is not said He shal haue but He hath eternall life that beleeueth Secondly Christ said to the theefe This day thou shalt be with me in Paradise not at the last day Thirdly Rom. 8.38 Death cannot separate vs from God in Christ as it would if the Soule were dead or a-sleepe and did not enioy God Fourthly the dead that die in the Lord are forthwith blessed Reuel 14.14 Fiftly the soules of Abraham and Lazarus were in ioy and aliue after death so was the soule of Diues in hell Sixtly Iohn saw vnder the Altar the soules of them that were slaine for the testimony of Iesus and they cried with a loud voice O Lord how long c. Reuel 6. Seuenthly the soules of the wicked die not but are kept in prison and are now in prison too 1. Pet. 3.19 Before I leaue this point of the immortalitie of the soule it is profitable briefly to answere certaine obiections which may bee brought out of some words in the Scriptures as Ob. 1. The Soule that sinneth shall die Ezeth 18. Therfore it seems the soule is mortall or at least for sin it must die and the rather because it was threatned in Paradise That day that thou eatest therof thou shalt die the death Sol. The Scriptures euidently shewe that since the fall and sinne yet the Soule doth not die as the places before alleaged proue But the answere is that this death threatned or inflicted is not the destruction of the being of the Soule but the depriuing of it of the grace and fauour and presence of God Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast As dieth the one so dieth the other Sol. These are not the words of Salomon but of the Epicure who is here as in other places of that booke brought in declaring his minde of things For Salomon himselfe concludeth euidently that the Soule returneth vnto God that gaue it as in the last Chapter The other obiections are the obiections of the dreamers that is of such as imagine that the Soule lieth a-sleepe till the day of Iudgement and perceiues nothing and is without operation which is to say it is dead seeing life is nothing else but the continuall motion and action of the Soule Ob. 1. It is said that man when he dies that he sleepeth as Christ said that Lazarus He sleepeth and Stephen slept in the Lord Iohn 11. Act â—7 Sol. Other Scriptures adde another word viz. in the graue or in the dust Iob 7.21 and Psalme 78. sleeping in their graues but it is euident that the Soule cannot sleepe in the graue but the body onely And Stephen deliuered his Spirit to Christ. Ob. 2. Paul saith that if the body rise not we are of all men most miserable That it seemes cannoâ— be true if the Soule enioy blessednesse without the body Sol. The immortalitie of the Soule and the resurrection of the body are conioyned For the Soule without the body can be for euer because it is the forme of the body though God for the time do by his power and grace prouide for the Soule in glory yet it is not at full happinesse till it be ioyned to the body againe For without the body it hath no vse of vegetation or sences but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man For the bodies of Godly men are more miserable then other men kept vnder and exposed to many restraints and paines eyther by mortification or persecution which the bodies of wicked men are not exposed vnto Ob. 3. It is said of the spirit of Princes that it returneth to his Earth and in the day of death his thoughts perish So the Soule thinkes of nothing after death till the day of iudgement Sol. The place is corruptly alleaged two waies One in the Words the other in the Sence for the text doth not say That his Spirit returneth to his earth but thus his Spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words his thoughts perish must not be vnderstood of his vnderstanding after death but of his proiects while hee liued For men are exhorted not to trust in Princes For they may die and then all their promises and proiects will bee of no vse and come to nothing Obiect 4. It is said that the dead cannot praise God Psal. 88. and 1 13. and 30. Sol. That the soules of the godly in heauen doe praise God is manifest Reuel 5.11 13.14 and 19.1 Now the Scriptures cannot bee contrary one to another and therefore the places in the Psalmes must not bee taken simply but onely in some respect The dead doe praise God but not as the liâ—ing did in their liues their praises cannot prouoke other men to beleeue in God or serue him as in this life they might Thus of the immortality of the soule The next thing to bee inquired after is about the originall of the soule and about this point in seueral ages diuers men haue breathed diuers and strange conceits erring because they knew not or regarded not the Scriptures First some conceiued so highly of the soule as to think it was no creature but vncreated and eternall without beginning but this must needes bee false 1. Because then the soule should bee God and infinite too For God onely is vncreated 2. Because then the soule had vnderstanding and thoughts and willed from eternity whereas till it was in our bodies it did not work and to imagine it should bee as a dead lump all that while is monstrously absurd Secondly others haue conceiued that when men die their soules goe into the bodies of other men that be borne and so our soules heeretofore were the soules of some men that bee dead This was the opinion of diuers of the Philosophers and it is apparant that diuers of the Iewes were infected with it for about Christ they said some that hee was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot bee true 1. Because no Scripture giues any notice of it For in that place the conceit of the Iewes is told with dislike 2. Because the soules that were deliuered out of the miseries
other men But the maine point is that God's people are the only people in the World None worthy to be called a people in comparison of them No subiect in any gouernement so happy as Gods people vnder his gouernement in Christ and therefore to bee made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other Subiects in the World may appeare many waies First in respect of the loue of God that hee beares to his people which hath foure matchlesse prayses that no King on earth can afford to his Subiects For first it is an euerlasting Loue when all the fauor of the Princes on earth is both mutable and mortall Secondly it is a particular loue to each Subiect All the people are loued and by name Deut. 33.3 The Lord counteth when he reckons his people he was become their God Psal. 87.5 6. Thirdly it is a free loue There was no desert in vs whereas Princes looke at somewhat that may pleasure themselues euen where desert is lesse Fourthly it is a tender Loue and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his People to be his Portion Deut. 32.9 Secondly they are an elect People which hath a twofold consideration in it For first they are elect from all eternity and so euery one of the People hath a particular act of Parliament to assure his right Rom. 11.2 And secondly they are elect in time that is they are separated and culled out of all the people of the World Thirdly all Gods People haue a generall pardon giuen them for all offences Ierem. 31.34 He saues his People from their sinnes and this pardon is grounded vpon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 Who also sanctified all this People with his own blood Heb. 13.12 Christ is giuen for couenant he is their surety for them their witnes Esay 42.6 55.5 Who also redeemed them with his blood All a People of Purchase Fourthly all Gods People are qualified with new gifts aboue all the people in the World their natures be amended they are all washed and clensed from their filthinesse there is not one vile person amongst them Ezech. 36.25 37.23 c. He hath formed them for himselfe and his owne seruice Esay 43.22 Fiftly all Gods Subiects are adopted to bee Gods sonnes and so can no Prince on Earth say of his they are as it were the fruit of his womb Psal. 110.3 Sixtly the Lawes by which they are gouerned are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seuenthly all Gods people liue in his presence and see his glory Exod. 33.16 Leuit. 26.11 12. Zach. 1.10 11. Psal. 95.7 Other Kings haue many subiects they neuer saw and few that haue that preferment to liue in the Kings presence or neere about him Eightthly God feasts all his subiects and that often and in his owne presence and with the best prouision of the world Esay 25.8 Esay 65.13 14. Ierem. 31.14 Kings would soone consume their treasure if they should doe it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiuing petitions For all Gods people may cry and bee heard and at all times and in all suites which no King on earth can grant to all his subiects and seldome or neuer so much as to any one Esay 30.19 Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them Tenthly they are the longest liued of any people As the daies of a tree are the daies of my people saith the Lord They may endure many a storm but they are fast rooted still Mine Elect shall long enioy the works of their hands Esay 65.22 For first they onely haue the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance vpon God For when they dye a bodily death they are said to bee gathered to his people or their people and there receiue eternall life instead of it Death doth not put them out of seruice or depriue them of the Kings presence but remoueth them onely out of one roome into another whereas they stood below staires before they serue now aboue staires and are all of the Presence and Priuie-Chamber to God Eleuenthly they are the wealthiest people in the world none better prouided for For first for Spiritual gifts and rich fauours from the King of kings they are not destitute of any heauenly gifts 1. Cor. 1.5 Eph. 1.3 And for outward prouision God hath taken all the chief creatures and bound them to serue them with prouision in whatsoeuer they want The heauen the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection Whether we respect their preseruation or the reuenge is done vpon their enemies For their preseruation though the earth and the heauens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Ierusalem so is the Lord about them that feare him and therefore they cannot bee moued Psal. 125.1 2. and if the rod of the wicked doe enter vpon them yet it shall not rest vpon their lot v. 3. of the same Psalme And for vengeance It is certaine the Lord will auenge their quarrell vpon all their enemies though they be vnable to right their own wrongs and because God would haue it done throughly hee reserues the work of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Vses The vse may bee both for Consolation and Instruction For it should exceedingly comfort Gods children considering what singular happines they enioy by the gouernment of Iesus Christ. Oh! blessed are the people whose God is the Lord Psal. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are God's people Israel is happy none like to God's people or this people nor is there any like vnto the God of Ierusalem For God rides vpon the heauen in their help the eternall God is their refuge and vnderneath are the euerlasting Armies He wil thrust out their enemies before them and say Destroy them Israel alone shal dwel in safety The Fountain of Iacob shal be vpon a land of corn and wine and his heauens shal drop down deaw They are a people saued by the Lord who is the shield of their help and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought vpon 1. Because people of
is not the life of man That is apparant in scripture when a difference is put betwene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it self put within vs by God distinct from the body this may bee euidently proued First God after hee had made the body is said to breath into it the breath of liues to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparant in the soule of Abraham Lazarus and Diues Luke 16. And of the soule of the thiefe on the crosse it is said This day thou shalt bee with mee in Paradise Thirdly God is said to haue formed the Spirit in the midst of man so it is a substance of it selfe Note hee saith in him not of him Fourthly those words of Dauid Christ proue it Into thy hands I commit my spirit the body being committed to the earth there remained a substance deliuered to God Fiftly that place of Ecclesiastes Chapter 12. is most plaine The body returnes to dust and the Spirit to God that gaue it Therefore there is in man a Spirit which returnes to GOD. Sixtly Paul desires to be dissolued and to bee with Christ so there was a substance which should enioy the presence of Christ Phil. 1.23 The second thing to bee proued is that the soule is incorporeal It is ioyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it self It is immateriall It is wholy a spiritual substance It is not a bodily substance no not a most subtil or pure body but altogether incorporeall This is a high doctrine and shewes the soule to bee an admirable kind of substance Now that the soule is void of matter and is no bodily substance may bee plainely proued though not easily explicated First it is expresly said to be a Spirit now Spirits are not flesh and bones or any like bodily substance Psa. 31.6 Eccle. 12.7 and Zach. 12.1 It is reckned one of the wonders of Gods creation that hee made in man a spirit Secondly the soule is after the Image of God and hath imprinted vpon it the similitude of the goodnes wisdome and holines of God Now it were not like God if it were a body nor were it capeable of such habits which can bee stamped vpon meere naturall or bodily things Thirdly the soule performeth those actions which depend not vpon the body and are done without bodily instruments for it vnderstandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlyues and animates the body and to say it is animatum enlyued it self it must then bee so by some other body All which the same questions will bee asked and so run into an infinite The third thing is that the soule is inuisible this shewes the transcendencie of the nature of it and experience in all men proues this for who euer saw a soule Ob. The soule of Diues in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffred for the testimony of Iesus Reu. 20.4 Sol. These soules were seen by the eies of vnderstanding not by the bodily eies The fourth thing to bee prooued is that the soule is immortall it cannot die when it is once kindled it will neuer go out or be extinct as the Sadduces wickedly imagined and some Atheists still think the contrary This is a point necessary to bee knowne as for the truth it self so for the vse of it in our liues for to doubt of immortality makes vs miserable and to beleeue the soules are mortall makes men Epicures Let vs eat and drink for to morrow wee shall die But to bee fully assured of an estate after life makes a man carefull to auoid sinne lest his soule liue for euer miserably and to serue God that hee may liue for euer happily Now things may be said to be immortall two waies either absolutely and in their owne nature and so God onely is immortall or else they are so by the wil and pleasure of God and not by their owne nature and so the soules of men and so the Angels are immortall There haue been two sorts of men that haue denied the immortality of the soule The one were the Sadduces among the Iewes who held that in death the soule of man is vtterly extinct as the soule of a beast The other were certain Arabians of whom Eusebius and S. Augustine make mention who said that the soule died with the body and so remained dead till the day of Iudgement and then they reuiued with the resurrection of the body Now against the first fort may bee produced many reasons as also euident Scriptures The reasons are such as these 1. The prouidence and iustice of God prooueth the immortality of the soule For heer in this life good men haue not all their happinesse and euill men liue in prosperity so there must be another life where iustice must be done 2. Religion confirms this for to what end were Religion and seruing of God if the soule died like the soule of the beast seeing in this life the most godly are outwardly in great misery many times For if Paul say If the dead rise not then of all men are wee most miserable it will hold much more strange if the soule liue not at all after death 3. The wisdome of God proues it for else man were not in better case than the beast yea in some cases worse For man from his infancy to his death is liable to many diseases subiect to cares and griefs which the beast is free from yea this addes to man's miserie that hee knowes hee must die which the beast doth not Now shall man that was counted like God bee thought to haue no better end than the beast that did exalt himself so much in the glory of his beginning 4. The conscience of malefactors prooues this who fear a iudgement after this life and an estate of misery 5. The nature of the soule proues it for it is simple and void of all contrariety and accidents and causes of corruption or putrefaction and is besides the Image of GOD. Now no mortall thing can bee the image of that which is immortall These reasons make it exceeding probable But I am of their mindes that think it may be beleeued by faith but not be proued by reason The Scripture therefore only makes this point cleer such as these First our Sauiour proues it out of the Word of God saying I am the God of Abraham Isaac and Iacob c. Secondly it is most plain Mat. 10.28 Thirdly eternall life is euery where promised to them that beleeue Fourthly such places as intreat of the resurrection last Iudgement and the glory of heauen proue it Now for the other sort that confesse the life of the Soule after the last Iudgement but deny that the Soule liues after death till then there are diuers Scriptures against their opinion As First the former Scriptures The Soule cannot be killed at all Math. 10. And God was presently the God of Abraham as then liuing and for eternal life it
our sinnes and rose againe for our iustification Rom. 4.25 Hee was sacrificed for vs 1. Cor. 5.7 Hee gaue himselfe for vs Ephes. 5.2 Now hee suffered for vs in diuers respects as First to make satisfaction vnto the Iustice of God for our sinnes and to appease the wrath of God toward vs as the former places shew His sufferings were a sacrifice for sinne Hee bare the curses of the Law which were due to vs Gal. 3.10 And thus he paied our ransome and pacified God especially in his death and buriall He nayled the hand-writing that was against vs to his crosse Col. 2.15 And as Ionas was cast into the bowels of the sea to still the raging of it so was Christ cast into the bowels of the earth to make the seas of Gods wrath quiet for vs. Secondly hee suffered as to make satisfaction for our sinnes so together with that satisfaction to remoue from vs the many miseries might haue falne vpon vs for our sinnes Thus hee was iudged and condemned at the barre of Pilate that we might bee acquitted at the barre of God Hee endured all sorts of paines and torments in soule and body that wee might bee deliuered from eternall torments in hell Hee died that hee might deliuer vs from death and the feare of it and from him which had the power of death which is the diuel Rom. 6.10 Heb. 2.13 Hee was crucified that hee might abolish the power of sinne in vs Rom. 6.10 Thirdly He suffered for vs that so by his sufferings He might merit the supply of our wants and the possession of happines He suffered to make vs blessed Thus hee died to ratifie the eternall counsell Heb. 9.15 16 17. Hee was poore to make vs rich 2. Cor. 8.9 Hee was bound to make vs free Hee was vnclothed to couer our nakednes Hee was forsaken of God for a time that we might be receiued to euerlasting mercy Hee was crowned with a crowne of thornes that He might merit for vs a crowne of glory Hee found no mercy from the Priests and Iewes that wee might finde sure mercy with God He was cast out of the earthly Ierusalem and suffered without the gates that He might prouide a place for vs in the heauenly Ierusalem Fourthly He suffered for vs in this that he suffered that so hee might haue a sympathy of our sufferings and haue a feeling of our miseries Hee suffered being tempted that hee might bee able to secure vs being tempted Heb. 2.17 18. and 4.15 The consideration heerof may serue for diuers vses Vses First it should breed in vs an admiration of the loue of Christ to vs that could euer be willing to become surety for vs and suffer for vs especially considering what wee were viz. vniust men 1. Pet. 3.18 wicked men Rom. 5.6 enemies to him Rom. Chap. 5.8 10. That one should dye for a good or righteous man or for one that is a common good for or to other men is very rare But it might bee Ionathan might die for Dauid or a subiect bee willing to die for a good Prince but no man would die for his enemies as CHRIST died for vs. Secondly it should work in vs sorrow and harty griefe for our sinnes wee should now mourne as heartily for piercing Christ by our sinnes as if wee had lost an onely child c. We complaine of the Iewes and Iudas and Pilate for abusing him But the truth is it was thy sinnes and my sinnes that brought him to suffer for them our debt was laid vpon him We that are principals are escaped and he that was our surety hath paied for it euen to the vttermost farthing And if there were no other reason to shew how little reason Christ had to suffer for vs euen this were sufficient that our hearts are so hard as we cannot bee grieued to remember his sorrowes for our sinnes Thirdly it should especially work in vs a hatred of our sinnes and a full and finall resolution to sin no more but to consecrate our whole life vnto him and to his seruice that hath suffered for vs and by suffering paid so dear a price Shall we not liue to him that died for vs Or doe wee so little care for his sorrow as by newe sinnes wee would as much as in vs lieth crucify againe the Sonne of God Take heed of despising the blood of Christ lest you sinne so long till there bee no more Sacrifice for sinne 2. Cor. 5.15 Heb. 6. Fourthly wee should striue to bee disposed as the Apostle Paul was to glory in the crosse and suffrings of Christ aboue all things seeing his sufferings were for vs to satisfy and merit for vs. It must needs be an estate of wonderfull safety and felicity that is purchased by such variety of sufferings of the Sonne of God As the world despiseth vs so wee should with singular and secret reioycing despise and contemne the world hauing such interest in the crosse of Christ Gal. 6.14 Lastly it should work in vs a most harty willingnesse to suffer any thing for Christ and the Gospel that hath suffered such extreme things for vs it should not bee grieuous to vs to forsake father or mother or wife or children or house or lands or our owne liues for his sake or for the Gospel Mark 10.29 Thus of the second thing in the doctrine of the passion of Christ. The third thing is the vse of it and that is to bee an example vnto vs that wee might walk in his steps Leauing vs an example The end then of the sufferings of Christ is to be an example to vs to learne by The word rendred an example is a metaphor taken from Scriueners or Painters and signifies properly a copy or patterne or portraiture of a thing exactly drawne out wee are then set to schoole to learne by example Christs suffrings are as a Writing-schoole where the Copies are most exactly drawne Before I come to the particulars wee should beare for Christ in his suffering diuers things may bee briefely noted out of the words especially about examples Doct. 1. God would haue vs learne by examples as well as by precept and thence it is the Scripture is so stored with all sorts of examples Doct. 2. Such as giue good example of well-doing are as a common treasure many may learne good by them Good examples are like common schooles and the better because they are Free-schooles wee may learne from example without cost Though thou couldst not shew all the meanes thou desirest yet to giue a good example of sound life and holines is a great treasure in the Church It doth not only make Religion wel spoken of but it profits many to teach their wel-doing And therefore such as shine by the light of good example should bee much made of in euery place and they sinne fearefully that wrong them c. Doct. 3. It requires a speciall goodnes to be fit to be an example to others which the metaphor
of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselues For first by the assise a man must keepe vpon himself he will be found dead by sentence when he iudgeth himselfe before the Lord he stands as a man condemned in the flesh He sentenceth himselfe to eternall death for his deserts by confessing what hee meriteth 1. Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly Repentance destroies the sences and affections and conceites and reason that were wont to bee aliue in men It dissolues the very frame of the old conuersation The word rendred dead signifies to vndoe what was done about the life of men to vnmake him as I may say so as all the old things passe away and all becomes new 2. Cor. 5.17 Rom. 6.6 1. Iohn 3.8 In the new Conuert there is not left the sauour sent lust or affections after sinne and the sinfull profits and pleasures of the world Hee doth not find that inflammation or inticement he was wont to feele from euill example or the glory of the world or euill company or the things before hee most esteemed and delighted in Thus hee is dead to himselfe because he denies himselfe and could bee well contented to forget that euer hee had beene such as hee was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may bee said to bee dead in repenting because repentance is neuer fully finished till their naturall death sinne sticks so fast as they haue dayly cause of mortification in some degree and it will neuer bee gotten wholly out till they bee in deed dead men though in the meane time God accepts of their first repentance as if it were perfect This doctrine serues effectually to discouer the estate of multitudes of Christians not to bee right as they That do nothing at all about their sinnes That excuse their sinnes and hide them and fauour them and cast the fault vpon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselues in their hearts when their iniquity is found worthy to be hated Ps. 36.2 That haunt with such persons as may make them sinne more That say It is no profit to walk humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and reuile such as are mortified That are dead rather in faith and good works and finde a deadly sauour in the Word That haue sense and sauour onely in the things of the flesh Secondly this should teach all that minde their owne saluation to look carefully to the truth of their mortification and not to think it is such a slight easie work but to consider that in repenting for sinne they must neuer cease till they bee like Christ dying for sinne and that is in the sense before giuen So our bearing of the similitude of Christs death in our repentance notes diuers particular things in our repentance as 1. That our sorrowes bee voluntary not inforced hee gaue his life it was not taken from him wee must not tarry till the diuel fire vs with the terrors of despaire 2. That wee be payned at the very heart for our sinnes so was Christ it must be a harty griefe 3 That wee shew forth the fruites of our repentance so hee suffered openly 4. That hee suffered by degrees and ceased not till hee died so must wee by degrees resist sinne and neuer cease vntill it bee quite abolished Hence also wee may know whether wee haue truely repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sinne 2. When hee feeles the wonted violence of affections after sinne and the world to be deaded and his hart growne dul and out of taste in matters of sinne and the world Hee is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is aweary of life it selfe by reason of the remainders of sinne in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as hee was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doct. 4. The Passion of Christ is the best medicine to kill sinne in vs He died that wee might die to sin There is a vertue in the death of Christ to kill sinne Rom. 6. Now the death of Christ may bee said to kill sinne First in respect of the guilt of it Christ in his death paied all that was needefull for satisfaction and so destroyed the imputation of it and stilled the clamour of it It cannot cry against vs in heauen because God is fully satisfied and the bond discharged and cancelled the plea of our sinnes died in the passion of Christ. Secondly in respect of the hatefulnes of it or the demonstration of the hatefulnes of it The passion of Christ giues all men occasion to see how vnworthy sin is to liue that made him die when it was onely imputed to him and not done by him Thirdly in respect of the power of it in vs actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not onely of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly deriued vnto the penitent sinner by the ordinances of Christ his Word Praier and Sacraments Vse The vse should bee for triall men may know whether as yet they haue any part in the death of Christ by inquiring whether they bee dead in their sins First they haue no interest in the merit of his death that haue not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men finde any corruptiō begin to be too strong for them they must fly to Christ for this medicine and then there is no sinne so strong in them but by constant praier to Christ for the vertue of his death will be subdued if they pray in faith Praier gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not incounter one sinne onely but sinnes in the plurall number and indefinitely It notes that in true repentance there is a respect had to amendment of all sinnes To mend onely one or two faults is not true repentance For hee that is truly dead is dead to sinnes there is no sinne but the true Conuert desires and endeuors to bee rid of it so far as hee knowes it to bee a sinne Herod did mend in some things but yet was not sound because in one sin hee minded no repentance And this point doth giue an infallible rule of triall of mens estates in Christ for no wicked
man in earth doth so much as in true desire forsake all sinne There bee some corruptions hee knowes that hee would vpon no conditions part with To desire and endeuour to bee rid of all sinnes is an infallible mark of a childe of God Doct. 6. Mortification makes a man dead onely to sinnes it doth not make him of a dead and lumpish disposition in doing good duties Heb 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sinne onely nor doth it kill his contentment in the creatures of God and the vse of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sinne onely Might liue vnto righteousnes These words containe the second effect of Christs death and passion viz. the raising of vs vnto a righteous life His death makes vs liue and liue righteously Diuers doctrines may bee hence obserued Doct. 1. First that men truly mortified shall liue happily These dead men will liue there is no danger in great sorrow and the other works of mortification It kils sinne but the soule liues by that meanes Hee is sure to liue that is dead to his sins Rō 8.13 Esay 26.19 1. Pet. 4.6 Eze. 18. Ho. 14.2 The reasons are First because God hath promised comfort to such as mourne for sinne Math. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge giuen him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1. Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are euer after interessed in the comforts of the Word Esay 57.15 18. Fiftly the nature of godly sorrow is onely to tend to repentance It is worldly sorrow that tends to death 2. Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shal be conformed to Christs life by the resurrection from the dead The vse may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities wheras they may heere see there is no danger in it Hellish terrours and despaire and some kind of diseases may make strange effects in some men but neuer was any hurt by godly sorrow for sinne if wee will beleeue the Scriptures and therefore it should incourage men to fall to work soundly about searching their waies and confessing their sinnes and iudging themselues in secret for their sinnes Iames 4. chapter 7.2 Cor. chap. 7.10 11. But heere men must looke to some fewe rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay vp such promises made to the duties of mortification as may vphold their hearts in the practice of them Thirdly that they refuse not consolation but when they haue found true humiliation for their sinnes and comfort from God in his ordinances that they turne their sorrow into ioy and their praiers into thanksgiuing and spend their daies alwaies reioycing in the Lord. Doct. 2. It is not enough to die to sinne vnlesse wee also liue to righteousnes It is not enough to forsake our sinnes but wee must spend our daies in good works wee are so charged to cease to doe euill as withall wee are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Math. 3.8 A man will cut downe his fig-tree for want of good fruite though it beare no ill fruit Luke 13.6 It will not please any husband-man that his Land beare no thornes nor briers nor weedes if it beare him not good graine It is not enough for a seruant that hee doe his Master no hurt but hee must see to it that hee doe his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ died to this end that wee might liue righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on vs in our regeneration are giuen to profit withall not to lay them vp in a napkin 1. Cor. 12. Fourthly because wee shall bee iudged at the last day according to our works Rom. 2.6 Vse And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and liue ciuilly and doe no body no wrong they are out of al question in a right course And besides it should awake carelesse and sluggish Christians to looke to their gifts and remember what accounts they will giue to God for their vnprofitablenesse and vnfruitfulnesse 2. Pet. 1.8 Doct. 3. It is from hence euident that the onely liuing is to liue righteously Hee is worthy to bee said to liue that liues to righteousnes a religious life is the best life And these are the reasons First because it is the most honorable life For to liue to righteousnes makes a man highly in the fauour of God Psal. 11.7 Prou. 15.9 and it shewes that a man is borne of God 1. Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prou. 10.7 and the fruits of righteousnes are the best meanes of glorifying God Phil. 1.11 And therefore Salomon said well that The righteous is more excellent than his neighbour Prouerbs 12.26 And Dauid saith They are the onely excellent Ones Psal. 16. whereas euery wicked man is lothsome and a sinnefull life is a shamefull life Prou. 13.5 and 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are vpon the head of the righteous Pro. 10.6 The wicked worketh a deceitfull work but to him that soweth righteousnes shall be a sure reward Pro. 11.18 And righteousnes is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1. Tim. 6. Iob 8.6 And the profit of righteousnes will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times laid vp for the iust Thirdly because it is the safest and quietest life He that walketh vprightly walketh surely Prouer. 10.19 and the fruit of righteousnes is peace Iam. 3.18 For God's promise is that No euill shall happen to the iust whereas the wicked shall be filled with mischief Pro. 12.21 And God's blessing makes them rich and hee mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnes is reckoned as an impenetrable armour 2. Cor. 6.7 And God doth mark euery one that doth righteousnes and solaceth his heart Esay 64.5 And the very doing of good is sweetnes to the soule
7.1 Doct. 4. The fourth doctrine is that wee are cured by Christs stripes His sufferings heale our sorrowes His wounds make vs whole His sicknes offers vs health and his stripes heale vs partly by satisfying for our sinnes and so remouing the cause of our diseases both spirituall and corporall and partly by an vnspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serue for vse many waies Vses First for information and so it may shew vs the wonder of Gods working that can doe great things by meanes in respect of vs altogether vnlikely Wee hold it a thing almost beyond beliefe that the applying of medicines to the sword that wounded a man shall make the wounds heale in a man But this heere is a mystery that onely the Christian Religion can tell of of which there neuer was president in nature that The wounding of one Man should heal another or that the stripes of the Captaine should cure all his diseased souldiers and yet thus it is euen thus is the Lord pleased to glorify the power of his working Secondly we may hence bee informed of the precious vse of euery part of Christs sufferings not his dying onely doth vs good but euery thing hee did endure His stripes cure our wounds his shame wrought our honour His temptations draue the diuels from vs not any thing was done to him by his aduersaries but GOD made it work for our good Shall wee then dare to take offence at the crosse of Christ Haue we not reason to glory in it aboue all things Thirdly doe we not heere see how hatefull sinne is in Gods sight and how foule our diseases are when nothing can cure vs but Christs blood and that must bee fetched out of him with the best stripes which the hands of the wicked inflicted vpon him Oh the hardnes of our hearts that can see Christ thus vsed for our sinnes and yet are not perswaded that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour and mourne to think of it as wee would for our onely sonnes Would it not grieue vs at the heart if we should see the young Prince the Kings sonne basely whipped by our aduersaries only for our affaires Oh what hearts haue we that as bad as they are would be melted to see this done to a Kings sonne and yet are not troubled to knowe it was done to Gods Sonne Fourthly we may see what wicked mallice will doe if it bee not restrayned to disgrace our Sauiour to get a sentence against him to binde him hand and foot yea to kill him will not serue their turnes vnlesse they may most basely scourge him before hee dies That malicious men now doe not alwaies so is not because their malice doth not tend to it but because either God or man restraines them It is a most diuelish humour and therefore to bee auoyded and detested of all those that loue the Lord Iesus Vse 2. Secondly how many waies should this instruct vs what care the Lord Iesus requires of vs what should not this make vs willing to doe Oh how should wee loue him with all our hearts aboue all the world that could endure to bee thus abased euen vnto stripes for our sakes when hee could haue preuented it if hee had pleased what a shame should it bee to vs to bee impatient or to think much of our crosses who though wee had suffered many things yet not so grieuous as those things befell our Sauiour Yea further it should encourage vs to suffer any thing for Christ and the rather because wee haue not resisted to stripes or blood nor cannot now suffer the thousandth part for him of that he hath suffered for vs. Thus of the healing of our soules These words also may bee expounded of the healing of our bodies as we shewed before and so the like doctrines may bee obserued as Doct. 1. That the bodies of all men by nature neede healing For sinne hath brought vpon man the sentence of deformities and infirmities and diseases and wee see God doth inflict diseases vpon many and that of diuers sorts and many men that for the present are free from the paines of diseases yet haue their enemies in their bodies in diuers parts of them laid as it were in garison which may and will break out vpon them at a time they know not or if they were not there the Lord from without can send diseases vpon them The world is euery where full of occasions of sicknes or if there were not outward meanes to worke them yet God can strike men from heauen Vse The vse should bee to warne such as are in health to walke humbly For they know not how soone sicknes may seaze vpon them Secondly such as haue their friends taken away by sicknes or are yet afflicted should submit to Gods will For this is the case of all men euen the greatest yea and Gods elect are liable to such a condition by nature Doct. 2. The diseases of the body are grieuous therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies We see by experience that of many sorts of crosses it is most grieuous to beare the paines that arise from the wounds or sicknes of the body and it is the more grieuous partly because no men are priuiledged from diseases but either haue them or are in danger of them as was said before and partly because God hath armed such a multitude of sorts of diseases to which the body of man is liable Vse Therefore the vse should bee to take warning from these pains of the body to preuent eternall paines in hell by reconciling our selues to that God that can so fearefully afflict both body and soule and as wee feele the outward man to decay the more to labour for the health of the inward man especially by those harbingers of death to prouide for the time when our change shall come Doct. 3 Christ is a Physician for the body of man as well as for the soule In Christ our bodies may be healed Christ prouided healing for mans body as well as for his soule and mens bodies he heales either in this life or in the generall Resurrection First in this life some hee hath healed by miracle as hee did multitudes in the daies of his flesh while hee was heere in this world which he did in execution of his office as hauing charge of mens bodies and some hee healed by meanes giuing his blessing vnto the medicines prouided in nature and applied by the skilfull to the diseased yea hee vndertakes the healing of all Gods Elect in their bodies as this place imports which hee doth promise and will performe if it bee good for them Many times to heale the body would hurt the soule or keepe the leper from heauen and then Christ will not heal them else he vndertakes and is bound