Repent ye and believe the Gofpel, Mar. i. 15. with This he concluded his charge to his Difciples after his refurredion j Go ye into all the world, and preach the gofpel to e- very creature; He that believeth a7id is baptized, i. e. he that believeth and enters
into
to be the Strength of Sin. 177
into an obligation to live fuitably to that S e r m. belief, fliall be faved, Mar. xvi. ic and 16. ^^^^* This his Difciples after his afcenfion pub- iillied to all the wovXdij preachi?ig repenta?ice and remijjion of Jin s in his name among all nations^ beginning at 'Jeriifalem^ Luc. xxiv. 47. Laftly, this is the Sum of all their exhortations, contained in their epiftles to the feveral churches which had be- fore believed through their preaching* And becaufe this Repentance or turning from a life of fin unto a life of righ- teoufnefs, is the fumm of Religion un- der the gofpel-difpenfation, therefore is it in Scripture expreffed by great variety of phrafes, to the different capacities and underftandings of men. Sometimes it is called turning to the Lord , that thofe * who by a courfe of fin had been ene- mies to God , might by forfaking their fins and following after righteoufnefs, be reconciled to him : Sometimes it is call- ed Converjion, a word of the fame im- port with that of turning to the Lord: Sometimes it is called the reitewijig of our minds j Sometimes Z*?////;?^ on the ?iew many Vol. V. N elfe-
178 How the Law is /aid
S E R M. elfewhere the new Creature^ to fignlfy an ^^^^- entire change and reformation of life : and mofl: frequently it is ftiled Regenera- tion, the new birth, newnefs of lifey and the like ; All which phrafes are made ufe of to imply this one thing, that thofe who have been dead in trefpaffes and Sins, thofe who by any means have been en- gaged in a wicked courfe of life, muft as it were by a new birth, by a thorough and entire reformation of life and man- ners, enter into a new courfe of life, and begin a life of righteoufnefs and holinefs. So careful has the Spirit of God been, that no one fhould be ignorant of that which is fo much his necelTary and indifpenfablc Duty. Nothing is now required of us but that Xoy^-m \oLrpiU, that reafonable fervice, of forfaking our Sins, and obey- ing in our lives and actions thofe comr mands of God, which are fo reafonable in themfelves, and fo evidently perfedive of our nature, fo neceffarily, approved by the minds of men, and the reafon of their obligation fo immediately acknowledged by the confcience, that they may truly be
to he the Strength of Sin, 179
faid to be 'Written in our hearts, Heb. viii. S e r m.
V ' , yTTT
10 J Yet to mcourag;e our pra6lice, they ^ ' are moreover mofl fully explained, molt earneflly inculcated, and mofl ftrongly in-» forced by the moft powerful motives in the New Teflament. We are not now obliged to thofe numberlefs ritual perform mances, which in the Scripture are called weak a7id beggarly elements, and a burden which neither we nor our Fathers were able to bear : Our religion confifls not now in fuch outward Ceremonies, whofe obfer- vance was difficult, and their flgnification oftimes obfcure : But the righteoujhefs which is of faith fpeaketh on this wife, fay not in thine hearty who fiall afcend into Heaven to bri?ig Chriji down from above ^ Or who fhall defend into the deep to bring up Chrif again fro?n the dead f But what faith it f 'The word is nigh thee, even in thy mouthy and in thy heart, Rom* x. 6, 7 and 8. that is ; the Gofpel -Covenant con- fifts not of fuch ftridt, difficult terms, as are above the reach of our knowledge or our ftrength ; but fuch as may eafily be underftood by us, and performed alfo by Vol V, N 2 t^e -
l8o How the Law is f aid
S E R M. the affiftance of Chrift that flrengtheneth ^^^^' us. A fincere endeavour to perform our
^"^"^^"^ whole duty, is the condition of the Gof- pel ; and he that fo defires to do the will of God, can neither want knowledge to underftand his duty, nor power to per- form it : He fhall know of Chrift's doc- , trine, whether it be of God; and when he comes to pradife it, {hall find his yoke eafy a?jd his burden light. In a word, the Terms that Chrift by his death has pur- chafed for. us, are plainly thefe ; that whereas by the tranfgrefiion of the Original law of God, which required perfedl and unfinning Obedience, all men were become guilty before God ; and whereas by the addition of the Ceremo- nial rites and facrifices of the Jewijh law, which in their own nature could not a- vail to expiate Sin, men could not be ju- flified from the tranfgreflions they had committed; it is now declared by the Gofpel-Covenant that whofoever belie- ving in the name of Chrifl fhall repent him heartily of his former Sins, and for the future endeavour with all his might to
obey
to he the Strength of Sin. 1 8 i
obey fincerely, tho' not without infirmi- S^e^r m. ties, all the Commandments of God j _^^^^ {hall through the redemption purchafed by the blood of Chrift have his fmcerity accepted inftead of perfed obedience, and thereby be juftified from all things from which he could not be juftiiied by the law J And this is that jujiijication by faith only, which St Paul in his Epiflle to the Romans fo often oppofes to being jiiftified by the works of the law. Having thus en- deavoured briefly to explain what is meant by the Law beifig the Strength of Sin ; and by what means our Saviour has delivered us from it, or given us the vidory over it ; I (hould proceed now in the 2d place to confider how he gives us the Vt5lory over Sin which is the Sting of Death : And this he does, by delivering us ifi from the dominion, and 2dly from the guilt and pu- nifhment of Sin. Firft, he frees men from that bondage and thraldom, into which Sin has reduced them ; and then thofe who are fo freed he delivers from that punifhment, which muft have been the necelTary con- fequence of their being inthralled to Sin. N 3 Rut
t^Z How the Law is f aid
S E R M. But the time not permitting me to entei* V 111. upon this, I fhall only draw an inference or two from what has been already faid, and fo conclude. And ifi from what has been faid, we may underfland why St Faul in his writings concerning the yewijh Law, always defcribes it as of fuch feve- rity by which no jiefi could pojjibly he ju-^ ftified : when yet 'tis plain God never jdealt with men according to that feverity : and why he fo exceedingly magnifies the grace and mercy of the Gofpel, notwith- ilanding it be evident that God always dealt with men according to that indul- gence. Now the plain folution of this dif- ficulty is this. The Apoftle fpeaking of the Law, is not to be underilood complex- ly of God's whole difpenfation and deal- ing with the ^^ews^ but of the Law pro- perly and flridly, aQ it is diflinguifhed from and oppofed to the Gqfpel ; 'uiz, fych as it was in itfelf, and fuch as it re- ally would have been, if the Gofpel-Co- yenant had never been eftablifhed. For though there was indeed indulgence under the Law, yet that indulgence was not
from
to he the Strength of Sm, 183
from the Law, but an anticipation, as I S e r m. have faid, of the mercy of the ^ofpel. J^J^ The Law itfelf was not therefore the lefs fevere, becaufe the indulgence of the Gof- pel extended itfelf backward even under the times of the Law j neither is the mer- cy of the Gofpel to be therefore the lefs magnified, becaufe it is no other than what had in effed before been indulged under theLaw, For fmce the one was in itfelf really as fevere as it is defcribed, and had no indulgence but what was borrowed from and founded upon the other, there is no reafon at all why this fhould be con- fidered when the one is fpoken of in op- pofition to the other j which is the flate of the Apoftle's argument : and therefore he moft reafonably aggravates the feverity of the Law, and upon the comparifon moft juftly magnifies the mercy and fa- vour of the Gofpel: Gal ii. 21. If righ- teoufnefs came by the Law, then Chrift h dead in vain.
2dly, From what has been faid, we
may learn, that the whole deiign and ef-
k&. of the Gofpel, was not to dejiroy^ but
N 4 t9
1 84 How the Law is faid
S E RM, to fulfil the Lav:. The whole defign of ^^!^ all God's difpenfations with mankind, is to prevent or deftroy Sin. This tlie Law was to do originally, by requiring perfect and unfinning obedience : But when in* flead of this, it only concluded all men under Sin j the defign of the Gcfpel was to effed: the fame, by requiring and by accepting Repentance j which beir^g no other than renewed obedience, 'tis plain the Gofpel does not deflroy, but eftat lifh the Law. The fe verity indeed of the Law was fo far to be qualified by the in- dulgence of {iiQ Gofpel, that it might not be any longer the Strength of Shi : But . the Gofpel did not take away the obliga- tion of the Law, fo as to be itfelf the caufe and the occafion of finning. The moral Law denounced a Curfe a- gainft every one that continued not in all the works thereof to do them ; and the Gofpel delivers all thofe from this Curfe, who by true Repentance renew their Obe- dience : The. Ceremonial Law was an in- fupportable burden of rites, infufiicient of themfelves to make any expiation for fin ;
anci
to he the Strength of Sin. 185
and the Gofpel, by exhibiting the true S e r m. and fufficienc expiation, has delivered all ^^"• men from the burden of this yoke. As therefore thofe perfons [Judaizing Chri- flians] in the primitive times were very unreafonable, v^ho contended that any of thefe ritual obfervations were of neceffity to be kept up after the coming of Chrifl ; fo thofe perverters of Chriftlanity in later ages are on the other fide much more un* reafonable, who contend that the moral Law has been abolifhed by Chrift. The Gofpel accepts indeed the terms, of Faith and Repentance j but 'tis only for the fake of the Fruit and EffeB of them, which is renewed obedience. So that nothing can be more abfurd, than for Chriilians to think themfelves excufed from holinefs of life and thofe duties of religion, which as the unchangeable nature of God and of the things themfelves had made the necef-r fary requifites, fo the Gofpel alfo has made the exprefs condition of their being accept- able to God. Our Saviour himfelf tells us, that Not every one that faith unto 7ne, Lord, Lor d^fiall cJiter into theKingdojn of Hea^en^
but
1 86 How the Law is faid
S E R M. hut he that doth the Will of my Father which ^^^^' is in Heaven.ThG Gofpel itfelf fpeaks aloud, and tells us,that we mujl deny ungodlinefs and worldly lujlsj that wejhoidd live foberly, righ- teoujly^ and godly in thisprejhit world ^looking for that hlefj'ed hope^ and the glorious ap- pearing of that great God, and our Savi- our fefm Chrift, Who gave himfelf for iis^ that he might redeem us from all iniquity, and purify unto himfelf a pecidiar people, zealous of good works. The Apoflle St Paul, That great vindicator of the liber- ties of Chriftians, warns and perfwades us, and repeats it with great earneflnefs over ztA over again j Be not deceived ; and let no man deceive you with vain words ; neither fo7'nicators , nor idolaters, nor thieves, nor covetous, ?ior drunkards, and fo ons /". e. no one that allows himfelf and continues in any one known vice ; fhall according to the terms of the Gof- pel of Chriil, inherit the Kingdom of God. For, Not every one that faith unto tne. Lord, Lord, jhall enter into the Kingdom of Heaven, faith our Saviour, but he that . doth the Will of my Father which is in Heaven, t^^Ph
to he the Strength of Si?t, 187
Laftlyy From what has been faid, we S f r m. inay learn to reconcile the Severity and ^1^^- the Compaffion of God j the Severity^ in giving a Law, which required iinlefs Obe- dience; and the CompaJJio?i in mitigating it, by the Grace and Mercy of the Gofpel ; Which Grace extended itfelf backwards to good men under the Law ; and the Se- verity will reach forward to the impeni- tent under the Gofpel. O the depth of the riches both of the wifdoin and knowledge of God! how unfearchable are his judgment s^and his ways pajlfndingout ! To conclude there-* fore. Let us then heartily fet about the re- formation of our lives, and by obedience to God's commands indeavour to walk wor- thy of that religion we profefs, adorning the dodrine of God our Saviour in all things. Let us confider and admire the infinite wifdom and mercy of God, in re- ftoring men to a capacity of attaining that happinefs by the obedience of the fecond Covenant, which they utterly forfeited by the tranfgrefTion of the firfl ; and let us not frufhrate the grace of God by the difobedience of our lives, leall: there re- main
1 8 8 How the Law is /aid 6cc.
S E R M. main no more Sacrifice for our Sin : For ^^^^- if the word fpoken by Angels was Jled- faji, and every tranfgrejfion and difobe- dience received a juji recofjjpence of re- ward-, how Jh all we ef cape if we 7iegle6i fo great Salvation^ which at the firfi be- gan to be fpoken by the Lord^ and was confirmed unto us by them that heard him f For if we fin wilfully after we have received the Knowledge of the T^ruth -, that is, if Chriftians live as thofe who know not God, in the Pradife of any vice or de- bauchery whatfoever; there remains no more Sacrifice for Sin, no new Difpenfa- tions; but a certain fearful looking for of judgment^ and fiery indignation y which Jh all devour the adverfaries.
SERMON
[ i89]
SERMON IX.
How Christ has enabled us to conquer Sin.
[P'f-eacbed on Eajler-Day.]
I C o R. XV. 56 and ^y,
7'be Jiing of Death is fin ^ and the Jirength of Jin is the law ; But thanks be to God which giveth us the mdlory^ through our Lord Jefus Chriji.
H E N he who was the delire S e r at. and expedation of Nations IX. appeared firft in the World, ^^^V>J it highly concerned all thofe who looked for redemption in Ifrael^ rightly to underftand the end
and
^^Ml |
|
\sm |
|
mm\ |
igo How Chrift has enabled us
S E R M. and defign of his coming : And if we ^-^* who live at this diftance of time after his appearing in the flefh, expecfl yet to be partake^rs of the common Salvation which he has purchafed for us ; it high- ly concerns XJs alfo to underftand wherein that Salvation confiils, and how and on what conditions he has purchafed it for us. The "Jews who lived about the time of his coming, mifled by a partial appli- cation and wrong interpretation of the prophecies that went before concerning him, expe(fted a tei7iporal prince to appear in the power and fplendor of this worlds who JJjQuld deliver their nation from that flavery into which the Romans had fubdued them, and rejlore again the kingdom to lfrael\ They expeded that Jerufalem fhould have become once again the Head of the nations, and the glory of the whole Earth 5 T^hey expeBed that MeJJiah the prince f.ould have come to ft upon the throne of David for ever^ and to have efiablijhed a kingdom among them which Jhould have had no end. And fo indeed he didi though in a knk far different
from
to conquer Sin. i^r
from what they expeded. Nay, his Dif- S e r m. ciples thcmfelves were for a great while ^^• fo blinded with the fplendor of this opi- ^■^'^^'^ nion, that they underftood none of thofe prophecies that related to his Humilia- tion, Sufferings, and Death; As appears from St Peters undertaking to rebuke him when he began to foretel how mam thhigs he Jhould Juffer of the Jews ; and from his Difciples afking him even after his refurredion if he would at this time reflore again the kingdom to Ifrael. But as he himfelf a little before his death witneiTed before Pontius Pilate that good confeffion, that his kingdom 'was not of this world -y fo his Difciples, after his re- furredlon and afcenfion, began to have their eyes opened, and to underfland that the defign of his coming into the World was wholly Spiritual. And as at the de- fcending of the Holy GhofI: they were more perfectly inftruded in the nature and end of That his Spiritual kingdom, fo did they afterward in their infpired wri- tings deliver to us^ what they then re- ceived from that unerring inftrudor:
Namely,
192 How Chrift has enabled us
S E R M. Namely, that the true end and defign of ^^- Chrift's coming into the World, was to
^^^^f^^ deliver men, not from their Temporal Enemies, but to fave them from their Sins. Now This he does, by delivering us ly?, from the power and dominion of Sin J and 2dly, from the guilt and pu- tt ilhment thereof, i/?, He delivers men from that Bondage and Slavery into which the practice of Sin has reduced them; and then thofe who are fo freed, he delivers from that punifiment which muft have been the neceflary confequence of their being enllaved to Sin. Thefe are the two great defigns which exhauft the whole hiftory of our Saviour ; there be- ing nothing that he either faid or did, which was not direded to one of thefe great ends, iji then. We are to fhow, how Chrift delivers us from the dominion or praBice of Sin. That the fervice of Sin is an intolerable thraldom. All who are fo unhappy as to be engaged in any liabit of Vice, do fadly experience j and it may alfo ealily be obferved by others. This deplorable ftate, it fitly defcribed by ^, Bolomon
to conquer Sin, 193
Solomon under the' perfon of a foolifh S b r m. young man, drawn away with the entice- •*^' ments of a Strange woman; Prov. vii. 22.^^^^ He goeth after her Jlraightway as an ox goeth to the Jlaughter, or as a fool to the correBion of the flocks^ till a dart fir ike through his liver, as a bird hajieth to the fnare, and knoweth not that it is for his life. This is the cafe of all, who are under the dominion and habit o^ any Sin; they know not whether they are going, but are' hurried away blindfold with eve- ry temptation, being intangled in the fnare of the Devil, and taken captive by him at his will. Hence fuch a ftate of Sin is filled in Scripture a yoke, burden, cap- tivity, bondage, thraldom, and the like; and habitual Sinners are defcribed to be dead in Sin, to let Sin reign in their mortal bodies, to be fold under Sin, to be in captivity to the law of Sin and Death, to be hardned through the deceitfulnefs of Sin, to be fuch as cannot ceafe from Sin, and, by a phrafe which includes all thefc, t-o be Servants of Sin ; being conftrained to obey it in the lufts thereof, even againil Vol. V. O the
1 94 How Chrlft ias enabled us
SERM.the did:atcs of their ofeafon and confci- ^■^- ence ; for to whom ye yield yourfehes fer-
^^^^ vants to obey^ his fervants ye are to whom ye obey^ Rom. vi. i6. Now That which Chrift has adlually done for us in order to the delivering us from the dominion of Sin, may briefly be exprcfled in thefe two propolitions j i^, that he had made a moft clear difcovery of the Will of God to mankind ; and 2^/y, that he has ena- bled them to obey the Will of God ac- cording to that difcovery. i/?. He has made a moft clear difcovery of the Will of God to Mankind. He has plainly and fully made known to us, the heinoufnefs of Sin, and the neceffity of Repentance i he has moft exaftly defined the bounds of our duty, and given us an example of the practice of it in his own life ; he ha« more clearly revealed the great motives of Religion, and urged them upon men with much ftronger advantage. To fhow thefe things at large, would be to repeat the whole hiftory of our Saviour; and no man can read the New Teftament wherein That hiftory is contained, with- out
to conquer Si?u 195
out obferving that all his difcourfes and S e r m. all the a<ftions of his life, were dire(fled ^^* principally to Thefe ends : To convince ^^^^^^ men that Sin is fo hateful to God, and £p inconfiftent with the honour of his laws, that "he would not pardon it even in thofe whom he defigned to have mercy upon, without firft inflicfling the punifh- ifient that was due to it, upon his only Son. To aflure men, that a life of Vir- tue and true Righteoufnefs, is the only and indifpenfable condition of That Co- venant, wherein God has promifed to fave them from everlafting deftrudion. That therefore unlefs we repent, we mufl perijh, Luk. xiii. 5. That without Holinefs, no man jhall fee the Lord, Heb. xii. 14. That no man who continues in the pradiice of any known Sin, jhall in any wife enter in^ io the kingdom of God, i Cor. vi. 9. and that, however vain men may deceive themfelves, no pretence whatfoever, no not of having preached or worked miracles in the name of Chrijl, fhall be accepted inftcad thereof. Matt. vii. 21. Further; is it not a very Advantageous flaring oi Vol. V. O 2 the
19^ How Chrift has enabled us
S E R M. the bounds of our duty, to have given us ^^- fuch a compleat and perfed: rule of Life and manners, as the Holy Scriptures can- not but be acknowledged to be ? Is it not a fufficient Security againft ignorance and miflake in our duty, to have fuch a Rule given us as contains in the plaineft words all things needful for our information in all neceffary truth, and for the confuting of all pernicious error; for corredling and reclaiming us from all Sin, and for out inflrudion and encouragement in all Righ^ teoufnefs ? to have fuch a Rule, wherein ciur duty is fet down both in general and in particulars; with great variety of ex- preffion, repeated, urged, and inculcated upon the meaneft capacities, and exem- plified in the lives of holy men, as pat- terns propofed to our imitation ? The Hiftory of our Saviour's life, is a com- pleat example of all virtues; but more efpecially of Patience, Charity, and Con- tempt of the World: His Sermons contain fuch excellent and perfect rules of Mora- lity, as have raifed the admiration even ®f the moil implacable enemies of hi?
Religion.
to C07iquer Sin, 197
Relif^ion; and his Parables are Declara- S e r m. dons of the nature and defign ot the Jfl^ Gofpel-difpenfation by fuch plain and eafy fimilitudes, as the vulgar were able to bear, and thofe who were well-difpofed were capable of underflanding. The Sermons of the Apoftles contain fuch proofs of the truth and certainty of the Ghriftian Religion, as were neceffary to the converflon of Infidels j and their E- piftles are filled with the inforcements of fuch Chriftian Duties, as are necefiary to the Salvation of believers ; containing al- fo Exhortations to the practice of fpecial duties, upon particular and emergent oc- cafions. So that every man that fincerely ^efires to know the will of God and to obey it, without being prejudiced with Partiality and Difputes, with Paffions and Intereft, may here -find his duty written in fuch legible characters, z/?^/ he that rum may read it : Lajily, Mens duty being thus made known, is it not a moil clear and advantageous revelation of the pow~ ^rful Motives and Inforcements of that duty ; to be aflured that there is a future O -? ftate
igS How Chrift has enabled us
S E R M. ftate of Rewards and Punifhments, where- ^^- in God will judge the world in righteouf-
^^^^^ nefs^ and render to every man according to what he has done in the body, whether it be good or evil; and to be aflured of the certainty of that flate, not by the uncer- tain and difagreeing conjectures of fuch men, as undertook to prove it probable by difficult and abftrufe reafonings, but by the teflimony of one, who by that convincing proof of his Refurredion from the Dead, did undeniably demonftrate that he had himfelf been in that invifible flate?
But 2dly, As Chrift has thus made a moft clear difcovery of the Will of God to Mankind, fo hath he alfo inabled them to obey the Will of God according to that difcovery. As he has provided a fuffici- ent remedy againft Ignorance of our du- ty, fo he has likewife made a fufficient provifion againft our Inability to peform it; Now this he has done, ijl. By re- quiring eafier conditions of us, than could without his mediation have been accepted. And zdly. By gracioufly affording us his
afliftance,,
to conquer Sin* 199
afliflance, to perform what he f<5 requires. S e r m. ifti He requires eafier conditions of us, ^• than could without his mediation have ^^^^'^ been accepted. *Tis the great and pecu- liar privilege of the Gofpel-difpenfation, that whereas the original law of God required pcrfe<ft unfinning obedience, and confequently men in this corrupt eftate were thereby of neceflity concluded all under Sin ; the covenant of mercy efta- blifhed by the Death of Chrift, has re- laxed that rigour which the Apoftle calls the firength of Sin^ and reduced the con- dition of Salvation to fuch terms, as are not impracticable, nay nor indeed grievous to human nature, even in this prefent flate; He has reduced it to the gracious terms of Faith, and unfeigned Repent- ance ; a Repentance, and fmcere endea- vours to obey his Commandments to the beft of our Ability for the time to come. But if Chriftians will flill continue in the practice, and under the dominion of Sin, notwithftanding this way which Chrift has opened for them to Salvation ; 'tis their own fault and their extreme fol-
O4 ry
200 How Chrift has enabled m
S E R M. ly here, and will be their condemnation ^^' and mifery hereafter. 'Tis true, fuch is the corruption of our nature and the weaknefs of our faculties, that we arc not m^t^di ftiffici en t of ourf elves to do or think any thing as of ourf elves, 2 Cor. iii. 5. But then 'tis true alfo, that we have a much greater Sufficiency, even that Suf- ficiency which is from God, as the A- poftle. immediately adds : which is the fecond thing ^yhereby I faid our Saviour enables us to obey the will of Godj ac- cording to that difcovery of it which he has made to us in the Gofpelj he enables us, by gracioufly affording us his affifl- ance, to perform what he requires of us. Though v/e have indeed contracted much Weaknefs and Impotency by our wilful degeneracy from Goodnefs, yet That Grace which the Gofpel offers us for our afliflance, is fufficient for us; / can do all things, faith St Paul, through Chriji that Jirenghneth me, Phil, i v. 13. Though we are indeed encompaffed with many and potent enemies, whofe bufinefs it is to tempt us and to deter U5 from our
duty I
to conquer Sin, 201
duty ; yet are we indued with a power, S- e r m, by which we are enabled to refift and to ^^* conquer all thefe temptations ; For great- ^-^^^^ er is he that is in us, than he that is in the world, i Joh. iv. 4. So that in all thefe things we are more than conquerors through him that loved us, Rom. viii. 37. God knoweth the frailty of our nature^ and eonfidereth how many temptations wc are continually liable to 3 he remembreth whereof we are made, and eonfidereth that we are. hut Duft ; He knoweth our ene- my's ftrength and our own weaknefs, and therefore he affords us the continual af- fiftance of his Holy Spirit, to fupply our natural want of power. He has promifed to fuccour all thofe who fincerely delirc to obey his will ; and, if we be not want- ing in our own endeavours, we may rely upon hi?n, that he will be faithful to his promife, and not fuffer us to be tempted above what we are able ; but will with the temptation alfo make a way to efcape^ that we may he able to bear it, i Cor. x. 13. Thus in order to the delivering us from the habit and power of Sin, our
Saviour
30 2 How Chrift has enabled us
S E R M. Saviour by making a mofl clear difcovery IX- of the Will of God to Mankind, and by
^^'^ enabling them to obey the Will of God according to that difcovery, has put us in our own power, if we for our part will but accept this deliverance, and, by the way which he has opened for us, retreat out of the bondage of Sin and Satan into the glorious liberty of the children of God, Chrift has completely performed his office for xi^', he has paid the price ; he has re- deemed us out of captivity : *Tis our part to take care that we continue not wilfully in the fervice of Sin, leji we he found to do defpite unto the Spirit of Grace^ cru- cifying to ourfehes the Son of God afrejh^ and putting him to an open Jhame. Now this is \yhat Chrift has done for All thofe in general, to whom the Gofpel is preach- ed : But then idly, Thofe who accept of this deliverance from the dominion of Sin, that is, who by Repentance and true Amendment of life embrace the terms of the Gofpel ; thofe, and thofe only, he further delivers from the guilt and pu- i^iftiment of Sin: And in order to this;
to conquer Sin, 203
ijij He hath vindicated the honour of S e r m. God's laws by taking upon himfelf the punifliment of their Sins ; and 2dly, He Jits at the right hand of God^ ready to come in the glory of his Father with his holy Angels^ adiually to deliver them from That punifliment of Sin, vv^hich Jhall fi» nally be inflicted on them that would not be delivered from the dominion of it; even on thofe who know not God and obey not the Gofpel'y i. e, who either embraced not the Gofpel at all, when it was preach- ed to them ; or pretending to embrace it, yet obeyed it not. i/?, He has vindica- ted the honour of God's laws, by taking upon himfelf the punifhment of their Sins, who repent and embrace the terms of the Gofpel. He condescended to be made Sin for us, who himfelf knew no Sin^ that we might be made the righteoufnefs of God in him, 2 Cor. v. 21. to be made Sin for us, i. e. to be made a Sacrifice for our Sins, that we through that expiation might become fubjeds capable of the mer- cy of God. He took upon him our Na- ture, and was clothed in flefli, partly in- deed
204 How Chrid has enabled us
Serm. deed that he might preach the Will of ^^' God to mankind iii a nearer and more
^"^^'^^ condefcending converfation with them j but principally, that he who in the form of God could not fuflfer, might become capable of fuffering by being made in the likenefs to Man. He lived a moft inno- cent and fpotlefs life, that he might in- deed fet us an example that we fhould follow his fteps i but chiefly, becaufc as it was required that the typical Sacrifices under the law fhould be whole and with- out blemiih ; fo it was neceflary that he, * who was to be the real expiatory Sacrifice
for the Sins of others, fhould have none that needed expiation of his own; For fuch an High prieji became us, who is ho- ly, harmlefs, undejiled, feparate from Jin- nerSy and made higher than the heavens, Heb. vii. 26. He fufFered a {hameful and ignominious Death upon the Crofs, that he might indeed give us an example of patience and readinefs to fuifer ; but the principle defign of it was, that he might- put away Sin by the facrifice of himfelf, and obtain eternal redemption for us
through
to conquer Si7t, 205
through Faith in his Blood. His Refur- S e r m. re<5lion, was the demonftration of this ^ ' , Sacrifice's being accepted by God ; and his Afcenfion into Heaven, was in order- to plead the merits of his Sufferings be- fore God, and intercede for thofe, who according to the terms of the Gofpel- Covenant fhould be capable of receiving the gracious benefits purehafed by his Death: Wherefore 2dly^ He now fits at the right hand of God, ready to appear in the glory of his Father with the Holy Angels, a6tually to deliver all thofe from the punifhment of Sin, who have before been delivered by him from the dominion thereof This fitting at the right hand of God, fignifies his having fubdued all his enemies, and his being fully infi:ated in his Regal powers All things being aSiually made fubjeSi unto him, always ex^ cepting him, as St Paul diredis, who did put all things under him. All power both in heaven and earth is now committed un- iq. him; being exalted far above all prin- cipalityy and power, and mighty and do- minion, and every name that is named not ♦'■ only
f o6 How Chrift has enabled us
S E R M. only in this worlds but alfo in that which IX. Is to come j God having put all things un-
^^^^^^^ der his feet^ and given him to he the head over all things to the Church. When therefore this his Mediatorial kingdom fhall be finiflied, and the number of his Ele<5t accomplifhed, then unto them that look for himjhall he appear the fecond time without Sin unto falvation, Heb. ix. 28. Then {hall he redeem his Eledl from death, and ranfom them from the power of the grave : ^ben Jhall the Sea give up the dead that are in it, and Death and Hell Jhall deliver up the Dead that are in them, and death jhall he /wallowed up in victory j O Death, where is thy Jling ! O Grave, where is thy viBory I But this deliverance from the Jirfi and natural Death, (hall be common both to the Jufl and Unjuft. 'Tis the Second death that ihall be properly and finally the punifli- ment of Sin; and from This, the Jufi only fhall be delivered. JVhofaever he* lleveth on me, Jhall never die, Joh. xi. 26^ that is, (as the w^ords may more properly be rendred,) Jhall not die for euen On r the
to conquer Sin, 207
the Juft the Second death {hall have tio S e r m. power, but they fhall be pricfts of God ^^• and of Chrift ; they fhall be made com* ^^^^^^ pleatly happy both in Body and Soul, and (hall reign with him for ever and ever.
The application I fhall make of what hath been faid, fhall be only in thefe two brief inferences : ly?, If Chrifl delivers no man from the punifhment of Sin, who is not firfl delivered from the fervice and dominion of it j then no man who con- tinues in the fervice and dominion of Sin, can expe<5t: to be delivered from the punifhment thereof. Chrifl has indeed given himfelf a propitiatory Sacrifice, a full, perfect and fufficient Oblation for the Sins t)f the whole World; but 'tis not that the whole world, or that any particular perfons fhould abfolutely and unconditionately be thereby excufed from the punifhment of Sin ; but that all thofe who by true Repentance turn from Sin and become righteous, fhould obtain Re- miflion and Reconciliation with God : For he did not die, that he might indulge men in Sin, but that he might fave them
from
20 8 How Chrifl has enabled us
S E R M. from it. Chrifl: has indeed brought Life "^^* and Immortality to light, and opened an "^ abundant entrance into the Kingdom of God J but 'tis not that any unreformed and unrenewed nature fhould be made par- taker of that Spiritual Happinefs, or be admitted to have a (hare in thofe pure and undefiled Rewards; but that thofe who have broken off their Sins by Repentance, and their Iniquities by Righteoufnefs and ihewing mercy to the poor, (which is the Wedding-garment required by our Lord in the Parable,) fhould be entertained at . the eternal Supper of the Lamb : For as impoflible as 'tis for God to ceafe to be holy, or for the purity of the Divine Na- ture to be reconciled to Sin, fo impoffiblc is it for a wicked man to obtain remiffion whilft he continues wicked, or for a Sinner to be admitted into the kingdom of Heaven. Be not deceived^ faith St PauU neither fornicators^ nor idolaters, nor adul^ terers, nor effeminate, nor abiifers of the7n-' felves with jnankind, 7ior thieves, nor co- vetous, nor drunkards, nor revilers, nor extortioners^ that is, no unrighteous per-
fon
to C07tquer Sin, 209
ion that continues in the pradice of any S e r m. known Sin, Jhall inherit the kingdom of ^' God, I Cor. vi. 9. Again, Gal. v. 21. ha- ving reckoned up the like catalogue of Sins, he adds, of the which I tell you be- fore, as I have alfo told you in time paf, that they which do fuch things, Jhall not inherit the kingdom of God. And E- phef V. 6. Let no man deceive you with vain words, for becaufe of thefe things Co- meth the wrath of God upon the children of difobedience. 2dly, l^ Chrift delivers no man from the dominion of Sin any othervi^iie than by giving him a clear know^ledge of his duty, and a fufficienc power to peform it, then no man who makes not ufe of that knowledge and power to an adual performance of his duty, can be delivered from the dominion of Sin, Chrift hath completely perform- ed his office for us j but if We will not alfo perform what remains for us to do for ourfelves j if we will yet chufe rather to continue in the fervice of Sin, than to come forth into the glorious liberty to which we are called; we muft, notwith- Vol. V. P ilanding
2IO How Chrift has enabled us
S E R M. ftanding all that Chrift has done for us\ ^' continue ftill under the dominion of Sin, and fliall at laft fall into the punifiment thereof. The Imputation of the Righte- oufnefs of Chrift, (which fome have vain- ly depended upon, w^hile they themfelves continue to live in open contempt of his righteous laws,) is a falfe and groundlefs imagination : 'Tis the unalterable Nature of Things, and the Will of God j that if we expe(5l to be made happy for our- felves, we miiji alfo become righteous for ourfelves. Righteoufnefs is not an out- ward imaginary quality, but an inward and real difpofition of the heart and foul, which muft fliow forth itfelf in real and fubftantial ads of Holinefs and Piety, Little children^ let ?io man deceinje you\ he that doeth righteoufnefs, is righteous, I Joh. iii. 7. And St James, ch. i. 27. Pure religion and undefiled before God and the Father is this, to vift the father- lefs and izndows in their afli5lion, aJid to. keep himfeJf unfpotted from the world. Let no man therefore deceive himfelf with vain imaginations, in hopes of being
accounted
to conquer Sj?t. 21 i
accounted righteous any other way, than S e r m. by that which God has propofed to us in .^.^1^ his holy Scriptures : Let us confider how great things Chrift has done in order to our Salvation ; and let us fhew forth our thankfulnefs for what he has done for us, by heartily fetting about what he has ab- solutely required that we fhould do for ourfehes: Let us fincerely endeavour to obey the Will of God as difcovered to us in the Gofpel j and then we may firmly hope for (and fliall certainly obtain) re- miffion, not through the merits of that our Righteoufnefs which is imperfedl, but through the redemption purchafed by the Blood of Chrijfl, wherein we are by that fmcere, though imperfed: Righteoufnefs, made capable of having a fhare.
Vol. V. P 2 SER-
[ 213 ]
SERMON X.
How Chrift has given us the Vic- tory over Death.
[Preached on Eafter-Day^
I Cor. XV. 56, c,^.
^he Sting of Death is Sin , and the Strength of Sin is the Law, But thanks be to God which giveth us the Fi^ory, through our Lord Jefus Chrijl,
Proceed now to the third and S e r m. laft Thing I propofed, which X. was to fhow how Chrift gives ^-''"^^^ us the ViSiory over Deaths which is the laft enemy to be de^ ftroyedf i Cor. xv. 26. Death is either na- P 3 tural
214 How Clirift has given us
S E R M. tural and temporal, which is the Death X- of the body j or eternal, which is the
^"''"^^^^ Death and the Deftrudion of the SouV In the Old Teftament, Death generally fignifies that temporal Dt-axh, which is the difTolution of the body; tho* when it i« threatened as the punifhment of Sin, it prasfigures and includes in it ^/^r;?^/Death. Which is alfo fometimes exprefsly threat- ned even in the Old Teftament ; thus Ezek. xviii. 26. When a righteous 7nan turneth away from his right eoufnefs, and commltteth iniquities^ and dieth in them, for his iniquity that he hath done jhall he die ; the manner of expreffipn is very ob- fervable : If he repent not of his iniquity but dieth in it, then for the iniquity that he hath done fliall he die. In the New Tejlamenty Death, when 'tis threatened to Sinners, fignifies almoft always eternal Death ; the Gofpel containing, as a more clear difcovery of life and immortality, fo alfo a more exprefs revelation of the wrath of God from Heaven, againft all unrigh- teoufnefs and ungodlinefs of men. Now over both thefe kinds of Death, Death . ^ tern-
the ViSiory over Death, 215
temporal and eternal, Chrift gives us theS e r m. vidory, or delivers us from the pow- -^• er of them : The power of temporal Death is univerfal, as the punifhment threatened to Adafns tranfgreffion v^as extenfive , and the deliverance from it fhall be alfo uni- verfal ; For as in Adam all die, all are be- come fubjeft to mortality j even Jo in Chrijl Jhall all be made alive, i Cor. xv. 22. Eternal Death is the punifhment of unrepented Sin, and from This all thofe who repent and obey the Gofpel, fhall be delivered by Chrifl.
I Shall confider \ft the vidory that Chrifl gives us over temporal Death ; and for the clearer explain- ing the nature of this vi(5lory, fhall in- deavour to fhow i/?. That there fhall be a refurrecflion of the body, and 2dly, in what manner the body fhall be raifed.
i/?,Th AT there fhall be a refurredion of the body. That the foul fhould furvive the diffolution of the body, and be capable of receiving in a future State the rewards or punifhments due to the good or evil it had done in this life, was clearly enough de- ducible from the light of nature, and
P 4 proved
2 1 6 How Chrift has given us.
S E R M. proved by undeniable reafonings : But that ^' the body fhould be again formed out of the dull:, and reunited to the Soul, from which it was feparated by Death, was a Dodrine, which as it could not be proved merely by reafon and argument, fo the Philofophers, who pretended to be the great mafters of reafon, looked upon it as the moil impofTible thing in nature. Some of them reckoned it among thofe things, which they thought were not in the pow- er even of their Gods themfelves to efFedl ; and we read of certain Philofophers, A^, xvid. 1 8. who incountered St Faul^ and when they heard of the refurredlion, they mock'd him, faying, that he feemed to be a fetter forth of Jlrajtge Gods, becaufe he preached unto them Jefus and the Refiir- region. Yet is there nothing in any wife impoflible, or contrary to reafon, in this great Myilery : For whyfioiild it be thought a thing impofjible that God Jhoiild raife the dead F Why fhould it be more impof- fible for God to gather together the dif- perfed parts of a corrupted body, and re- unite them to their former Soul, than to
create
ihe ViSlory over Death, 217
create matter at firft out of nothing, and S e r m. then form it into a humane body, and X. breath into it the breath of life P Why ^-'''"**^ fhould any man be fo weak as to imagine, that he, who at the creation feparated the confufed mafs of matter into fo many dif- ferent forts of bodies, cannot with the fame eafe at the general Refurredlion fe- parate again the fame confufed matter, and affign to each particular body its own parts ? If it is not difficult for him to number the Stars of Heaven and call them all by their names ; it can be no diffi- culty to him to keep an exad: account of all our fcattered parts j and to recollect and reunite them when he pleafes. 'Twas not therefore becaufe the thing is in itfelf at all impoffible, but only becaufe the manner of it is a myflery not difcover- able barely by the light of nature, that the Heathen World was utterly ignorant of the Refurredion from the dead. The proof therefore of this great truth muft be founded in Revelation, and fought for only in the Holy Scriptures. And here it mull be confelTed, that the Jews had not
a cle^r
2 1 8 How Chrifl: has given us
S E R M. a clear and exprefs revelation of this mat- ■^- ter: Yet were they by no means wholly ignorant of it ; there being feveral paiTages in the Old Teftament, from whence the hope, of a Refurrecftion might very rea- fonably be colledled. The tranflation of 'Enoch and Elijah into Heaven with their bodies, was an earned of what might fi- nally be expedted, by thofe who fliould follow their example in pleafing God 5 and the ftrid: command that 'Jacob and Jofeph gave, not to be buried in Egypt, but to have their bones carried up into the land of Canaan and laid in the Sepul- chres of their Fathers ; was to many of the antient Jews an argument or type of their hope of a Refurreftion. That the thing was not in itfelf impofiible, the in- llances of fuch as vvere actually raifed from the dead by the Prophets, was a fig- nal proof. And Ifaiah xxvi. 19. Thy dead men /Ijall li've^ together with my dead body fiall they arife : awake and Jing, ye that dwell in duji : for thy dew is as the dew of herbs, and the earth JJjall cafl out the dead. And the vifion of Ezekiel, fet down
ia
the ViSiory over Death, 219
in the 3 7/^ Chapter of his Prophecy, tho'S e r m. it fignified indeed primarily the Reflau- ^' ration of Ifrael to their own land, yet in all probability, confidering the pecu- liar Emphafis and particularity of the de- fcription, it was intended remotely to point at a greater and more general Re- jftauration ; Behold a valley full of dry bones, and there was a noife, and behold a peaking, and the hones came together-, bone to his bone, the fmews and the feJJj came up upon them, and the skin covered them above, and their breath came into them, and they lived and food upon their feet, and behold a great multitude. But that palTage in the Prophet Daniel, tho' by fome it be, with great violence to the Words, otherwife interpreted -, is moTl exprefs, and by the ancient fews under- ftood of the Refurred:ion ; Dan. xii. 2 and 3. Many of them that flee p in the duji of the earth fiall awake, fome to everlajl- ing life, and fome to fiame and everlafiing contempt ; and they that be wife, fall Jlmie as the brightnefs oj the firmament, and they that turn many to right eoifnefs,
as
2 2Q How Chrift has given us
S E R M. ^i the Jiars for ever and ever, and thou ?^y7j^// reji and Jl and in thy lot at the end of the days, Dan. xii. 13. Laftly, that fo- lemn Prophecy of Job^ ch. xix. ver. 23. Oh that my Words were now written ! Oh that they were printed in a book ! That they were graven with an iron pen and lead, in the rock for ever ! For I kftow that my Redeemer liveth, and that he JJjall fand at the latter Day upon the earth : And tho' after my skin worms de- Jiroy this body, yet in my fe(h Jhall I fee God: Thefe words, I fay, tho* by many of the antient fews they were interpreted concerning a future State without refped: in particular to the Refurredion of the body, and by fome later Interpreters are underftood only of his reftitution to his temporal greatnefs ; yet becaufe of their being introduced with fo very folemn and weighty a preface, as containing fome* what of the higheft moment and impor- tance ; they are by others not without areat reafon thought to be fpoken con- cerning the Refurredion of the body. Aud that the Jews did believe, that the
bodieSj,
the ViSlory over Death, 221
bodies, at leafl of fuch remarkably pious S e r m. men, fhould rife again, appears plainly X. from the tranflation of the lall Verfe of ^-'''VNJ the book of Job according to the Seventy, which in their Verfion runs thus ; So Job died, being old and full of days , But 'tis written that he Jhall rife again with thofe whom the Lord raifes up. The fews therefore had at lafl: an obfcure and inde- terminate exped:ation of the Refurredion of the body ; Nay, the later fews more certain: For io one of the feven Brethren, 2 Mace. vii. 9, 1 1. when his hands were to be cut ofFj Thefe, fays he, I had from Heaven, and for his laws I defpife them, and from him I hope to receive them a- gain : For the King of the World fiall raife us up, who have died for his Laws to everlafiing Life. But now in the New ^ejiament this Dodtrine is fo clearly re- vealed, that it may juftly be wondered how it was polTible for any one that be- lieved the Gofpel at all, to doubt of the certainty of it. Yet we read that there were, even fo very early as in the days of the Apoflles themfelves, who concerning
this
2 2 2 How Chrift has given us
S E R M . fjjis truth, did err, faying that the re- X. fur region is pafl already, and overthrow l/VN.' the faith of fome, 2 Tim. ii. 18. But as their opinion was fo abfurd as to need no confutation , fo in a little time it en-* tirely vaniflied of itfelf. I fhall not therefore infifl; on any other argument for the proof of this dodrine, than that which the Apoftle makes ufe of in this Chapter j which is the Refurredion of Chrift : For, faith he, if there be no re^ furreSiion of the dead, then is Chrifi not rifen ; And if Chvift he not rifen, the?i is our preaching vain, aiid your faith alfo is vain ; But now Chrifi is rifen from the dead, and become the frfi -fruits of them that flept, ver. 13, 14. The force of which argu- ment is plainly this : If there be no re- furredion of the dead, then is that doc- trine, which the Apoftles preached con- cerning it, erroneous and falfe ; and if that dodrine be falfe, then the refurrec- tion of Chrift, which is the proof of that doctrine, muft likewife be falfe : If there- fore the refurred:ion of Chrift be true, as he had before proved by a cloud of Wit-
ne£es
the ViSiory over Death. 223
nejes at the beginning of the Chapter^S e r m^ then the Apoflles doctrine, of which that ^* his refurre6lion was the evidence, mufl alfo be true j and if the Apoftles preach- ing, and the promifes of God made known by the Gofpel, be true, th.Qnfi all the dead certaijily rife again. That is : As certain as the refurrecftion of Chrift is true, as certain as the Chriflian Religion is a revelation credibly attefled to be frora God i fo certain is it, that there (hall be a refurrediion of the dead : If Chrijl^ ix^ho is our Head^ be rifen ; then jhall we aifo rife ivith hijn unto glory. I am the refm^-^ rediion and the life^ faith our Bleffed Sa^ viour^ Joh. xi. 25 ; and this is the Will of i)im that fent me, that every one which feeth the Son and believeth o?i him, may have everlafling Life, and I will raife htm up at the lafi day, Joh. vi. 40 j which lafl words, that there might be no room for doubt concerning them, are repeated uq lefs than y^^^r times in that Chapter. Now that this promife fliall certainly be fulfil- led, God hath given us alTurance by rai- (ipg up hiin before-hand to be the firfi^
fruits
2 24 How Chrift has given us
S-E Km. fruits from the dead: He hath appointed ■^* a day, in the which he will iudze thi world in right eoufnefs, by that man whom he hath ordained y whereof he hath given ajjlirance unto all men, in that he hath rai^ fed him from the dead. Ads xvii. 31. The Refurred:ion of Chrift is fuch an earneft and pledge of our refurred:ion, as not only demonftrates the pojjibility of the thing, but gives aflurance alfo of the cer- tainty of it : For, that the fame power that raifed up him, can alfo raife up us, is evident ; and that it will do fo, w^e are afTured by his promife, who raifed up Chrift to that very end, that he might give us aflurance that he would alfo raife up us. But here fome man will fay, How are the dead raifed up, and with what body do they come? Which is the
2d Thing I propofed to fpeak to, name- ly, the manner how the dead jh all be raifed; and to this quefiion we may anfwer in the Words of St Paul, i Cor. xv. 36. Thoufooh that which thoufowef is not quickened except it die ; And that which thou foweji, thou foweji not that body that jlmll be, but bare I ^rain.
the ViEiory over Death, 225
grain^ fuppofe of wheat or of fome other S e r m.
grain j But God gheth it a body as it hath ^'
pleafed him^ and to every feed his own bo- dy. From which fimilitude of the Apoflle, we may fafely colled: thefe two things ; ly?, That in the whole the fame body which died, fhall be raifed again ; 7.dlyy That yet it fliall rife with very great alte- rations. I/?, That in the whole, the fame body which died, fhall be raifed again, appears in general from the Apoftle's u- iing the fimilitude of Corn : For as Corn groweth not indifferently out of any ground^ but there muft be feed fown out of which it may fpring^ and therefore every fort of grain produceth Corn of its own like?tefs and peculiar form ; So at the refurredion, the bodies of them that arife, fliall not be formed indifferently out of any matter, but the bodies that die, thofe mortal and corruptible bodies, fhall be in a figurative fenfe as it were the feed and material prin- ciple of thofe immortal and incorruptible ones, into which we fliall then be quick- ened. Indeed whether in equity, and in order to a jufl retribution, it be neceffary Vol. V. Q abfo-
226 How Chrift has given us
S E R M. abfolutely in the nature of the thine", that ^' the fame Body fliould be raifed again, we cannot certainly tell ; becaufe we know not diflincftly how far the fame body is necelTary to conftitute the fame perfon. But though it cannot be proved that God is abfolutely bound in juflice to unite the Soul to the fame body from w^hich it was feparated by death, yet that in fad: he will do fo, the expreflions of Scripture concerning this rnatter do fufficiently in- timate : When the Apoflle affures us, that the body pall rife again^ and that He that raifed up Chriji from the dead Jloall alfo qiiicke?j our mortal bodies, he does not fay only that the Soul lliall be again united to matter, but alfo that the body which died {hall be quickened or made to live ggain 5 For this corruptible mufl put on incorruptioUy and T^his mortal mufi put on immortality ; which is not faying only that the Soul, which was before united to a mortal and corruptible body^ fhall at the refurredion be clothed with an im- mortal a7id incorruptible one, but that This fame body, which is now mortal and cor- ruptible.
the ViBory over Death, 22 j
l-uptible, JJ:all then put on immortality and S e r m, incorruption. To which purpofe 'tis af- • firmed in Scripture, that the Jea Jh all give zip the dead that are in it, ajid death and the grave jhall deliver up the dead that are in them, and they that Jleep in the duji of the earth fiall hear the voice of Chrifi and rife : And indeed, having one example of it in the refurredion of Chrifi:, and knowing that in all cafes 'tis as eafy for God to raife the fame body as to frame a new one, no reafon can be imagined why it fhould not be fo. But 'tis true, the parts of one body may poffibly be fo fcattered and perhaps incorporated among the parts of another body, that it fhall not be pofTible for every particular body to arife with juft the fame parts, of which it confiiled at the time of its diflb- lution : Neither is there any neceffity at all either in nature or Scripture that it fhould do fo. How far therefore each body fhall conlift exadly of the fame matter, or what change of parts may be admitted, is a vain, empty and needleis fpeculation j a nicety, v/hich as it is not Vol. V. Q. 2 poffible
L/VNJ
228 How Chrlfl: has give7t us
S E R M. poffible for us to determine, jo neither is it •^- necelTary for us to know : Sufficient it is to all wife and good purpofes, that we believe and affirm with St Faiil^ that as out of a grain of corn fown in the earth there fprings an ear of the fame kind\ fofrom a mortal and corruptible body buried in the ground^ there fhall be raifed an immortal and in- corruptible one. For 2.dly^ Tho' in the whole the fame body that died fhall be raifed again, yet fhall it rife with very great alterations: As thoufowefl not that body that fhall be^ but bare grain^ fipp'^fi of wheat ' or of fome other grain, but God giveth it a body as it hath pleafed him ; fo alfo is the refurreBion of the dead. What thefe alterations fhall be, the Apoftle tells us in the 42,43 and 44Verfes of this xvth Chapter of i Cor. It is fown in corruption it is raifed in incorruption -, it is fown in dif ho?iour, it is raifed in glory ; it is fown in weaknefs, it is raifed in power ; it is fown a natural body, it is raifed afpiritual bo- dy. I ft. It is fown in corruption, it is raifed in incorruption ; i. e. The body which has now in it fuch manifeft prin- -» ciples
the ViSiory over Death. 229
ciples of mortality and corruption j which S e r m. conlifts now of fuch brittle and tender ^^ parts, that every the leaft violence dif- turbs and unfits them for their operations; which is now fubjed: to fo many cafiial- ties, and has its continuance depending upon the fit difpofition of fo many little and eafily difordered parts, that 'tis a greater wonder how we continue to live a day than why we die after fo few years fpace ; this body fliall at the refur- redion be perfedly refined and purged from all the feeds of mortality and cor- ruption ; fiiall be made up of fuch parts and fo conftituted, as (hall neither in them- felves have any tendency to difiblution, nor be capable of being any way difor- dered and unfitted for their proper func- tions, in a word, fliall fpring up into an incorruptible and immortal fubftance, which fhall be fitted to indure as long as the Soul to which it is to be united, even to all eternity. Again, it is fown in dif- honour^ it is raifed iii glory ; \. e. That body, which at death feems fo bafe and abjedt, fo vile and contemptible, fhall at the refurredion be transformed into a Q 3 bright
230 How Cht A has given m
S E R M. bright and beautiful and glorious body. ■^- Neither ought it at all to feem ftrange to ^^^^^ us, that it ihould be capable of receiving fo great a change 5 For if even in this mortal life the motions of the Soul, joy and hope, innocence and an affurance of the favour of God, can fhev^ forth them- felves with fo remarkable a Vigour, and as it were with a luftre, in the coun^ tenances of men ; if St Stephens inno^ cence and joyful affurance, could i?iake his face to appear as if had been the face of an Angela and Mofes'i converfng with God upon the Mounts could jnake his face fo fhine^ that the Children of Ifrael were not able to look upon him for the b right nefs and ^lory of it ; how much greater change muft the ftrong aud powerful operations of a glorified Soul, ravifhed with the bca- tifick vifion of God, make in a fubtle im- mortal and incorruptible body ? But befides this, we are moreover affured, that Our Sa- viour fliall alfo by his immediate power, even by that mighty working whereby he is able to fubdue all things unto himfelf change this our ^ile body that it may be fajhioned like unto his glorious body, Phil.
the ViBory over Death, 231
ill. 21. And what fort of body his glo- S e r m, rious body is, may in fome meafure be -^' gathered from the Fliflory of his transfi- guration, where his face is defcribed to ha'uc JJnned like the Sim, and his raime7it to have become Jhining^ exceedi?ig white asf?20W, Jo as no fuller on earth could 'white them J St Matt. xvii. 2. compared with Mar. ix. 3. and from the defcription of his appearance to St John^ Rev. i. 14. His head and his hairs were white like wool^ as white as /now, and his eyes were as ajlame of Jire, and his feet like unto fine brafs^ as if they burned in a furjiace. Such therefore fliall be the glorified bodies of the Saints at the refurredion j namely, made like unto the glorified body of Chrift. And this perhaps is vv^hat is in- timated by our Saviour in that promife St Matt. xiii. 43. T^hen fiall the righteous Jhine forth as the Sun in the Kingdom of their Father; and in that Prophecy of Daniel^ ch. xii. v. 3. T^hey that be wife fhall jhine as the brightnefs of the firma- ment, and they that turn many to righte- oufiefs as the Stars for eijer and ever ; and by the Author of the Book of JVifdom, Q 4 ch,
232 How Chrift has given us
S E R M. ch. iil. 6, 7. As gold in the furnace has hi ^' tried them, and received tkem as a burnt- offering : I'heyjljalljhine, and run to and fro like fparks afnong the Jiubble : They jhall judge the nations^ and have dominion over the people ; and their Lord ffall reign for ever. Further, it isfown in weaknefs, it is raifed in power ; 1. e. that body, which is now fo weak and feeble, fo fub- jed; to difeafes and indifpofitions, fo flow, heavy and ima(5live, that it clogs the foul and retards its fpiritual flights and opera- tions ; fliali then become fo ftrong and powerful, fo aiftive and vigorous, as even to be aiTifling to the mofl: fpiritual mo- tions of the foul, to become every way a fit 'Organ and Inflirument of its moil ex- alted operations, and fliall continue in that perfe(5t health, flrength and vigour for ever : For God jl:all wipe away all tears from their eyes ; and there fJoall be no more death, neither forrow, nor crying^ neither Jlmll there be any more pain ; for the former things are pajfed away , Rev. xxi. 4. Lafl:ly, // isfown a natural body, it is raifed a fpiritual body ; i. e. That body, which is now fitted only for this animal
life;
the ViEiory over Death. 233
life ; which confifts of fuch grofs fub- S e r m. fiance, and that in continual change, as ^* needs perpetually to be repaired with the fuitable nourilhment of meats and drinks, to be fuftained and kept in order with la- bour and exercife, and to be refreflied with fuch pleafures as are fuitable indeed to this animal life, but are far beneath the excellent nature of the foul, and prove oftimes hurtful and injurious to it j T^hh bodyy I fay, (hall at the rcfurrection be- come of a more refined and fpiritual na- ture, fliall be wholly delivered from all thofe wants and incumbrances which are now fo neceffary to the preferva- tion of the animal life^ and fhall be entirely freed from all appetites to fuch pleafures, as are now the Jhares and temptations of the foul. All which, our Saviour feems plainly to intimate, in that anfwer of his to a captious queftion propofed by the Sadducees, St Luc. xx. 35. T^key which fiall be accounted worthy to obtain That world and the reJurreBion from the dead, neither marry nor are gi- ven in marriage ; neither can they die any
morej,
234 How Chrift has given us
S E R M. more^ for they are equal or like unto the ■^- Angels. Having thus explained the nature of the vidory that Chrift gives us over temporal death,
2^/y, I proceed now in the 2d place to confider the Vidlory which Chrill fhall give to all his faithful Servants over that death wh'ch is eternal : And of this, very briefly. The viftory over tempo- ral death ihall be in fome meafure (as has been already obferved ) univerfal ; For all fliall rife again from the dead, and all both juft and unjuft fhall be clothed with immortal and incorruptible bodies which fhall never be diffolved any more : But tho* there fliall be no more diifolution of the body, nor feparation of the foul, yet is there a greater deilrudion into which they who believe not God and obey not his Go/pel pall at lajlfall-^ and that is, the fecond death j Rev. xxi. 8. T^he fearful^ the unbelie-ving^ the abominable, and murderers^ and ^whoremongers^ andjor- cererSj and idolaters, and all liars, fiall have their part in the lake that burneth *withjire and brimjlone^ which is thefecojid
death.
the ViBory over Death, 235
death. Now from this death, ' thofe and S z r m. thofc only fhall be delivered by Chrift, ■^• who hear the Word of God and keep it ; who hearken unto the commands of God, and in their lives obey them-, T^hey that overcome^ JJ:all not be hurt of the fecond death, for on them the fecorid death hath no power y but they jhall be Friefls of God and ofChrifl, and fi all reign with him for ever. Rev. ii. II. compared with Qh. xx. ver. 6. And of this we muil underftand that pro- mife of our Saviour, St Joh. xi. 26. whofo^ ever li'ueth and believeth in me, fhall never die^ or ( as the words may more properly be rendered ) yZ)^// not die for ever, i. e. {hall never fall into eternal death. That which Chrift hath already done tovi'ards delivering his Servants from the power of this death, is his making provifion for their deliverance from the dominion and from the guilt of Sin, of which this death is the confequence and punifliment. That which ftill remains, and which he will yet do for them, is to acquit them publickly at the great day of judgment, and then in purfuance of that fentence of
abfo-^
2 3-6 How Chrift has given us
S E R M. abfolutlon; adlually to inftate them in his ^ Kingdom of Glory. The refurred:ion of "^ the dead is only in order to that final judgment, which fhall pafs upon all man- kind J for God hath appointed a day in the which he will judge the World i?i right&ouf- nefsj by that man whom he hath ordained^ even our Lord J ejus Chriji ; at whoj'e ap- pearance all that are in the graves fiall hear his voice ^ and live, and Jl and before his judgmeJit-featy and he fiall judge them according to their works : The folemnity of which great day, cannot be more lively exprefs'd, than in thofe prophetick words of Daniel, Chap. vii. ver. 9. / beheld 'till the thrones were caji down and the ant lent of days did fit, whofe gar- ment was white as the fnow, and the hair of his head like the pure wool j his •throfie was like the fiery fame, aiid his wheels as burning fire ; A fiery fir earn if fued and came forth from before him^ thouj'and thoufands minifired unto him^ and ten thoujand times ten thoujdnd food be- fore him ; the judgment was fet, and the hooks were opened: From which place moft
of
the ViSlory over Death. 237
of the expreffions which are made ufe S e r m. of in the New Tejftament to fio-nify the ■^• Second coming of Chrift, are plainly bor- rowed. At this great Solemnity, all thofe who have embraced the gracious terms of the Gofpel, and through the mercy of God have by Repentance and Obedience delivered themfelves from the Power and Dom.inion of Sin, fhall by their Saviour and Judge be publickly acquitted before Men and Angels, and pronounced free from the Guilt and from the Punifliment of Sin, For whojoever JJjall confefs me be- fore me?i, faith our Saviour, /. e. whofo- ever fhall not be afhamed of the Religion of Chrift, but notwithftanding all the Difcouragements he may meet with in the World, ftiall perfift in it and obey it, him fiall the Son of man confefs before his Father which is in heaven, and before the angels of God, i. e. he fhall acknowledge him for his true and faithful Difciple, and fliall pronounce that bleffed Sentence upon him, Well done, good and faithful fern) ant, enter thou into the joy of thy Lord. The Servants of Chrift being thus pub- lickly
23 B Hgw Chrift has given us
S E RM.lickly acquitted at the general Judgment, X. fliall in purfuance of this Sentence enter
^■^'^^'^^ with him into Heaven, and be adually
inftated in his Kingdom of glory ; and fo
fliall they ever be w^ith the Lord. T^hh
is the confummaticn of the Gofpel-oeco-
nomy, and the accompli jljtnent of the
Kingdom of Chrifl : T^hus Chrift, having
totally fubdued all his Enemies, fiall for
ever be glori^ed with his faints -, and they
f?all be before the throne of God, and flail
ferve him day and night in his temple -,
and he that fitteth on the throne Jlmll dwell
among them : they flail hunger no more,
neither thirjl any more, neither flail the
fun light on them 7ior any heat : for the
lamb which is in the midfl, of the throne
flail feed them, and flmll lead them unto
liming fountains of water, and God floall
wipe away all tears from their eyes-, and
they foall for ever fing that joyful fong of
praife. Rev. i. 5. Unto him that loved us
i}?jd wafled us from our f?2S in his own
blood, and hath made us kings and priejis
to God and his Father, to hifn be glory and
dominion for ever and ever. Amen.
Having
the VtSlory over Death, 239
Having thus at large explained howS e r m. Chrift gives his Servants the Vidlory over ■^• their laft enemy, which is Death, I fliall ^"'^^ only draw an inference or two from what has been faid, and fo conclude. And i/?. If thefe things be fo, then let us, as the Apoftle infers in the words imcdiately fol- lowing the Text, be ftedfajl^ immoveable^ always abounding in the work of the Lord, forafmuch as we know that our labour Jh all not be in vain iji the Lord. Our Saviour has affured us that if we be fledfaft in our Religion, and perfevere in our Obe- dience to it, nothing fliall by any means hurt us, but we Jlmll be more than con- querors over all our enemies^ even over Death itfelf. I am^ faith he, the refur- rc5iion afid the life j he that bclieveth on me, though he were dead, yet JJjall he live, Joh. xi. 25. Now what greater incourage- ment can any man defire than to be allured that his labour JI2 all not only not be in vain, but that it iliall alfo meet v/ith a jjreat and inexpreflible reward ? And v/hat grea- ter reward can poffibly be propofcd, than deliverance from death and an entrance
into
240 How Chrifl has given us
S E R M. into life eternal ? If then we in earneft ^* believe thefe things, as by our religion we profefs and pretend to do, let us alfo confider them and urge them upon our felves; let us by frequent meditation, convince our felves of the truth and im- portance of them ; and let us always fo live, as being under the power of thefe convicftions. Let not the terrour of fliort and temporary evils drive tis into Sin, w^ho are convinced that the confequence of that fin, will be mifery and death e- ternal ; and let not the allurements of (hort and tranfitory pleafures withdraw us from our duty, who are convinced that the performance of that duty, will be life and happinefs for ever. The re- ligion of Chriffc requires nothing of us but what is extremely reafonable and ma- nifeftly for our advantage, namely, to live jhberly\ right eoujly and godly, in this prefent World 'f yet docs it proinife to obedience fuch an infinite reward, as life from the (iead, even life eternal ; and he that will not by fuch a motive be perfwaded to be ftedfafl in fuch a religion, muil have
lofl
the ViBory over Death, 241
lofl all £Qnk, I do not fay only of vir- S e r m. tue and eoodnefs, but alfo of his own _ ' ^ interefl and happinefs. 2dly, If Chrift has taken away the Jiing of death^ and gives us the vid;ory over it ; then good Chriflians ought not to be afraid and ter- rified at death, any more than at an ene- my that is already conquered, and can do them no hurt. Chrijl hath both died for us and is rifen again^ and one great reafon why he did fo, was to alTure us that as it was not poffible for hijn to he holden of deaths fo neither fhould we be detained by it -, for he took part of flefi and blood , that through death he might dejlroy him that had the power of deaths 1. e. the Devil, and deliver them who through fear of death were all their life- time fubjedl to bondage^ Heb. ii. 14 and 1 5*. Chrift has made death to be nothing elfe but a pafTage unto life eternal, to all thofe who fhall obey his command- mandments ; Let us then fmcerely indea- vour to obey the commands of God, and death fhall have no fting, nothing that is terrible in ic He that has either from Vol V. R the
242 How Chrift has given us
S E R M. the beginning, or after true Repentance, ■^- made it the principal bufmefs of his life, to live foberly, righteoully, and godly; may without fear expedl the approach of death, nay even with joy and comfort hope for it. And this the generality of mankind arc fo fenfible of, that tho' they defire not to be like the Zti vants of God in their lives, yet they cannot but wifh with Balaam to be like them in their deaths, Num. xxiii. lo; Let me die the death of the righteous, and let my lafl end be like his. '^dly and lajily. If Chrifl: will give all his Servants vidory over death, then we ought not to grieve im- moderately at the death of our friends who die in the Lord. / would not have you ignor ant, {^.ith St Paul, concerning them that are afleep, that ye forrow not even as others that have no hope ; For if we believe that yefus died, and rofe again, even fo them alfo which fleep in Jefus^ will God bring with him, i ThelT. iv. 13. If we believe that there fhall be a icfurrrdion from the dead, we ought jfiOt to forrow immoderately for the
de-
the ViEiory over Death, 243
departure of thofe, who have left this S e r m. wicked and miferable world, and are gone to refi from their labours ? For fo faith the Spirit of God, Rev. xiv. 13. Blejfed are the dead that die in the Lord^ from henceforth yea faith the Spi- rit, that they may refl from their la- bours^ and their works do follow them.
Vol. V.
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SER-
[ 245 ]
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SERMON XI.
The Inexcufablenefs of rejedling the Gofpel.
[Preached on Whiifunday!]
Heb. ii. 3 and 4.
How /hall we efcape, if we negleB fo great falvatio?ty which at the firjl began to be fpoken by the Lord, and was coJtJirjned unto us by them that heard him ; God alfo bearing them witnefs, both with Jigns and wonders^ and with divers miracles and gifts of the Holy Ghojl^ according to his own will?
H E S E words contain an ac- S e r m.
count, how utterly inexcufable f^Jij
all men are, who negled the
Salvation of the Gofpel ; either
by rejecting it through Unbelief, when of-
R 3 fered
246 The Inexcufablenefs of
S E R M. fered unto them ; or by living unworthily ■^^* of it, after they have pretended to em-
^^^*^ brace it. Many confiderations there are^ vs^hich highly aggravate the fault of fuch perfons as contemptuoufly neglecft thepro- pofal of aFavour, which 'tis both their duty and their greateft intereft to accept ; and many circumftances make them more and more inexcufable, and juftly to deferve the fevered punifliment, for their ingra- titude and contempt. The intrinfick Goodnefs and Excellency of the Thing it- felf^ which they defpife and neglecfl ; the great value^ the necejjity and fmgular im- portance of it J the exceeding great benefit^ which, by being duly received, it would bring along with it; and the Extreme Evih which are confequent upon the neglefl; of it : The Power and Auhority^ the Greatnefs and Goodnefs of the Perfon, whofe Favour we make light of 5 our Subjedion to him and Dependence upon him, as our abfolute Governour -y or our Obligations to him, as our greateft Bene^ factor: The Dignity and Excellency of the Perfon^ by whofe interpofition the
Benefit
reje&ing the GofpeL 247
Benefit is procured, and by whom it is S e r m. conveyed or fent to us : The great T>lffi- culties that were necelTary to be under- went in order to obtain it, or the great Coft that was requilite to purchafe it : The Strength and Clearnefs of the Evi- dence^ and the Number and Greatnefs of the Proofs, made ufe of to aiTure us of the Certainty of it : All thefe are Circumftan- ces which greatly increafe our Obligation, to accept with Thankfulnefs the Advan- tage propofed, to make that due Ufe of it for which it was conferred, and be in- fluenced by it in all the Adions of our Lives. And if we negledl or defpife it, or behave ourfelves ill and unworthily under it; all the fame circumftances do highly aggravate our guilt, render us ve- ry inexcufable, and make us jufHy to de- ferve the feverefl of punilhments for our ingratitude and contempt. To rejed: That, which in the nature of the thing itfelf is of the higheft Excellency and in- trinjick Goodnefs, is a mark of the greateft Depravity and Corruption of Manners. To defpife That, which is of the laft and R 4 ytmofl
24S "The Inexcufablenefs of
S E R M. utmoft importance to us ; on the due re- ■^^' ceiving, or on the neglecting whereof, depends the greatefl Happinefs or the ex- tremefl Mifery our Nature is capable of; is the greatefl Folly and Stupidity ima- ginable. To difobey the Commands of our Supreme Governour, whofe Power is abfolute, and his Authority uncontroul- able ; is the higheft Infolence ; and to oppofe the Will of our greatefl Bene^ faBor^ is the bafefl Ingratitude : To flighf and rejedl a gracious propofal of Mer- , cy, procured for us by the interpofition,
and conveyed to us by the hands, of a Perfon of the greatefl Dignity and Ex- cellency J and who was likewife in order thereunto, necefTarily to condefcend and fubmit tb undergo great Sufferings and Indignities ; is the highefl degree of Fer^^ njerfenefs polfible. And to withfland and not be convinced by fuch Proofs, as both in Number, Strength, and Clearnefs, are the befl and greatefl Evidence that can be expelled or in reafon deiired ; is the utmoft Obftinacy, and moft inexcufably wilful Oppofition to Truth. Now all
thefe
rejeSiing the GofpeL 249
chefe aggravating Circumftances attend the S e r m. rejedling, or (which is the very fame ■^'• thing) the difobeying the Gofpel; and they are mofl of them contained in thefe words of the Apoftle ; How jhall we f- fcape, if we negleSi fo great falvation^ which at the Jirji began to be fpoken by the Lord, and was confirmed unto us by them that heard him j God alfo bearing them witnefs, both with figns and wonders, and with divers miracles and gifts of the Holy Ghofi, accordi?jg to his own will f In the words,
ift. Here is the intrinfick Goodnefs and Excellency of the Thing itfelf, which wicked men rejed: ; intimated as a juft ground why they fliould not efcape unpu- niflied. It is in itfelf or in its own Na- ture a great Sahation; a. Salvation from Sin and Mifery, from the Power and Tyranny of the Devil, and from the pu- nifhment of Death.
2dly, Here is a great Aggravation of the Sin of rejeding the Gofpel 5 in that it is a Salvation not only great in itfelf but al- fo
250 The Inexcufablenefs of
S E R M. fo offered unto us by exprefs revelation -^^- from God htmfelf.
'T^dly, Here is the Dignity and Excel- lency of the Perfon, by and through whom this Salvation is propofed to us ; mention- ed as a further Aggravation of the Sin of rejeding it. It was at the jirji began to be J'poken by the Lord.
\thly and Lajlly^ The Strength and Clearnefs of the Evidence, and the Num- ber and Greatnefs of the Proofs, made ufe of to affure us of the Truth and Certainty of the Gofpel ; is of all others the kighefl Aggravation, of the Guilt of thofe who negledl or difobey it j and that which of all other circumftances renders them the moft utterly inexcufable: God alfo bearing them witnefsy both with Jigns and wonders, and with divers miracles and gifts of the Holy Ghofi, according to his own will. The principal and moft re- markable of all which Signs and Won- ders, being that plentiful Effulion of the Holy Spirit upon the Apoftlex, which we this day con;imemorate j I (hall therefore
be
rejeSiing the GofpeL 251
be very brief upon all the former Heads. S e r m.
I/?, Here is the intrinfKk Goodnefi and Excellency of the Taking itfelf which wick- ed men rejedtj intimated as a juft ground why they (hould not efcape unpuniflied. It is in itfelf a great Salvation % a Sal- vation from Sin and Mifery, from the Power and Tyranny of the Devil, and from the puni(hment of Death. Sin, in its own Nature, even feparate from the confideration of its being an obftinate dif- obeying the revealed Will of God, is in itfelf utterly unreafonable and inexcufable: 'Tis ading in oppofition to the known reafon and proportion of things; contra- ry to that eternal Order and Equity, which God has eftabliflied in the origi- nal conftitution of Nature ; oppofite to the Light of Reafon, the dictates of Con- fcience, the unprejudiced Judgment of our own Minds, the agreeing Opinion of all wife and good men, nay and even of bad men themfelves too; contrary to all our natural Notions and Apprehenfions, of the Attributes and Will of God ; de- ftrudtive to the publick Welfare and * Happi-
252 ^he Inexcufablenefs of
S E R M. Happlnefs of Mankind, the Health of ^' our own Bodies, the Peace of our Minds,
^'^''^^ and the Support of our good Name and Reputation amongft wife and reafonable men : 'Tis a fubjefting our reafon to vile affedions, to inordinate and brutifh ap- petites, to diforderly and ungoverned Paf- fions ; Which is the greateft and the worft flavery in the world j to fee and approve what is good, and yet not be able to prevail with ourfelves to pradlife it ; to be fenfible of the deftrudive confequences of Sin, and yet, through the Strength of evil Habits, continue under the power and dominion of it; To feel ourfelves de- prived of our prefent Happinefs, and of our beft hopes of all that is to come 5 and yet continue in the pradlice of fuch Vices, as are the only Caufes of all this Mifery : This is evidently the greateft Mifery, and moft flavifh Bondage that can be. Now to have a way propofed to us, of being delivered from this Body of Sin, into the glorious Liberty of the Children of God ; to have a method laid before us, of being refcued from this Mi- sery,
rejeSiing the GofpeL 253
fbry, and put into a way of fecurlng both S e r m. our prefent Happinefs and that which is X^* to come : This is the Offer of a great Sal- vation ; This whoever {hall negle(it, is abfolutely inexcufable, and juftly deferves to fall into that Mifery, from which he would not accept a deliverance. The Light of Nature itfelf dired:s us thus far, and that which all true Philofophy pre- tended to, was to convince men of the reafonablenefs and neceflity of endeavour- ing^ by all the helps of Reafon and natu- ral Religion, to deliver themfelves from this bondage and llavery of Sin. The Gofpel propofes to us an infinitely more effedual way of obtaining this end, than any Philofophy under the Light of Na- ture was ever able to do ; fhowing us moft clearly the heinous Nature of Sin, and the dreadful Confequences of it ; all the Obligations of our Duty in a more clear and particular manner, and the in- finite Advantage of complying with them; the true expiation of Sin, and the cer- tainty of our Repentance being acceptable in the fight of God, and effe<3:ual to obtain
Pardon ;
254 ^^^ Inexcufablenefs of
S E R M. Pardon; and affording us fufficient Helps -^^- and Alliftances, to enable us to perform what It requires of us, in order to our future and eternal Happinefs. This is, in the Nature of the Thing itfelf, a great Salvation', and the neglecfting of which, (even feparate from the Confideration of the particular Difhonour done to God by rejed:ing an immediate Revelation of his Will,) is intrinfically in itfelf a moil in- excu fable Negledl, and juflly deferving the fevereft of Puniihments.
But then 2.dly, This further Confider- ation, that the Gofpel is an exprefs and pojitive revelation of the Will of God, is a very high Aggravation of the Sin of neg- ledling fo great a Salvation. He that defires not to be delivered from the Do-, minion of Sin, and has no thirfl after a Life of Right eoifnefs ; for T'hat very rea- fon defer ves not to be faved from the pu- nifhment of Sin, and is in his Nature un- qualified for the Rewards of Holinefs. But when to this choice of Wickednefs, there is added moreover a dired Con- tempt
7'CjeSi'ing the Gofpel, 255
tempt of God ; when God has de- S e r m. clared to men his Will by an immediate ^^• Revelation, and confirmed the Obligati- ^^'^'^''^^^ ons of Nature by his pofitive Command ; when he has offered us Pardon upon our Uncere Repentance, and vouchfafed us the Affiftance of his Spirit to enable us to perform it, and promifed us eternal Life upon our performance of it, and has obliged us to accept this Salvation under pain of the fevereft penalties 3 the wrath of God being now moft exprefsly revealed from Heaven againft all ungodlinefs and unrighteoufnefs of men ; After all th\ to continue ftiil to defpife fo great Salva- tion, is adding Rebellion to our Sin, and with a high hand exalting ourfelves againfl God; 'tis an avowed defpifing and con- temning his Authority, and exprefsly de- claring that we will not have Him to reign over us. If therefore Sinning barely a- gainft the Law of Nature, was fufficient lo confign men to unavoidable Deflrudi- on J how fhall We efcape, if we continue to Sin both againft Nature and Revela- tion? If the Servant that knew not his
Lord's
256 I'he Inexcufablenefs of
S E R M. Lord's Will, was yet to be beaten with XI. ftripes, becaufe he did things in them-
^^y^f^ felves worthy of ftripes -, how much more feverely muft They exped; to be punifhed, who do the fame things in diredt oppo- fition to the exprefs Will and known Command of their Mafier ? This was the Reafon why God punifhed the Sins of his own people the Jews, with greater Severity than thofe of the Heathen : And fo Now in like manner, whereas the times of ignorance God iinnked at, as the Apoftle exprefles it, ABs xvii. 30. that is, he was lefs flrid: and fevere with men before the Revelation of the Gofpelj Now, on the contrary, under pain of his fevereft dif- pleafure, he peremptorily commands all men every where to repent; There be- \ ing no excufe left, nothing that can alleviate their condemnation, if men, af- ter that the cleareft Light is come into the World, will ilill obftinately continue in their works of Darknefs.
3^/y, The Dignity and Excellency of the Perfon, by and through whom ?his great Salvation is propofed to us, is a
further
rejeSiing the GofpeL 357
further Aggravation of the Sin of reje(^- S e r m' ing it. It was at Jirjl begun to be fpoken X^- by the Lord-, that is, as the fame Apoftle ^^''"^^'^ exprefTes it in the foregoing chapter, God who at fundry times and in divers man-- tiers /pake in time pajl unto the fathers by the prophets, hath in thefe laft days fpoken Mnto us by his Son. The Dignity of the Perfon, by whofe interpofition any Fa- vour is procured, and by whom it is tranfmitted, fhows both the Greatnefs and Importance of the Thing itfelf, and the Love and Condefcenfion of the Original Author of it ; And the negleding it in this cafe, implies not only Folly, Info- lence, and Rebellion, but moreover, the greateft Obftinacy alfo, which no Autho- rity can prevail over ; and the bafeft In- gratitude, which no Kindnefs or Conde- fcenfion can overcome : Which therefore whofoever is guilty of, muft be confefTed moft juftly to deferve the fevereft of Pu- nifhments. This (the Ingratitude of re- jecting a Mercy, offered with fo much Love and Condefcenfion, by the hands of a Perfon of fo great Dignity,) is what Vol. V. S Our
258 The Inexcufablenefs of
S E R M. Our Saviour compelled the Jews to ac- ^^- knowledge, and made them condemn themfelves for it with their own mouths, in the Parable of the Houfholder, St Matt. xxi. 33. who having planted a vmeyard^ and let it out to husbaiidmen^ Jirjl fent his fervants to receive the fruits of it ; and when the husbandmen had refijled and Jlain the fervants, he afterwards fent his own Son to theniy faying^ Surely they will re- verence my Son j But him alfo they refjied and few: Whereupon when our Saviour appealed to the Pharifees themfelves, to judge what it was fit for the Lord of the vineyard to do unto thofe husbatzdttien-. They immediately replied. He will mifer ably de- firoy thofe wicked men^ and let out his vineyard unto other husbandmen^ which fid all render him the fruits in their feafons : Unwarily palling a juft fentence againft Themfelves; that for rejedling the Gof- pel preached by Chrift himfelf, they de- ferved a feverer condemnation, than their Fathers who had before rejeded the preaching sod admonitions of the Pro- phets. The fame Argument is ufed by 2 the
rejeSiing the GofpeL 259
the Apoftle, in the words immediately S e r m.
preceeding the Text; If the wordy faith ■^^•
he, fpoken by Angeh was fiedfaft^ and every tranfgrejjion and difobedience received a juji recompence of reward % how fiall we efcape^ if we negleSt fo great falvation^ which at the firft began to be fpoken by the Lord? And ch. x. ver. 28. He that defptfed Mofes*s law, died without mercy : Of how much forer punijhment^ f^PP^f^ ye, Jhall he be thought worthy^ who hath troden under foot the Son of God ? and ch. xii. 25. See that ye refufe not Him that fpeaketh : For if They efcaped not^ who refufed him that fpake on Earth, much more Jhall not we efcape, if we turn away from him that fpeaketh from Heaven,
A^thly and Lajily, The Strength and Clearnefs of the Evidence, and the Num- ber and Greatnefs of the Proofs, made ufe of to affure us of the Truth and Cer- tainty of the Gofpel ; is the higheft Ag- gravation of the guilt of thofe, who ne- gledt or difobey it j and that which of all other things renders them the mofl abfolutely inexcufable. The Gofpel was
Vol. V. S 2 at
26o ^he Inexcufablenefs of
SzKM.af Jirft begun to be fpoken by the Lord^ ^^' and was afterwards confirmed to m by them that heard him-, God aljb bearittg them witnefs^ both with Jlgns and wonders^ and with divers miracles and gifts of the Holy Ghoji ; whereof that which we This day commemorate, was both the Foundation of all the reft ; and in itfelf alfo of the greatcft Efficacy and of the largeft Ex- tent.
The ftronger the Evidence of any Truth be, the more inexcufable is the making oppofition to it. And the high- eft Aggravation of this crime, is, to con- tinue to oppofe a Truth, after the beft- and greateft Evidence has been given of it, that the Nature of the Thing was capable of. Oppofition in this cafe, a- gainft the greateft Evidence that is rea- fonably to be expe6:ed, can proceed from nothing but either incurable Obftinacy and Perverfenefs ; or a Love of fome things, and a refolution not to part with them, the keeping of which is incon- fiftent with the acknowledgment of the Truth. And this is plainly the Cafe of
thofe
rejeSiing the GofpeL 261
tliofe who, rejedl the Gofpel, after the S e r m. undeniable Evidences that have been given of the Truth of it by the T^ejiimony of the Spirit. Their rejeding it, cannot pro- ceed from want of fufficient Convidlion, but only from a love of Vice, and a re- folution not to be reformed ; which is a degree of incorrigiblenefs, in which there is no hope of excufe, and for which there remains no remedy; and which there is no hopes of amending. When clear Light is come into the World, and men flill continue their works of Darknefs; then it becomes evident that their wickednefs proceeds not from Ignorance and want of Inftru(5lion, but from Will and Choice; they love Darknefs rather than Light, and ftand in open defiance to God and his fu- preme Authority. This is what our Sa- viour fays of the "Jews^ St yoh, xv. 22. Jf I had not come and fpoken unto them, they had not had Sin ; but now they have no cloak for their Sin ' If I had not done among them the works which no other man didy they had not had Sin; but now they lave both feen and hated both 7m and my S 3 Father^
262 7^^ Inexcufablenefs of
S E R M. Father. This is the reafon of his dc- ^^- daring to the cities of 'Judcea^ that it ^^^^^^^ fiouli he more tolerable for Sodoni a7id Gomorrha in the day of yudg7nent than for 'T'hem ; becaufe if the mighty worh that were done in Them^ had been done in Sodom y it would have repented in fackclofh and ajhes. This is the reafon of his declaring to thofe Pharifees, who blafphemed the Holy Spirit, that they fiould never have forgivenefs neither in this World J nor in that which 3 s to come % becaufe they refifted the lafl: and greatefl means, that God would ever make ufe of to bring them to repentance ; and not refifled it only, but reviled it alfo : They faw with their own eyes the cleareft and flrongeft proofs of the Truth of the Gofpel, that could poffibly be given ; and yet they not only withftood the Evidence of thofe mighty works, but alfo blaf- phemed the Holy Spirit by which they were worked. Their Crime was fingu- lar and unexampled ; and their Con- demnation, was likewife fmgular. But all others alfo, who rejed the Gofpelj
are„
rejeSiing the Go/pel 263
are, in proportion to the greatnefs of the S e rm. Evidence they refift, and according to the ^^^ degree of their Obftinacy and Wickednefs in fo doing, inexcufable in like manner, and Defpifers of the I'efltjnony of the
Spirit.
The T^efiimony which the Spirit of God has given to the Truth of the Go- fpel, contains a great variety of unde- niable Proofs, which St Faul calls thi^ Tower and Demonjlration of the Spirit. The many large and particular Prophe- cies, which from the beginning of the World were didated by the Spirit, con- cerning the Perfon of our Saviour, and the Nature, Succefs, and EfFedls of his Dodrine : The Conception of our Lord by the Miraculous Operation of the Spirit, and the manifold Wonders which at- tended his Birth : The Vifible Defcent of the Spirit upon him at his Baptifm, ac- companied with a Voice from Heaven, declaring him to be the beloved Son of God: The Miracles which he worked during the courfe of his Miniftry, by the Spirit of God; as the Scripture frequently S 4 exprelTes
264 7>^^ Inexcufahlenefs of
S E R M. expreffes it : His Refurredion from the X^- Dead, which likewife the Scripture af-
^^^"^^^^ cribes to the Power of the fame Spirit, Rom. viii. 1 1. and i Pet. iii. 18. But above all, that mofl plentiful EfFufion of the Spirit upon the Apoftles at Pentecoji -, whereby they were indued with Power from on high, to preach the Gofpel with Authority and Efficacy ; being enabled particularly to fpeak with tongues, and to do even greater Works than our Sa- viour himfelf had worked upon Earth, according to his Promife which he made to them before his departure j Thefc ^ejlitrwnies (I fay) of the Spirit of God, contain fuch demonftrative Proof of the Truth of the Gofpel, as leaves T^hem who rejedt it, capable of no excufe ; fince they defpife the laft and greatefi means, that fiall be, or indeed could be made ufe of for their conviction and reformation. This laft Miracle in particular, the Gift of ^Tongues to the Apoftles, was of all others the ilrangeft, and in its nature and cir- cumftances the greatefi and moft affed- Ing that could be conceived. The Apo-
fllcj
ia
rejeEitng the GofpeL 265
ftles, on whom this Gift was beftowed, S e r m. were men whofe Parentage and Educa- X^- tion were well known to all that dwelt ^'^'^^^'^'^ in yerufalem ; They were known to be illiterate and mean perfons ; perfons whofe Employment had been laborious, and their manner of life from the beginning, fuch as afforded them neither Time nor Op- portunities, of being fkilled in the Learn- ing and Cuftoms of their own Country, much lefs of having ftudied the languages of other Nations. Had they been men of a polite and learned education^ brought up in the ftudy of their own Law, and in the fchools of the Scribes and Phari- fees; it might have been imagined that this their fkill in foreign languages might be the Effedt of Study and Induflry, of Art and Defign, in order to gain Applaufe from the people, and fet themfelves up as Heads of new Seds, and Teachers of po- pular Dodlrines. But fo far from This was their cafe, that on the contrary they were defpifed and contemned by their own countrymen for that very reafbn, becaufe being well acquainted with their Educa-r-^
tion
266 *The Inexctifable72efs of
S E R M. tlon and manner of Life,they did not think ■^^- it poffible that any Wifdem could be found
^^^^ in T^hem^ or any Knowledge proceed from their lips. Exactly as they had formerly faid of their Mafter, when he went up into the Temple and .taught, St 'Joh. vii. 14. Tioii) k7iO\i:eth this man letters^ having 7iever lea7'ned? And St Mar. vi. 2. From whence has this tnan thefe things ? and what wifdom is this which is given unto hir>j? Is 7iot this the carpenter the Son of Mary\ the Brother of yaines and Jofes^ and of fiida and Simon ? and are not his fifiers here with us ? Herein therefore confided the Greatnefs of the Miracle, that men of no Education fpake different languages perfeBly ; and that they did it immediately and at once, without any Time, Inflrudion, or Study. Neither was there any room for any Fallacy or Deceit in this matter : For this thing was not done in a Corner, but publickly in the midft of Jerufalem, and in the pre- fence of innumerable witneffes -, and that not once only, but with a continued and permanent Effcd;. The Witneffes alfo
that
rejeSling the GofpeL 267
that were prefent, were the befl and moft S e r m. competent Judges that could be ; being -^*- perfons of different Nations, gathered to- gether at yerufalem upon account of the Feaft, to whom all the languages which the Apoflles fpokc, w^ere feverally natural j fo that they could not be deceived, or jmpofed upon in this whole proceeding. The Natives of yerufalem, who under- flood not the tongues which were fpo- ken, nor knew whether they were really any languages at all 3 might indeed mock, and fay that thefe men were full of new wine. Ads ii. 13. but the foreigners, who heard each his own proper language, could not but be juftly filled with wonder and a- mazement. The Inhabitants of J^£'rz//2z/^;;7, were witneffes that the Apoilles were illi- terate men, and underflood no language but their Mother- tongue, nor were ca- pable of ufing any Art or Fraud in t^iis matter % and the Strangen were witneffes, that what they uttered were true and real languages, and therefore could not be the effed: of wine or madnefs. The Teili- mony therefore of Both togeth'^rr;, made
the
268 The Inexcufahlenefs of
S E R M. the miracle certain, unqueftionable and ^^- manifeftj and accordinorly the Effed of it, was proportionably great. For fo we read, A5i^ ii. ver. 41. that the fame day, there were converted about three thoiifatid Soiih. This was the inunediate EffeB of the gift of Tongues at that very Time ; « and the Ufcfuhiefs of it afterwards^ was peculiar and more remarkable, than of all other Miracles whatfoever. For this en- abled the Apoflles to preach the Gofpel to all Nations, with fuch fpeed and incre- dible fuccefs, that though men of other Religions endeavoured to make Con- verts as well they, and fome Secfts of the Jews particularly were infinitely induflrious and would compafs Sea and Land to gain a Profelyte ^ yet the Preaching of the Apoflles, like the day fpring from on high, like the morning- light ^ which in a moment difpeh the darknefs from under one end of Heaven to the other, pro- pagated the Gofpel in a very few years to a vaftly larger extent, than ever any other religion was propagated In the compafs of many Ages. This ^ifc of Tongues
ceafecl
rejeSiing the GofpeL 269
ceafed indeed after fome time, as other S e r m.
"VT
Miracles did ; becaufe all thefe fort of 2^]' ^ gifts were beftowed not for their own fake or intrinfick worth, but only in or- der to the propagation of the Gofpel, and to convince men of the Truth of that Religion, whofe principal end and defign confided in thofe gifts and graces of the Spirit which were to continue for ever. Which end being once obtained, and the Gofpel eftabliflied in the World, thefe mi- raculous gifts ceafed j having been given, as St Paul expreffes it, ?iot for them that helievcy but for them that believe not. But thofe gifts of the Spirit, in which confifls the renewal of the mmd of man, and which are the Springs of all virtues which make us like unto God j thefe are to con- tinue through all Ages ; and are fo much more excellent and more defirable than the former, as the End is better and more excellent than the Means. In our Savi- our's and in the Apbftle's time, it was very natural to the Weaknefs of Men, to be moft ambitious of fuch gifts, as made the greateft appearance, and could not but
gain
2 70 ^^ Inexcufablenefs of
S E R M. gain the greateil efleem and applaufe in X^- the eyes of the World : But our Saviour
^^■^"^^^^ himfelf cautioned his Difciples, not to re- joice fo much at their bemg indued with a power of working Miracles^ as at their Names being written in Heaven : And St Paul afterwards took great pains to con- vince his hearers, that though it was in- deed lawful to covet miraculous gifts^ yet he could Jlill Jhow unto them a more excels lent way, that it was a greater and far more defirable thing, to inftru6t men in their plain and neceflary duty, than to '" work the mod flupendous miracle -, and ' that Love and GoodnefSj Righteoufnefs and ' Holinefs, Meeknefs and Charity, were things ' more excellent and valuable in themfelves^ ' than to be able to /peak with all the ' ^ongueSy either of Men or Angels. The " reafon is plain, becaufe the one is benefi- ' cial only to Others, but the other to our^ felves likewife j He that works a Miracle or fpeaks with Tongues" to convince an- other, may yet polTibly himfelf have no title to the rewards of the Gofpel ; but He that is indued with thofe gifts which
are
rejeSiing the GofpeL 271
are the end and defign of the Gofpe],SERM. and for the fake only of which all the -^^• reft were given, does thereby fecure his ^"^''"^''"^ own Salvation, as well as promote the Salvation of others. Let us then by Charity and Goodnefs and the pradtife of all virtues fecure to ourfelves that which is moft excellent ; and then though the gifts of Miracles, be not continued to us, yet we fhall obtain the End for which alone thofe gifts have ever been given to Others. For, he that fpeaks with Tongues for the converfion of o- thers, may (without the Virtues of Meck- nefs and Humility, Love and Charity,) himfelf poffibly become a Caft-away : But he whofe Mind is indued with thofe inward Virtues, which are the more ex- cellent gifts and fruits of the Spirit, has attained that EW, for the promoting of which, the other outwardly brighter and more refpiendent Gifts, w^ere all intended but as Means,
SERMON
[ 273 1
SERMON XII
Different Tempers judge diffe- rently of Religion.
[Preached on Eafter-Day?^
I Cor. 1. 22, 23, 24.
For the yews require a Sign^ and the
Greeks feek after Wifdom : But we
preach Chriji crucified, unto the yews a
fiumhling-block , and unto the Greeks
foolijhnefs : But unto them which are
called, both yews and Greeks, Chriji the
Power of God, and the Wifdom of God,
N the following Difcourfe S e r m. upon thcfe Words, I fhall \fl XII. explain diftindly the feveral ^^-^^^^^^ Expreffions contained in the Text J and idly, I fhall de- duce fome ufeful Inferences therefrom. Vol V, T I. In
274 Different Tempers judge
S E R M. I. I N order to Explain diflin6lly the -^"- feveral ExprefTions made ufe of in the ^"''^^Text, 'tis to be obferved that the Doc- trine therein contained, confifts plainly of the three following Heads, i/?, That the Great and general Difference, between the Humours or Tempers of the Nation of the "Je^dos on one hand, and the Greeks ( who were Then the principal and moft police part of the heathen World ) on the other hand, was Thisj That the Jews^ in l^heir examination into the Truth of any Dodrine propofed to them, were al- ways apt to infifh prefently upon fomc Miracle, upon fome T^oken to be fhown them, in proof of the Dodlrine's coming from God ; Whereas the Temper of the Gentiles was, to expedl convidlion by Dif- putation and Argument, according to the Philojbphy of the Times they lived in, which was elleemed the Wijdom of the Age then prefent : 'The Jews require a Sign, and the Greeks feek after Wifdom. Qjly, That Perfons of Both thefe Tem- pers, and that pretended to make ufe of Each of thefe ways of judging, were I gene-
differently of Religwu 275
generally extremely prejudiced againft the S e r m. Do6trine of the Gofpel : Infomuch that the -^^^• coming of Chrift into the World, in the manner he did, in a mean, humble and lowly appearance, teaching a Dodrine of Morality, Plainnefs, and Simplicity ; was both a great Difappointment to the Jews, who expedled one that fhould in a mi- raculous and pompous manner deliver them from their Enemies ; and at the fame time was no lefs difagreeable to the then prevailing fafliion and method of the Gentiles J who judged of Dodrines by the Eloquence, and Oratory, and Artful- nefs in Difputing, of Thofe who taught and maintained them ; We preach Cbriji cruet- Jied^ unto the Jews a ftumbling-block, and unto the Greeks Foolifhnefs. 3^/)', That neverthelefs, in Truth and Reality, fetting afide Prejudices and Corrupt Notions, the Dodrine of Chrift was accompanied with the highefi and mofl complete Evidence^ ac- cording to Both thefe Methods of judging : It was attended with the fullelt Demon- orations of Divine Power ^ in the Miracles God worked by him j And it had all real Vol. V. T 2 marks
276 Different Tempers judge
S E R M. marks of Wifdom, in its perfea: agreed Xn. ablenefs to the Dictates of True and Im-
^^^^'^^'^ partial Reafon : But unto them which are called, both Jews and Greeks, Chriji the Power of God, and the Wifdom of God,
I/?, The Great and general Difference, between the Humours or Tempers of the Nation of the Jews on one hand, and the Greeks (who were Then the principal and moil polite part of the Heathen World ) on the other hand, the Apoftlc obferves, was Thisj That the JewSy m 'their examination into the Truth of any Dod:rine propofed to them, were always apt to infift prefently upon fome Mira- cle, upon fome Token to be fhown them, in proof of the Doctrine's coming from God', Whereas the Temper of the Gen^ tiles was, to expedt convidiion by Difpu- tation and Argument, in Methods anfwer-
' ing to the Pijilofophy of the Times they
lived in, which was the Standard of Wif- dom of the Age then prefent : 7'he Jews require a Sign, and the Greeks feek after Wifdom. As to the Temper of the Greens in this matter^ nothnig is more
noto
differently of Religio?2» 2jj
notorious in Hiflory, than that, ahout the S e r m. Times of our Saviour and his Apoftles, -^"* the things principally efteemed among ^^^^^ them were Oratory and the j4rt of Dif- piiting: Oratory^ by which Things were fet forth in a beautiful Light, adorned with proper figures, made pleafing and acceptable to the Hearers by a Variety of agreeable exprefiionsj And the Art of Difputi72gy by which every thing could be fupportcd with fome plaulible Argu- ments, every thing could be oppofed with Some feeming Difficulties, and every Diffi-' culty could by men of Parts and Ingenui- ty have Sotnething offered in Reply to it. Thefe Inftances of Skill, in themfelves, and when applied to good Purpofes, were Both of them really ufeful and valuable. By Oratory, Truth and Right reprefented in a good View, and clothed in proper and agreeable expreffions, appeared with a Greater Luftre, and made more Advan- tageous Impreffions : And by Skill in ar- guing, Reafon was taught to exert itfelf ' in its full Stre?tgthy and I'ruth to {hine forth in its peculiar and inimitable Clear^ T 3 nefs._
27 8 Different Tempers judge
S E R M. nefs. But more frequetitly, among vitious xn. ^nd corrupt Men, thefe Inllruments and
^^^"^^"^ Ornaments of Reafon were perverted to very v^rong and contrary Purpofes. By Oratory^ the Deformity of unrighteous TraBices was covered with the deceitful Appearance, and painted over with the beautiful Colours of 'Jufi and Right : And by Skill in difpiiting, the plainell 'Truths were perplexed with fuch Intricacies^ and the grofleft Errours concealed under fuch Forms of Arguing , as altogether con- founded, to common Underftandings, the Difference between Truth and Errour. This was what the corrupt part of the Greeks called Wifdom. As to the Tem- per of the Jews ; They, having received their Law by Revelation from God^ were never much accuftomed either to Value in themfehes, or to regard in Others, That nice and abflrad: Reafoning, which was all that the Gentile Philofophers had to depend upon ; The Jews^ I fay, never much attended to This fort of Learning ; But, whenever any Dodrine was propofed to them whith appeared to be New, im- mediately
differently of Religion, 279
mediately they infifted, that the Author S e r m. of it {hculd, by working fome Miracle^ ^^^• give evidence of his being fent from God, -^ ^ ^^ Thus Job. iv. 48. Except ye fee Signs and Wonders^ ye will not believe : And Matt, xvi. I. T^he Pharifees de fired him^ that he would fiow them a SigJi from Heave?!- Nor were they to blame in fo doing, when the Dodlrine to which their AfTent was expedted, was propofed to them as of Divine Revelation ; and when their demanding fuch evidence, did not proceed from any unreafonable- nefs or perverfenefs of Temper, but from a fincere Defire of having fuch Satisfac- tion, v/ithout which a reafonable Perfon could not juftify his AfTent from being credulous and weak. But more frequently under pretence of expedling Further Sa- tisfadlion , an obllinate and malitious Temper perfifted continually in requiring more and more Signs, for no other reafon but becaufe they refolved not to be con^ vinced, being like the Deaf Adder which floppeth her ears, which refifcth to hear the Voice of the Charmer, charm he never
T4 /»
280 Different Tempers judge
S E R M.y3 wifely. Which fort of perfons, our Sa- ■^^^- viour reproves therefore with a rcry juft
^^^^^^and proper Severity, Matt, xii. 39. An evil and adulterous generation feeketh af- ter a Signy and there Jh all no Sign be given it, but the Sign of the Prophet Jonai : For as jfonas was three days and three nights in the Whale s belly y fo Jhall the Son of man be three days and three nights in the heart of the Earth : ^he men of Nineveh Jhall rife up in judgment with this getter ation, and fiall condemn it ; be" caufe They repented at the preaching of yonaSy and behold a greater than Jonas is here : T^he ^een of the South Jhall rife up in judgment with this generation^ and pall condemn it ; for Jhe came from the uttermofl parts of the Earth to bear the wifdom of Solomon, and behold a greater than Solomon is here. The Meaning is : God had given them Signs abundantly fufficient, to convince any reafon^^ble and unprejudiced perfons ; wherewith if they would not be fatisfied, he would leave them to themfelves. And This may fuf- fice for explication of xhc^frfi part of the ■ , 2 Texr^
differ e7itly of Reltgmt, 281
■Text, the General Obfervation concern- S e r m. ing the different 'Temper or Humour of -^^^* the Jewtjlo and Gentile Nations : 'The ^'^^^ "Jewi require a Sign, and the Greeks feek ajter Wifdom.
idly^ The Second Particular in the Text, is the Obfervation, that Perfons of Both thefe Tempers, and that pretended to make ufe of Rach of thefe ways of judging, were generally extremely preju- diced againft the Doftrine of the Gofpel : Infomuch that the coming of Chrifb into the World, in the Manner he did, in a mean, humble, and lowly appearance, teaching a Doctrine of Morality, plain- nefs and fimplicityj was both a great Difappointment to the 'Jews^ who expe(ft- ed one that fhould in a miraculous and pompous manner deliver them from their Enemies ; arid at the fame time was no lefs difagreeable to the then prevailing Fafhion and Method of the Gentiles^ who judged of Dodtrines by the Eloquence, and Oratory, and Artfulnefs in Difputing, of Thofe who taught and maintained them ; We -preach Chriji crucijied^ unto
the
282 Different Tempers judge
Se RM.fbe Jews a Stwnbling-Block, and u7ito the ^^^- Greeks FooVjhnefs. The Jew^ thought
^^'^ that no other Sig-a was a Mark of" the true Meffias, but Delivering them from their T'emporal Enemies ; and that the Tower of God could no otherwife be ma- nifefted in him, than by eftablifhing him a Kingdom in this World. When therefore our Lord came in Another manner, preaching humility and meeknefs, patience and charity j calling them to virtue and goodnefs^ inflead of Earthly Power and Dominion : Though they were aftonifhed at the Excellency of his Dodrine, and at the Greatnefs of his Works ; and won- dred, whence has This man this wifdom^ and thofe mighty works ; yet prefently they fay, Is not this the Carpenters Son? Is not his Mother called Mary ? and his Bre~ thren, James and Jofes and Simon and Judas f and his Sifiers^ are they not all with us f whence then has this 7?ian all thefe thiftgs f and they were offended in hi my Matt. xiii. 15. Nay, even his Own DifcipleSy whenever he began to fpeak to them of his Sufferings and Deaths im- mediately
differ e?itly of Religion* 283
mediately they rebuked him, faying. Be if S e rm^ far from thee. Lord; 'J' his flmll not be unto thee. And when he had acflually y^^^^^ j^^l^ fuiFered, they faid with a defponding 22- heart, We trujled that it had been He which fiould have redeemed Ifrael, Luke xxiv. 2 1. And even after they were fatisfied of the Truth of his ReJurreSiion, yet ftill their antient Prejudices put them upon feeking after the fame Sign or Token as before ; hord, wilt thou at this time re- Jlore again the Kitigdom to Ifrael, Adts i. 6. So that, confidering how great a Stumbling-block This Circumftance was to the whole Nation of the Jews, 'twas with very good reafon that our Lord pro- nounces, Matt. xi. 6. Blejfed is he whofo- ever Jhall not be offended in me. As to the Gentiles j They, as I now obferved, being ufed to judge of Doftrines by the 'Eloquence, and Oratory, and Artfuhiefs in DiJ'puting, of thofe who taught and main- tained them J 'tis no wonder that the Plainnefs and Simplicity of the Gofpel, which took no care to pleafe and enter- tain them with artificial compofitions,
nor
284 Different Tempers judge
S E R M. nor to try their Parts and gratify their ^^^' Vanity with nice and fubtle Difputations, but aimed wholly at reforming their Man- ners, and withdrawing them from idola- trous imaginations to the Service of the One Living and True God, in Holinefs, Righteoufnefs and Charity ; 'tis no won- der, J fay, that this Plainnefs and Simpli- city of Do(5lrine was ofFenfive to T^heniy as it is Now to All forts of men who place religion in Forms and Ceremonies, and in certain Syftems of Opinions of which they underftand little j Nor ought it at ail to feem ftrange, that the Epicureans and the Stoicks^ Adis xvii. 1 8. fhould en- counter St Paul with That contemptuous queflion, What will this Bablerfay ? This therefore is the Second Obfervation con- tained in the Text ; that Perfons of fuch different i'empers, and that made ufe of fuch different ways of judging, as the yews and Gentiles did, were yet both of them under very Great Prejudices againfl the Dodrine of the Gofpel : JVe preach Chriji crucified, unto the Jews a Stumbling- block, and unto the Greeks FooJifinefs,
differently of Religion. 285
3^/)', ThH T^hird and Laft Obferva- S e r m. tion contained in the Text, is : that not- -^ withftanding thefe pretended Objedions, yet, in Truth and Reality, fetting afide Prejudices and corrupt Notions, the Doc- trine of Chrifl was accompanied with the higheji and moft complete evidence^ ac- cording to Both the fore-mentioned Me- thods of judging : It was attended with the fulleft Demonftrations of Divine Pow- er, in the Miracles God worked by him ; And it had all real Marks of Wijdotn, m its perfed: agreeablenefs to the Dictates of True and Impartial Reafo?2 : But unto them which are called^ both Jews and Greeks^ Chriji the Power of God^ and the Wifdom of God. As to the Jews j (who, in judging of the Truth of any Doctrine, always inlifted principally upon Proofs or 'Tokens of the Teacher's Authoritw upon ^igns or Evidences of his ht'm^fent from God j ) To the feucs^ I fay, The nu- merous particular and diftind: Prophecies which were fulfilled in the Perfon of our Saviour, and in Him Only j befides all fuch as were typical, and had any Am- . _ biguiry
286 Different hempen judge
S E R M. biguity in them : And the Miracles which XII. Jie worked during the Courfe of his Mi-
^^^^ niflry, nothing inferiour nor lefs confpi- cuons than thofe by which Mofa of old proved the Truth of his Commiffion 5 Thefe were abundant Evidence^ in their Own ifcay-y Evidence, to Them who re- quired a Sign J than which no greater Sign could poffibly be given, of the im- mediate interpofition of the Power of God. For whereas our Lord's coming in a mean EJiate, was fo great a Stumblijig- block to them ; and the principal Sign they expedied, was his fetting up a tern- foral Kingdom with Great Power and Glo- ry : This, in Truth and Reality, would have been but 2. fmall manifeftation of the Power of God, in comparifon of that which has and will be fhown forth by the fpiritual Kingdom he has eftablifhed. For how poorly would the great Promifes of God made to Abraham, and the Pa- triarchs^ and to good men in all Ages ; how poorly, and in how low a fenfe, would thofe Promifes have been fulfilled CO ^hem^ barely by giving their Pcjiertty^
Many
i
differently of Religion. 287
Many Ages after T'heir Deceafe, a tempo- S e r m. rary Kingdom -, in comparifon of That •^^^• glorious accomplifhment of them in ^^^^*^ Chrift's J'piritLial Kingdom, wherein A" braham, Ifaac and Jacobs and all the faithful Servants of God who have lived in all Ages, fhall tbe?njelves literally and perfonally inherit the Promifes. Upon which account, the Apoflle to the He- brews elegantly obferves, Heb. xi. 16. Wherefore God is ?70t afiamed to be called T'heir God, For he hath prepared for I'hem^ (not for their Poferity only, when they themfelves were to be no more; but) for Them hath he prepared a City. On the Other hand, as to the Gentiles^ who af- fected to depend entirely on Reafon and Arguments \ the Gofpel, though it defpi- fed the Vanity of Oratory^ and chofe not to recommend itfelf in the Set Forms of artificial and perplexing Difputation-, (for which caufe it feemed Foolijlmefs to con- ceited Philofophersj) yet in point oiT^rue "Reafon^ Wifdom and Goodnefs^ it approved itfelf to be a Dodrine in All Refpeds Excellent, and truly worthy of Godr .
Chriji^
288 Different Tempers judge
S E R M. Chrijl, the Wifdom, as well as the Power, ^^^' of God. By the Gof/^e/, All the Great Truths of Natural Religion, difcoverable by Reafon and Argumentation 5 the Being and Attributes, the Government and Pro- vidence of God, the Unalterablenefs of Moral Obligations, the Immortality of the Soul, and the Expedlation of future Re- wards and Punifliments; all thcfe Great Truths (I fay) difcoverable in good mea- fure by Argumentation and Reafon, were by the Go/pel more plainly and exprefsly revealed, more diftindly and clearly ex- plained, more flrongly and powerfully in- forced. And the additional Revelation, of Chriji's being appointed an Interceffor for penitent Sinners, and the Judge of the World ; was an advantageous confir- mation of all the fame Truths, and a moft wife and proper mcouragemenc to the pradice of Virtue. By This means,, a well-attefted interpolition of Divine Authority^ became unto All men a juil ground of AiTent to thofe Truths, which to make out by the Help of Reafon only, was a work of Difficulty, Time, andj
* Study J
differ e7ttly of Religion, 289
Study. By This means, Inftrudiion inSERM. matters of Religion became very Jhort ■^^*- and eafy^ even to the Meanell Capacities. And whereas the Beji and Greatefi Phi^ lofophers were in continual Difputes, and in many degrees of Uncertainty, concern- ing the very fundamental and moft im- portant Dodrines of Truth and Reafon; Among thofe, on the contrary, who have embraced the Gofpel of Chriji, there never was the leaft room for Difpute about Any Fundamental ; All Chriflians, at all Times, and in all Places, having ever been baptized into the Profeffion of the Same Faith ^ and into an Obligation to obey the Same Commandments, And it being notorious, that all the Conten- tions that ever arofe in the Chriftian World, have been merely about the fe- veral Additions^ which every Sed: or Par- ty, in dired: contradiction to the exprefs Command of their Mafler, have endea- voured prefumptuoufly to annex, by their Own Authority, to His Dodlrines, and to His Laws. How much therefore, and how jvfi ground foever, has been given Vol. V. U by
2 go Different T'empers judge
S E R M. by thofe who Call themfehes Chrijlians, ^ to the Reproach of T'he?n which are with^ out ; yet Chriji hhnfelf^ that is, the Go- fpel in its native Simplicity as delivered by Him^ has abundantly, to all Reajhnable perfons among the Gentiles, manifefted itfelf to be the Wifdom of Godj as well as it appeared to be the Tower of God, in Signs and Wonders unto the Jews, Unto them which are called, both Jews and Greeks, Chriji the Power of God, and the Wifdom of God.
II. The Words and Dodrine of the Text being thus largely explained, it re- mains that I conclude with drawing two or three ufeful Inferences from what has been fa id.
And i/?. From hence It appears, how Fooliili it is to endeavour, as fome have done, to oppofe Reafon and Revelation to each othei''. For both of them, are the glorious Gifts of God ; and Each of them eflabliihes and confirms the Other. The Quibbling indeed, and vain Methods of Difputing, among the greater part of the Heathen Fhilofophers i were only Sha- dows
differently of Religion* 291
dowt of Reafoning, falfely fo called. But S e r m. ^rue Reafon^ is the Great Glory of Hu- -^^^• mane Nature : And upon account of the ^-^'VVJ Gofpers agreeablenefs to I'his^ it is, that the Apoftle in the Text gives it that High Character, of being the Wifdom as well as the Power of God. To imagine Rea^ Jon and Revelation at variance v^^ith each' other, is the like abfurdity, as fuppofing the Eye to fee contrary to what the Ear hears^ or that God fhould make One Senfe, or Faculty, to contradidl another. Vain men may poorly and weakly fancy, that they can fometimes promote One Truth at the Expence of Another : But the Works of God^ are uniform and con- iiftent, of a piece from One end to the other : And what our Saviour fays con- cerning Perfons^ ailing wifely and ufeful- ly in different ways ; that Wijdom is ju^ fiijied of All her Children ; may equally be applied to T'hings likewife, that IVif- dom is jujiified in All her Difpen^- tions.
Vol. V. U 2 zdly.
292 Different Tempers judge
S E R M. 2i/y, If the Power and Authority, aS ■^^1' well as the JVifdom of God ; that is, if £)/- 'vine Revelation, as well as argumentative Proof; be a jufl Ground of Affent, or Evidence of Truth : Then ought we al- ways to take great heed, leaft at any time we weaken the Strength of that Autho- rity, by blending things of Humane in- vention with thofe whofe Inftitution is Divine. For whereas weak men think, by means of fuch confufion, to ftrengthen their Own Authority with the mixture of Divine ; the Real Effed:, on the contrary, always is, that the things of Divine Au- thority are infenlibly weakned, by being made lefs diftinguifhable from what is merely Humane. ^
T^dly and lajily. From the manner in which Chrijl is here called l^he Wifdom. and 'T'he Power of God, we may learn rightly to underftand Other the like figu- rative expreffions frequently found in Scripture. For as Chrift is here ftiled the Wijdom of God, becaufe his Gofpel is agreeable to True Reafon-, and the Power
of
differently of Religion. 293
of God, becaufe his Dodrine was con- S e r m. firmed by mighty Works and Miracles : ^'^• So, in Other places, he is filled The ^-^^^^ Word of God, becaufe he is the Revealer of his Will to Men ; and he is the Way^ the Door J the T'ruth and the Life^ becaufe he has diftin6lly made known to us the Terms and Means of Salvation. And by the like figure of fpeech, the Sacramen- tal Bread and Wine is filled the Body and Blood of Chrijij becaufe 'tis a Solemn com- memoration of his Death. And Chri- fiians are by the Apoflle faid to be the Circumcifon made without hands^ becaufe thty fpirittially are, what the fews were typically by Circumcifon which was literal. And Praife or Thankfgiving has the name of Sacrifice given to it , becaufe 'tis a Signification of the fame Temper and Difpofition of Mind , which Sacrifices were intended to ex- prefs, and which alone made thofe Sa- ' orifices acceptable before God. With many other the like Inflances : In which, a careful confideration of the U 3 ground
294 Different 'Temper s-^ &c.
S E R M. ground and reafon of the Manner of ^^^- ExprelTion, may eafily prevent Great ^"^"''^'^ Mifunderftandings of Many Paflages in Scripture.
SERMON
[ 295 ]
SERMON XIIL
Of the Refurredion of Christ. [Preached on Eajler-Day!\
Xt ^ ^ ^ ^ ^ $y ^ r$. .g& ^ .;^^ .^ ^ .^ ^, t;3, ^ .#; ,fl^ I C O R. XV. 14.
And if Chrtji be not rifeji^ then is our Preaching vain^ and your Faith alfo is vain,
H E great Foundation of our S e r m. Hope of Immortality, is the XIIL Revelation of the Gofpel ; ^^'^'^^ and the great Evidence of the Truth of that Revelati- on, is the Refurredion of Chrifl. With- out the Revelation of the Gofpel, our Hope of Immortality, according to mens U 4 diiferent
296 Of the RefurreBio7t of Chrift.
S E R M. different Abilities in philofophical Spe- ■^^^^* culations, had continued difputable ; and, without the Refurred:ion of Chrift, the Proofs of the Truth of the Gofpel-Reve- lation had been finally fruflrated. As therefore the Truth of the Chriftian Re- velation, is of the greatefl: importance to mens Souls, in the whole ; fo the proof of the Refurredion of Chrift, is of the great- eft importance towards fecuring the Cer- tainty of that Revelation, in particular. By the Light of Nature^ the Being and Attributes of God, were certain and de- monftrable j the Probability of a Future State, was great and undeniable 5 the ex- expedation of God's dealing mercifully with penitent Sinners, was reafonable and hopeful. But by the Revelation of the Gofpel only, was this great Hope fecured to us ; the Pardon of Sin declared au- thentickly, by the Authority of God; Life and Immortality brought to light by T'e- ftimony^ as well as by rational Arguments j the Rewards and Punifhments of Eternity, dijiinBly fet forth ; and the particular
Methcrd
Of the RefurreSiion of Chrift. 297
Method of the final Judgment, offeBion- S e r m. (ifely reprefented to us. XIII.
I N like manner, as to the Evidence of ^^^^*^^ the T'ruth of This Revelation j By the Prophecies of the Old Teftament, it was long before predicted j By the reafonable- nefs of the Dod:rine itfelf, it was made very credible ; By the Witnefs of our Lord and his Apoftles, it was flrongly at- tefted ; By the conviction and filencing of its Adverfaries, it was confirmed and e- ftablifhed ; By many Signs and Wonders and mighty Works done by Chrift in his Life, it was for the prefent proved beyond contradiction ; But by this lajl Evidence only, by the ReJurreBion of our Lord from the Dead, was it for ever afcertained to all generations. For had this laji Proof failed, all the reft muft in courfe have fallen with it. The Prophecies would have appeared wonderful, but never ful- filled ; The Dodirine would have conti- nued reafonable, but its Author perill- ed ; The Miracles of his Life would have remained aftoniihing, but ftill confuted by his D.^athj HisjSw;;//V^ would have con- tinued
298 Of the RefurreEiion of Chrlft.
S E R M. tinued to infult him, as did the "Jew^ ; ^ he faved others^ himfeJf he could not fave : And his Friends, that loved his Dodrine, and hoped for the Salvation of God, could but have joined v^ith his defponding Dif- ciples; we trufted // had been he which JJwuld have redeemed Ifrael. In a word; as St Paul exprefles it in the Text, had not Chrifi rij'en again, then had our whole Preaching been vain, and your Faith alfo in vain.
The Refurreftion of Chrifi therefore, being a Fad: of fo great importance, on which the Evidence of the Truth of the ^hole Revelation finally depended ; it was neceffary, in the Wifdom of Providence, and in the Reafon of Things, that the Proof of this great Fadl fliould be made unanfwerably ftrong. In the following Difcourfe therefore, I fhall iji endeavour to fet before you briefly, and in one view, the particulars of that great and fingular Care, which was taken to make the Proof of the Fad undeniable, that our Saviour did really rife from the Dead. 2dly, I fliall confider what were the Effe^s of This his
Rcfur-
.1
Of the RefurreSiion of ChrijR:. 299
Refurrecflion, with refpe(5l to Chrlfi him-^ e r m. felf ; and ^dh. what were the EfFeds of ■^^^^* It with regard to Us.
IJij As to the extraordinary Care that was taken, to make the Proof of the Fadl itfelf undeniable, that our Saviour did really rife from the Dead ; there was (ly?,) in xhtfirji place Notice given of it antecedently^ by the Prophecies of the Old Teftament delivered long before. P/." xvi. 10. 'T'bou wilt not leave my Soul in Hell^ that is, in the State of the Dead ; neither ivilt thou fuffer thy Holy One to fee Cor- ruption. That This was an exprefs Pre- didion of our Saviour's Refurredion ; the Apoflles, in their application of it in the Book of the ABs^ fliow by the folio vv^ing Argument. The words thus fpoken by David, muft of neceffity be meant, ei- ther of Himfelf or of fome Other Perjbn. Of Himfelf they could not literally be meant, becaufe it was not true that He was raifed before he faw corruption. And if they were meant of any other Per/on, the yews themfelves ( notwithftanding all their Prejudices) would readily ac- knowledge
300 Of the RefurreSiion of Chrift.
S E R M. knowledge, that That other Perfon fo XIII. mentioned by way of Eminence, could,
^^^^ according to the Analogy of the Prophe- tick writings, be no other than the Meffiah. This Argument is ftrongly urged by St Peter, AcSs ii, 29. Me?i and Brethren, let me freely J'peak unto you of the Patriarch David, that he is both dead and buried, and his Sepulchre is with us unto this day j That is, He did certainly fee corruption : But being a Prophet, and knowing that God had fworn with an Oath to hirUy that of the fruit of his Loins according to the FleJJ?, he would raife up Chrijl toft on his throne-. He, feeing 'This before, ffake of the RefurreBion of Chrifl, that his Soul was not left in Hell, nor his fejh did fee corruption. And by St Paul in the fame • hook, ch.xm. 36, David (fays he,) after he hadferved his own generation by the will of God, fell onfeep, and was laid unto his Fathers, and faw corruption: But he whom God raifed again, faw no corrup- tion : Therefore thefe words of the Pfaimift, Thou fialt not fuffer thine Holy ■ One to fee corruption^ v/ere fpoken, not
of
Of the RefurreEiion of Chrift. 301
of David himfelf, but of the Refurrec- S e r m. tion of Chrift. After This, and other ^^l^ , antient Prophecies ; there were, (2^/y,) in the next place plain Notifications given by our Lord himfelf, to his Difciples be- fore his Suffering ; that they fhould ex- peB his Rifing from the Dead. And be- caufe it was a matter of the greatefl Im- portance, he therefore repeated This Ad- monition to them feveral times. Firft, before his Transfiguration, (Matt. xvi. 21.) From that time forth began 'Jefus to fhow unto his Difciples, how that he mufi >
fuffer many things, and be killed^
and be raifed again the third day. Then again, after his Transfiguration, (ch. xvii. 9,) -^i they came down from the Mountain^ Jefus charged them to tell no man the vifion, till the Son of man be rifen again from the 'dead. Again, at his lafl going up to Je- rufalem, (ch. xx. 17,) he took the twelve difciples apart in the way, and f aid unto them.' — lihe So?i of man fJoall be betraied unto the chief Priejis, — a7id they fJ:>all con- demn him to death, and the third day he
fhall rife again. Befides which plain ad- monitions
30 2 Of the RefurreSiion of Chrift.
S E R M. monitions to his Difciples, he gave fome XIII. obfcure hints of it to the whole People
^"^""^^'^^ ah'b ; when, upon the Jews requiring of him a Sign, at one time he faid unto them, ( Joh. ii. 1 9, ) Dejiroy this T^emple^ and in three days I will raife it up ; and at ano- ther time, (Matt. xii. 39,) To an evil and adulterous generation^ there fiall no Sign be given^ but the Sign of the Prophet "Jonas 'j For as Jonas was three days and three nights in the Whales belly, fojhall the Son of Man be three days and three nights in the Heart of the Earth, The Dejign and Ufe of which Predictions, though not at all underflood at the time they were fpoken, is declared to us by the Evangelifl, Joh. ii. 22, When therefore he was rifen from the dead, his difciples remembred that he had faid this unto them ; and they be- lieved the Scripture, and the word thai Jefus had faid. And, Luke xxiv. 6, Re- member, faid the Angel to the perfons which came firfl to the Sepulchre, Re- member how he fpake unto you, — frying, the Son of Man miift be delivered into the hands of fiiful men, and be crucified, and
the
Of the RefurreSiion of Chviik. 303
the third day rife again ; And they remem- S e r m. bred his words. Further; {^diy,) in order X^- to make the Proof of his Relurredion flill ^■^^""^'^ more evident, the Place and Man?ier and Circumjiances of his Burial, were by Pro- vidence direded to be particularly re- markable. Mark xv. 42, Jofeph of Ari- mathea, an honourable Counfellor^ l^^SS^d his Body, and wrapped it in fine linn en ^ and laid it in his own Sepulchre ; And this in the prefence of feveral of yefus's followers; who thereupon refolving to come and embalm him, were providenti- ally dired:ed to become WitnelTes of ma- ny Circumftances attending his Refiir- reSfion. Lafily, The Method which his Adverfaries themfclves took, to find evi- dence ( as they thought ) of the Impoftiire ; making the Sepulchre fure, fealijjg the Stone, and Jctfifig a Watch, (Matt, xxvii. 66;) was by Providence deligned on the con- trary, to become a ftrong Proof of the ^ruth of his Refurredion ; taking away all pretenfe or polfibiiity of that plaufible Objedion, that his Difciples came by Night and ftole him away.
These I
304 Of the RefurreSiton of Chrift.
S E R M. T H E s E are the principal Infhances, of ^^1^' the Care that was taken in the Circum- ftances going before our Lord's Refurred:i- on, to render the Proof of the Fad: cer- tain and undeniable. After his Rifing again, the accumulative Evidence of the Truth of his being rifen, is much great- er, not only than what Unbelievers, but even than Believers themfelves, without putting together the numerous Circum- ftances recorded in different places of Scri- pture, can eafily imagine. ( i/?,) In ihtfrfl place, an Earthquake terrified the Watch^ and the Appearance of an Angel made them become as dead men^ Matt, xxviii. 2. Then, {2dly,) the perfons who came with a delign to embalm the Body, faw likewife an Angel, and were told by him that their Lord was rifen from the Dead, ver. 6. Immediately after this, 'Jefm himfelf ap- peared to them, and comforted them, ver. 9. To which St fohn adds this particular circumflance, ch. xx. 17. that when one of them embraced his Feet rejoicing and worfhipping him upon his Difcovering himfelf who he was, he faid
unto
Of the RefurreSiion of Chxi^* 305
unto her, Touch me not^ for I am ?2ot get S e r m. afcended to my Father. Which words XI^^' moil Interpreters fo underftand, as if they ^^ fignified, Do not detain ine Now, as if you thought I was immediately leaving you ; For I fhall contifiue with you fome time, and am not prefently afcending to my Fa- ther. But I think the truer meanins: of them is, T)o not expeSi I fhould cojitinue with you Now ; for 'tis expedient and ne~ ceffary, that I frjl afcend to my Father* And therefore he adds in the very next words; But go to my brethren, and fay unto them, I afcend to my Father and your Father, to my God and your God. Tell them, that I am rifen from the dead, ne- ver to die any more -, that I am about to return to my Father and your Father, to my God and your God, to receive full Pow- er over all things both in Heaven and Earth, and to prepare a place for you j and Then, where! am, there Jhall ye be alfo. After This, {'^dly,) he appeared to Two of his Difciples going to Emmaus, Luk. xxiv. 13. and talked with them, and expounded unto them in all the Scriptures the things Vol. V. X concerning
3o6 Of the RefurreSiion of Clirift.
S E R M. concerning himfelf. Then again {/^thly^) he ^ ^" fliowedhimfelf toPf/^r alone, ver. ':4. and I C{?r. XV. 5. Then {^thly,) to St Jame^^ ver. 7. After That, [bthly,) to *S^'u<?« of the Apoftles together, yo/6.xxi. 2. Then {jthly.) to T(?« of Them, 'Thomas only being abfenr, yob.xx. 19. And, {Sfhiy,) a week after, to ^// /Z"^ Eleven^ ver. 26. Thomas being />r^- y^;z/ with them ; whofe doubting Faith he voiichfafed to confirm, by fufFering him to handle him ; yet at the fame time pro- nouncing a greater BlelTing upon thofc who fliould not fee, and yet would believe; Not that Credulity or Believing without reafon, is in any cafe commendable; but, that believing, upon reafonable and good evidence, things not obvious to Senfe; fuch as are the Being of the Invijible God, the Rewards and Punifhments of a future State which now are likewife invijible^ and the Coming of our Saviour to Judg- ment though he does not prefently ap- pear J are the moll valuable Adts of Reli- gious Faith and Dependence upon God. Lajih\ After thefe feveral more private appearances of our Lord to his Apoflles,
hi
Of the RefurreSlion of Chrift. 307
he ivas feen (faith St Paul) of above JiveS e r m, hundred brethreii at once^ i Cor. xv. 6. ^^^^* of who??i though fome were fallen ajleep^ yet the greater part remai?ied alive u?ifo that prefent time, when St Paul wrote this epiftle to the Corinthians. And in This manner continued he for forty days together, Jhowing himfelf alive after his pajjion by many infallible Proofs^ and fpeaking of the things pertaining to the Kingdom of God, Ads i* 3. After which, at mid-day, in the prefence of all the Apoflles, he was taken up from them vi- fibly into Heaven, ver. 9. And they were told by Angels, ver. 1 1. what he alfo him-- felf had before told them in his Life- time, that in like manner as they faw him go into Heaven, fo from thence likewife fhould they fee him come, at the end of the World, with Power and great Glory, even in the Glory of his Father, and all his Holy Angels with him, to judge the Quick and Dead with a righteous and unerring Sentence, rendring to every man impartially according to his Works. Pu^ all This Evidence now together, and let Vol. V. X 2 k
3o8 Of the RefurreEiion of Chrift.
S E R M. it be confidered fairly in One View^ E- -^I^^- vidence given by fo many different Fer-
Jons^ repeated at fo many different Times^ diverfiiied with fuch variety of circiim-
Jiances ^ ytt all agreeing in fuch a perfect
Uniformity as to the Thing itfelf. And
was there ever more undeniable Proof
given, of any matter of Fa6t in the
World ? Neverthelefs, after All This, he
appeared again to St Stephen^ Ads vii. c^t^,
Aftsix. 3.And again to St Paul, as he himfelf te- , Cor. ix. ^j^^g^ J ^^^^ ^^ g^ j^^j. ^j ^11 ^^^yg ^^^
Gal. i. \f. Joe was feen of Me alfo^ as of one horn out of due 'T'ime. Befides all which Cloud of Eye-witnejjes, the Truth of our Lord's Refurredtion continued moreover to be proved, by the Miracles which the Apo^ files worked in his Name, /. e, through hti Power and Authority ; Alfo by the Pro- phecies he himfelf delivered, both before and after his Suffering j The gradual ful- filling of which Prophecies in all fucceed- ing times, has been and is a ffanding Proof of our Lord's being truly rifen, and that he is inverted with all Power, fo accomplifh whatever he has foretold: I He
Of the ReJurreSiion of Chrift. 309
He clearly predI6ted, in the fullefl: and S e r m- moil diftind: manner, the Deftrudion of ^^^^• 'Jerujhlem^ and the Defolation of the whole JewiJJj Nation : Which Nation fliould yet neverthelefs continue in Be- ing ( as we fee in fad: it does at this day,) till the times of the Gentiles be fulfilled^ Luk. xxi. 24. He foretold, that his Dif- ciples fhould be hated both by Jews and Gefitiks, and perfecuted from one City to another. That neverthelefs their Doc- trine fhould fpread over the whole Earth, and, by the mere Force of Truth and Reafon, of Goodnefs and Charity, fhould prevail over all the Violence, and be eftablifhed againfl all the Oppofition of humane Authority. That after having fo prevailed over all outward Enemies, it fhould, by an unaccountable corruption within itfelf, be over-run with almoft a total Apoflacy j the Power and Authority of MeJi^ taking upon themfeives to fit in the Seat of God ; and compelling all men by Force and Violence, to fubmit to Dodrines of their own Invention 3 and turning Chrift's Religion of Peace and X 3 Love^
3 1 o Of the Refurre&ion of Chrift.
S E R M. Love, of Meeknefs and Charity, into a ^^^' worldly Religion of Dominion and Power of Contentioufnefs, Hatred and Oppreffi- on. All which predictions having been already exactly and particularly fulfilled, in the plaineft and moft remarkable man- ner; give abundant reafon to expedl, that what flill remains, fhall likewife in its time be no lefs pund:ually accomplifhed. That when the juft pleafure of God has been performed, and the Chrlftian World {hall for its great Corruptions have been juftly puniflied by thofe Corruptions them- felves ; at length the Kingdoms of the Earth, fhall become the Kingdoms of our Lord, and of his Chrift ; and men leaving off to contend about their own vain No- tions and unreafonable Pretences of Pow^ er and Dominion, fhall agree in the ori- ginal Simplicity of that pure and unde- filed Religion, the Sum of which, our Lord himfelf tells us, confifts in lovmg the Lord our God with all our Heart, 0nd our Neighbours as oiirfehes.
The Truth of our Lord's Refurredti- on being thus attejled by fuch a Multr-
tiide
Of the Refurre&ion of Chrift. 311
tude of WitneJfeSy and confirmed by fuch S e r m* I a Number of confequent Fadts^ that 'tis -^^^^• I hardly poffible the firfl Preachers of his ^^^^ Do6trine fhould either Themfelves have been deceived, or be Deceivers of Others ; we may now ealily Anfwer that obvious ObjeAion, fuggeftedy^^^j x. 40. why Chrift after his Refurredlion yZjo'z*^^'^ hi mj elf op €71- ly, not to all the people, hut unto Witnef- fes only, chofen before of God, And the Reafon hereof is the fame, as why in all other cafes God does not all that he is able to do, but all that is ft and right for him to do. There is in every Means^ a certain Fitnefs and Proportion to the End it leads to ; wherewith if men will not be fatisfied, there are no limits to unreafonable expectations, and no bounds where groundlefs imaginations may flop. The Wifdom of God provided as many ' unqueftionable V/itnelTes of the Refurre- dtion of Chriil, as the Nature of the Thing required j as was fufficient, to make the Fad: unconteftablc ; as was fa- tisfad'ory, to any reafonable and unpre- judiced perfon. To work more miracles
X 4 fo;
312 Of the RefurreSiion of Chrift.
S E R M. for the fake of obftinate and vicious Unbe- XIII. lievers, God was not obliged . And, if he y^*^^ had done it, the Objedlion would Hill have increafed without End. For if it was not fufficient, that Chrift fhowed himfelf openly to a Number of Witnejfes -, but it had been neceffary that he fhould appear perfonally to the whole City of Jerufalem ; for the fame Reafon it might be fanfied neceffary, that he fhould have fhown himfelf alfo to the whole 'Jew'tfi Nation; and for the fame Reafon, to all other 'Nations llkewife ; and to Thefe, in Every Age of the Worlds as well as in One Age% and that, to every fmgle Perfon, if one miraculous appearance was not fufficient, he might have fhown himfelf oftner and with mere miraculous circumftances ; and fo on, without End. Which {hows plain- ly the unreafonablenefs of all Such Ex- pedationsj when men are not fatlsiied with that Evidence which is fit and fuf- ficient in its kind.
I SHALL conclude This Head, con- cerning the Evidence of the Fa5i of Chrift's being rifen from the Dead, with
only
Of the RefurreSiion of Chrift. 313
only One Obfervatlon about the Manner S e r m.
• XIIT
of his Rifinp;. Which is, that in more
than thirty pafTages of the New Tefta- ment, 'tis exprefsly affirmed that God rai- fed up our Lord from the Dead, or that he was raifed by the Power of the Fa^ ther-j and yet in two or three other pla- ces 'tis no lefs plainly afferted, that Chriji raifed up himfelf. Which different ex- preffions might have feemed very difficult to be reconciled, but that our Saviour himfelf has in a moft remarkable paffage upon this Subject, (as it were on piirpoj'e^) explained them to us with the greateft accuracy and exadl diftindinefs. Joh. x, i^. No jnan^ faith he, taketh my Life from me, but I lay it down of myfelf-, I have Power to lay it down, and I have Tower to take it again-, Tihis Command- ment, (that is. This Commiffion, This Power,) have I received of my Father. I proceed Now in the
11^ place. To confider what were the Effedls of Chriil's Refurredion, with re- fpedl to our Lord hifnfelf And they were, iji, that thereby he was effectually,
and
314 ^f ^^^ RefurreSiion of Chrift.
S E R M. and in a moft convincing manner, de- XIII. clared to be the Son of God -y Declared to
^^'"^'^^ be the Son of God with Power, faith St Paul, by the RefurreBion from the Dead, Rom. i. 4. Infomnch that even thofe words of the Pfalmift, ^hou art my Son, this day have I begotten thee, are by the fame A- poftle, in his Sermon to the people of Antioch, applied to this very purpofe: ABs xiii. 32. T^he Promife which was made unto the Fathers, God has fulfilled (fays he) 7{7ito Us their children, in that he has raifed up fefus again ; as it is alfo written in the fecond Pfahn, 'Thou art my Son, this day have I begotten thee. Not that Chrifl Then began to be the Son of God, but that he was Then declared to be fo, by a moil powerful and effedtual Proof; ha- ving loofed the pains of Death, and fliown that it was 720t pojfible that he fhould be hoU den of it. idly. Another Effe5t of ChriU's Refurre<5tion, with regard to our Lord himfelf, was his being thereby declared the yudge of ^lick and Dead. h.&.% x. 40,
42. Him God raifed up the third day,
and commanded us— to tejlify^ that 'tis
Of the RefurreBmi ^'Ghrift. 315
He which was ordained of God to be the S e r m, Judge of ^ick and Dead. And ch. xvii. XIII. 3 I. God hath appointed a day\ in which he ^^^^^^^ will judge the wo7'ld in righteoufnefs by that man whom he hath appointed, whereof he hath given ajfurance unto all fnen, in that he has raifed him fro?n the Dead.
If it be here afked, the appointing a day of general Judgment, being a Truth of fo great importance to Mankind ; why- then was it not declared Sooner and Uni- *verfall)\ in All Ages and to All People ? The true Anfwer (I think) is, that in the Whole, the Rule of Righteoufnefs and the great ExpeBation of a Judgment to come, is in all Times and in all Places the fame} And yet the feveral Difpenfations, or par- ticular Methods and Degrees of God's manifefting thefe Truths to Mankind, by the Light of Nature and Reafon, by Re- velations to the Jews and Patriarchs, anci by the Gofpel of Chrift, are and may as juftly be very different, as, in other cafes, 'tis lawful for God, the Author of All, to make people of different capacities and in different Circumilances. And acccordingl)', % ' what
3 1 6 Of the RefurreEiioii of Chrift.
S E R M. what God, when he comes to judgment, ^^^^* WAX finally require of Men under thefe dif- ferent circumftances, will be proportio- nally different. For the Judge of the whole Earth, will do what is right, and with Equity fhall he judge the Nations. I' he GoJ'pel was preached before, fays the Apoftle, even in the days of Abraham^ Gal. iii. 8. And even the Gentiles^ "which have 7iot the Law revealed, are yet a Law unto themfelves, jloowing the work of the Law written in their hearts, Rom, ii. 14. So that, upon the whole, God is no re- JpeBer of perfom ; hut in every nation^ he that feareth Him and worketh righteouf
^^^"^■lA- nefs^ is accepted with him : For, not the
Hearers of the Law are jufi before God,
but the Doers of the Law Jhall be jujii-
fiedy ver. 13. And on the contrary, as
many as have finned without law^ Jhall al-
fo perijh without law, in the day when
God fjall judge the Secrets of Men by Je-* fus Chrifi, ver. 16.
I T remains, that I proceed in the Illi and Lafi place, To confider what are the Effedls of our Lord's Refurredion^
with
Of the RefurreEiton of Chiift. 317
with refpedl to Us. And they are; i/?, Serm* our yujiijication. That is to fay ; The ^^^l* Refiirrediion of Chrlft from the dead, was ^-^^''^ on God's part a publick and authentick Declaration of his accepting the Sacrifice of the Death of Chrift, as an Atonement for the Sins of All that truly repent. This is the Meaning of thofe Paflages of St P^?//, where he tells us, that Chrift was de- livered for our Offences^ and raifed again for our J lift if cation ; Rom. iv. 25.That/iF^,that is, wicked men both among fews and Gen- tiles, having been dead in Sin, that is, ha- ving been in a State of condemnation; Godf who raifed Chv\{i fram the dead, hath quickened Us together with Him, (has re- flored us to the hope of eternal life,) ha- ving forgiven us allTrefpaJfes', Col. ii. 13. And that, if Chrift be not raifed, we are yet in our Sins, 1 Cor. xv. 1 7 ; that is, if Chrift be not rifen, we have Then no evi- dence of Gods having accepted Chrift's Mediation for us ; nor confequently of our being juftihed, or having our Repent- ance accepted ; to fuch degrees and Pu?'- poj'es at leaft, as God has now declared that
it
3 1 8 Of the RefurreBion of Chrift.
S E R M. it fliall be accepted throueh Faith m XIII. ^
^"^- Him.
2dl)\ Th y. fccond EfFed: of the Refur- redlion of Chriil, with regard to JJs ; is our S>an5lijication or Regeneration : That is, our riling from the death of Sin, unto a Life of Righteoufnefs. Ro?n. vi. 4. We are buried with him by Baptifm into Death^ that like as Chrifl was raifed up from the Dead by the glory of the Father^ even fo we alfo Jhould walk in Newnefs of Life, l^hat having been planted together in the likenefs of his Death, we Jloould be alfo in the likenefs of his Refiirre5tio?i. The Meaning of the Apofile is ; that the Death and Refurrediion of Chriil, into which we are Baptized, and whereof Baptifm is an Emblem^ ought to be a perpetual ob- ligation upon us, to rife from the Death of Sin unto the Spiritual Life of Righ- teoufnefs and Holinefs: Col. ii. 12, and iii, I. Buried with him in Baptifm, wherein ] alfo ye are rifen with him. — ^f y^ then (faith he) be rifen with Ch?'ijl, feek thofe things which are above; For ye are deady that is, dead to Sin, (as the fame Apoftle
explains
Of the RefiirreBion of Chrift. 319
explains it, Rom. vi. 2.) and your Life is ^ e rm. hU with Chrijl in God. And what he XIII. means by That Phrafe, hid with Chrijl in '•^^VNJ God^ is explained in the next verfe, ch. iii. 3. When Chrift, who is our life, Jhall ap^ pear, then Jhall ye alj'o appear with him in glory.
For ^dly. The Third and Lajl Effed: of the Refurredtion of Chrijl, with re- fpe6t to Us, is the Afllirance of Oi^r Re- furredtion likewife, unto Glorifcation, I Cor. XV. 20. Now is Chrijl r if en from the Dead, and become the firfl-fruits of them that flept. And therefore This is con- ftantly ufed by the Apoftles, as a perpe- tual Argument of Confolation to good Chriftians -, i Fet. i. 3. Blef'ed be the God and Father of our Lord J ejus Chrijl, who according to his abundant mercy has begot- ten us again unto a lively hope, by the reJurreElion of (Jefus) Chrijl from the Dead. Rom. viii. 11. If the Spirit of him that raifed up Jefus from the Dead, dwell in you-, he that raijed up Chrijl from the Dead, Jhall alfo quicken your mortal bodies^ by his Spirit that dwelleth in you.
And
CVNJ
320 Of the RefurreEiion of Chrift.
S E R M. And I T]6. iv. 14. If we believe that Je-' ^^^^' Jiis died and rofe again, eveji fo 'Them aU Jo which Jleef in yefus will God bring with him.
Blessed and Happy are They, who Jhall be thought worthy to obtain That Life, and the KefurreSiion from the Dead; For from thenceforth they Jhall be before the Throne of God, and JJjall ferve him day and night in his Temple ; Afid God Jhall wipe away all tears Jrom their eyes ; and there fJjall be no more Death, 7jeither for- row nor crying ; neither JIj all there be any more pain : For the forw.er things are paj- Jed away.
SERMON
f 32t ]
SERMON XIV.
Gf Christ's Defcent into HelL
[Preached on Eajier-Day^
Psalm xvL 9, 10.
Wherefore my Heart was glad, and fiiy glory rejoiced -y my Flefi aljb fiall refi in Hope, For why ^ Thou Jhalt not leave my Soul in Hell -y neither fialt
,' thoufuffer thy Holy One to fee corruption,
]] H E Afflidlions and Calami- S e r m, ties which fall upon Many XIV. men in this prefent State, are ^^'V'^ j| of fuch a nature, that, were it not for the Hopes which True Religion and the Knowledge of God affords, their only Comfort would Vol. V. y be
322 Of Chrift'i' Defcent into Hell
S E R M. be That expedatlon of Deaths which XI^- Job thus elegantly expreffes, ch. iii. 17^ , .
^^^^ Inhere the wicked ceafe from troubling^ and there the Weary be at Reji : T^here the Prifo7jer5 reJi together^ they hear not the \ V&iee of the Opprejfotir : T'he Small and Great are I'here^ and the Servant is free from his Majier. But I'rue Religon af- fords virtuous and good Men a very^ different Profped: j and teaches them to' expedt, that, if God does not think fit to deliver them out of their Troubles Here^ (which yet he fometimes does in a very extraordinary and unexpeded Manner 3) yet even the Grave itfelf^uts not an end to his Power of Redeeming them j but he can and will raife them up again, to a fu- ture and a better Life. So that they may look upon Death itfelf not barely as a putting an end to their prefent AfBid:i- ons, but as a Paffage to a Glorious and Itnmortal State. Wherefore my Fleflo alfo^ fays the Holy Pfalmift, fhall refl in Hope : For why ? T'houjhalt not leave my Soul in Hell J neither Jhalt thou fuffer thy Holy One to fee corruption.
The
Of ChriftV Defcent into HelL 323
The Pfalmy of which thefe words S e r m« are a parr, feems to have been written XIV. by David in the time of fome particu- ^■^^'^ lar perfonal Calamity. Ver. i. Preferve me^ O God ; for in thee have I put my Tritft. The Ground of This his Truft, he expreiTes to be his Adherence to the 'True Religion, in oppofition to the Idola- try of the Nations about him : Ver. 4, 6. They that run after a?iother God, fiall
have great Trouble-, but The Lord
himfelf is the Portion of Mifie inheritance, and of my Cup. The particular afflidtion, which he here refers to, whatfoever it was; he acknowledges, proved be?ieficial to him, in fixing his Mind more Jleddily upon things relating to his fpiritual ejiate: Ver. 8. I will thank the Lord for givi?ig me warning ; 7ny Reins alfo chajlen me iti the night-feafon : I have fet God always before me-, for he is on my right hand, therefore I flail not fall. And then he adds, in the words of the Text, the Coffi- fort ariling to him from the fenfe of this Improvement : Wherefore my Heart was glad, and my Glory rejoiced j my Flefl aU
Vol. V. Y 2 • >
324 Of ChriftV Defcent into Hell
S E KM. fo Jhall refi in Hope : For ivhy ? T'hou wilt XIV. jiQt leave my Soul in Hell; neither fialt ^-^'^^^"^ ihoufuffer thy Holy One to fee corruption, 'T I s remarkable here, that the for- mer part of thefe words ; My Heart wai glady and my Glory rejoiced-, are cited, A(5ls ii. 26, according to the Rendring of the LXX, My Heart rejoiced, and my Tongue was glad. Which not only, in other words, exprelTes the very fame fenfe 5 but ihows us alfo what it is, that the Pfalmijly in Other Paffages, means by his Glory. Pfal. XXX. 12, To the end that my Glory, (that is, that my Tongue,) may fing Praife to thee, and not be filent. And Pfal. Ivii. 9, Awake up, my Glory ; awake, lute and Harp -, I my felf will a- wake right early : That is ; Both with my Foice, and with Inftruments of Mu- fick, will I fing Praife unto thee.
The latter part of the words; My Flefi alfo Jhall refi in Hope : For why f thou wilt 7iot leave my Soul in Hell, nei- ther fialt thoufuffer thy Holy One to fee corruption : are by Many underflood to be a highly figurative cxpreflion in the Pfal- -* mill:.
Of ChriftV Defcent htto Hell. 325
mift, of his earneft expedlation of a lite^ S e r m. ral and temporal Deliverance from the -^^ • Affli(5tion he was at prefent under. In like manner as St Paul, fpeaking of his own Efcape from a very dangerous Perfecution, calls it a deliverance from a great Death j 2 Cor. i. 9, M^e fioidd not frujly fays he, in ourfehes, but in God which raifeth the Dead : Who delivered us from fo great 2. Death, and doth de- liver : In whom we trujl that he will yet de- liver m. And fo likewife Thofe remark- able Words of "Job, ch. xix. 25, / know that ??iy Redeemer liveth, and that he fiall fiand at the latter day upon the Earth ; And though, after my Skin, JVor?ns dejlroy this Body, yet in my Flejh flmll I fee God y Whom I fiall fee for myfelf, and jjjine eyes fiall behold, and 7iot Another, though mv reins be confumed within me : Even 7'hefe words, I fay, are by fome Interpre- ters underftood as a Predication, in highly figurative and prophetical expreffions, of his Reftoration to his T'etnporal Greatnefs and Profperity. But as This is a very forced Senfe of the words, and, if it were
Y 3 their
326 Of ChriftV Defcent mto HelL
S E R M. their T^rue Meaning, would flill be at -^^^- leaft the borrowing .of a Figure from the
^^ Notion and Expedation of a RefurreBion from the Tie ad ; 'tis more reaf enable and natural to underftand them in that ob- vious and literal fenfe, wherein they are clearly and plainly the ExprefTion of a better and more certain Hope. And, for the fame reafon, the words of my Text likewife, if they are at all to be applied to the Pfalmijl himfelf-^ may with a better emphafis, and as a more alTured Ground of Hope, be underftood to fignify his ex- pectation of a Future State^ than of a Temporal Deliverance. But indeed, in their real and moft proper Senfe, they are not applicable to the Pfalmiji himfelf but to Flim of whom David was both a Prophet and a Type ; The fame Spirit of God, which through the whole Period of the old Teftament from the Beginning of the World pointed perpetually to Chriji through an innumerable variety of Types and Prophecies, here likewife dirediing the infpired Penman to fuch ExprefTions, as might be a ftridi and literal dcfcriTp-
tion
Of Chxi&is Defcent into Hell 327
tioQ aT the RefurreBion of Chriji, but S e r m. could not with the fame propriety be ap- ^^V. plied to David. Thus the Apoftle ob- ^"^^^^"^ ferves, Ads xiii. 365 Da^nd, after he had ferved his own generation by the Will of God^ fell on Sleeps and was laid unto his Fathers, and faw corruption y But he whom God raifed again, faw no corrupti- on. And chap. ii. 29; l^he Patriarch David is both dead and buried, and hi% Sepulchre is with us unto This day : There^ fore being a Prophet, and knowing that God had fworn with an Oath to him, that of the Fruit of his Loins, according to the Flejl), he would raife up Chrifl to fit on his Throne ; He, feeing this before, fpake of I the RefurreBion of Chrifl, that his Soul was not left in Hell, neither his FlefJo did fee Corruption. And 'tis remarkable, by the way ; that, as the fore-cited words of fob, which are much more emphatically defcriptive of the Refurredlion of the Dead, than of his Refioration to his Temporal Profperity, are, in order to excite our more particular Attention, introduced with That extraordinary and mofl folemn Y 4 excia-
328 Of Chrift V Defcent Into Hell
S E R M exclamation, Oh that my words were now ^^ • written^ that they were printed in a Book / that they were graven with an iron pen^ and lead, in the Rock for ever ! fo 'T'his Pfahn, which contains in it fo important a Pro- phecy of Chrift, is diftinguifhed by a
*mchtain * jifi^ prefixed at the Head of it, which in the Origi?ial fignifies a Memorial en^ graved on Stone or Marble for perpetuity
of Ages.
But to proceed.
Concerning that particularly re-- markable Phrafe, T!hou flmlt not leave niy Soul in Hell} 'tis to be obferved, that though in our prefent language, the word Jlell^ in common Speech, does Now always fignify T^he State of the Damned ; yet in This Text, *tis evident, it cannot be un- derllood in That fignification. For, that David was not condemned to That Place of Torment, is agreed on All hands *.- And that Chrijl, of whom David was a ^ype and Prophety did not, by defending into H^Il, enter into .the Place appointed for the Final Punifhment of the wicked, i$ very evident both fron:i Scripture and - Reafofh In
Of ChrlftV Defce?it into Hell. 32^
I N the Scriptures of the Old T'efianmit^ S e r m. the word which we render Hell^ fre- ^^^• quently fignifies only T^he State of the Dead in general. Thus Pf. Ixxxix. 47. accord- ing to the Tranllatlon in our Common Prayer ; What mail is he that liveth^ and Jhall not fee Death ; and Jloall he deliver his Soul from the hand of Hell ? is, in our Tranllation in the Bthh\ fiall he deliver his Soul from the hand of the Grave r And what Solomon affirms, Prov. xxvii. 20. that Hell and DeJlruBion are never full^ is plainly the very fame in fenfe, with what in ch. XXX. 15. is T^hns exprefled ; There are three things that are never fafisfted^ yea four things fay not^ it is enough : The Grave, and fo on.
I N the New Tefl anient ; the word, Hell^ fometimes fignifies the Place appoijited for the Final Punijh?ne?tt of the IVicked, and at other times it denotes only The State of the Dead in general. But This ambiguity, is in our own language only, and not in the Original: For whenever the Place of Torment is fpoken of, the word Hell^ in |he Original y is always Gehennah : But
when
2^o Of ChriftV Defcent into HelL
S E R M. when only the State of the Dead in general ■^ ' is intended, 'tis always exprelTed by a quite different Name^ which though JVe ren- der by xh^fajne word Hell^ yet its fignifi- cation is at large The Invijihle State. Thus when St James fays, that the
Jam. iii. 6. cj^g,;^^^^^ meaning a wicked and prvjane
Tongue, is a ivorld of iniquity, — and
fctteth on Fire the courfe of Nature, and
isfet on Fire of Hell : And when our Sa-
M«. xxiii. viour fays to the Pharifees, Te Jerpents, ye generation of Vipers, how can ye efcape the Damnation of Hell ? and tells them, that when they have gained a Projelyte, they
%tr. 15. fnake him twofold more the child of Hell, then themf elves : And when he admoniflies
ch. X. i8. his Difciples to fear Him, who, after he has killed, is able to defiroy both Soul and Body in Hell j and warns them, that who- focver P^allfay unto his Brother, Thou Fcol^
Malt V. fall be in danger of YL^W-Yixt:; and ad- vifes them. If thy right Eye offend thee^ (that is, if the Defire of any thing as dear to thee as thy Eyes, be in danger to draw thee into Sin,) pluck it out and caji it from thee ; for it is profitable for thee that I one
■zz. and ler. 19
Of Chrift'j Defcejtt into HelL 331
one of thy Members JJjould perijh, and not S e r m. that thy whole Body jhould be cajl into Hell : ^^^^• In all Theje PalTages, I fay, the word Hell '^'"^'^ is. In the Original, Gehennah j which al- ways fignifies T'he State of the Damned, But in Other Places, where we^ in our Rendring, flill makeufe oix\\tfame word, Hell-y the Original has a very different •'^■^^ ^ word, which fignifies only T!he Invifible State, or the State of the Dead in gene- ral. ThusM?//. xi. 23. Thou Caper?iaiim^ which art exalted unto Heaven^ Jloalt be brought down to Hell : The Meaning is ; That Great and Proud City fhould be le- velled with the Duft, and difappear utter- ly as Thofe who have been long buried in the Grave. Again : When the Rich man in Hell, lift up his eyes, being in Torments, Luke xvi. 23 ; the word in the Original denotes at large That hivifible State of the Dead in general, wherein were both Abraham and Lazarus in his Bofom, (and the Paradife wherein the Penitent Thief was to be with our Saviour,) as well as the Souls of the Wicked in their Torjnents, Again : When our Lord promifes, Matt.
jcvi.
332 Of Chrift'j' Defcent Into Hell,
S E R M. xvi. 1 8 ; that the Gates of Hell Jhould -^^^ ' ?wt prevail againft his Church ; the
» Tcvxci, * words, ( Gate^ of Hell^ ) properly and
«^»- ftridlly rendred, fignifie T^he PalTage to the Invifble State, that is, Death : And the Senfe of his Promife is, that even Death if elf (which is the utmofl Ex- tent oi all P'"'*fecution from thofe who kill' the Bou^ "''■'■d, after T^hat, have no more that they - m do,) fliould never be able to fupprefs :is Doctrine, and extin- guifh his Religion in the World. Laftlyj When 'tis declared in the Prophecy con- cerning the end of the World, Rev, xx. 1 3 and 1 4, that Death and Hell delivered lip the Dead which were in 'Them ; and that, after the Judgment, Death and Hell were cafi into the Lake of Fire ; 'tis very evident, that Hell in Thefe PafTages can- not poffibly fignify The State of the Damned J but That State of departed Souh in general, from whence All fhall be fum- moned at the Great Day of Accounts ; and which State of Death, or Death it- felf after the final Judgment, fhall be no more. And thus therefore likewife in the
^ words
Of Chrift'j Defcent into Hell ^2>i
words of my Text, as they are cited out S e r m. of the Pfalm by the Apoftle St Pefer, ^^^^ A^s ii. 27. Thou wilt not leave my Soul in Hell; the True and complete fenfe is plainly This ; Thou wilt not relinquip mCy thou wilt not fuffer me to continue, in the State of the Dead; but wilt certainly raife me up again, at thy appointed time.
From This explication of all the Texti relating to This matter, 'tis very clear that the Scriptures no where teach, that our Lord, by defcending into Hell, ever entred into the Place appointed for the Final Punifhment of the Wicked. Nor is there any thing in Reafon, from whence it can, by any juft Confequence be inferred, that it was at all requifite for him fo to do.
I T has been conceived by Some^ that it was needful for our Lord to go down .into the place of Torment, in order to render his Satisf action complete, by undergoing himfelf the very fame Sufferings, which were due to Thofe for whom he made Sa- tisfadion. But This notion is founded en- tirely upon a Miftake. For the Satisfac- tion of Chrift, does not depend upon the
Same'
334 ^f C^I^^ift'"^ Defcent into Hell.
S E R M. Samenefs of the bufferings, but upon che XIV. good pie ajure of God who ruleth over all ;
^-^"^^'^ who has been pleafed to declare himfelf appeafed by the voluntary condefcenfion and Sufferings of our Lord, as a fufficient Vindication of his Supreme Authority ; fo that he can, upon the Merit of That Sacrifice, confiftently with the Honour and Dignity of his Laws, accept the Re- pentance and Amendment of returning Sin- ners, and Freely forgive them their paft Sins. But, befides This, Neither was it indeed poj/ible in the Nature of Things, that our Lord fliould at all undergo the Torments of the V^icked. For the Sting of their Punifliment is the JVorm that ?iever dieth, and an endlefs Defpair of the Favour of God ; Which are things altogether impof- fible to have fallen upon Him.
Others therefore have fancied, that our Lord defcended into Hi?//, not indeed to fuffer any thing there himfelf but to deli- 'ver Others out of That Place of Torment. But I'his alfo is plainly an erroneous opi- nion. For fince the Scripture every where teaches, that as the Tree falkth, fo itfiall
lie 5
Of ChriftV Defce7it mto Hell 335
//V; and that, for thofe who die impenitent S e r m. and unreformed, there is no Redemption ; -^^^^• 'tis certain the Wicked^ when once con- ^^-^"^^"^^ demned, are no more capable of being delivered at all. And as to Virtuous and Good men j 'tis no lefs certain that the Souls of the righteous are in the hand of God^ and there [hall no T'orment touch them. They are in Scripture reprefented as be- ing in Paradifey or in Abrahatn's Bofom ; but never as being in the place of Tor- vient at all.
Lastly, therefore, it has been fup- pofed by Others^ that Chrift defcended in- to the place appointed for the final Pu- nifliment of theWicked, to triumph There over Satan in his orwji Kingdom. But nei- ther is This opinion, in any wife, agree- able to Scripture. For the Devil and his Angels are not yet confined to the Pit of Deftrudion, before the day of Judgment. And if they were, yet T^hat is not their Kingdom, but their Place of Punifimient The Kingdom of the Devil, is the Preva- lency and Dominion of Sin in this World: And here Chrift triumphs over him, by
336 Of Clirift'i" Defcent into Hell
S E R M. converting men from their Sins and De« ^^^' baucheries , from their Unrighteoufnefs "^ and Iniquities, which are the Works of the Devil i to the Pradice of Virtue, Juftice, Goodnefs , Temperance , Charity and Truth, which are the eftablifhment of the Kijigdom of God upon Earth.
Upon the Whole therefore, there is no fufficient Foundation, either in the Reafon of the T^hing^ or in the Declaratiom of Scripture, to fuppofe that our Lord ever defcended at all into the Flace of T^orment^ into the place appointed for the final Pu- nilliment of the Wicked. But the Full Meaning, both of thofe words in my 'Text^ 'Thou palt not leave my Soul in Hell j and of all the Other PaiTages in Scripture, re- lating to That matter ; is, that our Lord continued in the State of the Dead, in the Iizviftble State of departed Souls, during the Time appointed ; but that, it not be- ing pojjible for hijn to be holden of Deaths he was raifed again without feeitig cor- ruption.
The natural Inference from which Doftrine^ both of our Lord'^ overcoming;
Death,
Of ChriftV Defcent into HelL 337
Death, and of good mens being aflured S e r m. confequently that They fliall overcome it ^ alfo J is T^hat Hope and Comfort to virtu- ous and religious Minds under all Tempo- ral affliBions whatfoever, of which the Pfalmifl exprefles his Senfe in the words whereof my Text are a part. / have fef the Lord always before 7ne j becaufe he is at my right hand., I JJjall not be moved. Therejore my Heart is glad, and my Glory rejoiceth ; my Flejh alfo fiall ref in Hope. For thou wilt not leave my Soul in Helly neither wilt thoufuffer thine Holy One to fee corruption. 'T'hou wilt fioiv me the path of Life ; In thy prefence is Fulnefs of 'Joy at thy right hand are Pleafures Jor ever- more.
The RefurreSlion of Chriji., is the Great Evidence of the Truth of his Doc- trine. And a Principal Part of his Doc- trine^ is, the bringing Life and I/nmorta- lity to Light j or, the giving us an AlTu- rance, that, as Chrijl is rifen from the Dead, fo JVe alfo, if we imitate him in the Obedience of his Life, fliall, after Death, rife with him unto Glory. The
Vol V. Z Con-
338 Of Chrift'i- Defcent t7ito HdL
S E R M. Condition and Circumftances of this pre- ^^^- fent tranfitory Life are fuch, that, with- out the expectation of a future and a bet- ter State, the Satisfa(5lions of Life are ve- ry uncertain and precarious, and in Death there is no foundation of Hope. They who enjoy the Greateji Affluence of the Good things of this prefent time, yet have them mixt with fo many Interruptions, with fo many Fears, with fo many Anxi- eties and Vexations of Life, if in T^hefe things alone their Profpedt of Happinefs is terminated j that, upon the Whole, it can hardly be faid, that their Pleafures compen^ fate for their Uneafnejfes : But with re- gard to far the greateji part of Mankind 5 what St P^z^/ affirms concerning Chrijiiam in particular^ that, ifiji 'This life only they have Hope y they are of all Men the mojl miferable-y may, with equal Truth, be af- ferted generally concerning Men ; if in This life only they ha'de Hope, they are of All Creatures the moft miferable. The ivifejl and beft men therefore, even in the Hea~ then World, have, in All Ages and in All Nations, from the confideration of the
Natural
I
Of Chrift'j Defceni into Hell 'x^'t^c)^
Natural reafon of I'hingSy from their idea S e r m. of the Attributes and Ferfe£lio?is of God^ XIV. and from the ufiequal Dijiribution of things in the prefent Life ; juftly and ftrongly ar- gued themfelves into a Belief and Expec- tation of a Future and a Better State. They argued, that nothing can be imagi- ned more vain and empty, nothing more void of all Marks of Wifdom, than the Fabrick of the World and the Creation of Mankind ; if all This was done with- out any further Delign, than only for the maintaining a perpetual Succeffion of fuch fhort-lived Generations of Mortals, as we at prefent are ; to live in the utmoft Con- fuiion and Diforder for a very few years, and then Perifli eternally into Nothing. They argued, that, iince This could not rationally be the cafe, there mufi confe- quently be a Future State. And if fo; then the Calamities and Affli6tions, which in This World often fall upon the Beft of men, cannot but be intended fome way for their Benefit, if not Here^ yet cer- tainly Hereafter,
Vol. V. 7u z The
340 Of ChriftV Defcent into Hell,
Se R M. The Patriarchs of old, who, befides ■^^^* this general Light of Nature^ had more-
^^^ over fome particular Manifeftations of God, carried this matter ftill further : And though Life and Immortahty was not completely revealed to them, yet from the Manner of God's dealing with them they affuredly gathered, that his Promifes did not terminate in This Mortal Life. Ac- cordingly, they fo behaved themfelves in this prefent Worlds as fhowed plainly that they fought a better country, that is, an heavenly j Looking for a City which hath foundations, whofe Builder and Maker is God. They endured by Faith, as feei?jg Him who is Invifible j and often were tor- tured, not accepting Deliverance, that they might obtain a better RefurreBion. Saying- with the Pfalmift in the Text, even in Death itfelf ; My Heart was glad, and my Glory rejoiced, my Flejh alfo Jhall refi in Hope \ For thou will ?iot leave my Soul in Hell, nor fuffer thy Holy One to fee cor~ ruption.
And if I'his was the Behaviour of Thofe who faw the Promifes only afar off,
and
Of Chrift's Defcent into HelL 341
and had them revealed to them only in T'ypes S e r m.
XIV.
ajid Figures y What manner of perlons ^" •
ought IVe to be, to whom Life and Im- mortality are now clearly and diftindlly brought to Light by the Gofpel ! And if we live worthy of the Vocation wherewith we are called ; how gladly may we fay with St Paul, under Any troubles of life what- foeverj that our light aJli5lion which is but for a Moment, worketh for us a far more exceedijig and eternal Weight of Glo- ry : While we look not at the things which arefeen, but at the thi?7gs which are not feen j for the things which are feen, are temporal, but the things which are not feen ^ are eternal.
Z 3 S E R.
[ 3+3 ]
SERMON XV.
Of Christ's fitting on the Right Hand of G O D.
[Preached on AfcenJion-Day!\
a^f*
He B. viii. i.
Now of the things which we have fpohn^ ^his is the Sum : We have fuch an High Priejl, who isfet 6h the right hand of the T^hrgne of the Majejiy in the Hea- vens,
gj]N Uie foregoing chapter, thes^p m, Apoftle fets forth at large the XV, Excellency, of our Saviour's V/'VNJ jj perpetual and unchangeable Priefthood ; by comparing it with Tha; mutable 2Xi^ fuccefjive one a-
Z 4 mong
344 ^f Chnd's Jt^iing on the
S E R M. mong the yeivs. Ver. 23. 'They truly Xv. <iu^^g many Priefts^ becaufe they were not fuffered to continue by reafon of Death : But this many becaufe he conttnueth every hath an unchangeable Priejlhood. Where- fore he is able alfo to fave them to the uttermoft, that come unto God by him, fee- ing he ever liveth to make intercefion for them. For fuch an High Prief became uSy who is holy, harmlefs, undefiled, feparate from Sinners, and made higher than the Heavens. Who needeth ?iot daily, as thofe High Priejis, to offer up Sacrifice, firft for his own Sins, and then for the peoples ; but has, by One Offering of himfeif, for ever perfeded them that are fandtified. The full explication of This Docftrine, and of the Confequences of it, is the Sub- ject of this Whole Epifile : And a brief Summary of it, is given us in the words of the Text 5 Now of the things which we have fpoken. This is the Sutn : We have Such an High Pricft, who is fet on the right hand of the Throne of the Majefiy in the Heavens.
Our
Right Hand of GOD, 345
Our Lord, after his Refurre6tion, as S e r m. we find it recorded in the Go/pels and in •^^• the Hiflory of the ABs^ jhowed himfelf^^ alive to his Difciples by inany infallible Proofs being feen of them forty days, and fpeaking of the things pertaini?jg to the Kingdom of God-, converfing with them famiharly, opening their Underftandings, expounding to them the Scriptures, ex- plaining to "them in all the Prophets the things concerning Himfelf, direding them in what manner they fhould preach the Gofpel to all Nations, and promifing to be with them by the Affiftance of his Spi- rit even unto the End of the World. By which means when they were fully in- truded for the execution of their Office, he departed from them, afcending vifibly into Heaven, in fuch a manner as is de- fcribed by St Paul under the prophetick words of the Pfalmifl, When he afcended up on high, he led captivity captive, and
gave gifts unto men : Now He that
defended, is the fame alfo that afcended up
far above all heavens, that he might fU
all things. From thenceforth therefore,
ive
346 Of ChxiK^ s Jitting on the
S^KU.we have (as the Text exprefTes it) fuch an •^^- High PrieJ}, who is Jet on the right hand
^"^"^"^"^ of the 1'hrGne of the Majejiy in the Hea- vens.
The word, Heaven, when applied to the Omniprefent God; as in that expref- fion of Solomon^ God is in Heaven, and thou upon Earth, therefore let thy words be Jew ; and ia that compellation where- with our Lord begins his prayer, Our Fa- ther which art in Heaven j The word. Heaven, I fay, when thus applied to Gody does not fignify literally a particular place, in point of Situation ; but figuratively, a State of Higheji Dignity and Supreme Dominion. For God, being ejfentially prefent every-where, cannot be really and literally in One place more than in jino- ther. But he can make particular ma^ nifejiatiom of his Glory, when and where and* how he pleafes : And where he does This in the moft conjpicuous manner, I'hat place is called, by way of Eminence, his Habitation, his throne, his Prefence, Now becaufe the Heavens, are higher than the Earth j becaufe T'hence are derived all
bejieficia!
Right Hand of GOD. 347
beneficial Influences, upon this lower S e r m. World} becaufe Inhere is the Habitation ^^'^ of Angels, attending upon the Commands ^■^^^•''^^ of God ; therefore God, who is really and ejfentially Prefent every-where alike, yet, with regard to the Exercife of his Power and the 7nanifeJlatio?i of his Glory, is to Us reprefented as being particularly in Heaven, And Thither therefore did our Lord fefiis Chrifi accordingly afcend, to the Highefl place of Glory and Dig- nity, to the moft immediate Prefence of the Majefty of God, to His Father and Our Father, to His God and Our God j and is fat down (as the Text with great elegance expreifes it) on the right hand of the Throne of the Majejiy in the Hea- 'vens.
This phrafe, The Majefty^ ufed thus abfolutely and indefinitely, without men- tioning the perfon to whom it belongs \ is, in a very fubiime and emphatical manner, expreffive of the Siipereminent Giory and Majefty of God. It fets forth to us in fuch a fenfe, the fmgidar and iranfcendent Glory of the Divine Majefty i
as.
34^ Of Chx\^ s fitting on the
Serm. as that, comparatively fpeaking, there is XV. No other Majefly but His. Thus, in 0-
^^-^^^''^'^ ther places of Scripture, when God is ftiled abfolutely and by way of Eminence, The Holy One% T^he BlefTed, (as Mar. xiv. 6 1. Art thou the Chriji^ the Son of the : BlefTed ?) T'he Power, (as in the verfe next following, Te Jh all fee the Son of manfit^ ting on the right hand of Power j) T^he Excellent Glory, (as 2 Fet. i. 17. There came fuch a voice to him from The Excel- lent Glory i) The fenfe of thefe expreffions is, that, comparatively fpeaking, there is None Holy^ None Blef'ed, None Power- ful, None Glorious, but He Alone. Good Men, are in Scripture frequently ftiled Holy; and Angels, are the Holy Angels of God; and yet of him and to him alone 'tis faid. Thou Only art Holy. Angels and the Souls of Men are Immortal; and yet of Him 'tis in a moft juft fenfe affirmed, that He only hath Immortality. Others have Wifdom afcribed to them in their Degree and Order, and yet He neverthe- lefs is God Only Wife. Others are, in their rank and proportion, truly and
juftly
Right Hand of GOD. 3 4.9
juftly called Good ; and yet Our Lord, S e r m. with peculiar Emphafis and High Propri- ^^ • ety, declares, Inhere is None Good, but ^ ^^ OnCy that is, God. The Scripture, without Any Scruple, calls 'Temporal Deliverers, Saviours ; Nehem. ix. 27. And our Lord yefus Chriji^ in ihtfpiritual and infinite- ly higher fenfe, is, by way of Eminence, ftiled Our Saviour : And yet the Father Almighty, (who in St Paul's language, Tit. iii. 4, 5. is God our Saviour which faves us through J ejus Chrift our Saviour^) declares concerning Himfelf, IJai, xliii. 1 1. Bejides Me, there is no Saviour. The manner of fpeaking, is very juji, as well as lofty and fublime^ and 'tis ufeful and proper, in order to keep up in mens minds a due and awful fenfe of the Su- preme and unapproachable Greatnefs of God. Others have Power afcribed to them, and Doininion and Majejiy ; There are, as St Paul tells us, Gods many^ and Lords many, in Heaven and in Earthy I Cor. viii. 5. ^om^ falfely (o called; O- thers rightly, in fuch a fenfe as the Scri- pture gives the Title of Gods and Lords
to
35^ Of din9i s fitting on the
S E R M. to Angels and to Men : Yet, for all that, ^^- tbere is Jlill really no other God but One ;
^^^^ and The Majefty^ abfolutely fpeaking, is His alone. Our High Priejl, is fet on the right hand of the Throne^ of The Majeily in the Heavens.
The term. Right Hand, when applied to God, is not to be underftood literally ^ as denoting a particular Situation with regard to Place^ (for God has no Hands^ no Shape or Parts-,) But it dgniRes fgU' rativefyy a Stafe of High Dignity, Do- minion and Power, next and immediately after God the Father himfelf. Our Sa- viour's being advanced to the Right Hand of God, is his being actually inverted with That Glory and Dignity, for the Joy of which, when it was fet before him, he willingly endured the Crofs, (Heb. xii. 2.) defpifmg the Shame, and is fet down at the right hand of the Throne of God-, That is, has overcome Death, and entred into his Kingdom of Glory. And therefore, in other places of Scripture, the very fame Notion is fet forth under the parallel ex- preffions, that Him hath God exalted with 2 his
Right Hand of G OD, 351
his right hand^ to be a Fri?ice and a Sa- S e r m. 'uiour ; to be Lord both of the Dead and XV. Living ; to be the Head of all Pri?2cipa' ^-^""VNJ lity and Power, the Head over all things to the Church : That he hath given him j4ll Power both in Heaven and Earth, and ptif all things in fubjeSlion under his feet; Angels, and Authorities, and Powers, be^ ing made fubjedl wito him : That he has appointed him Heir of all things, and, ac- cording to the working of his mighty Power, has fet him far above all principality and power and might and dominion, and every name that is named, not only in This World, but alfo in That which is to co7ne ; That at the Name of fefus every knee foould bow, of things in Heaven, and thi?2gs in Earth, and thiiigs under the Earth -, and that every tongue foould coji^ fefs that Jefus Chriji is Lord, to the Glory of God the Father. All which exalted charaders, are emphatically included in this one figurative exprefiioni the right hand of God, the right hand of the Throne of the Majejiy in the Heavens,
Laftly,
352 Of Clirift'j" fitting on the
S E R M. Lajily, The word, fitting, or being itt, X^^- is likewife to be underflood, not literally^
^"^^'^ as denoting a particular corporeal Po- Jiure-j (for in other places of Scripture 'tis expreffed that our Lord Is at the right hand of God, or that he Stands at the right hand of God j ) But the word, fit- tings is for I'his reafon more frequently ufed in the cafe before us, becaufe it im- plies,, in its figurative Ufe and Significa- tion, Fulnefs of PoffeJJio?2y and perpetu- ity of retaining the Glory pofTelTed. Heb. X. 12. After he had offered One Sacrifice for Sins^ he for ever fat down on the right hand of Gody From henceforth expeBing^ till his Eitemies be made his footfiool-. For by One oferifig, he hath perfeBed for ever them that are SanBified. From the time of our Lord's afcending into Heaven, till his Second Coming to Judgment, there were Many Ages to pafs over : And therefore St Feter in his Sermon to the fews^ A6ts iii. 19. tells them, that when the times of refrejhing fiall come from the pre fence of the Lord^ he fall, fend J ejus Chrifi which before was preached utito
them i
Right Hand of GOD, 353
them ; ivhom the Heaven muft receive, S e r m. imtil the ti?nes of rejlitiition of all things. '
The Ofice which our Saviour executes during this his continuance in Heaven, is Hgnified to us in the Text under the cha- rad:er of High Prieji : We have fiich an High Prieft, 'who isfet on the right hand of —theMajeJiyin the Heavens. And the expli- cation of the Nature of T^his Office ^ as ap- plied to our Lord, is the principal fubjedl of this v^hole Epiftle. Upon v^^hich account, the words of the Text are thus intro- duced by the Apoftle : Of the things which we have fpoken^ ^his is the Sum : We have fuch an High Priefl, who is fet on the right hand of the I'hrone of the Majefty in the Heavens. As, among the JewSy the High Prief in the 'Temple en- tred once a year i?2to the Holy Place, with the Blood of Others -, fo Chriji having once in the "End of the World put away Si?i by the Sacrifice of Himfelf^ it was neceffary that He with his Own blood fhould enter once likewife into the Hoh Place, in- to That within the Veil, havi?2g obtaifted eternal redemption for us : That is, it was
Vol. V. A a necef-
354 ^f OhxiKs fitting on the
S E R M. neceflary that he fhould afcend into Hea- -^^* ven, to finifh and prefent his moft ac- ^^'^ ceptable oblation before God, for the propitiation of the Sins of the World. For fo the Apoftle interprets it: Chrifi (fays he) is not entred into the Holy Places made with hands, which are only the Fi- gures of the 'True j but ifito Heaven itfelf now to appear in the prej'cnce of God for us.
The firft and immediate Effeft of this his Appearing in the Prefence of God for us, was the MiJJioit of the Holy Ghoft* Before our Saviour's Exaltation, the Holy Ghojt, fays the Evangelift, (fpeaking com- paratively,) was 7iot yet given^ becaufe that Jefus was not yet glorified^ Job. vii. 39. And our Lord himfelf: I tell you the Truth, fays he; it is expedient for you^ that I go away, for if I go not away, the Comforter will not come unto you : But if I depart, I will fend him unto you ;
and he will guide you into all Truth,
Accordingly, at the Pentecoft after Chrift's Afcenfion, the Holy Gholl fell upon the Apoflles in a fingular and moil miracu- lous
Right Hand of GOD, 355
ious manner, beyond the Examples oFSerm. former Infpirations. And by the conti- -^^• nual afliftance and ordinary operations of ^^^ the fame Spirit, has our Lord promifed to be with us his true Difciples, to be in. the mid/l of them where-ever two or three are gathered together in His Name, even unto the End of the World.
But further: The Scripture rcpre- fents this our Great High Priejly as con- tinually interceding for us at the right hand of God, from the time of his Afcenfion till his final coming to Judg- ment. We have an Advocate with the Father, J ejus Chrifi the righteous -, and he is the propitiation for our Sins : For our Sins j that is, for the Sins of all thofe who truly repent and effeBually amend their Lives, according to the gracious Terms of the Gofpel ; and who are there- fore accordingly reprefented as having wajhed their robes, and 7nade them white in the Blood of the La?nb. For perfons of 'This difpofition, our Saviour is a perpe- tual and effectual Advocate, to obtain per- fe<5t forgivenefs of their pafb Sins, and to
V o L. V". A a 2 cleanfe
356 Of CliriftV fitting on the
S E R M. cleanfe them by the perpetual afliflance ^^- of his Spirit, from all unrighteoufnefs. ^^^^^^^ They have an High Prieft, not who cannot be touched with the feeling of their infir- mities^ but who was himfelf tempted in all points like as They are, yet without Sift. And he is able alfo, as well as wil- ling, to fave them to the uttermojl^ that come unto God by him, feeing he ever liveth to fnake intercejjlon for them, Heb. vii. 25. And becaufe he thus lives for ever, arid has an unchangeable Priefhood, therefore he is faid in Scripture to be a Priefl:, not after the Order of Aaron, w^hich was a perpetual SucceiTion of Priefts not fuffered to continue by reafon of death ; but after the Order oi Melchifedec, who was both Prince and High Pi^ief, and of whom is recorded neither Predeceflbr nor SuccefTor, that he might be a Type and Emblem of Him who ever liveth to make Liter- cefion for us.
Some Unbelieves there have been in
All Ages, and ftill are, v/ho, in oppoii-
^ tion to this Great Do6trine of Chriftiani-
ty, alledge, that God being always Omni-
prefent
Right Hand of GOD. 357
prefent and ready to hear the Prayers S e r m* which every one offers for himfelf, there- ^^• fore there was no need of appointing a ^"-^"^^^^ Mediator; and that God always adiino-, in his own nature, according to the exa(fl Right and Reafon of the Cafe ; therefore he cannot be changed^ or have Any Af- feSlion tnoved, by the interpofition of Any IntercefTor whatfoever. But in This mat- ter they greatly miflake. For if God's being himfelf every where prefent, were a fuflicient reafon why 720 Mediator fliould be appointed to intercede for Men; it would by the fame argument be alfo a fufhcient reafon, why men fliould neither pray nor intercede for themfehes : For God knows their Wants as perfedily, even without their ever praying for T^he-mfelves^ as v^rithout a Mediator interceding for them. If therefore, notwithflanding God's Omniprefence and Omnifcience, it be ftill reafonable to require that men fl-iould pray for 1'hemfehes ; in order to keep up in their Minds a conflant fenfe of God, ' and that they may make continual Ac-^ knowledgment of their Dependence upon ^ a 3 hini ;
358 Of Chrift'^ fitting on the
S E R M. him : It may in like manner be very rea- ^^- fonable, in order to keep up in their
^'^'^ Minds a juft fenfe of their own Unwor- thinefs and of the true Demerit of Sin, to require of them, that through fuch a Mediator only, as he has thought fit to appoint, fhould they have Accefs to Him who is of purer Eyes than to behold ini- quity. And though it be indeed very true, that by No interceflion whatfoever, can God ever be moved to adt otherw^ife than is agreeable to perfed: Right and Rea- fon ; yet in cafes of Mercy and Compafjion, where the whole of what he does, pro- ceeds from mere Free Bounty ; 'tis evident he may convey thofe his Free Gifts, in what Manner, and upon what Terms or Conditions, and through what Infiruments he pleafes; and may require their being accepted in that particular Method, or not at all. For however otherwife it be in all fuch cafes, where there is any Claim of yujiice, or Demand of Right-, yet un- doubtedly, in Difpenfations of mere Mer- cy, that which is true of every Owner even among frail and mortal Men, may
with
*^
Right Hand of GOD. 359
with much greater propriety be faid oFSerm. God\ fhali he not do what and how he ^^ wili, with his own f
That which remains, is, to draw two or three praBical Inferences from the whole of what has been faid.
And 17?, From the doctrine of onr Lord's fitting at the Right Hand of God to intercede continually for us, and to govern his Church by the milTion of the Holy Ghoft the Comforter, the Apoflle's inference is very natural. Heb. iv. 1 6. Let zis therefore come boldly unto the T^hrone of GracCy that we may obtain mercy^ and find grace to help in time of need. Again, ch. X. 19. Having boldftefs to enter into the holiefi by the blood of Jefus, (i. e. ha- ving accefs to God through Him,) by a new and living way which he has confe- crated for us-, and haviiig an High Friefl over the houfe of God ; let us draw near with a true hearty in full affurance of faith. For He that fpared not his own Son, Rom. viii. 32. how fh all he not with
Him alfo freely give us all things ? Who
is he that condemneth'^ it is Chrift that A a 4 diedy
360 Of ChriftV fitting on the
S E R M. dled^ yea rather that is rifen aga'in^ who ^^* is even at the right hand of God, who alfo
^^^^■^ maketh inter cejfion for us.
2dl)\ If We follow the example of our Lord's Humility and Righteoufnefs here upon Earth, we may hope through Him to be made Partakers alfo of his exalta- tion in Heaven. I go, fays he, to prepare
a place for you, and / will come a-
gain, and receive you unto myfelf that where I am, there Te may be alfo. Again : To Him that overcometh, (that is, who perfeveres in refifting the temptations of Sin ; ) imto Him will I grant to fit with Me in My T^hrone, even as I alfo over- came, and am fet down with my Father in His T.ljrone. Thefe Promifes caufed ^iPaiil fo to exprefs himfelf, as if God had already raifed us up together with Chrift, and juade us already ft together in heaven- ly places in Chrift fefus, Eph. ii. 6. The manfier of exprefion, is highly fgura- tive ; But the literal and proper Senfe of it is what he elfewhere thus explains : We have Hope, fays he, as an Anchor of the Soidf both fare andfedfaf, and which
entreth
RigJot Hand of GOD. -361
entrefh into that isoithln the Veil^ whither Si e r^m. our Fore-runner is entred for us. And if ^.J, we have this Hope in us, then ought we accordingly ^o fet our afFed:ions on t hi figs above ^ not on t hi Jigs in the Earth -y that where our Treafure is^ there may our Heart be alfoy that we may feek thofe things which are above , where Chrifl fitteth on the right hand of God, and where our life is hidy (that is, depofited, laid up for us in the determinations of the divine good pleafure, 'tis hid) with Chrift in God: that our Converfation, (the Thoughts of our Home and final Abode,) may be in Heaven, from whence alfo we look for the Saviour, the Lord Jefus Chrifl ; who, at his coming, fhallyo change Us, that we fhall become like him, when we f mil fee him as he is 5 and, as we have bom the image of the Earthly, we fhall alfo hear the Image of the Heavenly. By imploying our Meditations in T'his manner, upon our Lord's State of exaltation in Heaven j fo as to make it a continual Motive to us, to prepare ourfelves to become finally Par- takers of that promifed inheritance j wc 2 fliall
362 Of Chrift'j fitting on the
S E k M. fliall contribute what in Ui lies, towards ■^^* fulfilling that Prophecy which he fpake
^""^^'"^ before his Death, ^oh. xii. 32. And I, if I be lifted up from the Earth, will draw all men unto me,
2,dlyy Another proper and mod impor- tant Ufe of the Dodlrine before us, is as follows. If our Lord came down upon Earth, to put away Sin by the Sacrifice of himfelf', and if, in his State of Exaltation in Heaven, the Defign of his continual interceffion with God, and of his whole Government of the Church by his Spirit, be ftill always one and the fame, even the putting away of Sin: Then from hence we may learn how great and fatal a Corruption it is of Chriftian Religion, for men who live wickedly, in a courfe of Debauchery^ or in^the habitual Pradice of any known Sin whatfoever, to exped to obtain Sal- vation by rt\ym% prefufnptuoujly upon the Merits of Chrifi, or upon His Intercejjion, inilead of obeyijtg his Commands delivered in the Gofpel. T^he Blood of Chrijl, who through the eternal Spirit offered himfelf without fpot to God, was /hed, not to ren- der
Right Hand of GO D, 363
der men fafe in unrighteous Living, but S e r m. to purge the cojifcience of fuch as truly re- ■^^* pent and amend, to purge them from dead works toferve the living Gody Heb. ix. 14 ; The End why our Lord gave hi mf elf for us, being, that he might purify to himfelf a peculiar people ^ zealous of good works. If this great End be attained \ if (according to the language of St John) we walk /;2 the Light, (that is, in the pradice of true virtue and holinefs,) even as God is Light, and in Him is no darknefs at all ; then in- deed the blood ofjefus Chriji his Son clean^ feth us from all pafl Sin. But if we fay we have fellowfrAp with Him, and (ftill) walk in darknefs ', (that is, continue to live wickedly, and yet hope for Benefit from the profefiion of God's true religion from what Chrift has either done or fuifered for us j) we lie, and do 770t the Truth, i Joh. i.6.
/^thly, and lafly : As from what has been faid, appears the Keafonablenefs of mens applying to God through That Oiie Mediatour, whom he has appointed ; fo at the fame Time appears likewife the Folly,
of
364 Of ChxiK s fitting on they &c.
S E R M. of their fettins; up Other Mediators, of ^^ • their O'ivjt invention ; fuch as are AngelSj Saints, the Blefled Virgin, and the like. For there is One God, fays the Apoftle, and One Mediatour between God and Men. And as departing from the One God and Father of All, lioho is above all, and through all, and in us all, is the firft and higheft Spe- cies of Idolatry ; fo another fort of the fame Sin, is fetting up falfe and imagina- ry Mediators, by will-worjhip, by a volun- tary humility, as St Paul fliles it, and wor- flipping of Angels ; when men intrude into things ivhich they have not feen, vainly pufed up by their flejldly mind, and not hold- ing the Head, from which all the body by 'Joints and Bajids havifjg 7iourifiment mi- niflred, and knit together, tncreafeth with the incrcafe of God,
S E R xM O N
[ 365 ]
miinwmmnmmmmmmrfrrmm'mM/mm/ffm/mr/7fWMw////m:w7':^
SERMON XVI.
The Converfation of Chriftians is in Heaven.
[Preached on Afcenjion-Day^
^&S,.% ^ $ c% ^. ^. .^. .% .% .$. .% .■^. .;$, .% ^ .*, *
P HI L. iii. 20.
jpor oz^r Converfation is hi Heaven ; y^i?;;; whence alfo ive look for the Saviour^ the Lord y^fti^ Chriji.-
N difcourfing upon Thefe words S e r m. of the Apoftle, I fliall iji en- ^^^• deavour briefly to fhow, what^"'^^^^^ is the full meaning of this Phrafe, of haviizg our Conver- fation in Heaven 5 and idly, what r.re the
prin-
366 The Converfation of Chn&.\2in^
S E R M, principal Benefits and Advajjfages, which XVI. niay arife to good men from This con-
^"^^^^^ fideration.
I. As to the Signification of the Phrafe, having our converfation i?i Heaven ; it may properly be underflood to imply, three things.
ly?, Our Meditating frequently upon That Heavenly State, That Kingdom of Truth, Virtue and Happinefs, which is propofed to us as the Reward and End of our Chriftian Warfare. To converfe with any Perfon prefent^ fignifies delighting in his Company^ or being concerned in his Af- fairs. To be converfant with any perfon ahfent^ fignifies holding mutual intercourfe and correfpondence with him i being folU- citoiis about what is done by him, or hap- pens to him. To have our converfation in a diflant Place, fignifies being much 'There in our Minds \ defiring to have an influence or inter eft ^ in what is done There ; and judging, that What paiTes There, has an influence upon Us, affeSis us nearly^ or relates to us more immediately. When therefore the Apoftle affirms, as in the
Text,
is in Heaven. ^^j
Text, that our Converfation is in Heaveji ^ S e r m. his meaning: is, that thouo;h our Perfons ^^^' at prefent dwell on Earthy yet our great- eji Interefi and Concerns are in Heaveit* Like a Merchant trading in a diftant Coun- try ; his prefent Abode may be in foreign parts, but his Efate, his Family, his fet- tled Habitation, is at home-, and 'tis of much more importance to him, what the lafing State of his Affairs is at Home ; than what happens to him Abroad, with regard to fuch Accidental temporary Cir- cumftances, as do not much affed: his main Concerns in his owji Country. Thus Chrt- ftians, have their great, their lafing Inte- refi, in Heaven. And though they cannot, they ought not, any more than other men, to be infenfble of what happens to them in this y7;<?rf and tranfitory life, according to the true proportion of things, and their real value ; yet every thing here, ought chiefly to be confidered, with regard to the influence 'tis likely to have, upon our fu^. ture and eternal State. Which right Judgment and Eflimation of things, 'tis impoffible men ftiould make j unlefs by ^ fre-
368 'The Co7tverfation of ChriHiians
S E R M. frequent and ferioiis meditation^ they fo XVI. heboid the things invifihle, as to bring them
^"^'""^^'^ to make proportlonably as flrong an im- preffion upon the Mlnd^ as 'Earthly Ob- jedls do upon the Scnfes. Many men, like the Brute Creatures which have No Un- derflanding, feem hardly to think at all upon any thing, but what is prefent and Jenfual. But Reafon in general, and Chri- jlianity in particular, teaches us, and re- quires of us, to judge of things according to their true and real Value j and to be more concerned about things at prefent invijible^ if they be really of greater and more lajiing importance to us, than about things which do Now more immediately aff'eB our Senfes. St Paul, the great Bu- hnefs of whofe Life was the Care of the Churches; thus writes to the Corinthians, when at a diflance from them ; / verily, fays he, as ahjhit in Body, but prefent in Spirit, 1 Cor. v. 3 ; and to the ColoJJians, ch. ii. 5. though I be abfent in the Fie fid yet am I with you in the Spirit, joyiiig and beholding your Order, and the Stedfajinefs of your Faith in Chrifl. The Defcription
the
is in Heave?u 369
the Apoftle here gives of himfelf, withSE r m. ^ ^ XVI.
regard to the imployment of his Thoughts ^ *
upon his main Concern in This life -, is what every fincere Chriftian ought to make good, with regard to his Expectations in the Life to come. Though he be in his Body an Inhabitant upon Earth; and, fo long as he continues fo, ought not, after a Monkilji, Superftitious and Enthufiaf- tic manner, to negled the Affairs oi Him- felf his Family, his Friends, or his Coun- try J yet at the fame time in Spirit, m the bent and habitual difpofition of his Mind, in the dire5iion of the ultimate View and Aim of all his Adlions, he may properly be faid to converfe, and to Be, in Heaven. Whoever fears God and works right eoufnefs, and lives with a conftant Senfe of Religion upon his Mind ; how little Time, or how fmall Abilities foever he has for abftrad: Meditation, may yet, even in the midft of his worldly affairs, be truly faid, in This fenfe, to have his Converfation in Heaven : Becaufe he lives according to the Laws of Heaven -, has in his Mind the Temper of Heaven ; and. Vol. V. Bb by
37^ T^ke Ccrtverfatlon i?/* Chriflians
S E R M. by the Love of Truth, and Pradice of XVI. yij-i^ye^ is ill a continual Preparation for i\\Q State oi Heaven. Neverthelefs, though the PraBice of Virtue and Goodnefs is in- deed the Fjud of all religion, yet frequent and ferious Meditation is valuable as a Means to promote That Knd^ and to incou- rage That PraSfice.
The proper Subjecfls in particular to be meditated upoUy as being mofl likely to have an immediate Injluence upon the Courfe of our Lives, and to caufe our Converfation en Earth to be effedtually preparative for that in Heaven ; are, in xhtjirji place, the Nature of God, and of his Relation to Us : the confideration of his being himfelf a Perfon infinitely Holy j a hover of Virtue and all Goodnefs ; a Hater of Iniquity^ of Debauchery^ and of every Corrupt PraBice ; a j'';//? and Righ- teous Governour of ail things ; ai:d a boun- tiful Rewarder of them who ferve and obey him j in whofe Prefence there will finally htfuhefs of Joy, and at his right hand P leaf ares for evermore,
Ln
is in Heaveit, 371
In the next place is the Conrideratlon S e r m. of Chrift our Great High-Prieji, the Me- ^^^• diator of the New Covenant ; who gave ^^'^^ hi mj elf for us, that by the Dodlrine and Example of his Life, and by the Merit and Influence of his Death, he might re- deem us from all iniquity, and purify to bimfelf a peculiar People zealous of good works : Who is now fat down on the right hand of the I'hrone of God in the heavenly places, to intercede for all thofe that truly and effedlually repent: And who, at the end of the World, unto all them who with patient continuance in well-doing look for him, fiall appear the fecond time, without Sin, unto Salvation.
The next part of this Contemplation, tending to make us hunger and thirfl af- ter Right eoufnefs, by having at prefent our Converfafion in Heaven 5 is the confidera- tion of the Company, by whom that re- gion of Happinefs is pofTefs'd. The So- ciety of Good Angels, who never departed from their firft eftate ; and of Good Men, who by true Repentance are returned unto it. The Society of Holy A?tgels, who^
Vol. V. Bb 2 gf^if^g
372 T*he Converfation of Chriftians
S E R M. going in and out before the I'hrone of Go J, ^^^' do always behold the Face of our Father j
^^^^^^^ even the Father^ of whom the whole Fami- ly in Heaven and Earth is named: And the Society of Holy Men^ who, having wajloed their Robes in the Blood of the Lamby are by Him prefented faultlefs he- fore the Frefence of his Father's Glory with exceeding Joy.
The lajl part of this Contemplation, is the confideration of the Happinefs of this State itfelf, with regard to Ourfelves, And in This refpeB indeed, it doth not yet appear what we fiall be : But we know^ that when he jh all appear^ we fiall be like him ', for we fiall fee htm as he is. At prefent we fee only, as through a glafs^ darkly ; For Fye hath 7iot feen^ nor ear heardy neither hath it entred into the Heart of Man to conceive^ the things that God has prepared for them that love him : But Then, we fiall fee face to face j ajid know^ even as we are knowri^ i Cor. xiii. 12. In general only, T^his we are Now afTured of, and a fufficient employment it is for our Meditations upon This Head 3 that the
Happi-
is 171 Heaven, i']i
Happinefs of Heaven, tho' iht particulars^ e r m- of it are not yet revealed, is a Great and _ exceeding Weight of Glory ; to which the Apoflle reckons^ that nothing in this pre- fent World is worthy to be compared^ 2 Cor. iv. 1 J ',,x\\'3X' x\^ dL Kingdom^ which cannot be moved ; a T'reaJurCy which neither moth nor riijl doth corrupt^ and to which Thieves do 7iot break through and fieal : that 'tis a Happinefs pure and unmixt ; For all tears fiall then be wiped from our Eyes ; and there fo all be no more Deaths neither for- row nor crying ; ?ieither fiall there be any more Fain^for the former things are pafj'ed away : Laflly, that 'tis an injoyment which will fattsfy all our Defires^ an imployment which will improve to the utmoft all our Faculties -, and, which is the Crown of all, will continue y^r ever; being, as St Peter exprefles it, an inheritance incorrupt tible, undefiled, and which fadeth not away. I conclude This Head, with the words oiArchhp, a moft excellent Writer of our own : " Q i'^^'**'^^"" *' bleffed Time, faith he, when Mortality " fhall befwallowed up of Life, and Death ':' and Sorrow Ihall be no more i^- when we B b 3 " Hiall
374 ^^ Converfatio72 ^p/" Chriflians
S E RM." fhall be eafed of all our Pains, and re- AVI. (f foiye^j Qf all our Doubts, and be purged " from all our Sins, and be freed from all " our Fears, and be happy beyond all our " Hopes, and have all this Happinefs fe- *' cured to us beyond the Power of Time " and Change ! " Let every man who lives in the Prad:ice of Any known Vice, con- fider ferioully with himfelf, how for one morfel of meat he fells this Birthright.
This is the^r/? thing implyed in the Phrafe of having our Converfation in Hea- ven-y mo.dJMz.x.mg frequently and ferioujly upon the Happinefs of T^hat State.
zdly 'j Having our Converfation in Heaven^ fignifies, not only meditating up- on the Happinefs of that State, but prac- tically and effeBually fetting our Hearts and Affedions thereon. Speculative Medi- tations within our ow?i Minds^ or moving Difcourfes and fne Defcriptions to Others, are of no Ufe ; unlefs the things medifa^ ted upon by us, or defcribed to zis, affed: our HeartSy and operate in their influence upon our Lives and ASlions, as Realities and not as hnaginations. The Perfons
'-iclite
is in Heaven, 375
Oppofite to thofe whofe converiluion is in S e r m. Heaven, (as they are defcribed in the ^^^• Verfe before my Text ) are thofe ivhoje God is their Belly, ivho mind earthly tlifigs, ver. I p. By way of contraries therefore, they whofe converfation is in Heanjcn, are Thofe only who mind, ( not who can imagine or defcribe, but who mind,) tliat is, who in earneft attend to, as to their proper and moft important Concern, the things which are in Heaven. Rom. viii. 5. T^hey that are after the Fief?, do mind the things of the Flefi ; and they that are after the Spirit, do mind the things of the Spirit. ■ The meaning is j As worldly and corrupt Minds, are much mxOre concerned about their l'e?nporal, than about their eternal A^^ivs -y fo, on the contrary, Per- fons truly religious, though xhtyby no means negleB the Concerns of this prefent Life, yet they are really more folUcitoiis, they ar© more rejoiced ov grieved, at theProfpecft of their Eternal, than of their 'Temporal State. This is what St Faul exhorts us to, Col.\\\. I. If ys he rifen with Chrijl, feek thofe things which are above, where B b 4 Chrif
37^ ^^ Converfatmi <?/* Chriflians
S E R M. Chrijl Jitteth on the right hand of God: Set "^ ' your AfFedion on things above, not on things upon Earth : For ye are dead, and your Life is hid with Chriji in God. Ye are dead, that is, ye are by your Profeflion in Baptifm, dead with Chrift ; dead with Chriji from the rudiments of the World ; buried with him by Baptifm, into Death ; dead, to all the vitious Defires , to all the finful injoyments of the World. And your Life (fays he) is hid with Chriji in God-, that is, your Hope, (as 'tis expreffed ch. i. 5.) the Hope of eternal Life, is laid up for you in Heaven, with Chrift our Savi- our ; laid up, referred for you, in the de- terminate Counfel of God, againfl the day oi retribution : At which time, when Chriji, who is our Life, jhall appear, then fhall ye alfo appear with him in Glory, The only pojjible Means, by which we can in This fenfe fix our AffeSlions, by which we can in This fenfe come to have our converfa- tion habitually in Heaven-, is, that we take care, by works of Righteoufnefs and true Hoiinefs, by a life of Virtue and real Goodnefs, to fecure to ourfelves an Inter eji
and
is in Heaven. 377
and a Portion There. Lay not iip^ fays our S e r m. Saviour,treaJures upon Earth J?ut lay up for ^ ^ *• yourfelves treafures in Heaven j For where your Treafure is^ there will your Heart be alfoj Mat. vi. 2 1. The words next following to thefe, are difficult to be underftood ; unlefs compared with Thefe, by which their Senfe and Connexion may be ex- plained: ver. 22, "The Light of the Body^ fays our Lord, is the Eye ; if therefore thine Eye he fmgky thy whole body floall be full of Light y But if thine Eye be Evily thy whole Body fhall be full oj Darknefs ; If there^ fore the Light that is in thee be Darknefs, how great is that Darknefs I The Mean- ing is : That T'rue Judgment and Right Difcernment of the Difference of Things, by which T'reafure in Heaven is iiiore va- lued than Treafure upon Earth 5 the Re- wards of Virtue, than the Pleafures of Sin ; This true Judgment, I fay, is to the State of the Soul, what the Eye is to the Guidance and Diredlion of the Bod)'. If That which fhould be our Guide and our Ruky be itfelf darky be \\.{^\^ fundameii- tally erroneous \ how miferable mufl our prrors be !
':;78 The CoJtverfatiofi ^Chriftians
Serm. 3^/y, Having our Converfation in XVI. Jleaven^ fignifies in the laft place, accord-
^-^^^^ ing to the moft ftrid and proper Import of the word in the Original -, having our Citizen{hip, our Home, our proper Coun- try and Habitation there. The State of Heaven, the Happinefs which God has promifed in the Life to come, to thofe who fhall qualify themfelves for it by the Habits of Virtue here ; is in Scripture re- prefented under the defcription of a glo- rious City. Rev. xxi. lo. He Jloenved me that great City, the Holy jerufalejn, de- Jc ending out of Heaven from God j having the Glory of God, and fo on. And even the Antient Prophets, ufed from the be- ginning the fame expreffions ; As appears in many pafTages of Ifaiah -, And T^obit xiii. 1 6. ferufalem, i2i\\hh.t,JhaU be built
up with Saphires, and her Walls with
pure Gold. Of this new and heavenly ye~ rufale?n, the Apoille defcribes the Patri- archs of old to have been Citizens, while their dwelling on Earth was but as in 2i fo- reign Country : Heb. xi. 9. By Faith, Abra- ham fojourned in the land of Promife, as in
a ftrange Country 5 For he looked for a
City
ts 171 Heaven. 379
City which hath Foundations^ (in the ori- S e r m. ginal it is, he expe&edT\\Q City which hath ^^ ^• The Foimdations ; that is, the Foundati- ons o^ pretious Stones^ alluding to the Pro- phetic expreflions ; ) whofc Builder and Maker is God. And ver. 13. Thefe all^ that is, the Patriarchs, died in Faith, not having received the Promifes, but havifjg feen them afar off; and were perjwaded of them and embraced them, and confeffed that they were Strangers and Pilgrims on the Earth 'j For they that fay fuch things, de- clare plainly that they feck a Country, even a better CoMitry, that is, an heaven- ly J Wherefore God is not ajloamed to be called their God ; for he hath prepared for them a City, x^nd All v/ho imitate the Obedience of thefe Patriarchs, in all Ages and in all Nations of the World, by a Life of Virtue and true Goodnefs ; are in like manner reprefented in Scripture, as being Members of the fame heavenly City. Eph. ii. 19. 2> are no more Straitgers and Fo- reigners, but Fellow-citizens with the Saints, and of the hoifehold of God-, and are built upon the Foundation of the A- fojilei and Prophets, Jefus Chrijl himfelf
being
380 The Converjation <?/' Chriftians
S E R M. l,eing the chief corner -Jione ; In whom all
' the Buildmg fitly framed together, groweth
I Pet, ii.
Hi
unto an Holy T'emple in the Lord. In the frefent world, upon account of the tran- lltorinefs of This mortal life, we are ftyled Strangers and Sojourners, i Chr.xxix. 15 ; and are exhorted, as Pilgrims, to pafs the I'ime of our fojourning here in Fear, I Pet. i. 17. For here we have no continu- ing City, but wefeek One to cofne, Heb. xiii* 14. A city to come; that is, the New, the heavenly ferufalem : For fo St Paul tells us, Gal. iv. 26. ferufalem which is above ^ is the Mother of us all ; that is, our pro- per Home and Country. Heb. xii. 22. Te are come unto Mount Sion, and unto the City of the hiving God, the heavenly fe- rufalem, and to an innumerable company of Angels, To the general AJfanbly and Church of the firfi-born that are written in Hea- ven, and to God the fudge of All, and to the Spirits of jufl men made perfect. And tofefus the Mediator of the New Covenant^ In purfuance of which elegant Defcrip- tion, virtuous and good men, raifed and quickened together with Chriji from the Beath of Sin, are, by a lively figure, faid
to
is in Heaven. 381
to fit together (even Now) in heavenly Se rm. places^ in (or with) Chriji Jefus, Eph. ii. XVI. 6. And to dwell in Heaven : Rev. xiii. 6. ^'^^'^ he^ (that is, Antichriftian Tyranny) opened his mouth in Blajphemy againfi God, to blafpheme his Name and his Tabet^nacle, and them that dwell in Heaven. To blaf- pheme them that dwell in Heaven ; that is, as 'tis explained in the following Verfe, to make War with and overcome the Saints ; to perfecute the true Worfhippers of God, whofe Converfation is in Heaven.
II. Having thus at large explained the Meaning of this Phrafe, of having our Converfation in Heaven ; it remains that I proceed, in the 2^ place, to conlider the JJfes and Advantages which may arife to us therefrom. And
ly?, If we take the Phrafe in Either of the 'Two former Senfes, as fignifying that we Meditate frequently upon the Hea- venly State, or (which is the natural con- feqiience of delighting in fuch Meditation,) fet our Hearts and Affe&ions thereon ; the x\dvantage and Benefit of fo doing, is, that it will continually put us upon preparing and qualifying ourfelves, by the Pradice
of
382 The Cofiijeifatlon (jTChriflians
S E R M. of Virtue, for the enjoyment of That -^^'- Bleffjd State. Ecchis. vii. 76, Whatfoeve?^ tbou takejl in hajtd^ re?nember the End ; and thou fk^alt never do amifs. The Great reafon, why the World is generally fo vi- tious J is becaufe men feldom meditate up- on the final Confequences of Wickednefs, and feldom ferioufly refeB upon the real State of their own Souls. They are like one, who, walking towards a Precipice, fhuts his Eyes, and perceives not that there is Any Danger. Conf deration^ is the Eye of the Soul : And if this Light that is in us, be itfelf Darknefs ; if our Meditations be never fixt upon the things which can no otherwife be difcerned but by ferious and impartial Meditation 5 how great muft the Darknefs and Biindnefs of our Minds be ! Men upon a Bed of Sicknefs, and at the A.pproach of Death, generally have very right Notions of this Matter ; And fmce what will Tien be True, we are fure cannot but be equally True Now 5 wife m-en will always endeavour, to fix thofe Thouf-^hts upon their Minds by timely At- tention, and make them ufeful at prefent\ which hereafter will fix themfehes upon 2 the
is in Heaven, ^^^^
the Mind, whether a man will or no, S e r m. when perhaps it may be too late for them ■^^'^• ^to be of Any Vii^t to him. Conjiderate^"^^^^^^ Chriftians wait continually for the coming of our Lord J ef us Chrift^ i Cor. i. 7. Z)^- nying iingodlinefs and worldly lufls ^ livin<r Jbberly, rightecufy, and godly in this prc- fent world'., looking for that bleffed Hope, and the glorious Appearance of the Great God, and of our Saviour "Jefus Chrifl, Thus did the Apofiles them [elves \ and to This did they continually exhort Others, as in the Text -, Brethren, faith St Paul, he Followers together of Me, and mark them *" which walk fo as ye have Us for an ex--
a^nple; i^^r' Our converfation is in
Heaven, from whence alfo we look for the Saviour, the Lord y^fus Chrijl.
More particularly. Having our con- verfation in Heaven, as it fignifies medi-- fating upon the Frefence and Attributes of God, will naturally be upon our Minds a fro?ig Motive and a conftant Afjlflance, to Furity and Holinefs of Life. For if hcrc- afer we fhall therefore be like him, be- caufe we Po all fee hijn as he is-, at pre- fent alfo in proportion we cannot but
imitate
384 7he Converfaiion of Chrlftians
S E R M. imitate him, if by ferious meditation we • accuftom ourfelves to live as Seeinz him who is invijible. And therefore St John rightly infers, \yoh, iii. 3. Every man that hath 'this Hope in him, purifies himfelf even as he is pure.
Again: Co7iverfing in Heaven, as it fignifies meditating on the Company by whom that region of Happinefs is pof- feft ; a7i imiumerable Company of Angels, and the Spirits of juft men made perfeB^ living together in complete and uninter- rupted Love ; and Jefus himfelf, the Me- diator of the New Covenant, who loved us and gave himfelf for us All : under T'his View, it cannot but be a powerful Argu- ment perpetually upon our Minds, to live here alfo, as preparative to That more perfe(5t State, in mutual Love, Forbear- ance, and univerfal Charity.
haftly. As it fignifies meditating on the Greatnefs and Duration of the Happinefs itfelf, which we {hall There enjoy j it is the great Security, to preferve us from being overcome at any time by the Tem- ptations of worldly Profperify, or by the Fears of Temporal Adverjity. I reckon, I faith
is in Heaven, 385
faith St Paulj that the Sufferings of this S e r m. prefent world, are not worthy to be com- AVI, pared with the glory which JJoall be reveal- Rom.viii. ed in its. For which caufe we faint not \ ^^• but though our outward jna?i perifi, yet the inward man is renewed day by day. For our light affiBion which is but for a moment y worketh for us a far more exceed- ing and eternal weight of glory. While we look ?20t at the things which are feen, but at the things which are ?iot feen 5 for the things which are feen, are temporal ; but the things which are not feen, are eter- nal^ 2 Cor. iv. 16. By This Faith, the Martyrs of old fuffered thejtifehes to be tortured, not accepting deliverance, that they might obtain a better Kefurrediion^ Heb. xi. 35. By This Faith, Mofes chofe rather to fuffer affiBion with the people of God, than to injoy the Pleafures of Sin for a Seafon -, ejieeming the reproach of Chrift greater Riches than the T^reafures i?i E- gypt ; for he had refpeSl unto the recom- penfe of Reward, ver. 25, 26. And our Saviour himfelf, ch. xii. 2. for the Joy that was fet before him, endured the crofs, defpifmg the Shame, and is fet down at Vol. V. C c the
386 T^oe Converfation of Chriftians
S E R M. /y^^ rig-ht hand of the T^hrone of God,
xv^ But
^ "^ ^"^ 2dl)\ And to Conclude. Ifweunder- fland the Phrafe, having our Converfation in Heaven, to fignify in the latter Senfe (according to the mofl Jiri5t and proper Meaning of the words in the Original,) having our Citizenfhip, our Home, our pro- per Country or Habitation in Heaven, and confequently looking upon ourfelves as Mem^ bers and SubjeBs of T^hat City or King" dom which is above : If we confider it un- der 'This View, the obvious Inference from hence is, that then we ought conilantly to indeavour to obey the Laws of That King- dom, that is, the Commandments of God ; leaft if, during our Pilgrimage here in a a foreign Country, we live contrary to the Laws of Heaven, we be hereafter re- jected at our return, and refufed admit- tance into our owji City. Rev. xxii. 14, Blepd are they that do his commandments, that they may have Right to the Tree of Life, and may enter in thro the Gates into the City -, For without, are dogs and force- rers, and whoremongers and murderers and ■ Idolaters, and whofoever loveth and maketh I a Lie,
is i?i Heaven, 387
a hie. For there fiall in no wife enter in- S e r m. to it any thing that dejileth j iieither what- ^ ^I- foever worketh Abomination, or maketh ^ch.xx\.zj. Lie. And the fame thing is exprefTed by our Saviour in the Gofpel, Liic. xiii. 26. When ye begin to fay, Lord, open unto zis -,
for we have eaten and drunk in thy
frefence, and thou hafi taught in our Streets , he Jh all fay, I know you not whence ye are ; depart from me, all ye Workers of Iniquity. The Laws of our heavenly Country, and the Cufloms of a vitious World, are contrary to each other. Rom, vii. 22. I delight in the Law of God after the inward man ; but I fee another Law in my Members, warring againfl the Law of my mind : For the Flejh lufieth againfl the Spirit, and the Spirit againfl the Flefj ; and T'hefe are contrary the Ojie to the 0- ther. Gal. V. 17. This being the Cafe j it follows therefore, as St "James concludes^, ch. iv. 4. that whofoever will be a Friend of the World, of xh&finful and debauched^ of the vitious and corrupt World, muft needs be a7i Ene?fiy of God : Becatfe the Cardial mind is enmity againfl God ; for it is not fubjeB to the Law oj God, neither V o L. V. C c 2 indeed
3^^ T^he Converfation^ Sec,
S E R M. indeed can be, Rom. viii. 7. For This ^^^^^reafon, the Apoftle befeeches us, as being Strangers and Pilgrims here, to ahfiain from jlejhly Lujis, which war againfi the Soul J that is, which unfit us for our heavenly Country, the habitation of ever- lafting Righteoufnefs and Peace, i Pet. ii. 1 1 : and exhorts us, not to be conformed to 7 his World, Rom. xii. 2. but to be tranf- formed by the renewing of our Mind ; that is, to prefs forward towards the Mark of the Prize of our High Calling, forgetting thofe things which are behind : After the example of the Patriarchs, Heb. xi. 15. who truly if they had been mindful ofT'haf Country from whence they came out, they might have had opportunity to have retur- ned ', But now they defire a better Country, that is, an Heavenly. Where, if We al- fo have our converfation Now, we (hall together with them be glorified like wife hereafter.
SERMON
[ 389]
SERMON XVII.
Of the Spiritual Nature of the
Gofpel.
[Preached on Whitfunday^
2 Cor. iii. 17, 18. Now the Lord is That Spirit j ajtd where the Spirit of the Lord is, there is Li- berty ; But we all with open face, he- holding as in a glafs the Glory of the Lord, are changed into the fame hnage^ from glory to glory, even as by the Spirit of the Lord,
HE Holy Ghoft having been S e r m. poured forth upon the Apo- XVII. files at Pentecoft in fo very ^^-""^^^ fingular and plentiful a man- ner, as that, before that time, 'tis faid, comparatively, not to have been C c 3 given
39^ Cy the Spiritual Nature
S E R u. given at all, Joh. vii. 39; and Thofe who X V II. ^ere not yet acquainted with ^hat day's Miracle, are reprefented as not having heard fo much as whether there was any Holy Ghojij A6ts xix. 2. that is, whether there had yet been any fuch plentiful Ef- fiifion of it, as the Prophets had foretold ; For This reafon, St Taul in the %th verfe of this chapter, whereof my Text is the Conclulion, elegantly ftiles the Go/pel, by way of Eminence, the Minijtration of the Spirit. And from That coolideration, through the whole chapter, he magnifies the DoBrine of Chrifl, as being more clear and plain, more powerful and efficacious, more illuftrious and glorious, than the Law of Mofes. Ver. 3 . Te are, faith he, the epijile of Chrifl, miniftred by XJs, writ- ten not with ink, but with the Spirit of the living God ; not in tables of Jione, but in the fefily tables of the heart : His meaning is. The Power and Efficacy of the Gofpel, is as much greater than that of the Law, as can 'be exprelled by com^ paring that which is written in a Book, with that which is imprinted inwardly in |;he very Heart and Soul itfelf The fame
Argument
of the Goipel. 391
Argument he purfucs, ver. 6. God batbST.RM. made us able mimfiers of the New Tefta- XVII. 7?ient, not of the letter , hut of the Spirit ; ^-''"VN^ for the letter killeth^ but the Spirit gi- *veth life ; That is, The Gofpel gives us thofe fpiritual precepts, whereof the le- gal Ordinances were but types and Jha- dows; (that is the meaning of their be- ing called the letter or dead letter j ) and teaches us the way to eternal life^ where- as the rigour of the Law could end only in mens condemnation. And from hence he proceeds to fnagnify the glorious ma- nifeftation of the Gofpel^ by comparing it with the Glory that fliined in Mofes'^ countenance J which, though fo bright that the children of Ifrael could not fled- faflly behold it, yet was but temporary and tranfient, and only a type or figure of that permanent glory of the Gofpel, which was to continue for ever ; ver. 7. If the minifiration o/' Death, written and engra- *uen in Jiones, was glorious, fo that the children of Ifrael could not Jiedfifly he^ hold the face of Mofes for the glory of his countenance, which glory was to be done away-y How fiall not the miniftration of the Spirit he rather glorious ^ For if the C c 4 miniflra-
392 Of the Spiritual Nature
S E R M. mintjtration of condemnation be glory ^ much fnore doth the miniliration of righ- teoufnefs, {oi juftification^ it fhould be
rendred,) exceed in glory ; For if lihat
which is done away was glorious^ much more I'hat which remainefh (That which is Perpetual) i^ glorious. And hereupon he takes occafion elegantly to defcribe the Blindnefs of the Jews after our Saviour's time, in not feeing through the types and figures and imperfe(5l notices of the Old Teftamentj he defcribes it elegantly, by comparing it to the Veil which Mofes put upon his Face to conceal the Brightnefs of it : Ver. xiv. l^heir Minds (faith he) were blinded -, For until T^his day remain- eth the fa?ne Veil untaken away^ in the readitig of the Old T'efiament 3 which Veil is done away in Chrijl : But even unto ^his day J when Mofes is read^ the Veil is upon their Heart. Neverthelefs^ when it fhall turn to the Lord, (that is, when they fhall believe in Chrifl:,) the Veil foall be taken away. And then he fums up and concludes his whole Difcourfe, in the words of the Text : Now the Lord (fays he) is I'hat Spirit 5 and where the Sprit
of
of the Gofpel. 393
of the "Lord is, there is Liberty : But We S e r m. All with open face, beholding as in a glafs XVIL the glory of the Lord, are cha?2ged into the fame Image, from glory to glory, even as by the Spirit of the Lord. The words are in themfelves fomewhat difficult, and have in them feveral phrafes very different from our prefent manner of expreffing things: But the general defign of them appears in fome meafure, from the brief explica- tion now given of the foregoing part of the chapter, whereby they are introduced; and I iliall now proceed to explain them move particularly, by conlidering diflind:- ly the feveral expreffions in the Order they lie.
The Lord, fays the Apoflle, is 'That Spirit. That is, Chriji, the Gofpel or DoBrine of Chriil, is That Spirit I have been fpeaking of in this whole Difcourfe; That Spirit, or end and defign of the Law, which giveth life, or fhows men the way xo jujlification-, in oppofition to the dead letter and to the rigour of the law, which leads only to condemnation : That Spirit or final i?iteftt of the law, which is to continuey^?;^ ^•i;^r; in oppoiition to thofe * mere
394 ^f ^^^ Spiritual Nature
S E R M. mere types and JImdows, which were foon.
XVII. fQ jjQ ^QYie away: That Spirit or full
^^'^^^ Meaning and Signification of the law,
which is oppofed to the Veil of ignorance
and partial underjianding of it.
The Lord^ is that Spirit : The word, Lord, is ufed here to fignify the Go/pel or DoBrine of Chriji, by the fame figure of fpeaking, as St Paul elfewhere ufes, when he advifes Chriftians to marry only in the Lordy that is, to Chrijiians, to fuch only as have received the Go/pel -, and when he fpeaks of the dead in Chriji^ i. e. of thofe who died in the profeffion and pradlice of the true Religion ; and commands us to put on Chriji, i. e. to obey his Doc- trine.
The phrafe, That Spirit, is made ufe of to fignify the T^rue Meanii2g, and final Intent of the Law ; becaufe the oppofitc words, Flep and Letter, fignify on the contrary the mere Shadow or Appearance of a thing, without the real Subfiance and true Intention. Thus Joh. vi. 63. It is the Spirit, faith our Saviour, that quicks neth, the Flefii profiteth nothing ; T'he injords that I /peak unto you^ they are Spi*
rit
of the Gofpel. 395
rA and they are Life. Again, ver. 6. of S e r m. This chapter in which the Text is, Able ^^11. minijlers of the New 'Tefiament^ not of the ^"^^^ Letter, but of the Spirit : And Rom, vii. 6. T^hat ive JJjoidd fcrve in newnefs of Spirit, mid not in the oldnefs of the Letter : The meaning of which is explained, ch. ii. 29. He is a few, which is one inwardly, mid circiimcifion is that of the Heart, in the Spirit, and not in the Letter, whofe praife is not of Men^ but of God, As therefore the law of Mofes^ upon account of its many ritual obfervances, is by a very lig- nificant Figure, in feveral places of St F aid's epiilles, called Flejh ; fo here on the contrary, concerning the Gofpel of Chrift, which was the End of thofe types, 'tis with no lefs propriety and fignifican- cy affirmed, that the Lord is That Spi- rit.
It follows. And where the Spirit of the Lord isy there is Liberty : Liberty^ in the firft place, from that Veil of ignorance and obfcurity, which remained upon the Hearts, and perplexed the Underjlatidings of the unbelieving Jews, when the Old Teftament was r^ad to them: In oppo-
fition
39^ Of the Spiritual Nature
S E R M. iition to which, the Apoftle argues, ver. XVII. 12 of this chapter, that We ufe great
^"^^^^^ plainnefs of Speech, and not as Mofes which put a Veil over' his Face ; And upon this account he ftiles the Gofpel, the Mani- feftation of the Trutlj, ch. iv. 2. and the Spirit of Wifdom and Revelation, Eph- i. 17.
Then, in the next place. Liberty from the bondage of that yoke of Ceremonies, which neither our Fathers nor We, fays St Peter, were able to bear, Adls x. 15". Concerning which numerous and burden- fome rites, St Paul alfo is to be under- flood, when he rejoyces that we are now delivered from the law, Rom. vii. 6. and compares the Jews, who were under thefe legal Obligations, to Servants or to Chil- dren yet under Age, Gal, iv. 3. and ex- horts thofe, who by embracing the Go- fpel were difcharged from that Law, to fiand fafi in the Liberty wherewith Chriji had made them free, and not to be int ang- led again with the yoke of bondage, ch. v. i. "Which liberty neverthelefs, left any man fhould fo mifniterpret, as to think him- felf difcharged thereby from moral as
well
of the Gofpel. 397
well as ritual obligations, ( which is the S e r m. abfurd Ufe Some in modern times have ^^1^- made of thefe Texts,) he takes care to ^^'^"*^^'^'*^ add a very exprefs caution, ver. 13. Bre- thren y ye have indeed been called unto Liberty 'y only ufe not Liberty for an oc- cafon to the Fleflo : That is ; Do not, un- der pretence of being fet free from the Mofaic Obferv attorn y run into immor alt- ties ^ which are Breaches of God's ever- lafting Law : And St F'eter in like man- ner, I Fet. ii. 16. As free^ yet not ufntg your Liberty for a cloke of malicioufnefSy ( or, as an Exctfe for Immoralities^ ) but as the Servafits of God.
Add to This, that by the Liberty which the Text affirms is always Inhere where is the Spirit of the Lord^ i. e. where- ever the Gofpel prevails in Faith and Pradice ; is meant alfo a Liberty from that Fear and T^erroiir^ which under the Law, could not but make men (as the Apoftie to the Hebrews expreffes it) all their life- time fubjeB to boftdage ; till they were af- fured of Pardon by the reconciliation of Chrift, for fuch things from which they could not be juflified by the law of Mofes.
In
39 8 Of the Spiritual Nature
S E R M. In This fenfe it is, that St Jmnes ufes the XVII. -yvord, when he ftiles the Gofpel the per-
^^^"^^^"^ feB Law of Liberty^ Jam. i. 25. And by This is eafy to be underftood That other- wife difficult expreffion of St Paul, Rom. viii. 15. 2^ have not received the Spirit of bondage again to Fear, but ye have received the Spirit of Adoption, whereby we cry, Abba, Father-, The meaning is, we have Now, through the reconciliation of Chrift, free Accefs to God, not as Servants to a ftricfl Mafter, but as Sons to a merciful and compaffionate Father. Which reconciliation itfelf, ought never- thelefs to be always carefully fo under- ftood, not as if God was in Himfelf fe- vere and cruel before the interpolition of Chrifl: ; but that God, of his own ori- ginal and eternal Goodnefs, freely pro- vided for us That reconciliation through Chriil:, which his infinite Wifdom judged to be the propereft Method of extending his Compaffion to us.
Laftly, where the Spirit of the Lord is, there is Liberty ; not only from the Ter- rour o^pa/i Sins, thro' the Redemption of Chriil: j but aUb Libertv from the Power
and
of the Gojfpel. oqq
and 'Dominion of Sin for the time to come, S e r m. thro' the affiftance of his Spirit. In This XVII. fenfe our Saviour ufes the word, St J oh, '^'^V^J viii. 36. If the Son (iays h^) Jhall make you free, ye Jhall be free indeed ; free, in oppofition to what is exprefTed in the 34^/6 verfe, Servants of Si?i. St Paul in like manner, Rom. viii. 2. ^e Law of the Spi- rit of Life in Chrifi Jefus, hath made me i'^^^from the Law of Sin and Death ; free, from the Slavery and Dominion of Wick- ednefs ; delivered from the bondage of cor- ruption, into the glorious liberty of the chil- dren of God,
The words next following in the Text, But we all with open Face, are not to be underftood by way of oppofition to what went before; For T^hat takes away the Clearnefs of the Senfe : But the Connexi- on is, by way of explication of, or Infe- rence from, the words immediately fore- going : Where the Spirit of the Lord is where the Gofpel prevails efFe<ftually, T'here is Liberty ; And We all,ox,A?2d therefore we all, all true Chriftians, do with open Face, not thro* an obfcure Veil as the Jews, but ^vith open face behold the glory of the Lord,
The
f
U"" V v^
400 Of the Spiritual Nature
S E R M. The phrafe, iicith open Face, figniiies -^^■^^* as much as, clearly^ plainly^ and dtJl'mB- ly ; not in types and fiadows^ not in ob- Jcure glympjes and faint reprejhitatiom, not in remote bints and dijiant proJpeBs ; but with a full aJid direct view, an im- mediate intuition as of the Subfta?ice and reality of things prefent and adtually be^ fore us. We behold the myflery of God in Chriit, not as the children of Ifrael faw the brightnefs of Mofes's countenance thro' the Veil, (which is w^hat the Apoftle here alludes to j) but with open face, as Mofes himfclfi^ defcribed to have feen the Lord: Eixod. xxxiii. 1 1. T^he Lord [pake unto Mo- fes face to j ace, as a man fpeaketh unto his Friend: And Nu?n. xii. 8, With Him will I fpeak mouth to mouth, even apparently, and not in dark fpeeches ; and the Ji?nili- tude of the Lord fi all he behold. Thus to Us Chrijiians, the Myflery of God's re- conciliation to Sinners by the Method of the Gofpel, the Riches of the glory of this myftery (as St Paul ftiles it,) Col.'i. 27. even the myftery which had been hid from Ages and from Generations ; is now made plain and manifeft : fo plain and open, as
to
of the Gofpel. 401
to be called by way of Eminence, 2 Cor. S e r m. iv. 2. T^he Manifeftation of the T'riith. XVII.
We all, with open Face, beholding the Glory of the Lord : That thefe words, the Glory of the Lord, are to be under- ftood, not in the literal, but in a figura- tive fenfe, to fignify the clear and glori- ous manifcfiation of the Will of God by the Gofpel'j is evident, as from the whole connexion of the Apoftle's difcourfe in this place, fo from the many other paf- fages of Scripture, wherein the Gofpel is ftiled in like manner the riches of God's Glory, Rom. ix. 23. the riches of the Glory (f this rnyftery. Col. i. 27. the Glory as of the only-begotten of the Father, full of Grace and T^ruth, Joh. i. 14. the Light of the glorious Gofpel of Chrif, who is the Image of God, 2 Cor. iv. 4. and ver. 6, the Light of the Knowledge of the Glory of God, fiining in our Heart, The words of that whole verfe, are very remarkable ; God, who commanded the Light to fAne out of Darknefs, (that is, who man ife fled his Glory originally in the frji Creation of Things,) the fame God hath finned in
Vol. V. D d ' ciir
40 2 Of the Spiritual Nature
Serm. our hearts, (has manifefled his Glory XVII. j,j^g Jecond time no lefs confpicuoully in our redemption j ) hath fiined in our hearts, to gi've the Light of the K?iowledge of the Glory of God, in the Face of fefus Chrift. And thefe two lafl expreflions, Chriji's being the Image of God ; and the Light of the Knowledge of God's Glory, Jhining upon us in the Face (or in the Perfon) of Chrift ; open to us the Ground and Mean- ing, of that Similitude the Apoftle inter- pofes in this part of the Text,
Beholding, as in a Glafs, the Glory of the Lord. That which he hereby in- tended to exprefs, is, that in Chrift, who is the Image of the invifihle God, and the Great Revealer of his Will, we clearly and plainly behold the niohole pleafure of God towards us. For, the Father, no man hath feen at aiiy time ; no man hath feen, nor can fee ; but the only-begotten Son, which is in his Bofom, He has declared him ; and has declared him yo plainly, that he who has feen me, faith our Saviour, has feen the Father, foh. xiv. 9. There is a phrafe, very like to This in the Text, ufed I in
'\,
of the Gofpel. 403
in a contrary fenfe by the fame Apoftle, S e r m. in his former Epiftle to the Corinthians^ XVII. ch. xiii. 12. Now (fays he) we fee through ^•^^'^ a ^\2i(s darkly, but Thtn face to face. In which paffage, feeing through a glafs, fig- nifies feeing darkly or obfcurely, in oppofi- tion to beholding plainly, face to face : But here in the Text, the phrafe fignifies on the contrary, feeing clearly or plainly ; and is the wtry fame 2iS, beholding face to face : We all, with open face, beholding as in a glafs the Glory of the Lord. The words in the Original, are in Both places more expreflive, than in the Tranllation ; and {how plainly the Reafon of this dif- ferent Signification. In one place, the word, which we render, glafs, fignifies a perfpeBive-glafs ; which brings diltant things into the reach indeed of our Sight, but ftill very obfcurely, impeifedtly, and indifiinBly 5 and does therefore very apt- ly and by a moft proper fimilitude exprefs That View of a future ftate, which we have by Faith and not by Sight. But now in This other pafi^age in the Text, the word which we render, glafs ^ fignifies Vol. V. Dd 2 a Mr-
404 Of the Spiritual Nature
S E R M. a Mir r our or Looking-glafs^ which on the -^^^^' contrary reprefents things plainly and di- ^^'^^'^ Jii?i5tly^ face to face 5 and therefore it no lefs aptly reprefents that clear Light of the Knowledge of the Glory and Will of God, which fiines to us (faith the Apoftle) in the Face of Jefus Chrift. We all, with open face, beholding as in a glafs the Glory of the Lord.
I T follows, Are changed iiito the fame Lnage : The meaning is. As Chrifl is, by nature, the perfect Image of God; ioWe, by communication of Light and Know- ledge from him, and by the practice of Right eotfnefs and true Holinefs, in Obe- dience to him and Imitation of him, are transformed into the fame Image. As Chrijl is, by nature, the Son of God-, fo We, by Adoption and by the Fruits of his Spirit dwelli?2g in us, have this Love be- ftowed upon us, that We alfo, fiould he called the Sons of God. For of his fulnefs have ive all received, and grace for grace. Job. i. 16. That is. Through the Fulnefs of thofe Divine Perfediions, and of that Grace which was conf^-red upon Him ^ without
%
of the Gofpel. 405
without meafure ; God has communicated S e r m. to Us a proportionable Fulnefs of Divine /^ Knowledge and Virtue, according to our capacities j and Gract\ that is, Mercy and Favour, according to the meafure of the GiftofChrift.
But more particularly J Being changed into the fame Image with Chriji, fignifies Two things; Firji, being made like to him in Holinefs here-, and Secondly^ being made like him in Glory hereafter. Firfl, being changed i?2to the fame Image with Chrijl, fignifies, being made like to him in Holinefs here. The Image of God in the mind of Man, is Virtue and true Right eoufnefs ; and therefore, when the Scripture fpeaks of mens reforming from Vice, or improving in Virtue j 'tis a very lively defcription of the Excellency of their State, to exprefs it by their being transformed into the Image of God, or being made after his Similitude or Like- nefs. Thus the Pfalmift, As for Me, faith he, / will behold thy prefence in righte- teoufnefi ; and when I awake up after thy LikenefSj I fiall be fatisfed with it, Pf. D d 3 xvii .
40 6 Of the Spiritual Nature
S E R M.xvli. 1 6. And the ApoftleSt PW, Rom. XVII. yiij^ 29. Whom he did foreknow^ he alfo
''^'^^^^^ did predejiinate, to be conformed to the Image of his Son, that he might be the firjl-horn amo?Jg many brethren. That God's predeftinating men to be conformed to the Image of his Son, does not here fignify, decreeing concerning the Perfons, what they neceflarily fhould do ; but de- creeing concerning the conditions, what he would have them do ; is evident from the parallel place, Eph.u. 10. where the fame Apoftle tells us that it was, not the perfons^ but the good ivorks, which God before ordained, that we fhould walk in them. Again, Eph. iv. 23. Exhorting men to the practice of Virtue, he T^hus ex- prefTes himfelf; Be ye renewed (fays he)
in the Spirit of your Mind, after God,
(after the example and fimilitude of
God,) in right eoufiefs and true Holi-
nefs'y After the Image of Him that cre- , ated you; as 'tis. Col. iii. 10. Transform- ed by the renewing of your Mi?id j as he expreffes it, Rom, xii. 2.
Our
of the Golpel. 407
Our Saviour himfelf in his Prayer, S e r m. delivering the fame Notion, fpeaks after XVII. the following manner, 'Joh. xvii. 22. T'he ^^^^ Glory which thou gavejl Me, I have given T^hem, that Tthey may be One even as We are One : His Meaning is the fame as That in the Text, We beholding as in a glafs the Glory of the Lord, (the Light of the Knowledge of the Glory of God in the face ofjefus Chrijl, as 'tis explain- ed immediately after,) are changed i?ito the fame Image, are made partakers of his Glory, are made (as St Paul elfewhere fpeaks ) the righteoufnefs of God in Him. This is xh^frf iigniiication of the phrafe, our being made like to Chrift in works of righteoufnefs here.
idly. Being changed into the fame Image with Chrijl, fignifies alfo beinp- made like him in Glory hereafter. Thus I Cor. XV. 49. As we have born the Image of the Earthy, we fl:all alfo bear the I- mage of the heavenly : For, when Chrift who is our life Jl:all appear, then jhall We alfo appear with him in glory : And He Jhall change this our vile body, that Col. iii. 4. D d 4 it
40 8 Of the Spiritual Nature
S ERM.it may be fafiioned like imfo his glorious. -^^^* body^ according to that mighty workingy Phil iii. ivhercby he is able even to fubdue all things ?'' unto himfelf. St '^ohn adds another par^
ticular reafon^ why we fhall in this fenfe be changed into the fame Image with Clirift J I yoh. iii. 2. We know, that when he fjall appear, we Jhall be like him-. For, fays he, we fiall fee him as he is : The words are a perfedl Explication of thofe in the Text ; We all with open face beholding the Glory of the Lord, are chan- ged into the fame Image,
The Next expreffion, from Glory to Glory, may be understood to fignify the manner of Communication of Chrif^ Glory to Us, whether in the way of Righ- teoufnefs liere, or of Happinejs hereafter. We beholding the Glory of the Lord, are changed into the fa?ne Image from Glory to Glory j that is, by Communication of Glory to Us, from His Glory : According to that Expreffion of our Saviour, before- cited, Joh. xvii. 22. 'The Glory which thou gaveji Me, I have given Them -, and that of the Evangelill:, Of his Fulnefs .have
ive
of the Golpel. 409
ive all received Fulnefs, and Grace for S e r m. for from) His Grace. XVII.
But the more natural and obvious ^ ^ '^ Meaning of the words, from Glory to Glory ^ is, from one degree of Glory to an- other : We are changed into the fame Image from Glory to Glory : That is, from our Likenefs to Chrift in works of Righteoufnefs and true Holinefs here^ wc fhall improve and go forward unto a further and more glorious Likenefs to him in the Injoyment of eternal Happi- nefs hereafter. And This is the 77jore probable to be the true Senfe of the words, becaufe 'tis the Nature or Idiom of the fewiflo language, to exprefs any improvement in degree^ by a repetition of the fame word. Thus Pf Ixxxiv. 7. I'hey fiall go from ftrength to ftrength 3 that is, from one degree of ftrength to another : And Rom. i. 17. In the Gofpel, the Righ- teoufnefs of God^ (or the Mercy of God,) is revealed from Faith to Faith ; that is, from one degree of Faitli to another j from one degree of Clearnefs of revela- tion, to another J from a lefs clear dif-
pei^fa-
41 o Of the Spiritual Nature
S E R M. penfation under the Law^ to a clearer one ^^^^' under the Gofpel. And Thus therefore in
^^^^ the Text likewife, from Glory to Glor)\ may well be underflood to fignify, from one degree of Glory to another j from a lefs degree here, to a greater and more perfed: degree hereafter.
Lajihy The Apoftle concludes the Whole, with the addition of thefe words, even as by the Spirit of the Lord, The meaning of which is, that all thefe things he had hitherto been difcourfing upon, were accompliflied in fuch a inanner, in fo wife, fo effedual, fo glorious a man- ner, as became the Dignity of the Great Agent, and were worthy the Operation of the Spirit of God. The clear Revealing the Gofpel, to be the Spirit and End of the Law : The Liberty procured men by this merciful Difpenfation, from the Bur- den and from the Terrour of the Law^ from the Guilt of paft Sin by Pardon, which h Jiijiif cation-, and from the Do- minion of Sin for the time to come, which is Sandf if cation : The full and diflind: Manifcfation of the glorious Ptir-
pofe
of the Golpel. 411
fofe of God in Chrift, of bringing men S e r m. through him to everlalling Salvation : ^^'^I- The Communication of this Glory of '''^^'^^^ Chriji to C/>, by our being conforme(^ to his Image in Righteoufnefs here, and in Glory hereafter : All Thefe, are the F ruits of that One and the fame Spirit, which worketh all in all, and dijlributeth Gifts to e'very jnan federally according to the Will of God : ihat Spirit, which infpired , the Predidlions of the Prophets, which worked Miracles by the Apoflles, which fpread the Gofpel by the Gift of Tongues, which rejoices when Men embrace the Doc- trine of Chrift, and affifts them in pradi- fmg it, and fupports them in fuifering for it,and brings them finally unto Glory by it. As St Faul excellently argues, Rom. viii. 10, II. If Chrift be in you, the Body is deady becaufe of Sin; but the Spirit is Life, becaufe of Righteoufnefs : And if the Spirit of Him that raifed up Je/iis from the Dead, dwell in you ; he that raifed up Chrift from the Dead, ft^all alfo quicken your mortal bodies^ by his Spirit that dwelleth in you,
Th e
412 Of the Spiritual Nature
S E R M. The Application of what has been -^^ ^^' faid, is : -F/r/?, from the true Explication of thefe words, T^he Lord is 'That Spirit^ we may take occafion to obferve, that in all other places likewife of St FauV% e- piftles, where the word, Spirit^ is oppo- pofed to, libe Letter or the Dead letter, to Flejlj or carnal Ordmances -, it always fignifies the Gojpel, or the fpiritual and moral Precepts of Chrift, in oppoiition to the Ceremonies of the Law of Mofes. Which Obfervation is of great Ufe, a- gainll: thofe who would make Religion to confift, not in the Pradice of Virtue and true Righteoufnefs, but in unintelligible myflical and enthuliaftic Notions.
Secondly, From the right underfliand- ing of thefe next words, Where the Spirit of the Lord is, there is Liberty ; we may learn the true interpretation of thofe ma- jiy pafTages, wherein the Apoftle contends earneftly for the Liberty of Chriilians, or for their being free from the Law. In all which places, hi^ Meaning is not, (as fome in Modern times have moil unrea- fonably argued,) that Chriftians are dif-
charged
of the Goipel. 413
charged from any part of the Obligation S e r m. of the moral Law, or that the Gofpel- X^'^*- difpenfation ( as fome Enthufiafls have ^^^'*^ imagined,) fets men abo-ve the confine- ments of common Morality: But his plain Meaning, is This only j that by the abo- lition of Ceremonies^ we are difcharged from the Burden of the Law; By the Pardon declared in Chriil: to Penitents we are delivered from the Terr our and Severity of the Law; and by the Af- fiftance of his Grace we are made, not free to Sin, but free from Sin, for the time to come.
T^hirdly, I f we now with open face be^ hold the Glory of the Lord, i, e. under- ftand his Will clearly and diJlinSlly^ not in types and ihadows ; then ought we above all things to endeavour to walk as children of Light, as becometh thofe who have fuch clear Knowledge of their Duty, in all Holinefs and righteous Converfa- tion.
Fourthly, If by this Means we are changed into the fame Image, from Glory to Glory, i. e, from a Likenefs with
Chrift
414 Of the spiritual Nature^i 6cc.
S E R M. Chrlft here, to a Likenefs with him here- XVII. after i then ought we always to remem-
^^^"^■^ ber, that by no other way can we arrive at a conformity with Chrift in Glory ^ but by a conformity with him firft in Righ- teoufnefs and true HoUnefs.
Lajlly, If all this be worked in us as by the Spirit of the Lord-, if all thefe Be- nefits be the Operation of that One and the fame Spirit, which always works with us in proportion to our own Endeavours, and will not dwell in a Soul that is pol- luted with Sin : Then ought we above all things to take heed, left by any vicious practice we quench and grieve this good Spirit of God, and drive him from us, and thereby be found to have done de- fpite unto the Spirit of Grace.
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