Arrows to some few of his own to call them home The full and clear distinction of the godly and wicked being reserved for their after Estate in Eternity it needs not seem strange that in many things it appear not here one thing above all others most grievous to the Child of God may take away the wonder of other things they suffer in common that is the remainders of sin in them while they are in the flesh though there is a Spirit in them above it and contrary to it which makes the difference yet sometimes the too much likeness especially in the prevailings of corruption doth confuse the matter not only to others eyes but their own 4. Though the great distinction and severing be reserved to that great and solemn day that shall clear all yet the Lord is pleased in part more remarkably at sometimes to difference his own from the ungodly in the execution of temporal Judgments and to give these as preludes of that final and full Judgment And this of Noah was one of the most eminent in that kind being the most general Judgment that ever befel the World or that shall till the last and so the liveliest figure of it it was by water as the second shall be by fire it was most congruous that it should resemble in this as the chief point saving of righteous Noah and his Family from it prefiguring the eternal Salvation of Believers as our Apostle teacheth Wherein few that is eight persons were saved by water This great point of the fewness of those that are saved in the other greater Salvation as in this I shall not now prosecute only 1. If so few then the inquiry into our selves whither we be of these few would be more diligent and followed more home than it is yet with the most of us we are wary in our trifles and only in this easily deceived yea our own deceivers in this great point Is not this folly far beyond what you usually say of some penny wise and pound fool to be wise for a moment and fools for eternity 2. You that are indeed seeking the way of life be not discouraged by your fewness it hath always been so you see here how few of the whole World and is it not better to be of the few in the Ark than of the multitude in the waters let them fret as ordinarily they do to see so few more diligent for Heaven as no doubt they did of Noah and this is it that galls them that any should have higher names and surer hopes this way what are none but such as you going to Heaven think you us all damned what can we say but there is a flood of wrath wasting many so and certainly all that are out of the Ark shall perish in it 3. This is that main truth that I would leave with you look on Jesus Christ as the Ark of whom this was a figure and believe it out of him there is nothing but certain destruction a deluge of wrath all the World over out of Christ. Oh! it is our life our only safety to be in him But these things are not believed Men think they believe them and do not Were it believed that we are under the Sentence of eternal death in our natural estate and no escape but by removing out of our selves unto Christ Oh! what thronging would there be to him whereas now he invites and calls and how few are perswaded to come to him Noah believes the Lord's word of Judgment against the World believed his Promise made to him and prepared an Ark is it not a high sign of unbelief that there being an Ark of everlasting Salvation ready prepared to our hand we will not so much as come to it Will you be perswaded certainly that the Ark Door stands open his offers are free do but come and try if he will turn you away no he will not him that comes to me I will in no wise cast out And as there is such acceptance and sure preservation in him there is as sure perishing without him trust on what you will be you of a Giants stature as many were of them to help you to climb up as they would sure do when the Flood came on to the highest Mountains and tallest Trees yet it shall overtake you make your best of your worldly advantages or good parts or civil righteousness all shall prove poor shifts from the flood of wrath which rises above all those and drowns them only the Ark of our Salvation is safe think how gladly they would have been within the Ark when they found Death without it and now it was too late how would many that now despise Christ wish to honour him one Day Men so long as they thought to be safe on the Earth would never betake them to the Ark would think it a Prison and could Men find Salvation any where else they would never come to Christ for it this is because they know not But yet be it necessity let that drive thee in and then being in him thou shalt find reason to love him for himself besides the Salvation thou hast in him 2. You that have fled into him for refuge wrong him not so far as to question your safety what though the floods of thy former guiltiness rise high thine Ark shall still be above them and the higher they rise the higher he shall rise shall have the more glory in free justifying and saving thee though thou find the remaining power of sin still within thee yet it shall not sink thine Ark there was in this Ark sin yet they were saved from the flood if thou doest believe that puts thee in Christ and he will bring thee safe through without splitting or sinking 3. As thou art bound to account thy self safe in him so to admire that love that set thee there Noah was a holy Man but whence was both his holiness and preservation while the World perisht but because he found favour or free grace as the word is in the eyes of the Lord. And no doubt he did much contemplate this being secure within when the cries of the rest drowning were about him thus think thou seeing so few saved in this blessed Ark wherein I am in comparison of the multitudes that perish in the deluge whence is this why I chosen and so many about me left why but because it pleased him But all is streight here we have no hearts nor no time for ample thoughts of this love till we be beyond time then shall we admire and praise without ceasing and without wearying Verse 21. 21. The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Iesus Christ. AS the Example the Apostle here makes use of is great and remarkable so its fit and sutable for the instruction of Christians this he clears in
painful diseases that either quickly cut the thread of Life or make their aged bones full of the sins of their youth Take what way you will there is no place nor condition so senc'd and guarded but publick calamities or personal griefs find away to reach us Seeing then we must suffer however this kind of suffering to suffer for righteousness is far the best what he said 〈◊〉 of doing ill we may well say of suffering ill if it must be 't is best to be for a Kingdome And those are the terms on which Christians are called to suâ—â—er for righteousness if we will reign with Christ certain 〈…〉 sâ—ffer with him and if we do suffer with hi◠〈…〉 we shall reign with him And therefoâ—◠〈…〉 are happy But 〈…〉 suffering for righteousness only with relation to 〈◊〉 Apostle's present reasoning his conlusion he establishâ— 1. From the favour and protection of God 2. From the nature of the thing it self Now we would consider the consistence of this supposition with those reasons 1. The Eyes of the Lord being on the righteous for their good and his Ear open to their Prayer how is it that for all that favour and inspection they are so much expos'd to suffering and even for the regard and affection they bear towards him suffering for righteousness these seem not to agree well yet they do 'T is not said that his Eye is so on them as that he will never see them afflicted nor have them suffer any thing no but this is their great priviledge and comfort in suffering that his gracious Eye is then upon them and sees their trouble and his Ear towards them not so as to grant them an exemption for that they will not seek for but seasonable deliverance and in the mean while strong support as is evident in that 34th Psalm If his Eye be always on them he sees them suffer often for their afflictions are many ver 19. and if his Ear be to them he hears many sighs and cries press'd out by sufferings and they are content this is enough yea better then not to suffer they suffer and often directly for him but he sees it all takes perfect notice on 't therefore 't is not lost And they are forc'd to cry but none of their cries escape his Ear he hears and he manifests that he sees and hears for he delivers them and till he does he keeps them from being crush'd under the weight of the suffering he keeps all his bones not one of them is broken He sees yea appoints and provide these conflicts for his choicest Servants he sets his Champions to encounter the malice of Satan and the World for his sake to give proof of the truth and the strength of their love to him for whom they suffer and to overcome even in suffering He is sure of his design'd advantages out of the sufferings of his Church and Saints for his name he loses nothing nor they lose nothing but their Enemies when they rage most and prevail most are ever the most losers his own glory grows and his peoples graces grow yea their very number grows and that sometimes most by their greatest sufferings It was evident in the first Ages of the Christian Churches where were the glory of so much invincible love and patience if they had not been so put to it 2. For the other that the said following of good would preserve from harm it speaks truly the nature of it what 't is apt to do and what in some measure it often doth but the considering the nature of the World its enmity against God and Religion that strong poyson in the Serpents Seed it is not strange that it often proves otherwise that notwithstanding the righteous carriage of Christians yea even because of it they suffer much 't is a resolv'd case all that will live godly must suffer Persecution it meets a Christian in his entry to the way of the Kingdome and goes along all the way no sooner begin thou to seek the way to Heaven but the World will seek how to vex and molest thee and make that way grievous if no other way by scoffs and taunts as bitter blasts to destroy the tender blossom or bud of Religion or as Herod to kill Christ newly born you shall no sooner begin to enquire after God but twenty to one they will begin to enquire if thou art gone mad but if thou knowest who 't is whom thou hast trusted and whom thou lovest this is a small matter what though it were deeper and sharper sufferings yet still if you suffer for righteousness happy are you Which is the Second thing was proposed and more particularly imports that a Christian under the heaviest load of sufferings for righteousness is yet still happy notwithstanding these suffering 2dly That he is happier even by these sufferings And 1. All the sufferings and distresses of this World are not able to destroy the Happiness of a Christian nor diminish it yea they cannot at all touch it 't is out of their reach If it were built on worldly enjoyments then worldly deprivements and sufferings might shake it yea might undo it when those rotten stoups fail that which rests on them must fall he that hath set his heart on his riches a few hours can make him miserable 't is almost in any bodies power to rob him of his Happiness a little slight or disgrace undoes him or whatsoever the Soul fixes on of these moving unfixed things pluck them from it and it must cry after them ye have taken away my God's But the Believer's happiness is safe out of shot he may be impoverished and imprison'd and tortur'd and kill'd but this one thing is out of hazard he cannot be miserable still in the midst of all these subsists a happy Man If all Friends be shut out yet the visits of the Comforter may be frequent bringing him glad tydings from Heaven and communing with him of the love of Christ and solaâ—ing him in that 'T was a great word for a Heathen of his false 〈◊〉 kill me they may but they cannot hurt me how much more confidently may the Christian say so banishment he â—ears not for his Country is above nor death for that sets him home into that Country The believing Soul having hold of Jesus Christ can easily despise the best and the worst of the World and give a defie to all that 's in it can share with the Apostle in that which he gives I am perswaded that neither death nor life shall separate me from the love of God which is in Christ Iesus our Lord. Yea what tho' the frame of the World were a dissolving and salling a pieces this happiness holds and is not stir'd by it for 't is in that Rock of Eternity that stirs not nor changes at all Our main work truly if you will believe it is this to provide this immoveable happiness that amidst all changes and losses and sufferings
he still asks what you mean by this those things answer not me do ye think I can find Comâ—â—â—â— in them so long as my sin is unpardon'd and there is a 〈◊〉 of Eternal Death standing above my head I feel even an impress of somewhat of that hot Indignation some flashes of it flying and lighting upon the face of my Soul and how can I take pleasure in these things you speak of And though I should be sensless and feel nothing of this all my life yet how soon shall I have done with it and the delights that reach no further and then to have Everlasting burnings Eternity of wrath to enter to how can I be satisfyed with that estate All you offer a Man in this posture is as if ye should set dainty fair and bring musick with it to a Man lying almost pressed to death under great weights and ye bid him eat and be merry but lift not off his pressure you do but mock the Man and add to his misery On the other side he that hath got but a view of his Christ and reads his own pardon in Christs sufferings he can rejoyce in this in the midst of all other sufferings and look on death without apprehension yea with gladness the sting is out Christ hath made all pleasant to him by this one thing that he suffered once for sins Christ hath perfum'd the Cross and the Grave and made all sweet The pardoned Man finds himself light skips and leaps and through Christ strengthning him he can encounter with any trouble If you think to shut in his Spirit within outward sufferings it is now as Sampson in his strength able to carry away the Gates on his back that you would shut one withal yea can submit patiently to the Lords hands in any correction Thou hast forgiven my sin therefore deal with me as thou wilt all is well 1. Learn to consider more deeply and esteem more highly of Christ and his suffering to silence our grumbling at our petty light crosses for so they are in comparison of his will not the great odds of his perfect Innoâ—ency and oâ— his nature and measure of his sufferings will not the sense of that Redemption of our Souls from death by his death will none of these nor all of them argue us into more thankfulness and love to him and patience in our tryals Why will we then be called Christians it is impossible to be fretful and malecontent with the Lord 's dealing with us in any kind till first we have forgot how he dealt with his dearest Son for our sakes But these things are not weigh'd by the most we hear and speak of them but our hearts receive not the impressions of them therefore we repine against our Lord and Father and drown a hundred great blessings in any little touch of trouble that befalls us 2. Seek surer interest in Christ and his suffering than the most either have attained or are aspiring to otherwise all that is here suffered will not ease or comfort thee any thing in any kind of suffering no though thou suffer for a good cause even for his cause still this will be an extraneous foraign thing to thee to tell thee of his sufferings will work no otherwise with thee than some other common story And as in the day of peace thou regardest it no more so in the day of thy trouble thou shalt receive no more comfort from it Other things you esteemed shall have no comfort to speak to you though you persue them with words as Solomon says of the poor Man's friends yet they shall be wanting to you And then you would sure find how happy it were to have this to turn you to that the Lord Jesus suffered for sins and for yours and therefore hath made it a light and comfortable business to you to undergo momentary passing sufferings Days of tryal will come do you not see they are on us already Be perswaded to turn your eyes and desires more towards Christ. This is the thing we would still press the support and happiness of your Souls lyes on it But you will not believe it Oh! that ye knew the comforts and sweetness of Christ. Oh that one would speak that knew more of them were you once but entered into this knowledge of him and the virtue of his sufferings you would account all your days but lost wherein you have not known him and in all times your hearts would find no refreshment like to the remembrance of his love Having somewhat considered these sufferings as the Apostles Argument for his present purpose Now to take nearer notice of the particulars by which he illustrates them as the main point of our Faith and Comfort Of them here two things 1. Their Cause 2. Their Kind Their Cause both their meriting cause and their final cause 1. What in us procured these sufferings unto Christ. 2. What those his suffering procured unto us Our guiltiness brought suffering upon him and his suffering brings us unto God 1. The evil of sin hath the evil of punishment inseparably ty'd to it We have a natural obligation of obedience unto God and he justly urges it so that where the command of his Law is broke the Curse of it presently followeth And though it was simply in the Power of the supream Lawgiver to have dispensed the infliction yet having in his Wisdom purposed to be known a just God in that way following forth the tenor of his Law of necessity there must be a suffering for sin Thus the Angels that kept not their Station falling from it fell into a Dungeon where they are under chains of darkness reserved to the Iudgement of the Great day and Man fell under the sentence of Death But in this is the difference betwixt Man and them they were not of one as parent or common root of the rest but each one fell or stood for himself alone so a part of them only perisht but Man fell altogether so that not one of all the Race could escape condemnation unless some other way of satisfaction be found out And here it is Christ suffered for sins the just for the unjust Father says he I have glorified thee on Earth In this Plot indeed do all the Divine Attributes shine in their full infinite Mercy and immense Justice and Power and Wisdom Looking on Christ as ordained for that purpose I have found a Ransom says the Father one fit to redeem Man a Kinsman one of that very same Stock the Son of Man one able to redeem Man by satisfying me and fullfilling all I lay upon him my Son my only begotten Son in whom my Soul delights And he is willing undertakes all says loe I come c. We are agreed upon the way of this Redemption yea upon the Persons to be redeemed it is not a roving blind Bargain a price paid for we know not to whom Hear his own words Thou hast given the Son
the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
not through fire and water yea through death it self yea were it through many deaths to go after him 2. Consider as its due so it is made easie by that his suffering for us our burden that pressed us to hell taken off is not all as nothing that is left to suffer or do our Chains that bounds us over to eternal Death being knock'd off shall we not walk shall we not run in his ways Oh! think what that Burden and Yoke was he hath eased us of how heavy how unsufferable it was and then we shall think what he so truly says that all he lays on is sweet his yoke easie and his burden light Oh! the happy change rescued from the vilest slavery and called to conformity and Fellowship with the Son of God 2. The Nature of this Conformity to shew the nearness of it is exprest in the very same terms as in the pattern it is not a remote resemblance but the same thing even suffering in the flesh But that we may take it right what suffering is here meant it is plainly this ceasing from sin so suffering in the flesh here is not the enduring of afflictions which is a part of a Christians Conformity with his head Christ Rom. 8. But this is a more inward and spiritual suffering it is the suffering and the dying of our Corruption the taking away the life of sin by the death of Christ and that death of his sinless flesh works in the Believer the death of sinful flesh that is the Corruption of his Nature which is so usually in Scripture called flesh Sin makes Man base drowns him in flesh and the lusts of it makes the very Soul become gross and earthly turns it as it were to flesh so the Apostle calls the very Mind that is unrenewed a carnal mind Rom. 8. And what doth the mind of a Natural Man hunt after and run out into from one day and year to another is it not on things of this base World and the concernment of his flesh What would he have but be accommodated to eat and drink and dress and live at ease he minds earthly things savours and relishes them and cares for them examin the most of your pains and time and your strongest desires and most serious thoughts if they go not this way to raise your selves and yours in your Worldly condition yea the highest projects of the greatest natural Spirits are but earth still in respect of things truly spiritual all their State Designs go not beyond this poor life that perishes in the flesh and is daily perishing even while we are busiest upholding it and providing for it present things and this lodge of clay this flesh and its interest take up most of our time and pains the most yea all till that change be wrought the Apostle speaks of till Christ be put on Rom. 13. put ye on the Lord Iesus Christ and then the other will easily follow that follows in the Words make no provision for the flesh to fullfil it in the lusts thereof Once in Christ and then your necessary general care for this natural life will be regulated and moderated by the Spirit And for all unlawful and enormous desires of the flesh you shall be rid of providing for these instead of all provision for the life of the flesh in that sense there is another guest and another life for you now to wait on and furnish for in them that are in Christ that flesh is dead they are frâ—ed from its drudgery he that hath suffered in the flesh hath rested from sin Ceased from sin â—e is at rest from it a Godly Death as thâ—y that die in the Lord rest from their labours he that hath suffered in the flesh and is dead to it dies indeed in the Lord rests from the base turmoil of sin it is no longer his Master As our sin was the cause of Christs death his death is the death of sin in us and that not simply as he bear a moral pattern of it but the real working cause of it hath an effectual influence on the Soul kills it to sin I am crucified with Christ says S. Paul Faith so looks on the death of Christ that it takes the impression of it sets it on the heart kills it unto sin Christ and the Believer do not only become one in law so as his death stands for theirs but are in nature so as his death for sin causes theirs to it Rom. 6. 3. This suffering in the flesh being unto death and such a death Crucifying hath indeed pain in it but what then it must be so like his and the believer like him in willingly enduring it all the pain of his suffering in the flesh his love to us digested and went through it so all the pain to our nature in severing and pulling us from our beloved sins and our dying to them if his love be planted in our hearts that will sweeten it and make us delight in it love desires nothing more than likeness and shares willingly in all with the party loved and above all love this Divine Love is purest and highest and works strongliest that way takes pleasure in that pain and is a voluntary death as Plato calls love it is strong as death makes the strongest body fâ—ll to the ground so doth the love of Christ make the activest and liveliest sinner dead to his sin And as death fevers a Man from his dearest and most familiar friends thus doth the love of Christ and his death flowing from it fever the heart from its most beloved sins I beseech you seek to have your hearts set against sin to hate it to wound it and be dying daily to it Be not satisfy'd unless ye feel an abatement of it and a life within you disdain that base service and being bought at so high a rate think your selves too good to be slaves to any base lust you are called to a more excellent and more honourable service And of this suffering in the flesh we may safely say what the Apostle speaks of the sufferings with and for Christ that the partakers of these sufferings are co-heirs of glory with Christ if we suffer thus with him we shall also be glorified with him if we die with him we shall live with him for ever 3. The actual improvement of this Conformity Arm your selves with the same Mind or thoughts of this Mortification Death taken Naturally in its proper sense being an intire privation of life admits not of degrees but this figurative death this Mortification of the flesh in a Christian is gradual in so far as he is renewed and is animated and acted by the Spirit of Christ he is throughly mortified for this death and that new life joyned with it and here added ver 2. go together and grow together but because he is not totally renewed and there is in him of that corruption still that is here called flesh therefore is
further This is indeed a a great vanity and a great misery to lose that labour and gain nothing by it which duly used would be of all others most advantageous and gainful and yet all meetings are full of this Now when you come this is not simply to hear a discourse and relish or dislike it in hearing But a matter of life and death of eternal death and eternal life and the spiritual life begot and nourisht by the word is the beginning of that eternal life Follows To them that are dead By which I conceive he intends such as had heard and believed the Gospel when it came to them and now were dead And this I think he doth to strengthen these brethren to whom he writes to commend the Gospel to this intent and not to think the condition and end of it hard As our Saviour mollifies the matter of outward sufferings thus so persecuted they the Prophets that were before you And the Apostle afterwards in this Chapter uses the same reason in that same subject so here that they might not judge the point of mortification he presses so grievous as naturally Men will do he tells them it is the constant end of the Gospel and they that have been saved by it went that same way he points out to them They that are dead before you died this way that I press on you before they died and the Gospel was preached to them for that very end Men pass away and others succeed but the Gospel is still the same hath the same tenour and substance and the same ends As Solomon speaks of the Heaven's and Earth that remain the same while one Generation passes and another cometh the Gospel surpasses both in its stability as our Saviour testifies they shall pass away but not one Iot of this Word And indeed they wear and wax old as the Apostle teaches us but the Gospel is from one Age to another of most unalterable integrity hath still the same vigour and powerful influence as at the first They that formerly received the Gospel it was upon these terms therefore think them not hard and they are now dead all the difficulty of that work of dying to sin is now over with them if they had not died to their sins by the Gospel they had died in them after a while and so died eternally it is therefore a wise prevention to have sin judged and put to death in us before we die if we die in them and with them we and our sin perish together if we will not part but if it die first before us then we live for ever And what think you of thy carnal will and all the delights of sin What is the longest term of its life uncertain it is but most certainly very short thou and these pleasures must be severed and parted within a little time however thou must dye and then they dye and you never meet again Now were it not the wisest course to part a little sooner with them and let them dye before thee that thou mayest inherit eternal life and eternal delights in it pleasures for evermore It s the only bargain and let us delay it no longer This is our season of enjoying the sweetness of the Gospel others heard it before us in our rooms that now we fill and now they are removed and remove we must shortly and leave this same room to others to speak and hear in It is high time we were considering what we do here to what end we speak and hear and to lay hold on that Salvation that is held forth unto us and that we lay hold on it let go our hold of sin and those perishing things that we hold so firm and cleave so fast to do they that are dead who heard and obeyed the Gospel now repent their repentance and mortifying the flesh or do they not think ten thousand times more pains were it for many Ages all to little for a moment of that which now they enjoy and shall enjoy to eternity And they that are dead who heard the Gospel and slighted it if such a thing might be what would they give for one of these opportunities that now we daily have and daily lose and have no fruit nor esteem of them You have lately seen many of you and you that shifted the sight have heard of numbers cut off in a little time whole families swept away by the late stroke of God's hand many of which did think no other but that they might have still been with you here in this place and exercise at this time and many years after this and yet who hath laid to heart the lengthning out of their day and considered it more as an opportunity of that higher and happier life than as a little protracting of this wretched life which is hastening to an end Oh! therefore be intreated to day while it is day not to harden your hearts though the Pestilence doth not now affright you so yet that standing mortality and the decay of these earthen lodges tells us that shortly we shall cease to preach and hear this Gospel Did we consider it would excite us to more earnest search after our evidences of that eternal life that is set before us in the Gospel and we would seek it in the characters of that spiritual life which is the beginning of it within us and is wroâ—ght by the Gospel in all the heirs of Salvation Think therefore wisely of these things 1. What 's the proper end of the Gospel 2. Of the approaching end of thy days and let thy certainty of this drive thee to seek more certainty of the other that thou maist partake of it and then this again will make the thoughts of the other sweet to thee that visage of death that is so terrible to unchanged sinners shall be amiable to thine eye having found a Liâ—e in the Gospel as happy and lasting as this is miserable and vanishing and seeing the perfection of that life on the other side of death will long for the passage Be more serious in this matter of daily hearing the Gospel why it is sent to thee and what it brings and think it is too long I have flighted its Message and many that have done so are cut off and shall hear it no more I have it once more inviting me and it may be this may be the last to me and in these thoughts ere you come bow your knee to the Father of Spirits that this one thing may be granted you that your Souls may find at length the lively and mighty power of his Spirit upon yours in the hearing of this Gospel that you may be judged according to men in the flesh but live according to God in the Spirit Thus is the particular nature of that end exprest and without the noise of various senses intends I conceive no other but the dying to the World and sin and living unto God which is the Apostle's
it a lesser sin is more than the simple falling into sin and as the ungodly do for this reason lose all their prayers a godly man may suffer this way in some degree upon some degree of guiltiness this way the heart seduc'd it may be and entangled for a time by some sinful lust they are sure to find a stop in their prayers that they neither go nor come so quickly and so comfortably as before Any sinful humor as rheums do our voice binds up the voice of prayer makes it not so clear and shrill as it was wont and the accusing guilt of it ascending shuts up the Lord's ear that he doth not so readily hear and answer as before and thus that sweet correspondence is prejudged which all the delights of the World cannot compensate If then you would have easie and sweet accesses seek 1. an holy Heart entertain a constant care and study of Holiness admit no parlee with sin do not so much as hearken to it if you would be readily heard 2. Seek a broken heart the Lord is ever at hand to that 't is in the same Psalm he is nigh to them that are of a contrite spirit c. 't is an excellent way to prevail The breaking of the heart multiplies petitioners every piece of it hath a Voice and a very strong and very moving Voice that enters his Ear and stirs the Bowels and Compassions of the Lord towards it 3. A humble heart that may present its suites always the Court is constantly there even within it the Great King loves to make his Abode and Residence in it Is. 57. 15. This is the thing that the Lord so delights in and requires he will not fail to accept of it 't is his choice Mic 6. Wherewith shall I come c. He hath showed thee O man what is good and what doth the Lord require of thee but to do justly and love mercy There 's this righteousness and that as a great part making it up to walk humbly with thy God in the Original humble to walk with thy God he cannot agree with a proud heart he hates and resists it and two cannot walk together unless they be agreed as the Wise man speaks The humble heart only company for God hath liberty to walk and converse with him he gives Grace to the humble he bows his ear if thou lift not up thy neck proud Beggers he turns away with disdain and the humblest Suiters always speed best with him Righteous not such in their own eyes but in his through his gracious dignation and acceptance and is there not reason to come humbly before him base Worms to to the most holy and most high God The Eyes of the Lord. We see 1. That both are in his sight the righteous and the wicked all of them and all their ways his eye is on the one and his face on the other as the word is but so on these as against them 't is therefore render'd his Eye of Knowledge and of Observance marking them and their Actions equally upon both No darkness nor shadow of death where the workers of iniquity may hide themselves foolishly and wretchedly done to do that or think that that we would hide from the Lord and then to think that we can hide it the Prophet speaks wâ— to such Wâ— to them that dig deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us And this is the grand principle of all wickedness not it may be expresly stated but secretly lying in the Soul an habitual forgetting of God and his eye not considering that he bâ—holds us ye that forget God says the Psalm thence all impiety and on the other side the remembrance of his eye a radical point of Piety and Holiness in which the 139 Psalm is large and excellent But as the Lord doth thus equally see both so as his Eye and Countenance imports his mind concerning them and towards them the manner of beholding them is different yea contrary And from the other beholding in common knowing their ways arises this different beholding which as usually word of Sense signifie also the affection is theâ— approving and dislike the loving and hating them and their ways so he peculiarly knows the righteous and their ways Ps. 1. And knows not never knew the workers of iniquity even those that by their profession would plead most acquaintance and familiar converse eating and drinking in his presence and yet I know you not whence are you 'T is not a breaking off from former acquaintance no he doth not that disavows none ever truly acquainted with him so the other Evangelist hath it of those that thought to have been in no small account I never knew you depart from me and there 's the convincing reason in that ye Workers of Iniquity none of his favourites and friends such Thus here his Eye his gracious Eye for good is on the Righteous and his Face his angry looks his just wrath against evil-doers In the 11th Psalm we have this much after the same way express'd First that we spoke of his knowing and beholding in common the righteous and wicked and their ways sitting high where he may mark and seeing clear throughout all places and all hearts his Throne is in Heaven his Eyes behold his Eye lids try the Children of Men. Sits in Heaven not as in a Chair of rest regardless of humane things but on a Throne for governing and judging tho' with as little uneasiness and disturbance 〈…〉 there were nothing to be done that way His Eyes behold not in a fruitless contemplation or Knowledge but his Eye lids try which signifies an intent inspection such as Men usually make with a kind of motion of their Eye lids Then upon this is added the different portion of the righteous and wicked in his beholding them and dealing with them he tryes the righteous approves what is good in them and by tryal and affliction doth purge out what is evil and in both these is love but the wicked and him that loveth violence his Soul hateth and therefore as here his face is against them his Soul and face all one but these things are express'd after our manner he looks upon them with indignation and thence come the Storms in the next Verse snares rained dâ—wn the wariest foot cannot avoid such snares they come down upon them from above fire and brimstone and burning tempest alluding to Sodom's judgment as an emblem of the punishment of all the Wicked This is the portion of their Cup. There 's a Cup for them but his Children drink not with them they have another Cup the Lord himself is the portion of their Cup Psal. 16. His Favour as closes Ps. 11. the righteous Lord loveth righteousness his countenance doth behold the upright that 's another beholding than the former gracious loving beholding as here his
says the Son to the Father power over all flesh that he should give eternal life to as many as thou hast given him and after all mine are thine and thine are mine and I am glorified in them For the sins of those he suffered standing in their room and what he did and suffered according to the Law of that Covenant as done and suffer'd by them All the sins of all the Elect were made up into an huge bundle and bound upon his Shoulders so the Prophet speaks in their name surely he hath born our griefs and carried our sorrows And the Lord laid or made to meet on him the iniquity of us all where he spoke of many ways of sin every one to his own way he binds up all in the word of iniquity as all one sin as if it were that one transgression of the first Adam that brought on the Curse of his Seed born by the second Adam to take it away from all that are his Seed that are in him as their Root He the great high Priest appearing before God with the Names of the Elect upon his Shoulders and in his Heart bearing them and all their burdens and offering for them not any other Sacrifice but himself charging all their Sin on himself as the Priest did the Sins of the People on the Head of the Sacrifice He by the eternal Spirit says the Apostle offered up himself without spot unto God spotless and sinless and so only fit to take away our sin being a satisfactory oblation for it He suffered in him was our ransome and thus it was paid in the Man Christ was the Deity and so his blood was as the Apostle calls it the Blood of God and being pierced it came forth and was told down as the rich price of our Redemption not silver nor gold nor corruptible things as our Apostle hath it before but the precious blood of Christ as of a Lamb without blemish Obs. 1. Shall any Man offer to bear the Name of a Christian that pleases himself in the way of Sin can delight and sport himself with it when he considers this that Christ suffered for sin do not think it you that still account sin sweet which he found so bitter and light which was so heavy to him and made his Soul heavy to the death you are yet far off from him if you were in him and one with him there would be some harmony of your hearts with his and some sympathy with thâ—se sufferings as endured by your Lord your Head and for you They that with a right view see him as pierced by their sins that sight pierces them and makes them mourn brings forth tears beholding the gushing forth of his blood This makes the real Christian an avowed enemy to sin shall I ever be Friends with it says he that killed my Lord no but I will ever kill it and do it by applying his death The true Penitent is sworn to be the death of sin may be surprized by it but no possibility of reconcilement betwixt them Thou that livest kindly and familiarly with sin either openly declarest thy self for it or hast a secret love for it where canst thou reap any comfort not from these sufferings to thee continuing in that Posture It is all one as if Christ had not suffer'd for sins yea worse than if no such thing had been that there is salvation and terms of mercy unto thee and yet perishes That there is Balm in Gilead and yet thou art not healed And if thou hast not comfort from Jesus crucified I know not whence thou canst have any that will hold out look about thee tell me what thou seest either in thy Possession or in thy hopes that thou esteemest most off and layest thy confidence on it or to deal more liberally with thee see what estate thou wouldest chuse for thy wish stretch thy fancy to devise an earthly happiness these times are full of unquietness but give thee a time of the calmest peace not an air of trouble stirring put thee where thou wilt far off from fear of Sword and Pestilence and encompass thee with Children Friends and Possessions and Honours and Comfort and Health to enjoy all those yet one thing thou must admit in the midst of all these within a while thou must die and having no real portion in Christ but a deluding dream of it thou sinkest through possibly that death into another death far more terrible of all thou enjoyest nothing goes along with thee but unpardoned sin and that delivers thee up to endless sorrow Oh! that you were wise and would consider your latter end do not still gaze about you upon trifles but yet be intreated to take notice of your Saviour and receive him that he may be yours fasten your Belief and your Love on him give him all your Heart that stuck not to give himself an offering for your sins 2. To you that have fled into him for Refuge if sensible of the Churches distress be upheld with this thought that he that suffered for it will not suffer it to be undone all the rage of enemies yea the Gates of Hell shall not prevail against it he may for a time suffer them to be brought low for the â—ins of his People and other wise Reasons but he will not utterly forsake them though there is much chaff yet he hath a precious number in these Kingdoms that he shed his blood for many God hath called and yet is to call he will not lose any of his flock that he hath bought so dear Acts. 20. And for their sake he will at one time repair our breaches and establish his Throne in these Kingdoms 2. For your selves what can affright you while this is in your Eye let others tremble at the Apprehension of Sword or Pestilence but sure you have for them and all other hazards a most satisfying answer in this My Christ hath suffered for sin I am not to fear that and that set aside I know the worst is but death I am wrong truly that is the best to be dissolv'd and to be with Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more better This were a happy Estate indeed but what shall they think that have no assurance those that doubt that Christ is their's and that he suffered for their sins I know no way but believe on him and then you shall know that he is yours from this is the grand mistake of many they would first know that Christ is theirs and they would believe which cannot be before he becomes ours by believing It is that gives title and propriety to him he is set before Sinners as a Saviour that hath suffered for sin that they look to him and be saved that they lay over their Souls on him and then they may be assured he suffer'd for them Say then what is it that scares thâ—e from Christ this thou seest is a poor groundless exception for he is set
sealed it that then the Grave had indeed shut her mouth upon him it appeared a done business to them and lookt very compleat-like in his Enemies eyes and very desperate like to his Friends his poor Disciples and Followers were they not near the point of giving over when they said This is the third day c. And we thought this had been he that should have delivered Israel And yet he was then with them who was indeed the Deliverer and Salvation of Israel that rolling of the Stone to the Grave was as if they had rolled it towards the East in the night to stop the rising of the Sun the next Morning much further above all their Watches and power was this Sun of Righteousness in his rising again That body that was enâ—omb'd was united to the Spring of Life the Divine Spirit of the Godhead that quickened it Obs. 1. Thus the Church which is likewise his Body when it seems undone is brought to the lowest Posture yet by vertue of that mystical Union with Jesus Christ as his Natural Body by personal Union with his Deity shall be preserved from destruction and shall be delivered and raised in due time Yet as he was nearest his exaltation in the lowest step of his Humiliation so is it with his Church when things are brought to the most hopeless appearance then shall light arise out of darkness Cum duplicantur lateres venit Moses Therefore as we ought to seek more humble Sense of Sions distress so withal not to let go this hope that her mighty Lord will in the end be glorious in her deliverance and all her sufferings and low estate shall be as a dark Soil to set off the lusture of her restorement when the Lord shall visit her with Salvation As in the rising of Jesus Christ his Almighty Power and Deity was more manifested than if he had not died and therefore we may say confidently with the Psalmist to his Lord Psal. 71. Thou which hast shewed me greâ—t and sore troubles shall quicken me again and shall bring 〈◊〉 up from the depths of the Earth thou shalt increase my greatness and comfort me on every side Yea the Church comes more beautiful out of the deepest distress let it be oâ—erwhelmed with waves yet it sinks not but rises up as only washt And in this confidence we ought to rejoyce even in the midst of our sorrows and though we live not to see them yet even in beholding afar off to be gladed with the great things the Lord will do for his Church in these later times he will certainly make bare his holy Arm in the Eyes of the Nations and all the ends of the Earth shall see the Salvation of our God His King that he hath set on his holy Hill shall grow in his Conquests and Glory and all that rise against him shall he break with a Rod of Iron He was humbled once but his glory shall be for ever as many were astonished at him his Visage being mar'd more than any Man they shall be as much astonished at his Beauty and Glory so shall he sprinkle many Nations and Kings shall shut their mouths at him According as here we find that remarkable evidence of his Divine Power in rising from the dead put to death in the Flesh but quickened by the Spirit 2. Thus a believing Soul at the lowest when to its own sense it is given over unto death and swallowed up of it as it were in the Belly of Hell yet look up to this Divine Power him whose Soul was not left there will not leave thine there Yea when thou art most sunk in thy sad apprehensions and far off to thy thinking then is he nearest to raise and comfort thee as sometimes it grows darkest immediately before day Rest on his power and goodness which never failed any that did so It is he as David says that lifts up the Soul from the Gates of Death 3. Would any of you be cured of that common Disease the fear of Death look this way and you shall find more than you seek you shall be taught not only not to fear but to love it Consider 1. His Death He died by that thou that receivest him as thy life maist be sure of this that thou art by that his death freed from the second death and that 's the great Point let that have the name which was given to the other the most terrible of all terrible things and as the second death is removed this death that thou art to pass through is I may say beautified and sweetned the ugly Visage of it becomes amiable when ye look on 't in Christ and in his death that puts such a pleasing comeliness upon it that whereas others fly from it with affrightment the Believer cannot chuse but embrace it longs to lie down in that Bed of Rest since his Lord lay in it and hath warmed that cold Bed and purified it with his fragrant Body 2. But especially looking forward to his return thence quickened by the Spirit this being to those that are in him the certain pledge yea the effectual Cause of that blessed Reâ—urrection that is in their hopes there is that Union betwixt them that they shall rise by the communication and vertue of his rising not simply by his Power so the wicked to their grief shall be raised but they by his life as theirs Therefore is it so often re-iterated Io. 6. where he speaks of himself as living and Life-giving Bread to Belivers adds I will raise them up at the last day This comfort we have even for the house of Clay we lay down and for our more considerable part our immortal Souls this his death and rising hath provided for them at their dislodging entring into that Glory where he is Now if these things were lively apprehended and laid hold on Christ made ours and the first Resurrection manifest in us quickened by his spirit to newness of life certainly there would not be a more wellcome and refreshing thought nor a sweeter discourse to us than that of death and no matter for the kind of it were it a violent death so was his Were it that we account most judgement like amongst diseases the plague was not his death very painful and was it not an accursed death and by that curse endured by him in his is not the Curse taken away to the Believer Oh! how wellcome shall that day be that day of Deliverance to be out of this woâ—ful Prison I regard not at what Door I go out at being at once freed from so many deaths and set in to enjoy him who is my life Verses 19 20 21. 19. By which also he went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure
and Kingdoms and Families where they are yea of the World the frame whereby it s mainly continued in regard to them Isa. 6. 13. But they that are ungrateful to the great Maker and Upholder of it and regardless of him What wonder they take no notice of the advantage they receive by the concernment of his Children in the World Here. 1. The Work 2. The End of it In the Work preparing of the Ark observe 1. Gods appointment 2. Noahs obedience The power of God was not tied to this yet his Wisdom choosed it he that steered the course of this Ark safely all that time could have preserved those he designed it for without it But thus it pleases the Lord usually to mix his wonderfullest deliverances with some selected means exercising that way our obedience in their use yet so as the singular power of his hand in them whereon faith rests doth clearly appear doing by them what in a more natural way they could not possibly effect 2. For the obedience of Noah if we should insist on the difficulties both in this work and in the way of their preservation by it it would look the clearer and be found very remarkable the length of the work the great pains in providing materials and consider we the opposition that likely he met with in it from the prophane about him the mightier of them at least the hatred and continual scoffs of all sorts it required principles of an invincible resolution to go through with it What would they say means this old dottard to do whether this monstruous Voyage and for that it spoke as no doubt he told them their ruin and his safety this would incense them so much the more you look far before you and what shall we all perish and you alone escape But through all the soveraign Command and gracious promise of his God carried him regarding their scoffs and threats as little in making the Ark as he did afterwards the noise of the waters about it when he was sitting safe within it This his obedience having indeed so boistrous winds to encounter had need of a well fastened root that it might stand and hold out against them all and so it had The Apostle St. Paul tells us that the root of it was by Faith being warned he prepared an Ark and there 's no living and lasting obedience but what springs from that root he believed what the Lord spake of his determin'd Judgement on the ungodly World and from the belief of that arose that holy fear which is expresly mention'd as exciting him to this work And he believed the Word of Promise that the Lord spoke concerning his preservation by the Ark and the belief of these two carried him strongly on to the work and through it against all counter blasts and opposition overcame his own doubtings and the wicked's mockings still looking to him that was the Master and Contriver of the Work Till we attain such a fixed view of our God and firm perswasions of his Truth and Power and Goodness it will never be right with us there will be nothing but wavering and unsettledness in our Spirits and in our ways every little discouragement from within or without that meets us will be like to turn us over we shall not walk in an even course but still reeling and staggering till Faith be set whole upon its own basis the proper Foundation of it not set betwixt two upon one strong prop and another that 's rotten that 's the way to fall off partly on God and partly on creature helps and encouragements or our own strength Our only safe and happy way is in humble obedience in his own strength to follow his appointments without standing and questioning the matter and to resign the conduct of all to his wisdom and love to put the rudder of our life into his hand to steer the course of it as seems him good resting quietly on his Word of Promise for our safety Lord whither thou wilt and which way thou wilt be my guid and it sufficeth This absolute following of God and trusting him with all is markt as the true Character of Faith in Abraham going after God from his Country not knowing nor not asking whither he went secure upon his guid and so in that other greater point of offering his Son silenced all disputes about it by that mighty conclusion of Faith accounting that he was able to raise him from the dead Thus here Noah by Faith prepared the Ark did not argue and question how shall this be done and if it were how shall I get all the kinds of beasts gathered together to put into it and how shall it be ended when we are shut in No but believed firmly that it should be finisht by him and he saved by it and he was not disappointed 2. The end of this work was the saving of Noah and his Family from the general Deluge wherein all the rest perished Here it will be fit to consider the point of the preservation of the Godly in ordinary and common Caties briefly in these Positions 1. It is certain that the Children of God as they are not exempted from the common universal Calamities and Evils of this life that befal the rest of Men so not from any particular kind of them as it is appointed for them with all others once to dye so we find them not priviledged from any kind of disease or other way of death not from falling by Sword or by Pestilence or in the â—renzie of a Feaver or any kind of sudden death yea when these or such like are on a Land by way of publick Judgement the godly are not altogether exempt from them but may fall in them with others as we find Moses dying in the Wilderness with those he brought out of Egypt Now though it was for a particular failing in the Wilderness yet it evinces that there is in this nothing prejudging their priviledges nor contrary to the love of God towards them and his Covenant with them 2. The Promises made to the Godly of preservation from Common Judgments have their truth and are made good in many of them so preserv'd though they do hold not absolutely and universally for they are ever to be understood in subordination to their highest good But when they are preserved they ought to take it as a gracious accomplishment even of these promises to them which the wicked many of which do likewise escape have no right to but are preserved for after Judgment 3. It is certain that the Curse and Sting is out of all those evils incident to the godly with others in life and death which makes the main difference though to the eye of the World invisible And it may be observed that in these Common Judgements of Sword or Pestilence or other epidemick diseases a great part of those that are cut off are most of the wickedest tho the Lord may send of those
death and resurrection study them set thine eye upon them till thy Heart take in the Impression of them by much Spiritual and affectionate looking on them beholding the Glory of thy Lord Christ then be transformed unto it 2 Cor. 3. It is not only a moral Patern or Copy but an effectual Cause of thy sanctification having real influence into thy Soul dead with him and again alive with him Oh Happiness and Dignity unspeakable to have this Life known and cleared to your Souls If it were how would it make you live above the World and all the vain hopes and fears of this wretched Life and the fears of Death it self yea it would make it most lovely to them that is the most affrightful Visage to the World It is the Apostles Maxime that the carnal mind is enmity against God as it is universally true of every carnal mind so of all the motions and thoughts of it even where it seems to agree with God yet it s still contrary if it acknowledge and conform to his Ordinances yet even in so doing it s in direct opposite terms to him particularly in this that which he esteems most in them the carnal mind makes least account of He chiefly eyes and values the inside the Natural Man dwells and rests in the shell and superfice of them God according to his Spiritual Nature looks most on the more Spiritual part of his worship and Worshippers The carnal mind 's in this just like it selfe altogether for the sensible external part and cannot look beyond it Therefore the Apostle here having taken occasion to speak of Baptism by terms of Paralel and resemblance with the Flood is express in correcting this mistake It is not says he in putting away the filth of the flesh but the answer of a good conscience Were it possible to perswade you I would recommend one thing to you learn to look on the Ordinances of God suitably to their Natures spiritually and enquire after the spiritual effect and working of them upon your Consciences We would willingly have all Religion reduced to outwards this is ouâ— natural choice and would pay all in this coyn as cheaper and easier by far and would compound for the Spiritual part rather to add and give more external perâ—ormance and ceremony Hence the natural complacency of Popery which is all for this service of the flesh and body-services and to those prescribed of God all deal so liberally with him in that kind as to add more and frame new Devices and Rites what you will in this kind Sprinklings and Washingâ— and Anointings and Incense but whither all this is it not a gross mistake of God to think him thus pleased or is it not a direct afront knowing that he is not pleased with these but desires another thing to thrust that upon him that he cares not for and refuse him what he calls for that single humble heart worship and walking with him that purity of Spirit and Conscience that he only prizes and no outward-service but for these as they tend to this end and do attain it Give me says he nothing if you give not this Oh! saith the carnal Mind any thing but this thou shalt have as many washings and offerings as thou wilt thousands of Rams and ten thousand Rivers of Oyl yea rather then fail let the Fruit of my Body go for the Sin of my Soul Thus we will the outward use of Word and Sacraments do it then all shall be well baptised we are and shall I hear much and communicate ofâ—en if I can reach it shall I â—e exact in poâ—nt of Family Worship shall I pray in secret all this I do or at least I now promise Ay but when all that is done there is yet one thing may be wanting and if it be so all that amounts to nothing is thy Conscience purged and made good by all these or art thou sâ—â—king and aiming at this by the use of all means then certainly thou shalt â—ind life in them But does thy heart still remain uncleansed from the old ways not purified from the Pollutions of the World do thy beloved sins still lodge with thee and keep possession of thy heart then art thou still a stranger to Christ and an enemy to God the word and seals of Life are dead to thee and thou still dead in the use of them all Know you not that many have made shipwrack upon the very rock of Salvation that many which were baptised as well as you and as constant attendants on all the Worship and Ordinances of God as you yet remained without Christ and died in their sins and are now past recovery Oh! that you would be warned there are still multitudes running headlong that same course tending to destruction through the midst of all the means of Salvation the saddest way of all to it through Word and Sacraments and all heavenly Ordinances to be walking hellwards Christians and yet no Christians baptised and yet unbaptised as the Prophet takes in the prophane multitude of God's own People with the Nations Jer. 9. 26. Egypt and Iudah and Edom all these Nations are uncircumcised and the worst came last and all the House of Israel are uncircumcised in the Heart Thus thus the most of us unbaptised in the heart and as this is the way of personal destruction so it is that as the Prophet there declares that brings upon the Church so many publick Judgments and as the Apostle tells that for the abuse of the Lord's Table many were sick and many slept Certainly our abuse of the holy things of God and want of their proper Spiritual Fruits are amongst the prime sins of this Land 〈◊〉 which so many 〈◊〉 have fallen in the Fields by the Sword and in the Streets by Pestilence and more likely yet to fall if we thus continue to provoke the Lord to his Face for it is the most avowed direct affront to prophane his holy things and thus we do while we answer not their proper end and are not inwardly sanctify'd by them we have no other Word nor other Sacraments to recommend to you than these that you have used so long to no purpose only we would call you from the dead forms to seek the living power of them that you perish not You think the renouncing of Baptism a horrible Word and that we would speak only so of witches yet it is a common guiltiness that cleaves to all who renounce not the filthy lusts and the self will of their own hearts for Baptism carries in it a renouncing of these and so the cleaving unto these is a renouâ—cing of it Oh! we all were sealed for God in Baptism who lives so few that have the Impression of it on the Conscience and the expression of it in the walk and fruit of their life We do not as clean washed persons abhor and fly all pollutions all fellowship with the unfruitful works of darkness We have been a
this great task to be gaining further upon it and overcoming and mortifying it every Day and to this tend the frequent Exhortations of this Nature Mortifie your members that are on the earth So Rom. 6. Likewise reekon your selves dead to sin and let it not reign in your mortal bodies Thus here Arm your selves with the same Mind or with this very thought Consider and apply that suffering of Christ in the flesh to the end that you with him suffering in the flesh may cease from sin Think it ought to be thus and seek that it may be thus with you Arm your selves There is still fighting and sin will be molesting you though wounded to death yet will it struggle for life and seek to wound its enemy will assault the graces that are in you Do not think if it be once struck and you have a hit near to the heart by the Sword of the Spirit that therefore it will stir no more No so long as you live in the flesh in these bowels there will be remainders of the life of this flesh your natural corruption Therefore ye must be Armed against it Sin will not give you rest so long as there is a drop of blood in its vein one spark of life in it and that will be so long as you have life here This old Man is stout and will fight himself to death and at the weakest it will rouze up it felt and act its dying Spirits as Men will do sometimes more eagerly then when they were not so weak nor so near death This the Children of God often find to their grief that corruptions which they thought had been cold dead stir and rise up again and set upon them A â—assion or Lust that after some great stroke lay along while as dead stirred not and therefore they thought to have heard no more of it though it shall never recoverfully again to be lively as before yet will revive in such a measure as to molest and possibly to foyl them yet again Therefore is it continually necessary that they live in Arms and put them not off to their dying day till they put off the body and be altogether free of the flesh you may take the Lord's promise for victory in the â—nd that shall not fail but do not promise your self ease in the way for that will not hold if at somtimes you be at under give not all for lost he hath often won the Day that hath been foiled and wounded in the fight but likwise take not all for won so as to have no more conflict when sometimes you have the better as in particular battels be not desperate when you loose nor secure when you gain them when it is worst with you do not throw away your Arms nor lay them away when you are at best Now the way to be armed is this the same mind how would my Lord Christ carry himself in this case and what was his business in all places and Companies was it not to do the will and advance the glory of his Father If I be injured and reviled consider how would he do in this would he repay one injury with another one reproach with another reproach No being reviled he reviled not again Well through his strength this shall be my way too Thus ought it to be with the Christian framing all his ways and words and very thoughts upon that model the mind of Christ and to study in all things to walk even as he walked 1. Studying it much as the reason and rule of Mortification 2. Drawing from it as the real Cause and Spring of mortification The pious Contemplation of his Death will most powerfully kill the love of sin in the Soul and kindle an ardent hatred of it The Believer looking on his Jesus crucified for him and wounded for his transgressions and taking in deep thoughts of his spotless Innocency that deserved no such thing and of his matchless love that yet endured it all for him then will he think shall I be a friend to that which was his deadly enemy shall sin be sweet to me that was so bitter to him and that for my sake shall I ever have a favourable thought or lend it a good look that shed my Lord's blood shall I live in that for which he died and died to kill it in me Oh! let it not be To the end it may not be let such really apply that Death to work this on the Soul for this is always to be added and is the main indeed by holding and fastning that Death close to the Soul effectually to kill the effects of sin in it to stiâ—â—e and crush them dead by pressing that death on the heart looking on it not only as a most compleat model but as having a most effectual vertue for this effect and desiring him intreating our Lord himself who communicates himself and the vertue of his death to the Believer that he would powerfully cause it to flow to us and let us feel the vertue of it It s then the only thriving and growing life to be much in the lively Contemplation and Application of Jesus Christ to be continually studying him and conversing with him and drawing from him receiving of his fullness grace for grace Wouldest thou have much power against sin and much increase of holiness let thine eye be much on Christ set thine heart on him let it dwell in him and be still with him When sin is like to prevail in any kind go to him tell him of the insurrection of his enemies and thy inability to resist and desire him to suppress them and to help thee against them that they may gain nothing by their stirring but some new wound If thy heart begin to be taken with and move towards sin lay it before him the beams of his love shall eat out that fire of these sinful lusts Wouldest thou have thy Pride and Passions and love of the World and self love kill'd go suit for the vertue of his death and that shall do it seek his Spirit the Spirit of Meekness and Humility and Divine Love Look on him and he shall draw thy heart heavenwards and unite it to himself and make it like himself And is not that the thing thou desirest Verses 2 3. Ver. 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of Wine revellings banquetings and abominable idolatries THE Chains of sin are so strong and so fastened on our Nature that there is in us no power to break them off till a mightier and stronger Spirit than our own come into us The Spirit of Christ dropt inâ—o the Soul makes it able to break through an host and leap over a Wall as David speaks of himself furnisht with