of Life and Immortality Immersion or a being sunk into the Body Sensuality eagerly pursued as if there were nothing higher nothing better then what is common to Man and Beast as also those more dry and seemingly cleaner sins viz. Earthly-mindedness Anxious cares and busie endeavours about geting and encreasing and keeping much of the things of this outward World a Spirit of Earthy self-seeking Policy an Ambitious Spirit after Glory and the Splendours of Titles and Places these and the like make Men that they cannot Relish or Tast so neither clearly apprehend what is Heavenly and Spiritual they cannot receive the things of God Such Sensual Epicureans and also Worldlings are great Strangers as to Heaven so to any clear and full apprehensions of what is Spiritual and Immortal Of such there is this account in Wisdom 2. 21 22. Their own wickedness hath blinded them as for the Mysteries of God they knew them not nor discerned they a Reward for blameless Souls Men must live better Lives if they would know these things as they ought to know 3. Be not moved by the Apostacy and falling away of others That some even in the Apostles times were moved and fell away from the Stedfast Belief and Profession of this grand Fundamental Truth the Resurrection and Life to come appears by some passages in S. Paul's Epistles Three are mention'd by Name Hymenaeus Philaetus and Alexander who as they are said concerning Faith to have made Ship-wrack 1 Tim. 1. 19. and in 2 Ep. 2. 18. to have Erred concerning the Truth particularly that great Truth and Article of the Resurrection and any future State or Life for they said that the Resurrection is past already And thus as they were far from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stedfast and Vnmoveable so did they unsettle others and cause them to back-slide overthrowing the Faith of some Vers. 18. For their words their Speech or Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did Eat or spread as a Canker or Gangrene their wicked Principles did spread and corrupt many Vers. 17. and therefore the Apostle bids Timothy to shun to look to and avoid them Vers. 16. That which the Apostle did fear and warn the Christians of in those times is still very seasonable and it is strange that many who are otherwise shy and wary are not aware of the Devils cunning and devices It is the great Policy of the Devil to amuse the World with things of less moment and consequence and about these things to provoke the Zeal enflame the Passions and Choller of Men and heighten differences about things either more obscure or less necessary and that into such heats as if the whole Stress of Religion or Salvation were to be laid upon such or such Notions and Opinions as if the Kingdom and Honour of Christ and Glory of God were mainly concerned herein And all this the Devil is so busie at that so some more dangerous principles might be more secretly and undiscernably conveyed and spread amongst Christian Professours viz. such principles as tend clearly to the advancing of his Kingdom of Sin to the bringing in and cherishing of all ungodliness and unrighteousness to the eating out and consuming of any good principle left in the Conscience which testifies for God in a word such as tend to the corrupting of good Manners to the debauching of the World such as strike at the Fundamentals of Religion and Christian Life as Gnosticism Sidducism Atheism do that these may be more secretly conveyed and spread in the World Is it not matter of just wonder That amidst the many animosities and eager contentions and bitter strifes amongst Christians about the Externals or Extra-essentials of Religion for which they Un-saint and Un-christian one another that they are so little sensible of that Gnosticism that Sadducism that Atheism that hath grown and spread in the Christian World But to speak more particularly such Doctrines and Notions as these That the Soul is extinguished and perisheth with the Body That there is no other State or Being but in the World That there is no Angel nor Spirit no Immaterial or Spiritual Being nothing but Body or Matter That there is no Resurrection no Judgment to come and therefore no Punishment or Reward hereafter which Doctrines are the Leaven of the Sadducees of old and the modern Sadducees Sowre and unwholesome Sadducism as also those corrupt Doctrines viz. That nothing is intrinsecally good or evil That Religion is onely a Politick device a trick of Polititians to keep People in awe These Doctrines and Opinions as well as those that deny there is a God as the Atheists do or if there be a God That he sees no sia in such who conceit themselves to be his People to be nearly allyed to him as the Gnosticks of old and the Ranters of late That Men may be free to any thing Such Doctrines and Principles as these tend clearly to the advancing of the Kingdom of Sin and Satan to the bringing in and cherishing of all ungodliness c. And therefore there is good Reason for the Apostles advice That every serious Christian that minds the Salvation of his Soul would take heed and flee such keep at a distance from Men of such corrupt minds and beware of the Leaven of the Sadducees And if others go a Whoreing after such Doctrines pleasing to Flesh and Blood if others Apostatize and fall away from the Truth yet as S. Peter speaks do ye beware lest ye be led away with the Errour of the wicked and fall from your own Stedfastness 2 Ep. 3. 17. Reason Christians must be Stedfast and Vnmoveable in the Belief and Profession of the Truth those great things of the Christian Faith the Resurrection and Life to come Because else they cannot they will not be always Abounding in the work of the Lord. Clear and strong persuasions of the Resurrection of the Dead and of a future State are a Root and Principle full of sap and lise and Holiness is the kindly Fruit thereof Whereas on the contrary the denial of the Resurrection and Judgment to come is the principle of sin and disobedience and opens the way to all manner of wickedness They that banish out of their Minds all sense of a future State will instead of abounding in the work of the Lord abound in every evil work all that being taken away which onely is able to lay a powerful restraint upon the unbridled Lusts of Men. And here I may Appeal to the experience and observation of discerning and serious persons Let it be considered and observed whether those that can hardly imagine or cannot conceive any thing but Body Flesh and Matter those that slight the Notion of Spirit Immaterial and Immortal Substance Whether the Commandments of God are not grievous and Religion a burden something to them whether it be not more desireable to them to be Epicuri de grege porci to wallow in the
see by this admirable Instance how this Noble Mother and her Sons rather then Transgress one Commandment of God forbidding to Tast Swines Flesh suffer'd the most Exquisite Tortures with a Magnanimous Patience despised their Bodies Vers. 11. regarded not their own selves for his Laws sake Vers. 23. offered up their Bodies and Lives for the Laws of their Fathers Vers. 37. loved not their Lives to Death as it is said of the faithful in Apocal. 12. reproched or disdained disesteemed their Lives unto Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said of Zibulon and Napthali Judg. 5. 18. or as it is in Hebr. 11. would not accept of deliverance which was offered to them And that which enabled them thus to choose rather to die gloriously was this That they might obtain a better Resurrection a Resurrection to Life which the Fourth Brother plainly told Antiochus that he should not have Chap. 7. 14. a Resurrection far more acceptable to them then to be delivered from their present sufferings and to have their Life prolonged and respited for a while upon Earth upon the terms offered to live a little time and a moment longer as the phrase is Chap. 6. 25. And the same Spirit of Faith hath no less shined out in the faithful Martyrs of Jesus under the New Testament who loved not their Lives unto Death Apocal. 12. who did bear in their Bodies the dying of the Lord Jesus 2 Cor. 4. in Weariness and Painfulness in Watchings often in Hunger and Thirst in Fastings often in Cold and Nakedness in Stripes and Imprisonments as S. Paul saith of himself 2 Cor. 11. and were faithful unto Death not accepting of deliverance upon the terms of scattering a little Incense upon the Altar or puting a little Incense into the Censors And all this they suffer'd willingly as being mindful of that of our Saviour's I will raise thee up at the last Day Jo. 6. or that in Apocal. 2. 10. Be thou faithful unto Death and I will give thee a Crown of Life Consider therefore O faithful Christian and often consider the great encouragement and strong consolation that it stored up in this Fundamental Doctrine of the Resurrection and Life to come If thy Body lie in a Dungeon in cold Irons and perish here Yet it shall be raised up and sit upon a Throne If it be Ioden with Chains it shall hereafter put on Robes of Glory and be Clothed with the Royal Apparel What though thou be here as Christ was Crowned with Thorns yet hereafter thou shalt have a better Crown then a Crown of Gold then the Richest Crown that ever any King or Emperour did wear What though wicked Men Eat the Flesh of Gods People as it is in Micah 3. 3. yet their Flesh doth rest in hope Psal. 16. To conclude this second Particular I might observe That the Doctrine of Christ's Resurrection upon which ours doth depend is full of the greatest comfort and encouragement For as he was delivered to death for our Offences so he rose again for our Justification Rom. 4. 25. His Resurrection did evidence his Death to be an acceptable Sacrifice to God and availeable to the making of Atonement and Expiation of our Sins For had it been otherwise had not Christ our Surety fully satisfied had he not done and suffered all that God required at his hand to the making Atonement for our Sins God would not have loosed the Bands or Cords of Death in raising him up again but he should have been holden fast by Death Acts 2. 24 and still detain'd in the dark Prison of the Grave he had not been taken up into Heaven and Seated at God's Right Hand But his being raised from the Dead and received up into Glory and his Interceeding there in the Vertue of his Death and presenting his Sacrifice in the behalf of all who truly believe and repent are evident proofs of the acceptableness of his Sacrifice and that God was well pleased and fully satisfied and that Christ had fulfilled all that God required of him to make Reconciliation for Iniquity Dan. 9. The Apostle therefore in Rom. 1. 4. saith that Christ was declared or demonstrated to be the Son of God by the Resurrection from the Dead And this if duly consider'd makes much for comfort and strong consolation unto all sincere Christians Hence that of the Apostle in Rom. 8. 34 Who is he that Condemneth It is Christ that died yea rather that is Risen again who is even at the Right Hand of God who also maketh Intercession for us 3. This Doctrine of the Resurrection and Life to come is such as properly and powerfully tends to and engages a Christian to the greatest Self-purification to all manner of Purity inward and outward in Soul and in Body to the cleansing of himself from all filthiness of Flesh and Spirit which is to perfect Holiness in the fear of God 2 Cor. 7. 1. And because it makes so much for the Advancement of Holiness and Purity in Heart and Life it is most worthy to be firmly Believed and Profest Accordingly its said in 1 John 3. 3. He that hath this hope the hope of seeing God as he is Vers. 2. purifies himself even as he is pure He endeavours after the greatest Self-purification as knowing that onely the pure in Heart shall see God who is Purity it self Holy Holy Holy as it is thrice repeated in Apocal. 4. 8. but in some Greek Copies Nine times These two are therefore joyned together we shall be like him and we shall see him as he is The Soul must first become like unto God in Purity and Holiness before it is capable of seeing God as he is of enjoying him and having any near and blissful Communion with him The onely means to behold the Face of God is to behold it in Righteousness and Purity and Holiness and such a Christian shall be satisfied when he awakes from the sleep of Death with God's likeness It was to this purpose well observed by Plotinus one of Origen's Schollars in Ennead 1. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every one that would see God who is Holy and Pure and Good the Original and Fountain of all Beauty and Excellency and Goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make account first to become God-like his Soul must first be purified as ever he would hope to seé and enjoy God And now as the Soul sets it self in good earnest upon Self-purification as that which is a necessary Preparation for the enjoyment of God and as it prospers in its sincere and earnest endeavours to purge and cleanse it self from all that within which is contrary unto God by the same degrees and proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierocles to wards the end of his Comment upon Pythagoras his Golden Verses speaks of the great privileges of a Purified Soul it revives and becomes more lively active and vivacious is more collected within it self and is filled with Divine Strength and
Power Now it is that the Locks of Samson are grown again Judg. 16. and the Strength which went and was gone from the Soul by its yielding to the Blandishments and Softnesses of the Sensual and Animal Life that most dangerous and enveigling Delilah is return'd again Now it is that the Wings of the Soul grow again and better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it moves more freely being delivered from what did hitherto clog and stop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s Heavenly slight and Journey upwards There are some indeed and they not a few who seem to acknowledge this Belief and Hope of the Resurrection and Life to come who yet do only reach to a slight and superficial Purity in outward appearance answerable to their slight and superficial knowledge of this Grand and Important Truth such as was that knowledge of the Pharisees The Power of Sin within is stronger and more operative then the Form of Godliness without and be the Form never so Glorious to the Eyes of Men as the Pharisaick Purity was very Specious and taking with the vulgar in our Saviour's time yet there is little security no confidence concerning such Men but that they will shamefully prejudice the Truth and the Religion Professed by them For they all this while under this disguise do Cherish and Foment and make much of diverse Lusts and Pleasures which they serve Titus 3. 3. and such Sins as are most gainful These are uncrucified alive and strong for they have all Provision made for them Rom. 13. ult and are ready to break out when there are Tempting occasions and hereby the Name of God is Blasphemed 1 Tim. 6. 1. Rom. 2. 24. and by Christians of this Temper is the Holy Doctrine of the Gospel the way of Truth evil spoken of 2 Pet. 2. But where there is the Power of Godliness within there will also be the Form of Godliness without and a better Form then that meer external Righteousness which the Spiritual Pharisees boast of who would make a fair shew in the Flesh as the Apostle speaks Galat. 6. When Christians have Purified their Souls in obeying the Truth through the Spirit as S. Peter speaks in 1 Ep. Chap. 22. there is no doubt but this inward Purity of the Soul will be emproved to the Purity of the Body the Purity of outward conversation There is the greatest security concerning their ordering the outward conversation aright whose Hearts are Purified and where there is a living Fountain and Principle of Holiness within For as the Heart is so will the words and actions be Matth. 12. 35. It was therefore absolutely the best Counsel and the right Method for Self-purification which our Saviour delivered Matth. 23. 26. Cleanse first that which is within that the out-side may be clean also That the Streams be Pure and Chrystalline it 's necessary that the Spring and Well-head be clear Purity in Heart is Purity in the Spring Purity in Actions is Purity in the Streams God requires Self-purification as to both Clean Hands and a Pure Heart Psal. 24. 4. The Cleansing of the Hands and the Purifying of the Heart Isa. 4. 8. where the Hands as being the most active parts of the Body and the Instruments most used for action are put for all the Members of the Body and denote all outward actions which are visible to others the outward visible Course of Life and Conversation And as God requires both the Inward and Outward Purity and the Doctrine of the Resurrection obliges a Christian to the Inward so likewise to the Outward that of the Body He that longs and waites for the Redemption of the Body Rom. 8. 23. he that hopes for a Glorious and Spiritual Body believing that it shall be raised in Power to such Purity and Glory must needs infer from hence that it becomes him to possess his Vessel his Body in Sanctification and Honour and not in the Lust of Concupiscence or Passion of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek hath it That so the Body may be in a fit and capable condition of being raised to Eternal Life an Incorruptible and Heavenly State And therefore the Apostle Paul in 1 Cor. 6. where he hath many Arguments to perswade to Chastity and to discountenance Uncleanness argues from Christs Resurrection and from ours Vers. 14. God hath raised up the Lord and will also raise up us by his own Power As we believe and expect that God will raise up our Bodies and that to an Incorruptible Spiritual Pure and Undefiled State as he raised up the Body of Christ to such a one and so we shall bear the IMage of the Heavenly the last Adam the Lord from Heaven for as is the Heavenly such are they also that are Heavenly 1 Cor. 15. They shall have such a Body as Christ now hath it becomes us to keep our Bodies Undefiled and in a State of Purity here on Earth And in Vers. 15. Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 4. The fourth and last Argument to perswade to a being Steadfast and Vnmoveable in the belief of the Resurrection and Life to come is taken from the excellent properties and effects of this Doctrine so adequate to the several needs and exigencies of a Christian here and furnishing him with such considerations as may be greatly helpful to him in the several Tryals and Exigencies he may meet with in this World As particularly 1. This Doctrine firmly and heartily entertain'd begets in Holy Souls the greatest Equanimity and Contentedness of Spirit in opposition to the disturbing and wasting Cares and Ambitions which other Men have experience of For the Lord is at hand and therefore let your Moderation be known unto all Men Phil. 4. Your Moderation in the largest and most comprehensive Sense of the word Moderation as to the desires and pursuits of Worldly things the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this Life 1 Cor. 6. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 3. 17. Worldly Goods For how Indecorous is it for that Christian to be Anxious or Eager about the getting and having much of this World who looks and hopes for the better and enduring Substance in Heaven Heb. 10. who expects Treasures of Glory and Goodness which Christ hath to bestow on his faithful Servants and these are not far off the Lord is at hand to dispense them and ' ere long thou shalt tast and see how good and gracious the Lord is Moderation as to the great things of this World for how little and mean are these things to that Crown and Kingdom which the Righteous Judge will give What are they what is the Glory of this World and the Glory of Men to the Glory of God Jo. 12. 43. the Reputation with God himself the Honour that cometh from God onely Jo. 5. 44. that Glory and Honour with which God
Lord. We must not be Slothful in Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to diligence and industry in our Calling and what concerns us Whatsoever thy Hand findeth to do as the occasion shall offer it self and the thing shall require so the phrase is used in Judg. 9. 33. and 1 Sam. 10. 7. do it with thy Might do it as well as thou canst As we have opportunity let us do good unto all Men or as we have Ability Gal. 6. But especially do not the Work of the Lord negligently Jer. 48 be not negligent and lazy in Religion make that thy business let it be thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Work of the Lord were to be done onely by the by be serious and in good earnest in it it is for the Life of thy Soul We must be Fervent in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is said of Apollos Acts 18. 25. burning in Spirit not coldly affected towards God's Service and Honour but with enflamed affections and earnest endeavours ever following that which is good this the Apostle calls in Titus 2. Zealous of good Works It follows Serving the Lord or the Season or Opportunity that is before us for not a few Greek Copies instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time or season embracing and emproving all the advantages that present themselves to us for procuring the good of others and winning others and doing Honour to God And this indeed is a good Time-serving free from the least Self-seeking and we serve the Lord when we serve the time or season that is lay hold on and improve the present opportunity and every advantageous occasion of doing good And indeed the more excellent Christians such as are more emproved in Grace and Spiritual Wisdom account themselves more obliged to this Abounding in the Work of the Lord from the consideration of what the Apostle intimates in Rom. 13. 11. that our Salvation is now nearer to us then when we believed when we were first called and converted to the Faith of Christ we are now nearer to the end or reward of our Faith the Salvation of our Souls we are nearer to the Coal and end of our Race and consequently nearer to the Prize of our high Calling in Christ Jesus This Life of Action draws nearer to its Period and the Life of Reward is more near the Kingdom of Heaven is at Hand and therefore knowing the time that this is the season of loving our Neighbour of doing all the good we can to others of which the Apostle speaks in the foregoing Verse it is high time to awake out of Sleep to shake off all drowsiness to awake out of a Lazy Profession to be up and be doing For we have not long to live in the World and e're long we shall lay hold on Eternal Life and receive the Reward far beyond all our Services infinitely above all our Labours here And here it may not be unfit to take notice of a Three fold Self-denyal full of Nobleness and Ingenuity in the more Excellent Christians 1. Though they are Sensible of a Better State in the other World of better Enjoyments and Satisfactions more pure and permanent then in this present Life and though they are full of comfortable hopes of their safe arrival and happy entertainment in that World of Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews call it when they shall be gathered to the Spirits of Just Men made perfect Yet they are not unwilling nay rather desirous to stay longer for their Reward so that they may do more Service here and Minister to the good of others they would Labour more in God's Vineyard they would Abound more in the Work of the Lord. They are not over-hasty to receive their Wages their Penny for Labouring in the Vineyard They do not complain of their bearing the Burden and Heat of the Day They are willing with Jacob to serve Seven other Years for Rachel They are not impatient of the length of the way to Canaan nor do they murmur that they are kept from tasting the Fruits thereof They are not eager to enter upon the full pleasures of the Heavenly Jerusalem They are content with some Clusters of Grapes here to Hearten and Strengthen them for their Work and Labour They would not go to rest to their Beds too soon so the Grave is called Isa. 57. 2. He shall enter into Peace they shall rest in their Beds They are desirous to Work longer and when they have Labour'd more and finished the work which they desired to do for God then they can better sing with Old Simeon Nunc dimittis Lord now lettest thou thy Servant depart in Peace And when they lie down their Sleep shall be sweet unto them Prov. 3. 25. And now for the verifying of all this that hath been said we have an evident proof in S. Paul an Illustrious Example of this kind of Self-denyal who though he was assured of a Better State after his Decease yet he was content to stay longer for his Reward he was willing to be absent from the Lord to be out of Heaven and to abide longer here that he might do more Service in the World and Minister to the good of others He rather consider'd what was more Needful for Others then what would be more Gainful for Himself This is plain out of Philip. 1. from Vers. 21. to 25. The whole Paragraph is worthy to be opened and further explained In Vers. 21. he Professeth To me to Live is Christ that is If I Live my Life shall be wholly spent in the Service of Christ this is the main design and business of my Life this is my choice and I do not count it worth the while to Live in the World Life is not valuable but onely on this account that I may bring Honour to Christ and win Souls to the Gospel It follows And to Die is gain that is If I Die I shall be a Gainer by it Eternal Life and Happiness being infinitely above all the enjoyments in this present Life And if I Die a Martyr at Rome where I am now a Prisoner of the Lord Ephes. 4. 1. a Prisoner for the Cause of Christ if I Seal and Confirm the Truth of Christ by my Blood the Service and Glory of Christ shall be advanced by my sufferings yea and my Death shall be more eminently gainful to me this suffering and Martyrdom being rewarded with a further Accession of Glory and a more rich Encrease of Happiness So that I am resolved that Christ shall be Magnified in my Body whether it be by Life or by Death Ver. 20. Vers. 22. But if I Live in the Flesh this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit of my Labour Our Translation makes the place obscure which otherwise is clear enough if it be consider'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with
operae pretium and several such Latinisms there are in the New Testament and it signifies worth the while worth my labour And so the Sense of this Verse is this If I continue in this Fleshly Tabernacle is I yet live in the World it is worth the while it will not be altogether unprofitable to me nor to others because thereby I may gain some to Christ and as for you Philippians and other Christians I may be helpful to you and them for your and their furtherance and joy of Faith Vers. 25. It follows in the same Verse Yet what I shall choose I wot not There are weighty and pressing Reasons on both sides so that I know not well whether I should choose and desire to Live or Die if the choice of both were given me Vers. 23. For I am in a streight betwixt two Here are two different desires each have their Reasons to move on the one side Having a desire to depart I have a great desire to return home For so the Greek word should be render'd rather then to depart and the fitness of the Metaphor doth by the way suggest this to us That this Life is a State of Banishment or a Pilgrim-condition a State of absence from God 2 Cor. 5. and from our Fathers House and that Heaven is the proper Country and Seat of Souls it is their Home It follows and to be with Christ which is far better Our English Translation is not here so full and leaves out a word it is exactly thus for this is much better by far or this is far better by a great deal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here by the way may be observed That the Soul hath a Being and doth also act and is capable of joy or pain and sensible of the good or evil condition she is in after the Death of the Body and that therefore she doth not fall into a deep Sleep and continue as the Body doth in a senseless condition for many Hundreds if not Thousands of Years till the sounding of the Shrill Trumpet of the Archangel at the great Day of Judgment Otherwise it had not been exceedingly much better for S. Paul to depart this Life but to have lived and continued in the Flesh till the coming of that great Day S. Paul had not been in a strait between two nor at a loss whether to choose but he would easily have preferr'd it as more desireable to be awake and alive here to the Service of Christ and to the endeavouring the good of others To act for God in the World and to be sensible of that satisfaction and to reap that joy and pleasure which would follow and did flow into his Soul upon such labouring and abounding in the work of the Lord being plainly more eligible and a better State And to fall asleep which is to be in a condition of doing nothing for Christ and of being uncapable of that joy and pleasure which accompanies the doing of good being as plainly a worse Estate If to be with Christ be to fall asleep to do nothing to feel nothing not to be sensible of his being there it were better for him to be from Christ and to be Ministring to the good of others in the World considering also that it was so needful for the Philippians and others that he should abide in the Flesh To live and to act and to enjoy the comfort of such acting being simply better then for the Soul to Sleep that is to do nothing to perceive nothing which is all one for the time as if the Soul were really Dead or did Sleep the Sleep of Death And whereas some as Grotius and others understand no more by this Phrase To be with Christ then this to be in Christi custodiâ quoad partenpotiorem i. e. animam to be received by Christ into safe custody to be committed to his trust and keeping I Answer First That so the Faithful were in this Life kept by him and by God Jo. 17. 11 12. and Chap 10. 28 29. 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implys a safe custody and Chap. 4. 19. which plainly is meant of this Life and therefore if this be meant by being with Christ they might be said to be with Christ here in this Sense Secondly That though the Souls of the faithful be after Death received into Christ's custody and keeping yet this doth not imply nor infer their falling into a senseless unactive dead Sleep In Jo. 12. 26. Christ promiseth to every one that serves him and follows him where I am there shall also my Servant be and afterwards him will my Father Honour that is reward so the Greek word imports So that the being where Christ is or the being with him and God's Rewarding go together When S. Stephen at his Death said Lord Jesus rceive my Spirit this doth no more prove that his Spirit fell asleep as soon as it was received by Christ into his custody then that the Spirit or Soul of Christ was asleep for three Days after his Death immediately before which he said Father into thy Hands I commend my Spirit Luke 23. 46. Thirdly I add That this Phrase To be with Christ doth in the Style of the Scripture imply a State of Life and Sense not a senseless Sleep but such a State wherein the Faithful enjoy Christ and perceive the good of being with him As appears by comparing several passages of Scripture Thus in Jo. 17. 24. It is joyned with their beholding the Glory which God hath given him And it is made use of by Christ as an Argument to comfort his troubled Disciples Jo. 14 3. and by the Apostle Paul to comfort Christians when grieved for the decease of friends 1 Thes. 4. 17. Where to be for ever with the Lord that is with Christ is more then to be taken into his custody and is far from signifying for ever to be asleep In all these places it signifies a State of Activity and Sense and Perception and a Perception of that Joy and Happiness which being considered should fortifie Christians against all trouble and Sorrow And so to be with Christ is the same with to live with Christ 2 Tim. 2. 11. and to reign with Christ Vers. 12. And although their being with Christ after they have received their Spiritual and Heavenly Body at the Resurrection doth signifie a greater degree of Happiness and a fuller measure of Reward of which they are now more capable by reason of their Spiritual Body Yet their being with Christ in the intermediate space between their Death and the Resurrection or last Judgment is far from signifying nothing at all no lesser degree of Happiness no enjoyment of Christ no comfortable and joyous Perception of their being with him nothing but a being kept safe or kept in being nothing but being in a Dead Sleep in his Arms. But to return to the rest of the Paragraph Vers. 24. Nevertheless or but to
abide in the Flesh is more needful for you Though it would be more advantageous and gainful to me to Die to go home and to be with Christ Yet it is more for the advantage of you Philippians and of others that I should live and continue longer in this World And thus we see how S. Paul was plainly divided between two desires the one of his own happiness in returning to his Father's House and being with Christ the other of his doing good to others and he inclines at last rather to this latter Upon this score of being in a capacity to do good to others he is inclined to live as appears by the following Verse where he expresseth his hope which argued his desire that he should abide and continue with them live a while longer for their furtherance and joy of Faith He is willing to stay for his reward he is content to be absent from Christ to have his more immediate and blissful enjoyment of him deser'd he is willing to be out of Heaven that he may do the more good upon Earth content to be less happy for the present that he may be the more serviceable in the World He would not so soon be at rest from his labours though his continuing in the World was likely to bring him more suffering and hardships He was now at Rome a Prisoner for Christ and in the days of Nero that Lion as he calls him 2 Tim. 4 and he never stir'd out of his hired House there but with a Souldier which held him fast to him by an Iron Chain of which he speaks Acts 28. and therefore it were far better for him and especially in these Circumstances to be with Christ the Lamb who is said in Revel 7. 17. to feed those that are his and lead them unto Living Fountains of Water so that they shall neither Hunger nor Thirst any more Yet he is willing to stay at Rome and to await the fury of the Lion that Monster of Raging Cruelty Nero before whom he was brought once at least and he was delivered out of the Mouth of the Lion 2 Tim. 4. 17. Good stood with him and strengthened him when he stood at the Bar before the Emperour and delivered him and to this end as it follows in that Verse that by me the Preaching might be fully known and that all the Gentiles might hear might receive the Gospel and there were even in Caesar's Houshold those that received the Gospel Phil. 4. Christ had a Flock near the Lions Den a Church in Nero's House This was that which was most in S. Paul's Eye for this he valued his deliverance and the preservation and continuance of his Life as we observed before And that according to his hope and confidence mention'd to the Philippians of his coming again to them he was delivered and restored at his first being at Rome is proved by some Writers In a word Though it were more for his ease to be freed from his Chain and his Bonds in or for Christ which he saith Phil. 1. 13. were manifest in Caesar's Court as well as to be freed from the Bonds and Fetters wherewith his Soul was encompast while it was in the Prison of this Terrestrial Body Though it were more for his advantage to move in the free Air and spacious Regions of Immortality and Bliss Yet he chooseth rather to wear these Chains and Bonds and to wear this great Fetter of the Body then to wear that Royal Apparrel with which the King of Heaven will Invest those whom he delights to Honour and to partake of that Glorious Liberty of the Children of God in Heaven that I may borrow that Phrase in Rom. 8. He chooses rather to continue in the number of those who groan in this Earthly Taternacle being burdened then to Sing joyful Hallelujahs in the Jerusalem which is above and is free Gal. 4. And it was his Love to the good of Souls his Zeal for the being more Instrumental to the Service and Honour of Christ that was a stronger Chain to hold him here This was his great business while he was at Rome in Chains to Preach the Kingdom of God and to Teach those things which concern the Lord Jesus Christ Acts 28. 31. He calls his Philippians in Chap. 4. 1. his Joy and Crown and that he might for some time longer abide in the Flesh for their furtherance in Christianity he is willing to be without the Crown of Life reserved for him in God's Kingdom And was not this a rare and remarkable peice of Self-denyal in him And it will appear the more remarkable if we consider that S. Paul had been rapt up into the Third Heaven he had been caught up into Paradise and there had heard unspeakable words which it is not lawsul or possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Man to utter and consequently he knew more of the Felicites and Glories of that Place and State 2. A Second instance of the Self-denyal of the more excellent Christians is this Though they are Sensible of the inward delights and sweetnesse◠which accompany a Contemplative Life and are enjoy'd by a Soul withdrawing it self from the noise and cares of the World Though they are sensible what an Heaven it is upon Earth to have more inward Communion with God and in great stillness and quietness of Spirit to Contemplate the Divine Excellencies and Perfections as also to Contemplate the Divine favours and kindnesses which he hath already bestowed on them with the much more that he reserves in Heaven and designs there to bless them with And though by such Contemplation of the Divine Excellencies and Favours though by such a seeing of God and tasting how good the Lord is they are melted into Love and ravisht into Holy Joys And though in this deep silence of the Soul they hear the still Voice of the Holy Spirit the Comforter speaking Peace and Love unto them Yet they are willing to abate of those Spiritual Satisfactions and Delights in Communion with God which are to them far better that so they may bestow themselves upon Services and Labours for the good of Others which are to those others more needful They are willing to abate of the sweetness of Contemplation that they may apply themselves more to Action they account it the greatest Charity to abound in the Works of the Active Life and prefer the Advantages which thereby may come to Others before the Contentments which might come to Themselves by a Life more Contemplative When S Peter with the two other Disciples saw Christ Transfigured on the Mount together with Moses and Elias who appeared in Glory he was so Transported and Enravished with this Glorious sight this Model os Heaven upon the Mount that he said Lord it is good for us to be here let us make Three Tabernacles one for thee one for Moses and one for Elias He wisht that he might always stay upon the Mount and was loth to
before the Judges in Areopagus as we find it in Vers. 32. And when they heard of the Resurrection of the Dead some Mocked for he had said in the words immediately foregoing That now God Commandeth all Men every where to Repent because he hath appointed a Day wherein he will Judge the World with Righteousness by that Man whom he hath Ordained viz. by Christ whereof he hath given assurance in that he Raised him from the Dead Though he had seen before how this Doctrine was entertain'd with scorn as idle talk and for which he was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for such and no better it was esteemed by Pliny in Hist. Nat. l. 2. c. 7. and l. 7. c. 55. pnerile deliramentum and also by the Heathen Cecilius in Minutius Felix Christianorum aniles fabulae yet he knowing of what great importance and weighty consequence it was to Preach this necessary Doctrine of the Resurrection and that which it is in order to the Judgment to come and what the Power of it was as it afterward made Felix the Roman Governour to tremble he thought it Seasonable to declare it before that Grave and Severe Senate and Judicatory of the Areopagites at Athens And what he did here assert and Preach before them was very fit and Seasonable for that Court or Judicatory was a little Figure and Emblem of the great Day of Judgment This Court was the Supreme Court of Justice at Athens the Judges were persons of great note and renown'd for their Wisdom and Integrity able and fit to Judge of the most weighty matters and therefore were the most difficult causes wont to be refer'd to them they sat in the Dark that they might not be moved to any undue affection and compassion upon Sight of the Malefactor they would not permit him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any Rhetorick to move their affections but onely to make a plain and bare Narration They were also very strict and severe in enquiring into the Lives and Manners of Men for this was another End to which this Court was appointed and taking an account hereof ubi quid quisque Atheniensium ageret diligentissimè inquiri soleb at ut homines honestatem vitae rationem memores reddendam esse sequerentur as Valerius Maximus describes it they were strictly inquisitive what any one of the Athenians did how he demean'd himself that Men might see it to be their interest to live well as considering that they were to give an account of their lives and behaviour and therefore it was called Sanctissimum Consilium the most Holy Council or Judicatory and by this it seem'd a little Representation of the Great Tribunal of Christ and Solemn Day of Judgment at what time the Books shall be opened the Rolls wherein Mens Actions are Recorded and when All must appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether good or evil as the Apostle speaks in 2 Cor. 5. 10. And upon this account and consideration as a proper and powerful perswasive to a good Life he would have Christians to make it their great design and Holy Ambition to live so as to be acceptable unto God in the foregoing Verse as he adds also in the following Verse Knowing therefore the terrour of the Lord this dreadful appearance of the Lord at the Last Day we perswade Men. Thus we see how the Apostle made it his great care and business to Preach the Resurrection of Christ as also the General Resurrection or which amounts to as much the Great Day of Judgment What ever Doctrine more smooth and flattering and complying with Mens eâ—e and carnality Others might Teach yet this is that which S. Paul with all faithfullness Preacht unto the World this was his Preaching of the Gospel he made sure always to clear and confirm and inculcate this great Evangelical Truth this Fundamental Article of Christian Religion The Doctrine of the Resurrection Concerning which I shall onely add this one Consideration more and it s worthy to be well consider'd by us That though in this Fifteenth Chapter to the Corinthians he useth many Arguments to evince and perswade the Belief of Our Resurrection yet first of all and principally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes use of the Resurrection of Christ for the proof of it who rose as the Head of the Church the Second Adam being a Common Head as well as the First in the Sense we have shewed and as the First fruits of them that Slept and the First-born from the Dead And further consider That the Argument drawn from Christs being Raised to Life and to a Life of Immortal Blessedness Rom. 6. 9 is a most plain and easie Argument to prove that there is a Blessed Life and Immortality hereafter There are other Arguments to evince this but some of them are too sublime for every capacity but the meanest are capable of understanding this For the Man Christ one in our nature and flesh Died and Rose again and is now Alive and liveth for Ever which is an evident proof of a future Life after the Death of the Body and a fair pledge of a Blessed Immortality hereafter which God will reward the faithful with those that have the Spirit of God dwelling in them as the Apostle speaks Rom. 8. 11. And now having seen how Christians have good ground to hope for and expect a Future Reward of Soul and Body from the Light of Revelation we shall shew in the following Arguments how they may hope for it from the Light of Reason 2. From the Justice of God they may know their Labour is not in vain His Justice manifests it self in rendring to every one according to his works and this without any respect of Persons Both Maximes are much insisted upon in the Scriptures both of the Old and New Testament The first is acknowledged by David the Royal Psalmist in Psal. 62. 12. by that Royà l Oracle of Wisdom Solomon his Son Prov. 24. 12. by the Prophets Jeremy 32. 19. Ezek. 33. 20. and by one greater then Solomon and the Prophets even Christ Jesus the Judge himself in Matth. 16. 27. Revel 22. 12. and by his Apostles S. Paul Rom. 2. 6. 2 Cor. 5. 10. and S. Peter 1 Ep. 1. 17. Now the ways or works of Men are either good or evil and God who rewards cannot be deceived or mistaken as not corrupted or wrought upon by fear or flattery but he has a perfect knowledge and just value of Mens works knows the inward Springs and Principles of their actions And he which is Lord over all shall fear no Mans persons nor shall he stand in awe of any Mans greatness c. Wisdom 6. 7. He seeth not as Man seeth for Man looketh on the outward appearance but the Lord looketh on the Heart 1 Sam. 16. 7. The Righteous Lord tries the Reines and Heart
can he be deceived by false pretensions for the Lord is a God of knowledge and by him actions are weighed 1 Sam. 2. and before him all things are naked and open Heb. 4. Humane Laws onely restrain Words and outward Actions But the Divine Law reacheth the Spirit of Man his inward Thoughts and Secrets of the Heart There are Spiritual Sins as Hypocrisie Pride of Heart Envy Lusts of the Heart Murder of the Heart These and the like are not punished by Human Laws but are greatly Criminal before God There are Speculative Sins Sins acted over in the Phansy and there repeated and remember'd with delight when the outward act is past which are highly provoking to God and shall be judged For for Men to do this to recal in their thoughts with pleasure and delight such and such Sins is to act over the same Sins in Phancy and Speculation to aggravate their Sins by new and fresh guilt it is to stand to and make good their former Transgressions instead of repenting of them for then they would be remembred with Sorrow and Abhorrence These Sins not falling under Mans Cognisance as onely Words and Actions do but not Thoughts which yet are the first contrivers of that Sin and evil in Words and Actions and these Sins escaping the Judgment and Punishments of Humane Judicatories yet shall not escape the Judgment of God The Day of Judgment is described by this 1 Cor. 4. 5. Judge nothing before the time until the Lord come who both will bring to light the Hidden things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have praise of God that is every one that hath done well as on the contrary they shall have shame and everlasting contempt Dan. 12. 2. that have done evil how cunning and close soever they were and whatsoever fair pretences they might make before Men. The Day of Judgment is described here by the time when Christ shall bring to light the Hidden things of Darkness and make manifest the Counsels of the Heart And so in Rom. 2. 16. its call'd the Day when God shall judge the secrets of Men by Jesus Christ. 3. From the Testimony of Conscience Conscience is God's Deputy and Vice-gerent The voice of Conscience is God's voice and it does powerfully witness a Future State and the Rewards and Punishments to be dispensed therein according to what we have done here Good or Evil. Upon the Consciousness of doing their duty there arises within Men a Peace and Satisfaction and Comfortable expectations from God who is the Father of Mercies And there is no such satisfaction no such joyous reflections as those as 't was said of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A continual Feast is a good Conscience But this Feast is but an Antipast a foretast of a better in Heaven Now on the contrary there follows upon Sin inward Trouble and Anguish and Fear a fearful expectation of a sad after-reckoning and Judgment to come Hae sunt impijs assiduae domesticaeque furiae saith Tully And these inward Fears and Troubles Terrors of another World are not imprest upon Men by Politians and Statesmen for Secular ends and interest of State to awe Men into obedience For 1. They follow upon such sins as are not punishable by Human Laws as Secret Sins Sins of the Heart Speculative Sins and Spiritual Wickednesses which are such Sins as no Earthly Judges no Magistrates can have Cognisance of and no Human Laws can reach It would be a vain thing for the Supreme Powers to make Laws about what its impossible for them to know and consequently impossible for them to punish 2. Yea they follow upon such Sins as are hid from Men if punishable by Laws when discovered such Sins as no Man can accuse the Malefactor of or not prove them against him 3. Yea they follow upon such sins as being known by Man yet are not punishable by the Laws of that Country nay sometimes are applauded and esteem'd by Men. Judas his sin was so far from being punished by the Jewish Powers that he was rewarded for it But the reward he had and all the applause and encouragement they could give him could not ease and sree him from the Anguish in his Conscience and Fear of what was to come 4. Yea these Fears and Terrors are found to be amongst them in whom is no Policy Nations that are rude and barbarous and not governed by Crafty Polititians yet even in such appear'd Magna vis Conscientiae So universally have they possest Men and in all ages whereas vain and causeless and Panick Fears are of a short and uncertain continuance and not so universal as these inward Fears and Troubles of Conscience Nor are these Fears pleasing and grateful to Men as is easie for any Man to judge and acknowledge but contrary to the inclinations of Men who are carried out to the love and practise of such Sins as Revenge Injustice Lust and the like whence these inward Troubles arise 5. To what hath been said I shall superadd this That the Deepest Polititians and Greatest Statesmen the Greatest Potentates of the Earth are not more free and secure from these inward Fears then the populus terrae the mean Peasants and those of low degree which yet these Grandees could not have been disturbed with had they known that these were but arts and a juggle invented by them for State-reasons yea the Great Men of the Earth Men of Policy and Power have been rather more severely lasht caeco verbere with these secret and unseen lashes They have been more severely assaulted and haunted by these domesticae furiae and inward Horrors though they would fain have been delivered from them and have used all arts to be freed from this evil Spirit a Self-corroding and tormenting Conscience which troubled them 4. From the Souls inward Sense in good Men. There are certain Instincts and Sympathies and Propensions in the Soul of Man to Religion to God and the Enjoyment of him and these are more especially enlivened and vigorous in Holy and renewed Souls There is a vehement thirst and longing in such Souls after Union with God the Father of Spirits Their Souls pant after God after the living God that they may see and enjoy him whom their Souls love whom they have chosen for their Portion for whom they have forsaken all the vanities of the World and denyed All to enjoy Him They have none in Heaven but Him none in Earth in comparison of Him As for this present Life and State they groan being burdened while they are in this Tabernacle this is their State of Pilgrimage while they are here they are absent from the Lord 2 Cor. 5. And hence it is that these Holy Souls perswade themselves that the Father of Spirits God who is Love that implanted these Instincts and Affections in them that hath awakened them by his Grace that hath drawn out their Hearts after him so
that the Love of God hath constrain'd them to count nothing that he commanded them grievous to do nothing hard to suffer for him they perswade themselves that God will satisfie these Desires and Affections of his own begetting in them I shall be satisfied when I awake with thy likeness as Holy David speaks Psal. 17. and that their Souls who cleave to God in love who desire and love him above all things and do more thirst after a full Enjoyment of him from the lesser tastes and relishes of his Goodness here and hope to see him as he is face to face hereafter shall not be frustrated of their desires and hopes but God will satisfie these by the manifestation of some better State and Enjoyment then of this World which is not their Portion nor did they mind Earthly things They perswade themselves that God will not forsake them nor thrust away the Soul that thirsts after him and loves and desires him above all and places her Felicity in him and when it has most prepared her self as a Bride adorned for her Husband for the other State and is more near to enjoy him as it is when the Death of the Body is near That such a Soul should be cut off from God and cast into the place of forgetfulness and be no more so as she should never enjoy God nor indeed any thing else is not to be conceived it being manifestly contrary to the Divine Goodness Hath God implanted in Brute Beasts such and such Propensions and Instincts Sympathies and Antipathies the Passions of Fear and Aversation the Affections of Hope and Desire and Joy with real and proper Objects for them to be respectively exercised upon So that they naturally fear and avoid what is for their hurt and they hope and desire and delight in what is for their welfare and pleasure And is it to be imagined that the same Passions which are implanted by God in Better and Higher Beings the Souls of Men and in Holy and renewed Souls the Best Souls have not suiteable Objects for them also Is the Hope of enjoying God and a Blessed Immortality and the Future State and the Joy thence arising or as the Apostle speaks Rom. 5. the rejoycing in Hope of the Glory of God a vain Hope a vain Joy Do the Best Men act like Fools and unwisely in denying themselves as to many advantages and pleasures in this World for an Vtopian Paradise for a Nothing for that which is not Are all the Religious Instincts and Propensions towards God which are rooted in the Souls of Men and are most active in the Souls of Holy Men and especially towards the end of their Life are they Frustraneous and Vain But we cannot imagine things to be thus without highly reproaching the God of Nature God most Wise and most Good who made all his Works in Wisdom Psal. 104. 24. which Wisdom reacheth from one end to another and sweetly orders all things Wisdom 8. 1. and who saw every thing that he had made that it was good very good Genes 1. and accordingly fitted every Creature for its End which it knows and observes the proper means to attain it this Wise and Good God did not surely do otherwise in making of Man but he hath excellently fitted him for the Highest and Best End and Holy Souls are in the readiest capacity for it Hence that in 2 Cor. 5. 5. He that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit And thus much for the Arguments from the light of Reason Concerning which if any shall object That this last Argument as also the former seems not so much to prove the Resurrection of the Body as a Life to come or a Blessed Immortality of the Soul after the Death of the Body I answer Be it so yet they are of force to prove that which was the matter in hand viz. That those who Abound in the Work of the Lord their Labour shall not be in vain in the Lord. THE END