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OF THE
Theological Seminary,
PRINCETON, N. J.
Case ZT^C'^*— ** Division
Shelf ^ jJ-f^Ojj ?i^.^'°'' •
Book, '^®:.:
A DONATION
^ce-^
Becciued
CONTEMPLATIONS MORAL
AND
DIVINE
In Two Parts.
^
By Sir MATTHEW H A L E , /ft. Late Chief Jujiice of the King's-Bench.
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IMPRIMATUR, |
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Antonius Saunders^ |
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Reverendiflimo D"°- Domino |
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Gilberto Archiepifc. |
Cant. |
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Ex i5!dibus |
a Sacris Domefticis. |
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Lamhetbanis |
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Martii 13. 16% |
LONDON:
Printed for 2). Brown , y. Walthoe J. Sprinty M. JVotton^ G. Confers and 2). Midwinter. M DCC XI.'
mammMtmttmmmmm^tik
PR EF A C E."
'tfE Author of thefe Writings is a Terfon of great ^
Learning , great Judgment , and Wifdom , and of great Virtue and Piety. He bath written divers learn^ edand compleat fVorks upon ctber Suhjetls ; but for thefe Wri- tings here puhliftjed^ they were Written^ as were alfo many o- thers of the like nature, extempore^ and upon this occafion^
* 7; hath been his cuflomfor many years , every Lord's- day in
* the Afternoon^ after Evening Sermon (between that and Sup^
* per time) to employ his Thoughts upon fever al SuhjeSh of Di- ^ vine Contemplations : And as things came into hisThoughts, fo '^ he put them into Writing : Which he did for thefe two Reafons,
* I. That he might the more fix his Thoughts, and keep them
* from diver/Ion and wandring. 2, That they might remain,
* and not be loft by forgetfulnefs or other interventions.
And as this was the occafton and manner of his writing them^ fo this, doubtlefs, was all that be intended in them.unlefs more- over to communicate them to his Children or jome particular Friends in private uponoccafion : but for publifhing them, cer^ tainly he had not the leafi thoughts of any fuch thing; much lefs hath he revifed them for that purpofe'; nor fo much as read over fome of them (ince he wrote them ,♦ nor indeed jo much asfinified fome of them. Nay, fi far was he from any thoughts ofpublijh- ing them, that when he was importuned but to give^kis confent to the Publication of them, be could not be prevailed with to da it. And therefore that tbey are now fuhlifliedy the Reader fnn^ know that tbey are published not only in their native andprimoge^ fiialfimplicity.but without fo much as the Authors privity to it.
And thus much I thought my f elf obliged, even injufiice td the Author, to acquaint the Reader with, and ingenuoufly to ac^ knowledge, and take upon my [elf the Faulty if any thing lefs perfeB and compleat, or any Wife liable to exception, Jhall ap^ pear in thefe Tapers, feeing they were neither written with any intention to be publijhed, nor revifed by the Author, nor aire pub^ lijhed with bis Knowledge, .
But this again on the other fide Gbligeth me to render jonie ac- count of my doing herein. / confefs, I approve not the tbhg
u The P R E F A C E,
ingeneraly that is, the VMication of another s Writings wUhont his confent or frivity i but yet I know very well^that tbofe things 'ivhich in the general are for the moft part unlawful ^may yet be fo circumftantiated in a particular cafe^ as that they may become not only lawful^ but "very commendable to be done in that eafe : ^nd fuch afpecial Cafe I take this to be. And though I think tny [elf accountable to the Author chiefly ^ if not to him alone, for what I ha'ue done in this cafe , yet fome account thereof T (hall give to the Reader, fo far at leafl as concerneth thefe Writings, or is neceffary for him to he acquainted with.
When Ifirft met with fome of thefe Writings, and obtained the Ferufal of them J thought them weU worth my falnstotran* fcribe : which I did, partly for my own ufe ', and partly, feeing them written in loofe and fcattered Papers , to preferve them from^ that danger ofperijlnng, from which I conceived the Au- thor s larger and more compleatWorks to be more fafe and fecure. And having colIe5led a pretty confederable fiock of them ^ 1 eom^ wunicated fome of them^ as 1 faw occafion,to fome Friends y fome of them Verfons of good Judgment and Learning , who very Tffuch commended the fame : And fcarce any that faw them, but (aid' twas great pity hut theyfiould be printed. Butbefides the Ap- probation of them by all to whom I did communicate them J per ^ ceived that they had a real effeB to the good and benefit ofjome ovho perufed them : And this experience of the good effeB s which they produced by my Communication of them to a few Friends in private ydid fart her confirm my own opinion of them, that they mufi certainly do much good ifpublijhed: And being made com" ^nsonfhave the fame good influences upon many which I found they had upon fome of tbofe few to whom they were communicated in private : But for the Manufcript Copies which 1 had,they were vot fufficient for all thofe fair opportunities of doing good with them which I faw even among my own Friends andAcquaintance. Whereupon I folicited the Author to publijli them, or at lea(i to give his confent to the Publication of them, but could not pre- 'vail with him for either, alt ho' [ know that no Motive or Ar* gument is more prevalent with him than that of Doing good.But 'ivhen I perceived, as 1 thought y that the chief Reaf on s why he ovould neither publijh them himfelf, nor give his Confent to the Publication of them, were^fuch as would be fif no force again ft
the
The PREFACE. iii
the Publication of them without his Privity or Knowledge^ I began to confider of doing that.
But before I refoived upon ity Ifent two of the largefi of them to a Perfon , wbofe Judgment I know the Author doth Tfiuch tfteent, to have his Opinion ofthemynot letting him know either Ti^howas the Author, or who jevt them to him ,• and having re^ ceived his Opinion and Commendation of them , and that be judged them like to do much good, and fucb as would he very. feafonable to he publijhed, I began farther to confider whether ^wJ how they might be publifhed without either Wrong or Injury on the one fide ^or Offence on the other ^to the Author* And for the former y I reckoned that his Concern in it was ei- ther in rcfpcd of the Difpofal of the Copy , wherein would be no great difficulty \ or more efpecially in refpeB of the Wri- tings to be publifhed , if either there Jhould occur any thing therein not ft to be made publick \ or if they were not fo well pO" lijhedand perfe^ed as might be for his Credit and Reputation,
And although this might feem to be provided for infome fort hy concealing h\s^2im^(which truly Ifljould much rather have made known, hut that I knew Imufi then venture doubly to in- cur his Difpleafure) yet I looked upon this as but a weak and infufficient Vrovifionyin as much as it is not unufualfor learn- ed Men, even from the very Style and genius of Writings, to difcover the Writers ', an Experiment whereof I had feen in a • Terfon of Learning and Tarts, to whom, upon occafion, I once Jhewed one ■of the Writings of this Author, but purpofely con- cealed who the Author was, whom notwithftanding hefoon difco- vered from the Writing itfelf, telling me he knew no Man that did think at that rate, but fuch a V erf en, who 7Pas the Author indeed^ And the truth is, thefe Writings do not ohjcurely fpeak their Author, ^eiftg a moft lively Reprefentation of him, that iSf of his Mind and Soul, and of that Learning, Wifdomy Fiety and Virtue, whi^h is very eminent and confpicuous in him, par- ticularly that of the Great Audit, whi^h I itfe to look upon as his very PiBure, wherein reprefenting the Good Steward pafilng his Account, it was impoffible for him not to give a lively Re- frefentation of himfelf^ as every CharaBerof a truly wife and vertuous Perfon muji needs agree with him who is really fuch ; ^nd they who are eminently fuch, can hardly be unknown :and
A 3 there'
XV The P R E F A C E.
therefore it is not impojjlble that fome^ even from the confihra" tion of the Work^ may difcover the Workman^ hefides many ether occaflons of Difcovery "which may happen.
But as I thought this too "weak and infufficient, fo J could not hut think it altogether needlefs and unworthy both the excel- lent Author ^ and thefe his pious and excellent Meditations y to he madeufe of to that end j andjljouU much rather have ahftained from fuhlifhing them at all, than have relied upon fuch a fljifty if I had thought that they had flood in any need thereof But as it was only their real Worthy and Excellence, and JJfefulnef% ^hich moved me to defire their Puhlicationjfo I was verily per- fyjaded, and well a]]ured as I could be in any JVritings of my cwn^and that not upon my own Opinion only^but upon thefudg' ment of others alfo,that nothing liable to exception doth oc- cur in thsmjor any thing confiderable that is cjuefiionable , which bath not approved Authors who fay the fame : And the truth isy the Subjeti^ of them is fuch as is not like to afford much matter of that nature ; thefe being moral and praBical things, whereas they are for the moB part matters of Speculation^ and of curious (I had almofi [aid prefumptuous) and unneaffary, if not unde- ' terminable Speculation, which make the great Stirs , and are the matter and occafions of great eft Controverfy^ efpecially ^7 fnong them of the Reformed Religion.
And though thefe Writings never underwent the lafi Hand or Fencil of the yudicious Author, and therefore, in refpeB of that perfe^ion which he could have given them , are not alto- gether fo compleat as otherwife they might have been, yet if w^ confdtr them in themfelves,or with rejpecl to theV/ritings which are daily publifbed, even of learned Men, and publijhed by th^ Authors themf elves , thefe will be found to be fuch as may not only veryweU pafs in the Crowd, but fuch as are of no vulgar or common Strain. The Subjects of them indeed are common Themes , but yet fuch as are of moft weight and moment in the Life of Man, and of great eft Concernment, as in Nature thofe things which are of greateji Ufe and Concernment , a->e moft: common^ But the matter of his Meditations upon thefe Sub- jects is not common : For as he is a manjhat thinks clojely and deeply of things, not after a common rate, fo his IVritings , his moft t^. tempore Writings^ have a certain Genius and Energy ■ ' '\ ' ' • in
The PRE EiA C li: Yr
in them, wuth ahove the cGwrnonR^te of Writers. 4^ tho..
tbefe are v/ritten ex tempore, and in fucb a manner as hath
been [aid before j yet the Matter of thenf is.for the mofifart..
fuch, as he bad befire 'well digefied, av4y ^s-.a. Scribe inshu^^
edto the Kingdom of Heaven, had treafardup in bis Heart, and ;
out cf this good Treafure of bjs Heart^md the Abundance ^ ofi^'
hefroducetb t he fe good Things; Things whidb he loohdupon ^,
of-greatefi Concern, and mnft worth his ferlcus C on/id er at ion j,
and had accordingly weighed and confiderd. And for the
Style, it is fuitable to the Matter, fignificant, perfpicuous and^
Manly; his Words are Spirit and Life , and carr)/ Evidence apd
Demonfiraticn with them, moral and experimental Demonjlra-^
tion: Vox non ex ore, fed ex pedpre emifla. And if we:
take thefe Writings altogether, and weigh them duly and can^
didly. without. any vain Humour of QHtjcalandpedan^tickCen^^
forioufnefs, we may therein no lefs obftrm^-the IVofth ai^ Ei{^^
ceHence of their Author, efpeciqlly confideringinwhatmanyi^n
they were written , than in his rnore. Elaborate Works ^ : An^
being written and publified in this 9^anmr, -they do moreev^n
dently demonstrate the Reality of his hon^efi, virtuous,- and fi^.
ous Principles, than iad they been defigned.ioh publijh^dy^^d
been by himfelf ; which perhaps may render them m^ lefrac*
ceptable to fome Readers, not of the leipir Rank. .-; r ^ ., ^'5
So that confidering the Writings themfelpes^ J cquldnot'think that there was any thing therein, wbetht^f-'Matterorfprm^^ which could render the Publication ofihemipjmoHsorprtjUdk cialtothe Author in the leajt.in any of tht. r.efp0^5 aformenpiony ed, Tet notwithfianding, for the greater Security, I thptight it might befit, and but jufi, to give this trutand ingenuous Ac- count, both of the Occafion and Manner of hii Writing, a^d ef the Publication of them without his Privity and KnowUdg^. And this I conceived might be a.jujl and fufficient means to f^ cure the Author againft aH Exceptions y ^ ^l that which wodi^ • wholly acijuit him in the Judgment of all reafonable Men, and transfer the Blame, if any jheuld be, to my felf ; which yel was no more than what I muH have refolved td have undergone, had they been my own Writings which I had publijlisd.
Iff emained therefore only to conftder how this might be done, as without Injury in other RefpeBs, fo without Offence to the
A 4 worthy
vi The P R E F A C E.
worthy Author, And for this, two Things did not a little enccu^
rage we, i. The Honefty of my Dejtgn, and Sincerity of my In--
tentions in it : And l. The Candor andGoodnefs of the Author.
His Candor I knew to be fuch, that I doubted not of a fair and
favourable ConflruElionof my Defign and Intentions, And I
knew his Goodnefsy yijfeBion^ and Readinefs to do good, to be
fUch, that he could not but appro've my Defign, that is, to do
good ; the doing whereof I hiew to he a thing of greater weight
:with him than aU his Reafons againfl the'Fublication: And that
pjuch Good may be done by the Publication of thefe Writings, I
could afjure him upon my own Experience of the EfftBs I had
feen already produced by them in Manufcript, All which, when
he jhould con(ider, I was perfuaded , tho perhaps he might at
firfi be a little furpriz,ed with the unexpeBed Publication of
them, yet he could not be much offended at it. And then, if I
(ouldfubli[h them without either Injury or Offence to him , I
Reckoned it aU one in effeB as if I had his Covfent before to it.
And hereupon I refolded at laji upon it^ and upon thefe Confide-^
rations have made thus bold with this Excellent Perfon^ and my
very good Friend, for the Good of others^ which I jhould not have
Jofte for any private Advantage to my felf wbatfoever.
I doubt not but the Reader will be very defirous to knowwho the Author of thefe Excellent Meditations u : And truly I was no lefs defirotis that he jhould know it ; and that for no inconfide- table Reafons, I. As it hath always been one of the moji ufual and confiant Means and Methods which Almighty God hath, in all Ages and Nations, u fed for the Promotion of the Good of Ji^ankind, to raife up eminent Examples of Virtue ^ fo hath he heen f leafed to make this Author one of them in this Age and X^atfon : And becaufe the Efficacy of the Examples of virtuous Anions, doth no lefs depend upon the Principles from^whence they froceed,than doth the intrinjick Virtue andGoodnefs of the ABions themfelves ; the Publication of thefe Writings, which fo plainly rnanifeft his Principles, could not but be of great XJfe to render its e:(eeUent Example the more effectual, and fo become fubfer- vient to the Gracious Dejigns of the Divine Brovidence, 2. In like manner, on the other Jide^ the known Worthy and Virtue ^ and Learpini ^^d Prudence of the Author , would certainly ^avt made thefe his Writings ^ how excille?!t foever of them^
ftlves.
The PRE F A C E. vH
ftlvesy yet more prevalent -with many, ^, And hecaufe he is ^eH known to be a Terfon of extraordinary and admirable Sa^ gacityy Dexterity^ and Impartiality in the Search and the Dif^ covery of the Truth of Matters in ^e(lion ; and hath (tho* that be not fo generally known) with much Care and Diligence, confiderd and examind the Reafans and Evidence, both nattL ral and moral, of Religion : Thefe Writings, which fo -plainly manifefiy tho upcn another Occafton, his Senfe and Judgment of the Chri/^ian Religion ^ might be of good Ufe to eafe many of the Ooubts and Scruples of fome Perfins, and to check the vain and inconfiderate Prefumption of others, about Religion, And his Judgment in the Cafe is the more confider able , as in refpeB of his great Ability, and the Care and Diligence which he hath ufed in theExamination of it ; fo in refpecl of his Freedom from all thofe things, whether of natural Conflitution, or ofProfejfi-. on, or of worldly Intereft, which may be by fome fufpeBed to prejudice or byafs the Judgment of others. And therefore I doubt not but fome, who have a great RefpeB to hisPerfon,and may perhaps not have the fame Thoughts of Religion which he hath^ when they fljould fee his Judgment in the tafe, might tiy the Authority thereof be moved to a further and better Con fide- ration of it, 'lis true, the Life of Religion is very vifible in his Ufe and Atlions, which are all the genuine ProduB of a found aud well-grounded Perfuafiun of the Truth of that Faith which overcometh the iPorld, and hath indeed fet him much above it ; yee becaufe common Prudence may move a fober and ccnfderate Man to an external Conformity to fo reafonable a Religion, and to the PraBice of thofe excellent Virtues which it reejuires • thefe IVritin^s may pojfibly give more SatisfaBion to fome concerning his Judgment^ in the Cafe , than his Life and AElions : And in that rtfpeti they may pojfibly come forth with fome Advan- tage, being written and publi(hed in. this manner ; for here we may read his mofi intimate and retired Thoughts,
And for thefe Reafons I much defired to have prefixed his Name , or at leaH to have let the Reader know who be is • but I know that that would certainly have been dlfphafivg to him • and therefore having made fo bold with him in the Pub^ lication of theje his Writings, I would not prefume farther to difccver who bs is ^ though for fo jufi and hone ft Ends -, but
have
viii The P R E F A C E.
have purpofelf left out fome Tajjages which would too flainly have made him known.
Being far ^tft ant from the Trefs, there may pfjihly hefomz /eir Typographical Errata'i , more than otherwife there (kould have heeH : But I hope that Care hath bun taken y that they are not mariy , nor very confidtrahle ^ but that the Senfc will enable the Redder to amend them.
\Jt Nox longa quibus mentitur arnica, Diefque Longa videtur opus debeiitibus, ut piger Annus Pupilis quos dura premit cuftodia matrum : Sic mihi tarda fluunt ingrataque tempora, qu^ fpem Confiliumque morantur agendi gnaviter id quod y^Eque pauperibus prodeft, locupletibus aeque, j^que negleAum pueris, fenibufque nocebit.
O F
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Of the Confideratioti of our
LATTER END,
And the BENEFITS of it.
■ai
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kUitj
Deut. XXII. 9.
O that they were wife , that they miderficod this , that they would confider their Latter End I
T may be probably thought, that the principal In- tention of this Wifh of Mojes was, That the Peaple of Ifrael had a dut Confid^rarion of their jiml Re- jeBion ; the ten Tribes for their Idolarry, and the two Tribes for their Crucifying of the M'JJiis ,• and^not only of that State of Rejedion, but of the Cauftis of it j namely. Idolatry, and' Rejei^^ion of the Mtjjias : Which Confideration would have made them wife and-prudenr, to avoid thofe great Apoftacies which fhould occafion id terrible a Defertion and Rejedion by God. '•' ^ '• ' ' But certainly the Words contain an evident T^^^h3 with relation to every particular Perfon, and to that 43^ ter End chat is common to all Mankind ; namely, their latter End by Death^ and Separation of the Soul and Body- ; The due Confid'eration whereof is a great part of Wif- dom^ and a great Means to attain and improve k * and very' many of the Sins and Follies of Mankind, a^ they do in a great meafure proceed from the want of an at- tentive and ferious Confideration of it , fo would they be in a great meafure cured by it. >i
It is the mojl certain , known , experienced Truth in t\\t World, that aU Men mufi die ; that the Time of that Death is uncertain ; that yetmoft certainly it will come,- and that within the Compafs of no long time : Tho' theTime
of
X (if the ConJlJeration
of our Life might be protraded to its longeft Period, yet it isTenThoufand to one that it exceeds fourfcoreYears • where one Man attains to that Age, Ten Thoufand die before it : And this Ledure is read unto us by the many Cafualties and Difeafes that put a Period to the Lives of many in our own Experience and Obfervation ; by the many Warnings and Monitions of Mortality that every Man finds in himfelf, either by the Occurrences of Dif- eafes and Weakneffes, and efpecially by the Declinations that are apparent in us, if we attain to any confiderable Age : And the Weekly Bills of Mortality in this great Ci- ty J- where weekly there are taken away ordinarily Three hundred Perfons : The Monuments and Graves in eve- ry Church and Churchyard,do not only evince theTruth of it, whereof no Man of Underftanding doubts, but do inceffantly inculcate the Remembrance of it.
And yet it is ftrange to fee that this great Truth, whereof in the Theory no Man doubts , is little conJldeYed or thought upon by the moft of Mankind ; But notwith- Handing all thefe Monitions and Remembrances of Mor- tality, the Living lay it not to Heart, and look upon it as a Bufinefs that little concerns them ; as if they were not concerned in this common Condition of Mankind -^ and as if the Condition of Mortality only concerned them that actually die, or are under the immediate Har- bingers of it, fome defperate or acute Difeafes ; but con- cerned not them that are at prefent in Health, or not un- der the Stroke of a mortal Sicknefs. The Reafons of this Jnconfideratenefs feem principally thefe :
1. That Men are not willing to entertain this unwel- come Thought of their own latter End ; the Thought whereof is fo unwelcome and troublefome a Gueft, that it feems to blaft and difparage all thofe prefent Enjoy- ments of Scnfe that this Life affords : Whereby it comes to pafs, that as Death it felf is unwelcome when it draws near , fo the Thoughts and Preapprehenfions of it be- come as unwelcome as the thing it felf.
2. A vainfoolifli Conceit that the Confideration of our Lattcj: End is a kind of Prefage and Invitation of it ^ and
upon
of our Latter End. 3
upon this account I have known many fuperflhiouGy and fooliflily to forbear the making of their Wills, becaufe it feemed to them ominous,and a prefageof Death ,• where- as this Confideration, tho' it fits and prepares a Man for Death; it doth no way haften of prefage it.
5. A great difficulty that ordinarily attends our human Condition, to think otherwife concerning our Condition than what at prefent we feel and find. We are now in Health, and we can hardly bring our felves to think that a time muft and will come, wherein we fliall be fick : We are now in Life , and therefore we can hardly caft our Thoughts into fuch a mould, to think we fhall die ; and hence it is true, as the common Proverb is , That there is no Man fo oU, but be thinks bejhall live a year longer.
It is true, this is the way of Mankind to put from us the evil Day, and the Thoughts of it ,• but this our way is our foUy, and one of the greateft occafions of thofe other Follies that commonly attend our Lives : And therefore the great means to cure this Folly, and to make us wife, is wifely to confider our Latter End. This Wifdom appears in thok excellent EffeBs it produceth, which are generally thefe two : i. Ic teacheth us to live Ti^elL 2, Itteacheth us to die eafily.
L For the former of thefe, the Confideration of our Latter End doth in no fort make our Lives the fliorter, but it is a great Means to make our Lives the better.
1. It is a great Monition and warning of us to avoid Sln^ and a great means to prevent it. When I ftiall confider that certainly I muft die,and I know not how foon, why fliould I commit thofe things, that if they haften not my Latter End, yet they will make it more uneafy and trou- blefomeby the refle<5tion upon what I have doneamifs ? I may die to-morrow^ why fliould I then commit that evil that will then be gall and bitternefsunto me ^ Would I 60 it if I were to die to-morrow ? why fliould I then do it to day ? Perchance it may be the laft A(5t of my Life, and however let me not conclude foill,* for, for ought I know, it may be my concluding A<^ in this Scene of my Life.
2. It is a great motive and means to put us upon the
beft
4 Of. the ^onfideration
ifceft and moft profitable improvement of our Time, There be certain civil and natural Adtions of our Lives that God Almighty hath indulged and allowed to us, and indeed commanded us with moderation to ufe : as, the competent Supplies of our own Natures with moderation and fobri- ety • the Provirions for our Families, Relations, and De- pendances, without Covetoufnefs or Anxiety ^ the diligenc and faithful walking in our Callings, and difcharge there-
* of: But there are alfo other bufinefles of greater Impor- tadce,which are yet attainable without injuring our felves in thofe common Concerns of our Lives ; namely, our Knowledge of God, and of his Will ,• of the Dodrine of our Redemption byChrift; our Repentance of Sinspaft; making and keeping our Peace with God ; acquainting
' our felves with him ; living to his Glory ; walking as in his Prefence ; Praying to him • learning to depend upon him ; Rejoycing in him i walking Thankful unto him. Thefe, and fuch like as thefe, are the great Bufmefs and End oifourLiveSjfor which we enjoy them in thisWorld ; and thefe fit and prepare us for that which is to come : And the confideration that our Lives are fhort and uncer- tain, and that Death will fooner or later come, puts us upon this Refoiution and Pra(5tice to do this our great Work while it is called to day • that we loicer not away our day, and negled our Task and Work while we have time and opportunity, left the Night overtake us, when we cannot Work ,• to gain Oyl in our Lamps before the Door be (hut : And if Men would wifely confider their Latter Ends, they might do this great Bufinefs, this One Thing neceffaryjwith eafe and quietnefs ,- yea, and with- out any negled of what is necelTary to be done in order to the common Necefliries of our Lives and Callings. It is not thefe that difableus and rob usof our time: But the Thieves that rob us of our Time, and our one thing ne- celTary are Negligence, excefs of Pleafures, immoderate and exceffive Cares and Sollicitoufnefs for Wealth, and Honour and Grandeur ; exceffive Eating and Drinking^ -Curiofity. Idlenefs ; Thefe are the great Confumptives
' that do not only exhauft that Time that would be, with
infinites
cf our latter Eni. f
infinite Advantage fpent in our Attainment, and perfe^- ing , and finifhing the great Work and Bufinefs of our Lives : And then when Sicknefs and Death comes, and God Almighty calls upon us to give up the Account of our Stewardship, we are all inConfufion, our Bufinefs is not half done, it maybe not begun ; and yet our Lamp is out,' our Day is fpent; Night hath overtaken us; and what we do is with muchTrouble,Perplexity, and Vexation; and poffibly our Soul takes its flight before we can finifh it. And all this would have been prevented and remedied by a due Confideration of our latter End ; and that would have put us upon making ufe of the prcfent Time, and prefent Opportunity to do our greatWork while it is called to-day, becaufe the Night cometh when no man can work.
3. Moft certainly, the wife Confideration of our Latter End,and the Employment of our felves upon that Account upon that One thing necelTary, renders the Life the mofi con* tenting and comfortahleLiio. in this World. For as a Man,thaC is a Man aforehand in the World, hath a much more quiet Life, in order to Externals, than he that is behind- hand ; fo fuch a Man that takes his Opportunity to gain a Stock of Grace andFavourwith God, that hath made his Peace with his Maker through Chrift Jefus, hath done a great part of the chief Bufinefs of his Life , and is ready upon all Occafions, for all Conditions, whereunto the Divine Providence fhall aflign him; whether of Life orDeath,of Health or Sicknefs, of Poverty or Riches : He is as it were afore-hand in the Bufinefs and Concern of his everla(!ing, and of his prefent State alfo. If God lend him longer Life in this World, he carries on his great Bufinefs to greater Degrees of Perfedion, with Eafe, and without Difficul- ty, Trouble or Perturbation : But if Almighty God cut iiim fhorter, and call him to give an Account of his Stewardfhip, he is ready, and his Accounts are fair, and his Bufinefs is not now to be gone about : Ble£idis that Servant y whom hisMafter when be comes Jhall find fo doing,
II. As thus this Confideration makes Life better, fo it makes Death eafy.
I. By frequent Coafideration of Death and Diffolution,
he
'6 Of the Qonfideration .
he is taught not to fear it ,• he hy as it were, acquainted with it afore- hand, by. often preparation for it. The fear of Death is more terrible than Death it felf ; and by fre- quent confideration thereof, a Man hath learned not to fear it. Even Children by being alccuftomed to what was at firft terrible to them, learn not to fear.
2. By frequentconfideration of bur Latter End, Death becomes to be no furprize unto uS. The great Terror of Death is when it furprizeth a Man unawares^ but Antici- pation and Preparation for it, takes aiway all poffibility of Surprize upon him that is prepared to receive it. Bllney the Martyr was ufed, before his Martyrdom, to put his Finger in the Candle, thatfo the Flamed might be no no- velty unto himjnor furprize him by reafon of unacquaint- cdnefs with it; and he that often confidershis Latter End feems to experiment Death before it comes, whereby he is neither furprized nor affrighted with it, when it comes,
2. The greateft fting and terror of Death, are the paff and unrepented Sins of the paft Life,- the Refiedion upon thefe is that which is the Strength, the Elixir,the Yehom of Death it felf. He therefore that wifely confiders his Latter End, takes care to make his Peace with God in his life-time \ and by true Faith and Repentance to get hi^ Pardon fealed ; to enter into Covenant with his God , and to keep it ; to husband his time in the fear of God j to obferve his Will, and keep his Laws f to have his Con- fcience clean and clear \ and being thus prepared, the malignity of Death is cured, and the bitternefs of it heal- ed,and the fear of it removed : And when a Man can en- tertain it with fuch an Appeal to Almighty God,as once the good King Hez^ekiah made,in that Sicknefs which was of it felf mortal, lla. 38 3. Remember vow, I hefeech thee, O Lordyhow I have Walked before thee with a prfeB heart ,8^0. It makes as well the Thought,as the approach of Deaths
no terrible Bufinefs. ^ t r r f_
But chat which, above all, makes Death eafy to luch a confidcring Man, is this: That by the helpof thisCon- fideration, and the due Improvement of it, as is before Ihewn, Death to fuch a Man becomes nothing elfe but a ■ Gate
of our Latter End, 7
Gate unto a better Life : Not fo much a Diflblution of his prefentLife, as a Change of it for a fat more glorious hap- py and immortal Life. So that tho' the Body dies, the Man dies not ; for the Soul, which is indeed the Man, makes but aTranfition from her Life in the Body, to a Life in Heaven: No Moment intervenes between the put- ting off the one, to the putting on the other. And this is the great Privilege that the Son of God hath given us, that by his Death hath faniStified it unto us, and by his Life hath conquerM it, not only in himfelf, but for us ; I Cor. If. 57. 'Thanh he unto God, who hath given us the Vi^oryy thro Jefifs Chrlfi our Lord, And our ViBory, that is thus given us, is this : i. That the Sting of Death is ta- ken away .-And, 2. That this very Death it felf is ren- dred to us a Gate and Paflage to Life Eternal ; and up- on this Account, it can neither hurt,' nor may Juftly af- fright us. It is reported of the Adder, thac when (he is old, flie glides thro' fome ftrait Paflage , and leaves her old Skin in the Paflage , and thereby renews her Vigor and her Life. It is true, this Paflage thro' Death is fome- what ftrait, and uneafy to the Body ; which, like the de- cay'd Skin of the Adder , is left by the way , and not without fome Pain and Difficulty to it : But the Soul pafleththro' without any Harm^and without anyExpence of Time^ and in the next moment acquires her Eftate of immortality and Happinefs. And this is the Victory o- yer Death, that all thofe have, that by true Repentance and Faith are Partakers of Chrift , and the Benefits of his Death and Refurre<5i:ion, who hath brought Life and Immortality to Light by the Gofpel.
And now , having gone through the Benefits of this wife Confideration of our latter Ends , I (hall now add fome Cautions that are neceflary to be annexed to this Confideration. We are to know, that although Death be thus fubdued , and rendred rather a Benefit than a Terror to Good Men , yet,
I. Death is not to he ivifioed or dejired • tho' it be ah Ob- jed not to be feared , it is a thing not to be coveted i For certainly Life is the greateft Temporal Bleffing in this
B World;
8 Of ihe tlbnfideration
World/ it was the F^ffion, not the Virtue, of that ex- cellent Prophet Elijah ^ that defired to die , becaufe he thought himfelf only left of the true Worfhjppers of God, I Kings. \<^, 4. We are all placed in this World by Al-^ mighty God, and a Talent of Life is delivered to us, and.* we are commanded to irnprove it : A. Task is fet every one of us in this Life, by the great Matter of the Fami-. ly of Heaven and Earth ; and we are required with Pa- ^ dence, and Obedience, and Faithfulnefs , to perform our Task, and not to be weary of our Work, nor wifli; our Day at an end before its time. When our Lord calls us, it h our Duty , with Courage and Cheerfulnefs to obey his Call ,• but unni Jie call$, ic is our Duty with Pa- tience,^nd Contentednefs to perform. our Task, to be doing pf our Work. vJVnd indeed in this Life, oar Lord has delij^er'd us feveralT^/v^ of grest Importance to do ; As namely, i. To improve our Graces'and Virtues, our Knovv^iedge and Faith, and thofg^^^prks of Piety and GoocJnefs that he requires. The better and. ciofer we fol- low .that Bufinefs he''i:e,,:ihe greater will be our Reward and IrppVovementof Glory hereafter. And therefore, as we muft with all Readinefs give aver our Work when our Mafter calls us ,• fo we muft with all Diligence and Per- feverance, continue our Employment out till he calls us; and, with all Thankfulnefs unto God, entertain and re- joice in that Portion of Life he lends lisi becaufe we have thereby an Opportunity of doing our Mafter the more Service, and of improving the Degrees of our own Glory and Happinefs. 2. And befides the former, he hath alfo fet us anqth^pTask ; n?mely, To ferve ouf Generation^ to give an Exampleof Virtue and Goodnefs,- to encourage others in the Ways of Virtue and Goodnefs ,• to provide for our Families and Relations ^ to do all good Offices , of Juftice, Righteoufnefs, Liberality, Charity to others j cheerfully and induftriouQy to follow our Cal- lings and Emplayments ; and infinite more, as well Na- tural, Civil, Moral Employments \ which, tho' of a low- er Importance in refped: of our felves, yet are of great- er \JiQ and Moment in refped: of others ; and are as
well
of our Latter End. p
well as the former required of us, and part of the Task that our great Lord requires of us ,• and for the fake of which he alfo beftows magy Talents upon us, to be thus improved in this Life > and for which we muft alfo ac the End of our Day give our Lord an Account : And therefore, for the fake of this alfo we are tg be. thank- ful for our Life , and not be defir.ous to leave our Pofl", our Station, our Bufinefs, our Life, till our Lord call us to himfelf in the ordinary w^y of his Providence ^ for he is the only Lord of our Lives, and we are not the Lords of our own Lives.
2. A Second Caution is this : That as the Bufinefs and Employments , and Concerns of our Life muft not e- ftrange us from Thoughts of Death^ fo again "we muft be careful that the over- much Thought of Death do not fo much poffefs our Minds, as to make us forget the Con- terns of our Life, nor negledt the Bufinefs which that Por- tion of Time is allowed us for : As, the Bufinefs of fit* ting our Souls for Heaven ; the Bufineffes of our Cal- iingSj Relations, Places, Stations: Nay, the comforta- ble, thankful, fober Enjoyments of thofe honeft lawful Comforts of our Life that God tends us ,♦ fo as it be done with great Sobriety and Moderation, as in the Prefence of God, and with much Thankfulnefs to him ; for this is part of that very Duty we owe to God, for thofe ve- ry external Comforts and Bleflings we enjoy. Deup, 28. 47. A wife and idue Confideration of our Latter Ends, is neither to render us a fad, melancholy, difconfolate Peo- ple, nor to render us unfit for the Bufineffes and Offices of our Life ,• but to make us more watchful, vigilant, in- duftrious, foberly chearful and thankful to that God, thac hath been pleafed thus to make our felves ferviceable to him, comfortable to our felves, profitable to others • and after all this , to take away the Bitcernefs and Sting of Death, thro' Jefus Chrift our Lord.
B z
id Of WifJom and
Of Wifdom, and the Fear of God That that is True Wifdom.
Job xxvii. 28. And to Man he [aid, Behold, the Fear cf the Lord that is Wifdom ^ and to depart from Evil is Un^ dirfianding.
TH E great Treeminence tfiat Man hath over Beafls, is his Reafon ^ atid the great Preeminence that one Man hath over another is Wifdom : Tho' all Men have or- dinarily the Privilege of Reafon ; yet all Men have not the Habit of Wifdom. The greateft Commendation th^t we can ordinarily give a Man, is, that he is a wife Man f and the greateft Reproach that can be to a Man, and that which is vvorft refented y is to be called or efteemed a Fool : And yet as much as the Reputation of Wifdom is valued, and the Reputation of Folly is refented, the Ge- nerality of Mankind are in truth very Fools, and make it the great part of their Bufmefs to be fo i and many that pretend to feek afterWifdom, do either miftake the thing, or mifta1?e^he way to attain it. Commonly thofe that are the gxQ^iQ&^etejiders to Wifdom y and the Search after it, place it in fome little narrow Concern,but place it not in its true Latitude commenfuratetotheNatureof Mankind : And hence it is that one efteems it the only Wifdom to be a wife Politician or Statefman ; another, to be a wife and knowing Naturalift ; another, to be a wife Acquirer of Wealth, and the like : And all thefe are Wifdoms in their kind ,• and the World perchance would be much better than it is, if thefe kinds of Wifdom were more in Fafliion than they are : But yet thefe are but partial Wif- doms J the Wifdom that is moft worth the feeking and finding, is that which renders a Man a Wife Man,
This excellent Man Johy after a diligent Search ( in the Speech of this Chapter ) after Wifdom, what it is, where to be found, doth at length make thefe two Con- ehfions ^ viz,, i. That the true Root of Wifdom , and
that
the Fear of QocL 1 1
that tKef.efor.e bed knew where it was to be found, and how to be attain'd, is certainly none other but Almighty God, 'Z/. 25. Goil urjderHandeth the 7i^ ay thereof , and know- eth the Place thereof: And, 2. As he alone beft knew it, fo he beft knew how to prefcribe unto Mankind the Means and Method to attain it. To Adan he f^id^ To fear God that is Wifdon> i that is, it is the proper and adequate Wifdom fuitable to Human Nature, and to the Condition of Man- kind. And we need not doubt but it isfo , becaiife he that beft knew what was the beft Rule of Wifdom, prefcribed it to Man, his beft of vifible Creatures, whom we have juft Reafon to believe he would not deceive with a falfeor deficient Rule of Wifdom ;• fince as Wifdom is the Beau- ty and Glory of Man, fo Wifdom in Man fers forth the Glory, and Excellency, and Goodnefs of God. And, confonant to this, Daijid a wife King , and Solomon the wifeft of Men, affirm the fame Truth ; Pfai.iii. 10. The fear of the Lord is the beginning of Wifdom ^ a good under^ flan ding have they that do hi: Commandments.. Prov. I. 7, The fear of the Lord is the beginning of Knowledge ,• but Fools defpife Wifdom and InftruBion. And 9- 10. The Fear of the Lord is the beginning of Wifdom , . and the knowledge of the Holy is Under ft anding. And when the Wife Man had run all his long Travel of Experiments, to attain that which might be that Good for the Children of Men ,• in the end of his tedious Chace and Purfuit, he clofeth up all with this very fame Conclufion, Ecclef 12. 13. Let us hear the Cotichfion of the Whole matter , Fear God and keep his Com^ mandmentSy for this is the whole Duty of Man : And he gives a (hort, but efFedual Reafon of it ; For God jhall bring eve^ ry Work into Judgment ^ with every fecret thing , whether it he good ^ or whether it be eviL And hence it is that this wife Man, who had the greateft Meafure of Wifdom of any- mere Man fmce the Creation of Adam ;- that had as great Experience and Knowledge of all Things and Per- fons j that made it hisBufinefs to feardi and enquire, not only into Wifdom, but into Madnefs and Folly ^ that had the greateft Opportunity of Wealth and Power, to make the exadeft Enquiry therein : This wife, and iaquifitive,
B 3 and
3t^ Of WifJom an J
and experienced Man, in all his Writings ffiles the Man fearing God , and obeying him , the only Wife Man ; and the Perfon that negleds this Duty , the only Foci and Madman.
And yet it is ftrange to fee how little this is thought of or ielie'uedinthe World: Nay, for the moft part he is thought the wifeft Man who hath the leaft of this Principle of Wif- dom appearing in him^ that fiiakes off the Fear of God, or the Senfe of his Prefence, or the Obedience to his Will, and the Difcipline of Confcience, and by Craft, or Sub^ tilty, or Power, or Oppreffion, or by whatfoever Me- thod may be moft conducible, purfues his Ends of Profit, or Power^ or Pleafure.or what elfe hisownvainThoughts and the miftaken Eftimate of the Generality of Men ren- der defirable in this World : And on the other fide, he that governs himfelf, his Life, his Thoughts, Words, Actions, Ends and Purpofes , with the Fear of Almighty God, with a Senfe and Awe of his Prefence, according to his Word , that drives at a nobler End than ordinarily the World thinks of; namely, Peace with Almighty God, and with his own Heart and Confcience^ the Hope and Ex- pectation of Eternity ; fuch a Man is counted a fhailow, empty, inconfiderate, foolifli Man ; one that carries no . Stroke in the World ; a Man laden with ?. melancholy De- lufion, fetting a great Rate upon a World he fees not,and negleding the Opportunities of the World he fees. . But upon a found and true ExamiH^on of this Bufi- nefs , we fliall find that the Man that feareth God is the wifeftMan, and he that upon that Account departs from Evil, is the Man of greateft Underftanding. I fhall (hew therefore thefe Two Things : i. What it is to fear God. 2. That this Fear of God is moft demonftratively the beft Wifdom of Mankind , and makes a Man truly and really, a Wife Man.
I. Touching the firft of thefe, Fear is an AfFedion of the Soul, that is as much diverffied as any one Afredioa^ whatfoever ; which Diverfification of the Affedion ari- feth from the Diverfification of thofe Objects, by which this AfFedion is moved. I fliall mention thefe Four :
• - ,1. Fear
the Fear of God. ij"
• I. Fear of Deffondency or Defperation ; which afifeth from the Fear of feme great and important Danger that is unavoidable, or at lead fo apprehended ; and this is oot the Fear that. is here commended to Mankind.
2. Fear of Terror or AiFrightment ; which is upon the Senfe of fome great important Danger; that tho' pofli- bly it may be avoided, yet it carries with it a great Pro- bability and immediate Impendjgncy : As the Fear of Ma- riners in a Storm ; or a Fear that befals a Man in fome Time or Place of great Confufion^ ,or vilibie Calamity. And this kind of Fear of Almighty God is fometimes ef- fedual and ufeful to bring Men to Repentance after fome great Difpleafure of Almighty God by Sin or ApoiVacy ; but this is not that Fear that is here, at leafl: primarily and principally meant, but thefe Two that follow.
5. A Fear of Reverence or Awfuinefs : And this Fear is raifed principally upon the Senfe of fome Obje6t, fiill of Glory^ xMajeily, Greatnefs ; tho' pofiibly there is no Caufe of expeding any Hcrt from the Perfon or Thing thus feared. Thus a Subjed bears a Reverential Fear to his Prince, from the Senfe of his Majefty and Grandeur : And thus, much more the Majefty and Greatnefs of Al- mighty God excites Reverence and Awfuinefs , though there were no other Ingredient in that Fear. Jer, 5*. 21. V/iil ye not fear me , faith the Lord ? Will ye not tremhle at my F re fence ? &c. Jer. iq. 7, Who 'would not fear thee, O King of Nations^^
4. A Fear of Caution or Watchfulnefs. This is that which the Wife Man commends, Vrcv. 28, 14. BleJ/ed is the Man that feareth always. And this Fear of Caution is a due Care and Vigilancy not to difpieafe that Perfon from whom we enjoy or hope for Good ,• the Fear of a Benefactor, or of that Perfon from whom we may, up- on fome juft Caufe or Demerit , exped an Evil, as the Fear of a juft and righteous Judge. And thefe Two latter kinds of Fear, namely, the Fear of Reverence, and the Fear of Caution, are thofe that arc the principal Ingre-
• dients conftituting this Fear of God, that thefe excellent
. Men commend to us as true Wi(ciom.
B 4 Now
i4 Of Wifdom and
Now, this Fear of God arifeth from thofe right and true Apprehenfions concerning Almighty God, that do with a kind of Connaturality and Suitablenefs excite both thefe Two kinds of Fear ^ and thofe feem to be principally thefe Three.
1. A true and deep Senfe of the Being of God : Name- ly ,^ That there is a moft Excellent and Petkci Being, which we call God^ the only true God, the Maker of all Things, But this is not enough to conftitute this Fear ,♦ for Epicunts and Luchm did believe that there was a God, yet were without the Fear of him.
2. A true and deep Senfe, Knowledge, and Confide- ration of the Attributes of God, And altho' all the Attri- butes of God are but fo many Expreflions and Declara- tions of his Perfed:ion and Excellency and therefore all contribute to advance and improve this Fear, efpecially of Reverence ; yet there are fome Attributes that feem in a more fpecial manner to excite and raife this AfFedion of Fear, as well the Fear of Reverence, as that of Cau- tion and Vigilance. As namely, i. The Majefly and Glo- ry of God, at which the very Angels of Heaven, that are conftrmed in an unchangeable Eitate of Ha ppinefs, carry an inward, and exprefs an outward Reverence. 2. But Majefty and Glory without Power is not perfect ; there- fore the Senfe and Knowledge of the Almighty Power of Gody is a great Objed: of our Fear : He doth whatfoe- ver he pleafeth ; all Things had their-i^ing from him, and have their Dependance on him.
3. The deep Knowledge of the Goodnefs of God, and that Goodnefs not only Immanent in himfelf, but Ema-. nent and Communicative : And from this DifFufive and Communicative Goodnefs of God, all Things had their adual Being, and from him they do enjoy it. And both thefe Goodneifes of God, the Immanent and Emanent GoodneiTes, are the nobleft Exciters of the nobleft Fear ; a Fear fpringing from Love, and that Love fixing upon the Immanent Goodnefs of God , which is altoge- ther loVQly and perfecft ; and fo upon the Emanenc and Communicative Goodnefs of Cod , as he is our
. Bene-.
the Fear of Go J. tfz
Benefa£lor ; and where-ever there is Love, there is the Fear both of Reverence and Caution. We cannot chufe but honour and reverence, and be careful to obferve and pleafe whatfoever we thus love j the intrinfick Nature of that which we love for its own Worth and Perfe6^ion, binds us by a kind of natural Bond or Refult to Reverence and Honour; and the extrinHck Emanation of thatGood- nefs to us^binds us to Reverence andEfteem^and Honour it as our Benefactor, by a double Bond, 'viz,, firft , of Gratitude or Benevolence to him that communicates this Good ,• fecondly, by a Bond of Prudence and Self- pre* fervation, not to difoblige him from whom we have our Good, and upon whom we have our Dependance, left a Difobligation fhould occafion his fubftradion or abatement of that Good from us. Wherefoever there is Dependance, as there mud be natural Love to that upon which is our Dependance, fo there muft be neceffarily a Fear both of Reverence and Caution, even upon Principles of Self- love, if there were nothing elfe to command it. 4. A deep Senfe, Knowledge, and Confideration of the Di- vine Orrjnifcience. If there were all the other Motives of Fear imaginable, yet if this were wanting, the Fear of God would be in a great meafure abated ; for what availeth Reverence orCaution ,if he to whom it is intended do not know it ? And what Damage can be fuftained by a neglect: or omifEon of that Fear, if God Almighty knew it not ? The want of thisg'onfideration hath made even thofe A- theifts that yet acknowledged a God ; fuch were Epicttms, Diagorai, Lucretius, Lucian, and others among the Philofo- phers,- and fuch was ElipLiz, his Oppreffor, Joh 22. i^. Hgw dot Jo God know ? and can he judge through the thick Cloud ? or David's Fool, Tfal. 94. 7. The Lord fh.^/l not fee, neither (l)all the God (?/Jacob regard. But the All- know- ing God fearcheth the very Thoughts , and knows the Heart,and all theAdions of our Lives ; Not a Word in our Tongue but he heareth It, and knows our Thoughts afar off,
$*. A deep fenfe of the HoVmefs and Vurity of God, which muft needs caufe in him an avcrfenefs unco, and abhor- xcnce of whacfover is finfwl or impure, Laftly, The
fenfe
I (J V OfWifdom and
*erife of the Jufilce of God, not only an inherent Juftice, which is the reditude of his Nature ,• but tranfient or diftributive Juftice , that will moft certainly diftribute Rewards to Obedience, Obfervance, and the fear of his Name, but Punifhments to the Difobedient , and thofe that have no fear of him before their Eyes. The deep con&deration and fenfe of thefe Attributes of the Divine Perfedions.muft needs excite both the Fear of Reverence and the Fear of Caution, or Fear of offending either by Commiffion of what may difpleafe God, or of omitting of what is pleafing to him,
' 3. But altho' this Knowledge of Almighty God and his Attributes,may juftly excite a Fear both of Reverence and Caution ,• yet without the Knowledge of fomething elfe, that Fear will be extravagant and diforderly , and fometimes begets Superftition or ftrange Exorbitancy in this Fear, or in the Expreffions of it, and a want of regu- larity of duty or obedience ^ ifa Man know that Almighty God is juft, and will reward Obedience and punifh Difo^ bedience,' yet if he knows not what he will have done or omitted, he will indeed fear to difpleafe him, but he will not know how to pleafeor to obey him : therefore befides the former, there muft be a Knowledge of the Will or Lav^ ef God in things to be done or omitted.'This Law of God hath a double Infcription. I. In Nature j and that is again twofold I firft , The natural Rudiments or Morality and Piety written in the heart : Secondly,fuiih as are deducible by the exercife of natural Reafon and Light ; for even from the Notion of God there do refult certain Confe- quences of natural Piety and Religion, as, that he is to be prayed unto, to be praifed,that he is to be imitated as far forth as is poffible by us ^ therefore as he his holy,bene- ficent, good, and merciful. To muft we be. 2. But we have a more excellent Tranfcript of the Divine Will , namely, the Holy Serif lures ; which therefore a Man that fears God will ftudy,obrerve, and pradice, as being the beft Rule hov/ to obey him. And the very fear of God ariling upon the Senfe of his Being and Attributes will make that Man very folicitous to know the Will of God,
and
the Fear of &M. ' 1 7
and how he will be worfl^pped and ferved^ and what he would have to be done^ or not to be done : And there- fore fince the Glorious God hath fo far condefcended, as by his Providence to fend us a Tranferipc of his Mind, Will, and Law, he will be very thankful for it, very f^u- dious of it, much delighted in it, very curious to obferve it, becaufe it is the Rule and Diredion how he may obey, and coiifequently pleafe that great God whom he fears ; this Word he believes and prizes as his great Charter ; and in this Word he finds much to excite, and regulate, and dired his Fear of God ; he fees Examples of th€ Di- vine Juftice againfc the Offenders of his Law, of the Di- vine Bounty in rewarding the Obedience to it: Threat- nings on one hand, Promifes on the other. Greater Ma- nifeftations of the divine Goodneis in the Redemption of Mankind by Chrifl: Jefus, and therefore greater Ob- ligations as well to fear as to love fuch a Benefa(5^or.
IL And thus far of the Kinds of the Fear of Gody and of the Caufes or Objeds exciting it : Nov/ let us fee how it doth appear that this fearing'Man is the WifeMan/and ho^ the Fear of God difcovers it felf to be the truSyand hefty and only Wlfdom ,• which will appear in thefe particular Confiderations following.
I. Many learned Men confidering th^t great fimilirudo and image of Ratiocination, in fome Brutes efpecially, have therefore declined to define a Man by hisiic.^/i»^be- caufe of that analogical Ratiocination which they find in Brutes \ but define a Man by his Religion, Homo e(t annnal religiofum'y becaufe in this they find no communication or fimilitude of Natures and Operations between Man and brute Beails: for Man is the only vifible Creature thatexr preffeth any inclination toReligionor the fenfe of a Deicy^ or any exercife of it. I do not ftand to juitify this Opi- nion in all particulars, only thefe things are moft certain j I. That only the Human Nature feems to haveany fenfe' or impreffion of any regular Religion upon it. 2. That the fenfe of a Deity and Religion refulting from it, is the great ennobiing,and advance, and perfection of the Ku- man Nature, 5. That take away the Fear of God, all
1-g of Wifdom and
fenfe and ufe of Religion falls to the ground. So that the Fear of Godisthegreat foundation of Religion, and con- fequently the great ennobling and advance of Human Nature j that feems almoft as great a prelation of a Man truly religious above an irreligious Man, as to operation and ufe, as there is between an irreligious Man and a Brute. As Religion advanceth , fo Irreligion embafeth the Human Nature.
2. Jufiice is of tvjo kinds ,♦ Dijirlbutive, which is theju- ftice of a Magiftrate or Judge, diftributing Rewards and Punifliments^Favour and Difpleafure^and due Retribution to every Man according to the merits of his Caufe. 2. Commutauve, which is in all civil Contrads and Dealings between Perfons, as dealing honeftly, keeping Promifes, and ufing Plainnefs, Sincerity , and Truth in all a Man faith or doth: And both thefe kinds of Juftice are efFeds of excellent Wifdom ^ without thefe^States and Societies and Perfons, fall into Diforder, Confufion, and Diflblu- don : and therefore thofe very Men that have not this Ju- ftice and Righteoufnefs, yet honour and value thofe that have it, and ufe it. And the Fear of Almighty God is that wluch begetteth and improveth both thefe kinds of Juftice. Hence it was that Mofes^in his Choice of Judges, diredts that they fhould be Men fearing God , and hating Co- 'vetoufnefs : 7ei6o/fe^/>to,in his Charge to hisJudges,thought this the beft Expedient to contain them within the bounds of Juftice, to put them in remembrance before vv'hom, and for whom, they are to judge. And the very Heathens themfelveswere fome of themufed to fet an empty Chair in the place of Judicature,as an Emblem of the Prefence of God, the invifible, and yet all- feeing God, as prefent in the Courts of Juftice,obferving all the Judges do ^ and this they efteemed an excellent means to keep Judges to their Duty , by reprefeniing to them the Glorious God beholding them. And as thus in DiHrihutive Juftice,the Fear of God is a great means to keep and improve it ; fo in Commiitati'm Juftice, the Fear of God gives a fecret and powerful Law to a Man to keep and obferve it. And Lsnce it is, that Jofefh could give nogreaterafliirance to
hi$
the Fear of Go J. 19
Ills Brethren of hiV juft dealing with them than this, Gen^ 42. 18. This doy for I fear God : And OH the Other fide, Abraham could have no greater Caufe of fufpicion of ill and unjuft dealing from the People with whom he con- verfcd, than this^that they wanted the Fear of God fitn. 20. ir. Becattfe I thought the Fear of God 'was not in this place, &c. Thefenfeof theGreatnefs, and Majefty, and Power, and Juftice^and all- feeing PrefenceandGommand of Almighty God.lays a greater Obligation and Engage- ment upon a Heart fearing God, to deal Juftly and ho- heftly, than all the Terrors of Death k felf can do.
And if any one fay,How came it to pafs that theHea- then that knew not , and therefore feared not the tru^ God, were yet great Afferters, Maintainers,and Pradifers of all civil Juftice and Righteoufnefs between Man and Man ? I fay, though they knew not the true God, they knew there was a God, whom (though ignorantly) they feared : And this imperfed and broken Fear of God was the true Caufe of that Juftice and Righteoufnefs that was fmcerely,and not for oftentation, pradifed among them j and though they miftook the true God, yet in this they were not miftaken.that there was a God ,• and this Truth had that great prevalence upon them, to do juftiy : And if that imperfea: Fear of God in them did Co much prevaii as to make them fo juft , how much more muft the true Knowledge and the Fear of the true God prevail to ad- vance Righteoufnefs and Juftice in them that have that Fear of God in their Hearts ?
3. It is a great part of Wifdom that concerns a Perfon in theexercife of the Duties of his Relations ; and indeed it is a great part of Juftice and Righteoufnefs. Now the Fear of AlmightyGod hath thefe two great Advantages therein: i. The Will of God inftrufts exadly all Relati- ons in their Duties of thofe reciprocal Relations ; and this Will of God is revealed in his Word, which contains ex- cellent Precepts of all kinds fuicable to every feveralRela- tion. 2. The Fear of God fets thefe Diredions elofe upon the Heart, and is a fevere and conftant Obligation toob- ferve them. And fothis Fear of God doth effe^ually fit^
ha«
^9 Of WifJm and
habituate, guide, and otjiige a Man to the Duties of his feveral Relations : It makes a good Magiftrate, a good Subjed, a good Husband, a good Wife, a good Father, a-good Child, a good Mailer, a good Servant ,• in all thoft feveral kinds of Goodnefs that are peculiar and pro- per to the feveral relations wherein ^ Man ftands.
• 4. Sincerity y Ufrigbtnefs, Integrity^ and Henefty, are cer- tainly, true and real Wifdom. Let any Man obferve it where he will, an Hypocrite, or DifTpmbler, or double- heareed Man,though he may fhuftle it out for a while, y ec ar theiong run heis -difcoveredand difappointed, and be- trays ver^ tnuch Folly at the latter end i when a plain, finQenfi,jh5)nefl: Man holds it out to the very laft ^ io that thePfov»erb is moft true, that Honefty is the heft Volley. l^2<irw>.the great Privilege of th3 Fear of God is , that it maikes the Heart fihc^re and upright, and that will cer- tain?! y make the Words and Adions fo; For heis under the fenfe of the infpe<^ion and animadverfion of that God that fearches the Heart ; and therefore he dares not lye, nor diffemble, nor fiatrer, nor prevaricate ^ becaufe he knows the pure, all- feeing righteous God, that lovesTruth and Integrity, and hates lying and diffimulation, beholds, and fees, and obferves him, and knows his Thoughts, Words, and A<5i:ions. It is true,that Vain-glory,and Often- tation,and Rcputation,and Dellgns,and Ends, may many times render the outward Actions fpecious and fair, when the Heart runs quite another way,and accordingly would frame the Adions, if thofe Ends and Defigns, and Vain- glory and Oftentation, were not in the way ; but the Fear of God begins with the Heart, and purifies and re« difies it \ and from the Heart thus rectified grows a Ccri- formity in the Life, the Words and Adions.
f. The great occafion and Reafon of the foUy cf Mankind are, i. The unrulinefs and want of Government of the fetjfud Appetite or Lufis : Hence grows Intemperance and excefsin Eating and Drinking, unlawful and exorbitant Lufts ; and thefe exhauft the Eftate, wafte and confums the Health, embafe and impoverifh the Mind,deltroy the Reputation, and render Men unfit for Indufiry and Bu-
finefs.
the Fear of God. zl:
linef?. 2. The exorbitancy, and unrullnefs, and irregulari-^ ty of the Paffions ,* as,exc€fEve4ove of things that areei* ther not lovely, or not defervingfp much love ,• excefs ot Anger^which oftentimes degenerates into Malice ^ndRe^ venge ,• excefs of Joy, in light,trivial5inconfiderablemat<^ ters ,• excefs of Fear, where eitherno caufe or fear, ornol caufe of fo much fear is : And thefe exorbitances of :PaiIi-: ons betray the fuccoursof Reafon,brcak out into veryfbo^ lifh,vain,imprudent A(5bions, and fill the World with maich of that folly and diforder that is everywhere obfervabfe'^ 3. Thofe difcafes and diftempers of the Mind, as Pride,- vain-glory. Ambition of Honour, and Place andPovsrefy Infolency,Arrogancy ,Envy, Covetoufnefs, and the liiie j thefe, I fay , ar-e fo many Sickneffes and Cankers, -and rotten Ulcers in the Mind ;; and as they, like the Furies that were let loofe out of Tam^ofas Box,- do raife moft'of tliofe Storms and Tempefts that are abroad in theWopId^ fo they difcafe and diforder,and befet the Mind. v^hereiri they are^and make their Lives a Torment 00 themfeives * and put them upon very foolifli^jVain^and frantick Adions and Deportments, and render Men perfed Fools,'Mad^ men, and vt^ithout Underftanding. < srn d the i-r Folly is fd much the greater and the moreinciirable^ that like feme kind of frantick Men, they think very goodly of them-^ felves, think themfelves paffing-wife Men, and applaud themfelves ,• though it is moft apparent to any indifferent By^ftander, that there are not afi^rt of vainer foolifhPer-i fons under Heaven. Now as we are truly told that the ^tH degree and flep of Wifdom is to put off Folly^
' ' ^ SapicTlitia prima ef^^ -
Stultitia caruiJJs ^
fo it is the Method of the Fear of God, the beginning of all true Wifdom, to disburthen a Man of thefe Originals and Foundations of Folly. It gives a Law to the Senfitive Appetite, brings it inSubjedion, keeps it within the limits and bounds of Reafon, and of thofe Jnftruc^ions and Di- redions that the wife God hath prefcribed : It keeps it under difcipline and rule : It direds the Paffions to their proper Obje(5ts , and keeps them within their due Mea-
fursji
li of Wifdom and
fiires, and within the due lines and limics of Moderation^; and as becomes a Man that lives in the fight and obferva- tion of the God of Glory, Majefty, and Holinefs : It cures thofe difeafes and diftempers of the Mind by the prefence of this great Prefervative and Cathartick , the Fear of God. If Vride or Vain-glory begin to bud in the- Soul, he confiders that the God he fears refifts the Proud. This Fear puts a Man in remembrance of the glorious, Majefty of the moft glorious God ^ and what is a poon Worm, that he fhould be proud or vain-glorious in the prefence and fight of that mighty God ? If Ambition or Covetoufnefs begin to appear, this Fear of God prelently remembers a Man that the mighty God hath prohibited them; that he hath prefented unto us things of greater moment for our defires than worldly Wealth^or Honour; that we are all of his Houfhold, and muft content our felves with that portion he allots us, without preffing be- yond the meafure of fobrietyjOr dependanceupon,orfub~ miffion to him : If i^e'z/ew^e ftirs in our hearts, this Fear of God checks, tells a man that he ufurps God's Prero-? gative,who hath referved Vengeance to hiinfelf as part of his own Sovereignty : If that Vermin En^y begins to live and crawl in our Hearts, this Fear of God crufteth it by rcmembring us that the mighty God prohibits it, that he is the Sovereign Lord and Difpenfer of all things ,• if he hath given me little I ought to be contented ^ if he hath given another more, yet why (hould my Eye be evil be- caufe his Eye is good ? Thus the Fear of the Lord walks thorough the Soul , and pulls up thofe weeds and roots of bitternefs and folly that infed, difquiet, diforder and befool it.
6. Another great caufe of Folly in the World is Inad* 'vertenccy Inconfideratenefs, Vrecipitancyy and over-haftinefs in fpeeches or anions. If Men had but the patience many times to paufebut fo long in anions and fpeeches of mo- ment as might ferve to repeat but the Creed or Lord'$ Prayer, many follies in the World would be avoided that do very much mifchief, both to the Parties themfelves and others : And therefore inadvertence, and precipitancy
ill
the Fear of God. 2J
in things of great moment, .and that require much delibe- ration, mufl needs be very great folly, becaufe the confe- quence of mifcarriage in them is of great moment. Now the Fear of the Lord of Heaven and Earth, being actually prefent upon the Soul, and exerting it felf, is the greateft motive and obligation in the world to Confideration and Attention touching things to be done or faid. When a Man is to do any thing^orfpeakin the prefenceof a great earthly Prince, the very awe and fear of that Prince will give any iMan very much confideration touching what he faith or doth, efpecially to fee that it be conformable to thofe Laws and Edicts that this Prince hath m.ade. Now the Great God of Heaven and Earth hath, in his Holy Word, given us Laws and Rules touching our Words and Adions ^and what we are to fay or do, is to be faid or done in no lefs a prefence than the prefence of the Ever- glorious God, who ftric^ly eyes and obferves every Man in the World, with the very fame advertence, as if there were nothing elfe for him to obferve: And certainly there can- not be imagined a greater engagement to advertence, and attention, and connderation^ than this : And therefore if the Action or Speech be of any moment, a tMan thatfear> God will confider, i. Is this lawful to be done or not? if it be not,how fhall I do this great Evil and lia againfl God ? 2. But if it be lawful, yet is it fit ? is it convenient ? is it feafonable ? if not, then I will not do it, for it becomes not that Prefence before whom I live. 3. Again, if the thing be lawful and fit, yet I will confider how it is to be done, what are the moll fuitable circumftances to the Ho- nour and Good pleafure of that Great God before whom 1 Hand. And this advertence and confideration doth not only qualifiemy adionsand words with Wifdom and Pru- dence, in contemplation of the Duty I owe to God, but it gives an excellent opportunity very many times by giv- ing paufe and deliberation in reference to my Duty to God, to difcover many human ingredients of Wifdom and Pru- dence requifite to the choice of Anions and Words, and the manner of doing them : So that befides the greater advantage of confideration and advertence in relation to Almighty God, it doth fuperadd this advantage alfo
C . for
24 Of JVjfilofH and
for opportunity thereby of human prudential Confldera- tions, which otherwife by hafteand precipitance in Ani- ons or Words would be loft •, and it habituates the Mind toa temper, of Caution, Advertence^ and Confideration in matters as well of fmaller as of greater moment^ and fo make a wife, attentive,, and confiderate Man.
7. It mightily advanceth and imfroveth the worth and excellency ofmoB human anions in the World, and makes them a nobler kind of a thing than otherwife without it they would be. Take a Man that is employed as a States- man or Politician, tho' he have much Wifdom and Pru- dence^ it commonly degenerates into Craft and Cunning, and pitiful Shuffling, without the Fear of God : But min- gle the Fear of Almighty God with that kind of Wifdom, it renders it noble, and generous, and ftaid, and honeft, and ftable. Again, a Man that is much acquainted with the fubtiler kind of Learning, as Philofophy for Inftance, without the Fear of God upon his Hearty, it will carry him overtoPride, Arrogance, Self conceit, Curiolity, Prefum- ption : But mingle it with the Fear of God^it will ennoble that Knowledge, carry it up to the Honour and Glory of that God that is the Author of Nature, to the Admiration of his Power, Wifdom, andGoodnefs; it will keep him humble, modeft, fober, and yet rather with an Advance than Detriment to his Knowledge. Take a Man indu- ftrious in his Calling, without the Fear of God with it, he becomes a Drudge to worldly Ends, vexed when difap- pointed,overjoyed in fuccefs: mingle but the Fear of God with it, it will not abate his Induflry but fweecen it •, if he profper he is thankful to God that gives him power to get Wealth ; if he mifcarry, he is patient under the Will andDifpenfationoftheGodhefearsj it turns the very Em- ployment of his Calling to a kind of religiousDuty and Ex- ercifeof his Religion,without Damage or Detriment to it.
8. The Fear of God is certainly the greateft Wifdom, becanfe it renders the Mind full of tranquility, and evennefin all (hates and conditions ; for he looks up ro the Great Lord of the, Heavens and Earth, confiders what he commands and requires,rememberschat heobferves and eyes all men ^ knows that his Providence governs all thing*, and this
keeps^
the Feaf* of God. 2$
keeps him ftill even and fqiiare without any confiderable Alteration, whatever his Condition is. Is he Ricli, Profpe- rous. Great ? yet he continues fafe, becaufe he continues humble^ watchful, advertent, left he fhould be deceived and tranfported ^ and he is careful to be the more thank- ful, and the more watchful, becaufe the Command of his God^ and the Nature of his Condition requires it : Js he poor, negleded, unfuccefsful ? yet he remains ftill patient humble, contented, thankful, dependent upon the God he fears. And furely every Man muft needs agree, thac fuch a Man is a wifer Man than he who is ever changed and tranfported with his Condition ; that if he be rich or powerful^ there is nothing more vain, proud, infolent than he 5 andagain_, let his Condition become poor, low, defpifed^ there is nothing under Heaven more defpondenr^ difpiritedj heartlefs, difcontented and tortured than fuch a Man ; and all for the want of the Fear of Almighty God^ which being once put into the Heart, like the Tree puc by Mofes into the Waters, cures the Diforder and Un- eafinefs of all Conditions.
9. In as much as the true Fear of God is always min- gled with the Knowledge of the Will of God, and that Will is contained moft fully in his written Word, it muft needs be that a Man that truly fears the Lord, and infiruBei in the Word ofGod^iht Precepts thereof muft needs be deep- ly digefted into his Mind. Now as this Word is theWord of the Ever- wife God, and therefore certainly muft be full of moft wife Diredions : So let any Man but impartially and deeply confider the Precepts contained in the Tf^ord of Gody he (hall aflurcdly find the beft Diredtions in the World for all kind of Moral and Divine Wifdom: And I do confidently fay, that in all other Books of Morality there are not fo found, deep, certain, evident Inftru6Hoa of Wifdom (yet moft ftridly joyned with Innocence and Goodnefs) as there are in this one Book, as would be ea- fily demonftrable even to a reafonable Judgment j but this is too large a Theme for this Place.
10. Butbefides all this, there isyet a fecret, but a moft certainTruth, that highly improveth that Wifdom, which
C % th©
36 Of WifJom and
the Fear of the Lord bringeth, and that is this, That thofe that truly Fear God have a fecret Guidance from a higher Wifdom than what is barely human ^ namely, by the Spi- rit of Truth and Wifdom, that doth really and truly_, but fe- cretly prevent and dired them. And let no Man think- that this is a piece of Fanaticifm. Any Man that fincerely and trulyfears Almighty God, reliesupon him, callsupon him for his Guidance and Direction, hath it as really as the Son hath the Counfel and Diredion of his Father : And though the Voice be not audible, nor the Diredtion always perceptible to Senre,yet is equally as real as if aMan heard the Voice faying, This is the ivay^ walk in it : And this fecret Diredion of Almighty God is principally feen in matters relating to the good of the Soul ; but it may alfo be found in the great and momentous Concerns of this Life, xvhich a good Man, that fears God and begs his Diredtion, Ihall very often,ifnotatall times find. ^. BefidesthisDire- dion, a good Man, fearingGod, Ihall find his BkJJing upon him. It is true that the Portion of Men fearing God is not in this Life ; oftentimes he meets v/ith Croffes, Afflidions and Troubles in it, his Portion is ofa higher and more ex- cellent State and Condition than this Life \ yet a Man that fears God hath alfo his Bleffing in this Life,even in relation to his very temporal Condition : For either his honeft and juft Intentions and Endeavours are blefled with fuccefs and comfort i or if they be not, yet even his Croifesand Dif- appointments are turned into a Blelfing *, for they make him more humble and lefs efteeming this prefent World, andfetting his Heart upon a better, Ro;^. 8. 28. For it is an everlafting Truth, That all things (hall work together for the beft to them that love and fear Almighty God, and therefore certainly fuch a Man is the wifeft Man.
II. But yet farther • Certainly it is one of the greateft evidences of Wifdom to provide for the future y and to pro- vide for thofe things for the future that are of greateft mo- ment, importance and ufe. Upon this account the Wife Man, Trov. 30. 25. admires the wifdom of the Ant, thas little Creature, that yet provides his Meat in Summer ; and we efteem it the Folly of Children and Prodigals in
this,
the Fear of God. 27
this, that they have no profped for the future how they fhall fubfift hereafter. Now the Wifdom of the Man that feareth God difcovereth it felf in this, that it provides and lays up a good and fafe Store for the future, and that in refped of thefe three kinds of Futurities, i. For the fu- ture part of his Life : 2. For the future evil Days : 3. For the future Life that is to take place after this prefent, ihort^ uncertain, and tranficory Life.
I. In refpecf of the future time of his Life It is true our Lives in this World are but fhort at beI^, and together with that (hortnefs, they are very uncertain. But yet the Man fearing God makes a due and fafe provifion for that future Portion of his Life, how (hort or how long foever it be. I, By a conftant walking in the Fear of God, he tranfmits to the future part of his LX^^^^cjuiet^ferene^ ani fair Cow/c/>wcf. and avoids thofe evil Fruits and Gonfequen- ces whicha finful Life produceth^ even in the after-time of Man's Life. The Bruifes and Hurts we receive in Youth, are many times more painful inAge than when we firlt re- ceived them. Our Lives are like Husbandmen's Seed- time •, if we fow evil Seeds in the time of our Youth, it may be they may live five, ten, or more Years before they come up to a full Crop^ and pofTibiy then we tafle the Fruit of thofe evil Ways, in an unquiet Mind or Confci- ence, or fome other four efteds of that evil Seed. AH thisinconveniency a Man fearing God prevents, and in- ftead thereof reaps a pleaiing and comfortable Fruit of his walking in the Fear of God ; namely a quiet Confcience, and an even, fettled^ peaceable Soul. 2. But befides this, by this means he keeps his Inter eft in and Peace vnth Al- mighty God-, and makes fure of the bed Friend in the World for the after- time of his Life, to whom he is fure - to have accefs at all times and upon all occafions with comfort and acceptance , for it is an infallible Tvuih^That Cod Almighty never for fakes a^ry Man that forfakes not himfrft.
The iecond Futurity is the future evil Day^ which will mofi: certainly overtake every Man, either the Day of fee- ble and decrepid Age, or the Day of Sicknefs, or the Day of Death •, and againft all thofe the trueFea^ of God m.akes
,C 3 ^
sS OfWifclom and
a fafe and excellent Provifion : So that although he may not avoid them, he may have a comfortable Paflage through them 5 and in the midfl of all thefe black Clouds, the wit- refsof a good Conference fearing God^and the Evidence of the Divine Favour wiH fhineinto the Soul like a bright Sun wich Comfort, when a Man (hall be able with Hez^ekiah^ Ifa. 38. ; to appeal to Almighty God, Remember now, O Lordy 1 hefeech thee^ how I ha^ue walked before thee in truth and in uprigbtnejS of Hearty and ha^ue done *that which was good in thy fight : This will be a Cordial under the Faintnefs of old Age, a Relief under the Pains of Sicknefs, and Cure of the Fear of Death it felf, which to fuch a Soul will be only a Gate and Paflage to a Life that will be free from all Pains and Infirmities^ a Life of Glory and Immortality.
3. The Third Futurity is the Life and State after Death Mod certain it is, that fuch a State there will be, and that it is but of two kinds, a State of everlafting Happinefs, or a State of everlafting Mifery ; and that all Men in the World do moft certainly belong to one of thefe two States or Conditions : And as it is moft juft and equal, fo it is inoft true, that they that truly fear God, and obey him through Jefus Chrift, ftiall be Partakers of that everlafting State of BlefTednefs and immortal Happinefs : And on the other (ide, they that rejed the Fear of God, contemn and difobey his Will, fhall, without true Repentance, be fub- jeft to a State of everlafting Mifery. Now herein the trueft and greateftWifdom of a Man appears, that he duly pro- vides againft the latter^and to obtain the former , all other Wifdom of Men, either to get Human Learning, Wealth, Honour, Power, all Wifdom of Scatefmcn and Politicians, in comparifon of this Wifdom, is but vain and triviaL And this is the Wifdom that the Fear of God teacheth and bringeth with it into the Soul: i. It provides againfl: ^he the greateft of Evils, the everlafting State of Mifery and Infelicity, and eternal Death : 2. It provides for, and attains an everlafting Eftate of BlefTednefs and Happinefs, of Reft and Peace, of Glory and Immortality, and eter- nal Life •, a State of that Happinefs and Glory that exceeds fxprelfion and Apprehenfion, iov Eye hath not Jeen^ nor
the Fear of God. 29
Ear heardy neither have entered into the Heart of Man^ the the things that God hath laid up for them that lo've him^ I Cor. 2. and they only truly love God, that truly fear him, ikf^/. 3. 13. And they (namely, that fear God) JJjalUe mine, faith the Lord^ in that Day when I make up my jewels. And now for the Conclufion of this whole matter, let us now make a fhort Comparifin between the the Perfons that fear not Gbdy andthofe that truly fear him ; and then let any Man judge who is the Fool, and who is the Wife Man. A Man hath but a very Ihort uncertain time in this Life,which in comparifon of Eternity, is lefs than a Moment. The Great God of Heaven in his Word, alTures us, that there is an Eftate of Immortality after this Life, and that that im- mortal Eftate is but of two kinds,an Eftate of neyer dying Mifery, or an Eftate of endlefs Glory •, and tells them, ' If ' you fear me, and obey thofeeafie Commands that a4'e ^ contained in the Book of the Holy Scriptures, which [ ^ have giv.en you^ you fhall infallibly attain everlafting * Life and Happinefs, and^ even in this prefent Life, ftiall ^ have the Influence and Prefence of my Favour^ to fup^ ^ port,. to diredand blefs you : On the other fide^ if yon ^ refufe my Fear, and rejed my Commands^ and prefer the ' unlawful and vain Delufions of this prefeat Life, before ^ the Obedience of my Will^ and perfift impeniteotly in ^ it^ your Portion fhall be everlafting Mifery. And now everlafting Life and everlafting Death being fet before the Children ofMen, there are a fort of Men thatrarher chufe to difobey the Command of God^ reject his Fear, and all this^ thatthey may enjoy the Plealu res of Sinfora feafon, thofe Pleafures that are fading and dying, that leave be- hind them a Stingy that render their very Enjoyment bit- ter, and that make even that very little Life they enjoy^ but a Life of difcomfort and unhappinefs, in fpice of all their Pleafures •, or be they as fmcere as their own Hearts can promife them, yet they are but for a Seafon, a Seafon that in itslongeft Period isbutftiort^but is uncertain alfo ; a little inconliderable Accident, the Breach of a Vein^ an illAir^ a little ill digefted Portion of that Excefs wherein they delight^ may put a Period to all thofe Pleafures, and
C4. ^^
3o Of the Knowledge
to that Life, in a Year, in a Week, in a Day, in an Hour, in anunthought Moment, before a Man hath opportuni- ty to confider, to bethink himfelf, or to repent ^ and then the Door of Life and Happinefs is fiiut. Again, there are a fort of Men that confider this great Propofal,and chufe the Fear of Almighty God, and with it eternal Life, and are content to deny themfelves in things unlawful, to o- bey Almighty God, to keep his Favour, to walk humbly with him, to accept of the Tender of Life and Salvatioa upon the Terms propounded by Almighty God : And in the pradice of this Fear they enjoy his Favour, and Pre- fence, and Love ; and after this Life fpent, whether it be long or fhort, and whether their Death be lingring or fudden, are fure the next moment after Death to enjoy an immortal Life of Glory and Happinefs. Judge then which of thefe is the truly wife Man, whether this be not a Truth beyond difpute : The Fear of God that is Wifdom^ and to depart from Evil is Under fianding. #
Of the Knowledge ofChrift Crucified.
I Cor. ii. 2. For I determined not to know any thing among you^ five Jeftfs Chrisfy and him Crucified,
S the Underftanding is the highefl Faculty of the
reafonable Creature, becaufe upon it depends the
Regularity of the Motions or A'^ings of the Will and Af- tedions : So K?iowledge is the propereft and nobleft kdi or Habit of that Faculty, and without which it is without its proper End and Employment, and the whole Man without a due Guidance and Diredion j Hof. 4 6. il^ Teojle perijl) for want of Knowledge.
And as Knowledge is the proper Bufinefs of that great Faculty, fo the Value of th^t Knowledge^ or Employment pf thellnderftanding, is diverfified according to the Sub-
" about which it is exercifed ; For though all Know-
' [6
of Chrijl Crucified. g I
ledge of the mod: differing Siibjedts agree in this one com^ mon Excellence y ^iz, the right Reprefentation of the thing, as it is, unto the llnderftanding, or the Conformity of the Image created in the Underftanding, unto the thing objedly united to it, which is Truth in the Underftan- ding : Yet it miift needs be, that according to the zfarlous values and degrees of the things to be known, there arifeth a diverfity of the value or worth of that Knowledge j that which is of a thing more noble, ufeful, precious, muft needs be a more noble, ufeful, precious Knowledge^ and accordingly, more to be defired.
There have been doubtlefs many excellent Underftan- dings that have been converfant about an exad difquili- tion of fome particular Truth, which though as Truths they agree in a common value with all others, yet in re- fped of their nature_, ufe, and value, are of no great mo- ment, whether known or not '^ as concerning the precifc time of this or that paflage in fuch a profane Hiftory ^ the Criticifm of this or that Latin word or the like; which though by accident, and by way of committance, they may be of confiderableufe, when mixed with, or relating to fome other matter of moment , yet in themfelves have little Value, becaufe little Ufe. Others have fpent their Thoughts in acquiring of Knowledge in fome fpecial piece of Nature, the Fabrick of the Eye; the progreflion of Generation in an Egg •, the relation and proportion of Numbers, Weights, Lines ; the Generation of iVletals : And |:hefe, as they have a relative confideracion to diC- cover and fet forth the Wifdom of the great Creator, or to publick Ufe, have great worth in them ^ but in them- felves, though they have this Excellence of Truth in 'em, and confequently in their kind feed and give light to the Underftanding, which is a Power that is naturally ordai- ned unto, and greedy of, and delighted in Truth,though of a low and Inferiour Conftitution ^ yet they are not of that Eminence and Worth, as Truths of fome other, ei- ther higher, or more ufeful, or durable Nature.
As once our Saviour, in relation of things to be done, proaounc'd one thing only neceflary,' Luke i o. ^2, So
the
32 Of the Knoivledo^e
the Apofl:le,amongthe many things that are to be known, iixeth in the fame One thing necelfary to be known, Chrift Jefus, and him Crucified.
There are three Steps ;
I. Nbf to know any thing. Not as if all other Knojvledge were condemned .- Mofeis Learning was not charged up- on him as a Sin^ PapiPs fecular Learning was not condem- ned, but ufeful to him ; to be knowing in our Calling, in the Qualities and Difpofitions of Perfons, in the Laws un- der which we live^ in the modeft: and fober inquiries of Nature and Arts, are not only not condemned, but com- mended and ufeful, and fuch as tend to the fetting forth the Glory of the God of Wifdom. Even the difcretion of the Husbandmen God owns as his, Ifa. 28. 26. For his God doth infirtiB him to difcretion^ and doth teach him. But we mull determine to know nothing in comfarifon of that other knowledge of Chrifl Jefus, as the Apollle counted what things were gain^ yet to be lofs for Chrifl, Thil. 4. 7. fo we are to efteem that knowledge of other things, otherwife excellent, ufeful, admirable, yet to be but folly, and vile in comparifon of the knowledge of Chrift. And this requires^
I. A true and right Eflimate of the Value of the know- iedge of Chrifi Jefm above other knowledge^ and confequent- ly an infinite preferring thereof before all other know- ledge in our Judgments, Defire,and Delight : And the Pre- ponderation of the knowledge of Chrifl above other know- ledges excells mofl knowledge in all the cnfuing jarticu- lars^ buL excells all knowledge in fome, and thofe of mofl concernment.
I . In the certainty of it. Mofl other knowledges are ei- ther fuch as we take in by om Senfe and Experience ; and therein, though it is true that the grofs part of our know- ledge, that is nearefl to our fenfe, hath fomewhat of cer- tainty in it, yet when we come to fublimate and colled, and infer that Knowledge into univerfal or general Con- cluiions, or to make Dedudions, Ratiocinations, and De- terminations from them, then we fail ; and hence grew the difTereucc between many Philofophers. Again, the
kaowledge
of Chrijl Crucified. 53
knowledge that we elicit from fenfe, is but very narrow, if it ftand there •, for the forms of things^ the matter or fubftance, which is the fubjed of Nature, are not eafily perceptible by Senfe •, we fee the Colour and the Figure, and the Variations of that, but we do from thence only make Conjectures concerning the Fornns^ Subftances^ and Matter ; Or they are fuch as we receive by Tradition^ whether Hifiorical or Do^rinal-^and the former depends up- on the credit of the Relator, which moil an end depends upon anotners credit^ and fo vaniflieth into much uncer- tainty, unlefs the Authors be very authentick and eye-wit- nelTes : And as to Ivlatters DoBrinal^ ftill that depends upon the Opinion of a Man^ it may be, deduced upon weak Convidions^ crofFed by peribns of as great Judgment, and fo breeds uncertainty, dillradion, and dillkisfadion in the Knowledge. But in the knoivledge ofChrifi^ we have greater certainty that can be found in any of all chefe other Knowledges i. A conftant Tradition and Reception by Millions, before he came, that the MeJJias was to come j and fince he came, that in truth he is come. 2. The Apo- ftlesj Evangelifts, and Difciples, that were purpofely chofen to be Witnefles of Chrift's Miracles, Docirine, Suffering^ and Refuiredion. 3. The Miracles he did, that are witnefFed to us, by a greater confent of Tellimony than any one part of any Hifl-ory of that Antiquicyl
4.ThePurity,Sandityj and jultnefs of his Dodrine, which was never attained unto in the teaching of the Philoib-^ phers, nor ever any could, in the leaft meafnre, impeach or blame. 5. The Prophecies filled moll juif ly by the A- poUle a more certain Evidence than the very Vifion of his Transfiguration^ and a Voice from Heaven, aP^f. 1.19. And fo in truth is a more undeniable Argument chan any is ; for it is not capable of any Fraud or Impofime 6, The wonderful prevailing that the Knowledge of Chrift had upon the World, and this not only de faBo^ but backed with a Prophecy that it Ihould be fo. 7. The admirable Concordance and Symmetry, that this Myflery of Chrifl makes in the whole method of the proceeding of God in the World, as will be eafily obfervable upon the collatiom ' "' ^ ' . y- of
34 ^f ^^^<? Knowledge
of thefe things together : The Creation ; The Fall ^ The Law; The State ofthe7fa//jj- The Immirtality of the Soul ; The Neceffity of a Satisfacflion for Sin if pardo- ned ; The Types and Sacrifices \ The Prophecies; The Rejeaion of the y^tpj ; The Galling of the Gentiles: The Progrefs of the Gofpel to the new difcovered parts of the World fuccefTively as difcovered; that a due colledion being made of all thefe and other Confiderations, it will appear that the Dodrine of Chrift Jefus, and him crucifi- ed^ is that which makes the Difpenfation of God towards the Children of Men to be all of a piece, and one thing in order to another^ Chrifb the Mediator, in whom God hath gathered together all things in one, E^hef. i, iq. made it as one Syftem, Body, Fabrick 8. Befides the undeniable Prophecies, there bears Witnefs to this Truth, the fecret powerful Witnefs of the Spirit of God, convincing the Soul of the Truth of Chrifl, beyond all the moral Perfwafions in the World, beyond the convi- dion of Demonftration, to believe, to reft upon, to aflert it, even unto the lofs of Life and all things.
2. As in the Certainty, fo intheFlaimjeJ^ andEa/inef of the Truth. The moft excellent Subjeds of other know- ledge have long windings,before a Man can come at them, and are of that difficulty and abftrufenefs, that as every Brain is no fit to undertake the acquiring of it, fo much pains, labour, induftry, advertency, afllduity is required in the beft of Judgments, to attain but a competent mea- fure of it : Witnefs the Studies of Arithmetick^Geometry, Natural Philofophy, Metaphyficks, &c. wherein great la- bour hath been taken to our Hands, to make the paflage more eafie, and yet ftill are full of difficulty. But in this knowledge it is otherwife ; as it is a knowledge ficted for an univerfal ufe,the bringing of Mankind to God, fo it is fitted with an univerfal Fitnefs and Convenience for that ufe, eafie^ plain and familiar. The Poor receive the Gofpel^ Matth. 11.5;. ^And indeed the plainnefs of the Dodrine was that which made the wife World ftumble at it, and thence it was, that it was hid from the wife and prudent, Mattb. II, zs. Who like Naaman with the Prophet,could
of Chrijl Cm cifiedc 5 5
not be contented to be healed without fome great Oflcn- tation ; nor were contented to think any thing could be the Wifdom of God, and the Power of God^ unlefs it were fomewhat that were abltrufe, and at lead confor- mable to that Wifdom they had^ and were troubled to think that that Wifdom or Dodrine, that muft be of fo great life and End, Ihould fall under the capacity of a Fifherman, a Maker of Tents^ a Carpenter. But thus it pleafed God to chufe a Dodrine of an eafie acquifition 5
1. That no Flelh fhould glory in his Sight, i Cor, i. 29.
2. That the way to Salvation being a common thing pro- pounded to all Mankind^ might be difficult to none. Be- lieve and thy fins he forgiven. Believe, and thou jhalt he fa- ved. Believe y and thou jhalt he raifed up to Glory ^ John 6. 40. This is the Will of him that fent me^ that every one that feeth the Son and helieveth on him^ may have eternal Life^ and I will raife him uf at the lafi day,
:;. As in the Certainty andPlainnefs, fo in the Suhlimity and Lofinef of the Subject. And hence it is^ that Meta- 'fhjficks is reckoned the m.ofi; noble knowledge,becaufecon- verfant with and about thenoblef]- S^lh]Q^i^Suh finance con- lider'd in ahfiratlo from Corporeity ^^nd particular adherents falling under other Sciences. But the Subje(5l: of this know- ledge is of thehighefl: conlideration, Almighty Godj The difpenfation of his Counfel touching Man in reference to the everlafling condition of Mankind \ The true meafure of Jufl: and Unjult , The pure Will of God ; The Son of God and his miraculous Incarnation, Death, Refurre6lioa and Afcenfion ; The great Covenant between the Eternal God and fall'n Man made,fealed and confirmed in Chrifl, his great tranfadion with the Father in their eternal Coun- fel ^ and fince his Afceniion, in his continual IntercefTion for Man , The means of the difcharge and fatisfa^tion of the breach of the Law of God ; The ftate of the Soul after death in bleflednefs or mifery : Thefe and many of thefe are the fubjed of that knowledge that is revealed in the knowledge of Chrift/uch as their very matter fpeaksthem to be of a moll; high Nature : The great tranfadionsof the counfel and adminiftration of the mighty King of Heaven
•
^6 Of the Knowledge
in his Kingdom over the Children of Men: Such as never fell under the difcovery, or fo much as the dilquifition of the wifeft Philofophers *, and fuch as the very Ang; Is of Heaven defire to lock down into, i Tet. i 1 1. And be- hold with admiration that manifold Wifdom of God, which is revealed unto us, poor Worms, in Chrift Jefus.
4. As the Matters are wonderful high, and fublime, fo they are of mojt fingular Ufe to he known. There be many pieces of Learning in the World that are con verfant about high Subjedsi as, that part of Natural Philofophy concer* ning the Heaven and the Soul ; the Metaphy Picks , theab- ftrufer parts of the Mathematicks that are not in order to Practice. But as it may fall out that the knowledge of the Subjed is unacceflible in any certainty, fo if it were ne- ver fo exadly known, it goes no farther ; and when ic is known there's an end, and no more ufe of it. Whereas many times Subjedsofan inferior Nature are more ufeful in their Knowledge ; as pradlical Mathematicks, Mecha- nicks, Moral Philofophy, Policy ; but then they are of in- ferior Nature, more ufeful but perchance lefs noble. But here is the privilege of the knowledge of Chrift Jefus, that as it is of Eminence and Height, fo it is of life and Con- venience, and that in the higheft Meafure •, as it is a Pearl for Beauty^ fo it is for Value. This Knowledge is a kind of Catholkon^ of univerfal life and Convenience. In refe- rence to this Life : Am I in Want, in Contempt, in Pri- fon^ in Banifhment, in Sicknefs, in Death .^ This Know- ledge gives me Contentednefs, Patience, Chearfulnefs, Refignation of my felf to his Will, who hath fealed my Peace with him, and favour from him, in the Great Co- venant of his Son ^ and I can live upon this, tho' I were ready to ftarve • when I am aflured that if it be for my Good and the Glory of his Name, I (hall be delivered ; ifnot, Icanbe contented, fo my Jewel, the peace of God and my own Confcience, by the Blood of Chrift be fafe. Am I in Wealth, Honour, Power, Greatnefs, E- fteem in the World ? This Knowledge teacheth me Hu- mility, as knowing from whom I received ;V: Fidelity, as knowing to whom I muft account for it; Watthfulncfs,
of Chrijl Crucified. 57
as knowing the Honour of my Lord is concerned in feme meafure in my Carriage ; and that the higher the employ- ment is, the more obnoxious i am to temptation from without, from them that watch for my halting, and from within^ by a deceitful heart : And in all itteachethmenot to over-value it ; nor to value my felf the more by it of for it j becaufe the ki^owledge of Chrift Jefus prefents me with a continual Objed of a higher value, the price of the high calling of God in Chrifl .- It teacheth me to look upon the Glory of the World as Rufl^in comparifon of the Glory that excelleth ; and the greateft of Men as Worms, in comparifon of the Great God. And as thus in reference to the temporal Condition of my Life, this Knowledge of Chrift is of lingular life, and makes a iVIaa a better Philofopher than the belt of Morals in reference thereunto. So it guides me in the management of all Re- lations : I. To God ^ it prefents him unto me in that re- prefentation that is right, full of Majefty, yet full of Love j which teacheth me Reverence, and yet Accefs with Bold- nefs^ Love and Obedience. 2. To Man • Juflice giving every Man his due, for fo the Knowledge of Chrifl: teach- eth me ; Do as ye would be done by ^ Mercy, to forgive ,• Compaifion, to pity ; Liberalitv, to relieve ^ Sobriety, in the ufe of Creatures, and yet Comfort in the enjoying of them ^ a right ufe of the World, and yet a contempt of it ^ in comparifon of my hope. It makes Death not ter- rible, becaufe a mod: fnre paflage to Life : Here I find a way to get all my Sins pardoned, whereas without this, all the World cannot contrive a Satisfadion for one,- I find a way to obtain fuch a Righteoufnefs as is valuable with God, and perfed before him, even the Rigteoufnefs of God in Chrift And here I find, the means, and only means, to avoid the Wrath to come, the Terror of the Judgment of the Great Day, Everlafling Life unto all E- ternity, with the Bleffed God, and our Lord Jefus Chrift, and all the Blefl^cd Angels, and the Spirits of Juft Men made perfea:. Thus this Knowledge is ufeful for this Life, and that which is to come, and that in the higheft degree ; which all other Knowledge comes fliortof^and attains not to any one of the leaft of thefe End?. 5. In
38 Of the Knowledge
5;. In the Duration and Continuance of it. Many fubjeclrs of knowledge there are, wherein by time^ or at leaft by death, the knowledge proves unufeful, or at leaft, the la- bour therein unprofitable and loft. For inftance, Iftudy to be very exa(^ in natural Philofophy, the mixtures or conjiin6lions of qualities, elements, and a thoufand fuch enquiries % What ufe will this be when the World with the works thereof fliall be burnt up ? Or if it fhould not^what great benefit would this be to a feparated Soul ? which doubtlefs (hall either know much more therein, without any pains, and fo the labour here loft, or it fhall be fuch a knowledge as will beinconfiderable or unufeful to it : And fo, and much more for the ftudies of Policy, Methods of War,Mechanical Experiments,Languages,Laws, Cuftoms, Hiftories \ all thefe within one minute after death will be asufelefs, as the knowledge of a Taylor or Shoomaker j ♦•hey are all dated for the convenience and ufe of this life, and with it they vanifh. But here is the privilege and ad- vantage that this knowledge hath ; as it ferves for this life, fo it ferves for that to come ^ and the more it is im- prove here, the more fhall it be dilated hereafter ; the higher meafure thereof J attain here, the greater meafure of Glory hereafter. As the more Knowledge I have of the Myftery of Chrifl here, the greater is my light and ad- miration of the Wifdom, and Goodncfs, and Love of God i the greater my Joy and Complacence,and Delight in that fight and fenfe, and the more my Soul is carried out in Love^ and Praife, and Obedience unto him; So in the life to come, that Knowledge (hall improve, and confequently the Senfe of the Wifdom, Mercy and Love of God^ and confequently the Flame of the Soul, of Love, and Praife unto him, and Delight, and Joy in him, Ihall increafe unto all Eternity.
2. As thus the Knowledge of C hrifl Jefus and him Cru- cified, excells all other Knowledge^ and fo in comparifon thereof all other Knowledge, upon a right Judgment, is as nothing ; fo the Soul being rightly convincd thereof fets a higher f rice ufon that Know ledge than upon all other Know- ledge befides , it prizeth it highly in it felf and others^ rec- kons
ofChrlJl Crucified. 5^
kons all other knowledge without it but a curious Igno- ranee, or an impertinent knowledge, and contents itfelf* abundantly in this knowledge, though it want other.
3. Becaufe that which is of mofl: concernment requires my.greateft diligence to attain it, I am cor tented and ^r^e- dy to [fend more time in attaining this than that ; and 1 will rob other iludiesand difquilicions of the time that other- wife might be conducible to attain the knowledge of them, rather than thofe ftudies fliould confume that time that ihould be allotted to this. My time is part of that Talent, which my Maker hath put into my Hand, and for which he will at the great day demand an account , andif 1 have fpent that Talent in unprofitable employments, or in lefs profitable than 1 fhould, my Arrear is fo much the greater : If I have confumed my time in ftudying my Pre- ferment, honour^ or wealth, in this world .- in ftudying how topleafemy felf with vain and unneceflary recreations, in unlawful orexcefTive pleafures • in unlawful and immo- derate curiofities; which I might better have fpent in the ftudy of the Myftery of Chrift, or the conformity unto that Will and Teftament he left mxe, or improving my in- tereft in him. I have committed two Follies at once. I. Loft my Talent of Time and Opportunity, for which 1 am accountable, as mifpent. 2. Loft that Advantage which I had in my hand to improve my intereft in God^ and Favour from him^ and Love to him • and though I have done fo much, as may perchance prefetve the main, yet I have omitted fo much as might have more en- creafed my ftock of Grace and Glory ; and my Talent might have gained ten, and at moft it hath gained but two. And furely when Death comes, the moft comforta- ble hours that can return to our IVlemories, will be thofe wc fpent in improving the true and experimental,and pra- ctical knowledge of Chyft Jefus, and him Crucified.
4. Confequently where this knowledge and the other
knowledge of an inferiour rate juftle and crofs oaeanother,
it. is the beft wifdom t(3 fide with thls^ and to deny the o-
ther, to become a Fool that he may be wife, i Cor. 5. 18.
If, Thus concerning the firft Confider^tion : 1 deter mi-
40 Of the Knowledge
tied not to know any things "viz,, nothing in comparifon of this Knowledge of Chrift, nothing rather than not that ^ fave Chrilt Jefr^s. And truly well might the Apoftle make all other Knowledge give place to this • firft, for the Excellency of it y whereof before : fecondly, for the AmfU^ tude and CompaJS of it ; for though it be fo excellent, that a finall dram of it is fufficient to heal and fave a Soul, if it be a right Knowledge as is before obferv'd ^ yet it is fo large, that when the bell; Knowledge has gone as far as it can, yet there is flill aliquld ultra ; One confideration of it, even the Love of God, hath a breadth, and length, and depth, and height^ pafling Knowledge, Epi^. 3. 18,19. and yet there be other depths and heighthsin it than this 5 fo that well might the Apoftle conclude as he doth, i Tim. 5. 16. Without contro'verfie great is the My fiery ofGodlinefs^ God manlfefi in the Flejh. Therefore for the prefent we fhall confider,
I. The 7i^onderful Wifdom of God in contriving and order" ' ing the Redemption of Mankind hy Jefm Chrifi ; and it is ma- nifefted in thefe particulars among others: i. Though he made Man the eminenteft of all his vifible Creatures, for a moft eminent Manifeftation of his Power and Glory, and to be partaker of everlafting Bleifednefs, and yet in his Eternal Counfelrefolved to leave him in the hands of his own liberty^and did moft certainly forefee that he would fall ^ yet he did fubftituteand provide,even from the fame Eternity, a means whereby he might be reftor'd to the Ho- nour and Glory of his Creator, and the Creature to the Bleflednefs and the Vifion of his Creation. 1. That he fo ordered the means of Man's Redemption, that a greater Glory came even by that Redemption, than if a Man had never fallen, and a greater benefit to Mankind: For the latter it is apparent, that if there had been no Mediator fent, the leaft fin that any of the^ons of Men had commit- ted, had been inexorably fatal to them,without any means of pirdon: and as Adam^ though in his full Liberty and Power ;i was milled by Temptation, fo might he have been, or any of his Pofterity, though he had flood that Shock which now is admirably provided againft, by .the fatis-
fadion
of Chr'ijl Crucified^ ^ i
fadion of Chrift Jefus : and as thus it is better with the Children of Men, fo the Glory of God is wonderfuDy ad^ vanc'dbyit; for if a Man had flood in his lanocencCj God had had only the Glory of his Juftice in rewarding him \ or if he had fairn,the Glory of his Jnlticein punifh- ing him : But there had been no room for that glorious Attribute of his Mercy in Forgiving, without violation to his Purity, Truth and Juftice ; that glorious Attribute by which he fo often proclaimeth himfelf, Exo^ ^4. 6. TM Lordy the Lord God, Merciful, Gracious^ Long fufftr ing, aban^ dant in Goodnef and Truth , keeping Mercy for Thoufands ^for* givinglniquity ^Tranfgrejjion and Sin^and that will by no means clear the Guilty. ^. That he fo wonderfully ordered the Redemption of Man, that all his Attributes were prefer^ ved inviolable : His Truth ^ the day thou eatefi thou jhah dye ^^ his Juftice, yet his Mercy j his Love to his Creatures, yet his Hatred to Sin : His Son (hall dye to fatisfy his Truth and Juftice, yet the Sinner fhall live to fatisfy his Mercy: The Sin (hall be punifhed to juftifie his Purity, yet his Creature (hall be faved^ to manifeft his Love and Good- nefs. And thus his Wifdom over- ruled Sin, the worftof Evils, to the Improvement of his Glory, and the Good of his Creature. 4. His Wifdom is manifefted in this^ that by the Redemption of Man, all thofe ways of his Admi- niftration before the coming of Chrid, do now appear to be excellently ordered to the Redemption of Man, and the making of it the more effedual : the giving of a fever^ and yet molt juft Law, which was impolTible for us to ful- fil, (hews us the wrecchednefs of our Condition ^ our ina^ bility to fulfil what was juft in God to require, (hews us the neceffity of a Saviour, drives us to him, and makes this City of Refuge grateful and acceptable, and makes us fet a value upon that Mercy, which is fo opportunely and mercifully provided a Sacrifice for us in the Blood ot Chrift^ and a Righteoufnefs for us in the Merits of Chrift *, and a Mediator for us in the Interceflion of Chrift : And by this means alfo all thofe Sacrifices, and Ceremonies, and Ob- fe^vations enjoyned in the Levitical Law, which carried not in themfelves a clear Reafoa of their Inftitution, are
D ^ SOW
41 Of the Knowledge
now by the fending of Chrift rendered fignificant. 5;. The Wifdom of God is magnified and advanced in this, in ful- filling the Prophecies of the fending the MeJJias^ to fatis- fie for the Sins of Mankind, againft all the oppofitions and cafualties and contingencies, that without an over-ruling Wifdom and Guidance might have difappointed it : And this done, in that Perfection, that not one Circumftance of Time, Place, Perfon^ Concomitants, ihould or did fail in it : And fo bearing witnefs to the infinite Truth ^ Vower^ and Wifdom of God in bringing about his Counfelsin their Perfedion, touching this great Bufinefs of the Redemp- tion of Man, which was the very end why he was crea- ted and placed upon the Earth , and managing the Villa- ny of Men, and the Craft and Malice of Satan, to bring about the greateft Bleffing that v/as or could be provi- ded for Mankind, befides, and above, and againft the Intention of the Inftriiment. A^s 2. 23 . Him being deli- vered by the determinate counfel and foreknowledge of God ^ ye harue taken^ and by wicked hands have crucified and fain, 6. The unfearehable Wifdom of God is manifefted, in that he provided fuch a Mediator that was fit for fo great a Work • had all the World confulted that God muft fuf- fer,-ithad been impoflible; and had all the World con- tributed that any Man, or all the Men in the World fhould have been a fatisfadory Sacrifice for any one Sin^ it had been deficient. Here is then the wonderful Coun- fel ot the moft high God ; the Sacrifice that is appointed Ihall be fo ordered, that God and Man fhall be conjoin- ed in one Perfon^ that fo, as Man, he might become a Sacrifice for Sin ^ and as God, that he might give a va- lue to the Sacrifice. And this is the great Myftery of Godlinefs, God manifefted in the Flefti.
2. The wonderful Love of God to Mankind, i. In thinking upon poor finful Creatures, to contrive a way for a Pardon for us,and refcuing us from that Curfe which we had juft- !y deferred. 2. Thinking of us for our Good, when we fought it not, thought not of it. 3. When we were Ene- mies againft God, and againft his very Being. 4. Think- ing of us Rot only for a Pardon, but to provide for us
. ofChriJi Crucified. 43
a State of Glory and Bleflednefs. <;, When that was not to be obtain'dj faving his Truth and Juflice, without a mi- raculous Mediator, confifting of the Divine and Humane Nature united in one Perfon, in the Perfon of our Lord Jefus Chrift: ^ here was Love and Goodnefs of the grea- teft magnitude that ever was, or ever fhall be heard of, andfufficient to conquer our Hearts into Admiration and Aftoniihment. But yet it refls not here. As Godfo lo^ed the JVorld^ that he gave his only begotten Sony that whofoever helieveth in him^ jhould not ferijli, but have everlafiing Lifsy John 3. i<^. So the only-begotten Son of God was noc behind in this wonderful Love, No fooner fas we may with Reverence fay) was the Counfelof the Father pro^ pounded for the fending of his Son, but prefently the Son faith, Lo, I co;^^, Pfal. 4;. 7. Heb. 10 7. And now we will confider upon what terms he muft come, or elfe the Redemption of Mankind mufl: die for ever: i. He muft come and empty himfelf of his Glory, of his per- fonal Majefly, and take our Nature, yet without Sin ^ he muft go through the natural Infirmities of Infancy and Childhood 2. And not only muft he undergo this Abafe- ment, but he muft undergo the Condition of a mean, 4 low Birth, born of a poor Virgin, in a Stable, laid in a Manger, under the Reputation of a Carpenter's Son.
3. And not only thus^ but as foon as he is born, muft ufe the Care of his Mother to fhift for his Life away to Egyft, to prevent the Jealoufie and Fury of Herod.
4. And when grown up to Youth, he muft undergo the form of a Servant, become a poor Carpenter, to work for his Living, without any Patrimony, orfo much as a Houfe to cover him. ^. He comes abroad into the World to exercife the Miniftry, and the Prologue of his own Tragedy^ fl ill poor, defpifedof his own Countrymen^ and ofthofe that were of Reputation for Learning and Piety, fcandaliz'd under the Name of an Impoftor, a Winebibber, a Friend to Publicans and Sinners, a wor- ker by the Devil, mad and poflefled with a Devil : Thefe and the like were his Entertainments in the World_, and, which is more, often put to fhift for his Life j
D 3 ana
44 Of the Knowledge
and in Sura, what the Prophet prediaed concerning him, fulfilled totheutmoft: Ifa. ^;. 3. DefpfedandrejeBeJ of men^ a mtn afforrows and acquainted ivith grief '^ and all this CO befal the Eternal Son of God under the veil of our Flefti : And all this voluntarily undertaken, and chear- fully undergone,even for the fake of his Enemies,and thofe very People from whom he received thefe Indignities.
III. But all thefe were but fmall Velitations and Con- flids preparatory to the main Battle. We therefore come to the third Conf deration : Chrift Jefus, and him Crucified ; there is the account of the Text : As Chrift Jefus is the moft worthy Subjea of all Knowledge, fo Chrift Jefus, un- der this Confideration, as Crucify'd, is that which is the fulleft of Wonder, Admiration, Love: And therefore let us now take a furvey of Chrift Jefm Crucified • as that is the higheft manifeftation of liis Love, fo it is the Eye, the Life of the Text: Chrift above all other Knowledge, and Chrift Crucified above all other Knowledge of Chrift.
And now a Man upon the firft view would think this kind of Knowledge, fo much here valued^ werea ftrange kind of Knowledge, and the prelation ofthisKnowledg^ a ftrange miftake in the Apoftle. i. Crucified-. Death is the corruption of Nature : And fuch a kind of Death by Crucifixion, the worft, the vileft of Deaths^ carrying in it the Punifhment of the loweft Condition of Men, and for the worft of Offences ^ and yet, that Death^ and fuch a Deaths fliould be the Ambition of an Apoftle's Knowledge, is wonderful. 2. Chrifv Crucified, carries i(i it a feeming excefs of Incongruity ; that he, that was the Eternal Son of God^ fhould take upon him our Nature, and in that Nature anointed and confecrated by the Fa- ther^ full of Innocence, Purity, Goodnefs, fhould dye, and that by fuch a Death, and fo unjuftly : Could this be fubjed or matter of Knowledge fo defirable, as to be pre- ferred before all other Knowledge ? which ftiould rather feem to be a matter of fo much Horror, fo much Indig- natioUj that a Man might think it rather fit to be forgot- ten, than to be affefted to be known. 3. Jefus Crucified. A Saviour and yet to be Crucified ! it feems to blaft the
Expeaation
ofChriJi Crucified . 45
Expedation of Salvation ^ - when the Captain of it mufl die, beflain, be crucified, it carries in it a kind of Vi(^o- ry of Death and Hell , over our Salvation, when the In- flrument thereof mufl fuffer Death, and fuch a Death. When the Birth of Chrift was proclaimed, indeed it was a matter of Joy, and worth the Proclamation of Angels : Luke 2. 12. To you this day is horn a Saviour ^ which is ChriH the Lord, and can the Death of that Saviour be a thing de- lirable to be known ? The Birth of Chrifl; feemed to be the riling Sun, thae fcattered Light, Hope and Comfort to all Nations ^ but can the fetting of this Sun in fo dark a Cloud as the Crofs be the choicefl piece of Knowledge of him ? which feems as it were to flrangleand fiifle our Hopes; and puts us as it were upon the Expoflulation of the difmay'd Difclples, Luke 24. 21. But we truHed it had been he which Jlwuld have redeemed Ifrael.
But for all this, this Knowledge of Chrifl Jefus Crucifi- ed will appear to be the moft excellent, comfortable, ufeful Knowledge in the World, if we fhall confidcr thefe Tarticulars : i. Who it was that fufTered. 2. What he fufTered. 5. From whom. 4. How he fuffer ed. ^. For whom he fufTered. 6. Why, and upon what Motive, 7. For what End he fufTered. 8. What are the Fruits and Benefits that accrue by that TufTering. All thefe con- ftderations are wrapt up in this one Subjed *, Chrifl Jefus and him crucified.
I. Who it was that thus fufftred. It was Chrifl Jefus the Eternal Son of God, cloathed in our Flefh ; God and Man united in one Perfon *, his Manhood giving him a Capacity of fuffering, and his Godhead giving a Value to that fuffering ; and each Nature united in one Perfon to make a complcat Redeemer; the Heir of all things; Heh. I. 2. The Prince of Life ; Ach 5.15. TheLighfi that lightneth every Man that cometh into the World; John T. 9. As touching his Divine Nature, God over all, BlelTed for ever ; Rom.<^, f. And as touching his Hu^ man Nature, full of Grace and Truth; John i. J4. And in both, the beloved Son of the Eternal God, ia whom he proclaimed himfelf well pleafed, Mattb, 3 . 17.
D 4 6^^
4^ Of the Knowledge
But could no other Perfon be found, that might fuffer for the Sins of Man, but the Son of God ? Or if the bufinefs of our Salvation mud be tranfaded by him alone, could it not be without fufFering, and fuch fuffering as this ? No. As there was no other Name given under Heaven, by which we might be faved, nor was there any found befides in the compafs of the whole World/hat could ex- piate for one Sin of Man ; but it mufl be the Arm of the Almighty, that njuft bring Salvation : l^a 63.5. So if the blefled Son of God will undertake the Bufinefs, and become Captain of our Salvation, he muft be made per- fea by fuffering, Heh. 2. 10. Ueh 5. 9. And if he will fland inftead of Man, he mud bear the Wrath of his Fa- ther : If he will become fin for Man, though he knew no >iin, he muft become a curfe for Man. And doubtlefs this great Myftery of the Perfon that fuffered, cannot chufe but be a very high and excellent fubjed of Know- ledge ; fo full of Wonder and Aftonifhment, that the Angels gaze into it: i Vet. i. iz. And as it is aftrange and wonderful thing in it felf, fo doubtlefs it was ordai- ned to high and wonderful Ends, bearing a fuitablenefs unto the greatnefs of the Inftrument. This therefore is the firfl: Confideration that advanceth the Excellency of this Knowledge ; the Perfon that was crucified.
II. What he fuffered. Chrift Jefus, and him crucified • though all the courfe of his Life was a continual fuffering, and the preamble or walk unto his Death, which was the end of his Life^ yet this was the compleatingof all the reft-, and the Tide and Waves of his Sufferings did flill rife higher and higher, till it arriv'd in this ; and the feveral fteps and afcents unto the Crofs> though they began from bis Birth, yet thofe that were more immediate began with the preparation to the Paffover. The Council held by the chief Priefts and Scribes, for the Crucifying of our Savi- our, was fat upon two days before the Paflbver^ Matth. 26. X, Mark 14. i. And this was thefirft Hep to Mount Cahary : And doubtlefs it was no fmall addition to our Sa- viour's Pafiion, that it was hatch'd in the Council of the i?:hi€f Priefts and Scribes, the then external vifible Churchy
' » the
of Chrijl Cruet fed. 47
the Husbandmen of the Vineyard: Matth, 21. 55. But this in not all ; as the vifible Church of the Jews is the Conclave where this Council is formed ^ fo Judas^ a Mem- ber of the vifible Church of Chrift, one of the Twelve, is the Tnflrument to effed it ; Matth. 26. 14. He con- tracts with them for Thirty Pieces of Silver, to betray his Mafter unto them : And furely this could not choofe but be a great grief to our Saviour, that one of his feled Apoftles fhould turn Apollate, and thereby bring a Ble- mifh upon the reft.
Upon the day of Eating the PalTover^ called the firfl day of the Feaft of unleavened Bread, our Saviour and his Difciples kept the Paflbver together in Jerufakm ; and there the tv/o Memorials of our Saviour's Paflion meet; that of the Paffover inftituted by God, and the IfraeUtcs going out of Egypt \ and the Bread and Wine after Sup- per, inftituted by our Saviour, to fucceed in the place of the former, and each did queftionlefs make a deep imprefli- on upon our Saviour^ in which he anticipated his PafTi- on, and lively reprefented to him that breaking and pouring out his Blood and Soul, which he was fuddenly to fuffer : And doubtlefs here began a great meafure of our Saviour's Paffion, in the apprehenfion which he had of that imminent Storm^ that he muft fpeedily undergo. From the Supper they go together to the Mount of Oli'ves, and there he acquaints his Difciples of a fpeedy and for- rowful parting they muft: have^ the Shepherd is to be fmitten that Night, and the Sheep to be fcattered ; and as he forefaw Judas's Treachery, fo he forefees Veters Infir- mity; the Storm fhould be fo violent, that Vet^r himfelf, the refoluteft Apoftle, ftiall deny his Mafter that Night.and deny him thrice : And furely the forefight of the Diftra- 6tion that fhould befall his poor Difciples, could not choofe but add much to their tender Matter's Aftlidion, Matth, 26. g I . All ye Jhall he offended hecaufe of me this night.
And now let us follow our Blefled Lord from the Mount of Olives in the Garden, called by the Apoftles Gethfemancy with the Affedions of Love and Wonder, la fome meafure becoming fuch an Entertainment of our
Thoughts*
4^ (^f ^^^ KnowJedi^e
Thoughts. The time that he chofe for his Retirement, was the dead time of the Night ; a Seafon that might the more contribute to the Strength of that Sadnefs, which the pre-appreheniion of this imminent Paflion mufl needs occafion. The place that he chofe, a folitary retired Gar- den, where nothing might or could interrupt, or divert the Jntenfivenefs of his Sorrow and Fear ; And to make both the Time and Place the more opportune for his Ago- ny, he leaves the reft of his Difciples, and takes with him only Tetevy and the two Sons of Zebedee^ Matth, 26 37. And to thefe he imparts the beginning of his Sorrow, that they might be Witnefles of it, MattL 116. 37. My Soul is exceeding forrowful^ even unto death -^ but yet commands their diftance^ verfe 38. Tarry ye here and TPatch Tvith me^ and he went a little further. Watch with me : The Confufion of his Soul was fo great, that the on^ ly Son of God difturbs his own [humanj Ability to bear it; and yet his fubmiflion to his terrible Conflid [was] fo willing, that he leaves them that he had appointed to watch with him. He went a little further. The three Difciples had doubtlefs a Sympathy with their Matter's Sorrow, and yet the Will of God fo orders it, that their Excefs of Love and Grief muft not keep their Eyes wa- king, notwithftanding it was the laft Requeft of their for- rowful Mafter. The Difcifesjlepty Matth. 26. 40. And thus every Circumftance of Time, Place, and Perfons_, contribute to a fad and folitary Opportunity for this moft terrible and black Confiidt. And now in this Garden the mighty God puts his Son to Grief, lades him with our Sorrows^ Ifa, fg. 4. withdraws and hides from him the light of his Favour and Countenance ; interpofeth a thick and black Cloud between the Divinity and the Human Nature, darts into his Soul the fad and (harp Manifeftati- ons of his Wrath ^ overwhelms his Soul with one Wave after another ; fends into him the moft exquifite pre-ap- prehenfions of thofe fad and fevere Sufferings he was the next Day to undergo^ begins to make his Soul an Offering for Sin, and heightens his Sorrow, Confufion, and A- ftoni(hment unto the uttermoft. In fum, the mighty God, the God of the Spirits of all Flefli, who knows th^
way
of Chrijl CntcifecL 49
way into the Soul, and how to fill it with the moft fad and black Aftoniftiment and Sorrow, was pleafed at this time to eflrange and eclipfe the Manifeftation of his Light and Love to his only Son, as far as was poflibly confident with his fecret and eternal Love unto him ; to throw in- to him as fad and amazing Apprehenfions oi his Wrath as was pofTible to be confiftent with the human Nature to bear ; to fortify and ftrengthen his Senfe of it, and Sor- row for, and under it^ unto the uttermoft ; that fo his Grief, and Sorrow, and Confufion of Soul might be brim-ful, and as much as the exadeft Conftitution of a human Nature could poflfibly bear. And thus now at this time the Arm of the mighty God was bruifing the Soul of his only Son : Ifa.$^. 16. And certainly the extremi- ty of this Agony within, mull needs be very great, if we confider the ftrange Effeds it had without : i. That pathetical Defcription thereof that our Saviour himfelf makes of it^ My Soul is exceeding forrowful, even unto deaths Matth. 26. ^7 fo forrowful, exceeding forrowful, forrowful unto Death ; and the ExprefTions of the Evan- gelifts, Matth. 26. 37. He began to he forrowful^ and very heavy. Mark 14. ^3. He began to before awaz>edy and to he very heavy. It was fuch a Sorrow as brought with it an Amazement, an Aftonifliment. 2. Again, that ftrange Requeft to his Difciples, Tarry ye and watch with me \ as if he feared the Sorrow would overwhelm him. 2. A- gains his Prayer, and the manner of it, evidence a mofc wonderful Perturbation within, Matth, 26. 39, He fell on his Face and prayed , and what was the thing he prayed ? Father^ if it be foffihle^ let this Cup fafs from me ; or dS Mark 14. 3'^. Abba Father ^ all things are foffihle unto thee^ take away this Cuf from me^ &c. Although that this was the very end for which he came into the World : The Cup which in former Times he reached after, and was fcrainted till it was fulfilled , yet fiich a ReprefentatioA there is thereof to his Soul, that although in the Will of his Obedience, he fubmits ; Not my tVilly hut thine he done: Yet his Nature (brinks and ftarts at it, and heengageth Almighty God, as much, and upon a^ great Arguments ^s was poffible^to decline the feverity of that Wrath which ^ he
5o Of the Knowledge
he vfas now to grapple with : i. Upon the account of his Omnipoteney ; All things are fojjihle to thee : 2. Upon the account of his Relation ; Abba Father : ' It is not a
* Stranger that importunes thee ^ it-is thy Son; that Son
* in whom thou didft proclaim thy felf well-pleafed ; that
* Son whom thou heareft always; it is he that begs of
* thee ; and begs of thee a Difpenfation from that which
* he moft declines, becaufe he moll loves thee, the terri-
* ble, infupportable hiding thy Face from me. And this was not one fingle Requefl:^ but thrice repeated, reitera- ted, and that with more earneftnefs, Mark\/\., '3^<^.And a- gain he went away and frayed^ and ffake the fame words : L.uke 22. 44. And being in an agony ^ he frayed more earnefily. Certainly, that Impreflion upon his Soulj that caufed him to deprecate that for which he was born,to deprecate itfo often, fo earnefily, mufl needs be a Sorrow and Appre- heniion of a very terrible and exceeding Extremity. 4. Such was the weight of his Sorrow and Confufion of his Soul, that it even exceeding the Strength of his [human] Nature to bear it, it was ready to diflblve the Union between his Body and Soul; infomuch, that to add farther Strength to him, and Capacity to undergo the meafureof it, an Angel from Heaven is fent, not [meer^ ly] to comfort, but to ftrengthen him; to add a farther degree of Strength to his human Nature, to bear the weight of that Wrath, which had in good earnefl made his Soul forrowful unto Death, had it not been flrength- ned by the Miniflration of an Angel, Luke 22. 43. And this AfTiftance of the Angel, as it did not allay the Sor- row of his Soul, fo neither did it intermit his Impor- tunity to be delivered from the thing he felt and feared ; but did only fupport and ftrengthen him to bear a greater Burthen of it; and as the meafure of his Strength was in- creafed ; fo was the Burthen which he muft undergo, in- creafed, for after this he prayed again more earneftly the third time, Luke 22. 45. The fupply of his Strength was fucceeded with an Addition of Sorrow, and the increafeof his Sorrow was followed with the greater Importunity ; He frayed more earnefily y Heb, j. 7. With firong crying and
of Chr'ijl Crucified. 51
tears, Luke 23. 44. And being in an Agony ^ he payed mort earnefhly^ and his Sweat was as it were great Drop of Blood falling down to the Grownd. This ^diS>\iis third Addrefe to his father, Matth. 26. 44. And here was the highefl pitch of our Saviour's Paifion in the Garden. His Soul was m an Agony, in the greateft Concuflion, Confufiony and Extremity of Sorrow, Fear^ Anguilh, and Aftonifhment, that was poflible to be inflided by the mighty Hand of God, on the Soul of Chrift, that could be confiilent with the Purity of the Nature of our Saviour, and the In- feparable Union that it had with the Divine Nature : Info- much, that the Confufion and Diftradion of his Soul ua- der it, and the ftruggling and grappling of his Soul with it, did make fuch an Impreflion upon his Body, that the like was never before or (ince. The Seafon of the Year was cold^ for fo it appears^ John 1 8. 1 8. The Servants and Officers had made a Fire of Coals, for it was cold 5 and the Seafon of the Time was cold- it was, as near as we could guefs, about mid-night, when the Sun was at his greateft diftance^ and obftruded in his Influence by the Interpofition of the Earth ; for it appears they came with Lanthorns and Torches when they apprehended him, John 18. 9 . And he was brought to the High Prieft's Hall, a little before Gockcrowing, after feme time had been fpent in his Examination, Matth. 26. 69. And yet for all this^ fuch is the Agony and Perturbation of our Sa- viour's Scul, that in this cold Seafon it puts his Body in a Sweat, a Sweat of Blood, great Drops of Blood, Drops of Blood falling down to the Ground ^ and certainly it was no light Conflid within, that caufed fuch a ftrange and unheard of fymptom without. Certainly the Storm in the Soulof Chrift muft needs be very terrible, that .his Blood, the Seat of his vital Spirits, could no longer abide the Senfe of it, but ftarted out in a Sweat of Blood, and fuch a Sweat, than v/as more than confiftent with the ordina- ry conftitution of human Nature. And during this time, even from the eating of the FafTover until this third Addrefs to his Father was over, the fuffering of our Saviour lay principally, if not only in his Soul. Al- mighty
52 Of the Knowledge
mighty God was wounding of his Spirit, and making his Soul an OfFering for Sin : And tho' the diftind and clear manner of this hrulfing of our Sa<uiours Soul cannot be apprehended by us \ ycc furely thus much we may con- clude concerning it : i. He was made fin for us, that knew no fin, 1 Cor. I. xi. He ftood under the Imputation of all our Sins ; and though he were perfonally innocent^ yet judicially , and by way of Interpretation, he was the greatefl: Offender that ever was , for the Lord laid uf- on him the Iniqi^ity of us all, jfa. 5-^. 6. z. And confe- quently he was uader the Imputation of |all the Guilt of thofe Sins, and ftands, in relation unto God, the righte- ous Judge, under the fame Obligation to whatfoever Pu- niihment the very Perfons of the Offenders were, unto the utterraoft of that confillency that it had with theunfe- parable Union unto the Father: And this Obligation un- to the Puniftiment could not chufe but work the fame Ef- feds in our Saviour, as itmuft do in the Sinner, (Defpera- tion and Sin excepted) to wit, a fad Apprehenfion of the Wrath of God againft him. The Purity and Juftice of God, which hath nothing that it hates but Sin, muft pur- fue Sin where-ever it finds it. And as when it finds Sin perfonally in a Man, the Wrath of God will abide there fo long as Sin abides there-, fo when it finds the fame Sin afflimed by our Lord, and bound as it were to him, as the Wood was to Ifaac, when he was laid upon the Altar, the Wrath of God could not chufe but be apprehended, as in- cumbent upon him, till that Sin that by Imputation lay upon him were difcharged. For as our Lord was pleafed to be ourReprefentative in bearing our Sins, and to ftand in our Head ^ fo all thefe Affections and Motions of his Soul did bear the fame Conformity, as if aded by us : As he put on the Perfon of the Sinner, fo he puts on the fame Sorrow, the fame Shame, the fame Fear, the fame Trembling, under the Apprehenfions of the Wrath of his Father, that we muft have done: And fo as an imputed Sin drew with it the Obligation unto Puniffiment, fo it did, by neceflary Confequence, raife all thofe Confufions and Storms ijgi the Soul of Chrift, as it would have done
m
of Chriji Ci^ucified. 52
in the perfon of the finner, lin only excepted. 3. In this Garden as he flands under the fin, and guilt of our Nature, fo he Hands under the curfe of our Nature, to wit, a ne- ceflity of Death, and of undergoing the Wrath of God, for that fin whofe Punifhment he hath undertaken for us : The former, the difiblution of his Body and Soul, by a moft accurfed Death ; and the latter, the fujfering of bis Soul ; and this latter he is now under, God is pleafed to inflid upon him all the manifeflations of-hisWrath^and to flng into his Soul the fharpeft and fevered reprefentatioa of his difpleafure that might poflibly befall him under that bare imputed guilty confidering the Dignity of his Perfon. And furely this was more terrible to our Saviour than all his corporal fufferings were: Under all thofe not one word, no perturbation at all, but as a Jlieep before his fl^earers is dumb., fo he opened not his mouth : But the fenfe of the difpleafure of his Father,and the impreflions that he makes upon his Soul, thofe he cannot bear without forrow_, even unto death, without moft importunate addrefles to be delivered from them^ and moft ftrange concuffion and agony upon his Soul and Body under the fenfe of them. And the aB:ual manfefiation of the wrath of God upon his Son confifted ia thefe two things principally.
I. Filling the Soul with ftrange and violent fears and terrors, iniomuch that he was in an amzement and, con- fternation of the fpirit; the Paflion-Pfalm renders it, Pfal. 22. 14. Mj heart is like wax, it is melted in the midft of my Bowels: The God of the Spirits of all fleih, that knows how- to grind and bruife the Spirit, did bruife and melt his Soul within him with terrors^ fears, and fad pre-apprehenfions of worfe to follow.
2. A fenfible withdrawing^ by hafty and fwift degrees, the light of the prefence and favour of God : He is forrow- ful and troubled, and he goes to his Father to defireit may pafs from him, but no anfwer ; he goes again, but yet no anfwer \ and yet under the preflure and extremity, he goes again the third time with more earneftnefs, agony, in a fweat of blood, yet no, it cannot be 5 and this was a terrible condition, that the light of the countenance of the
Father
54- Of the Knowledge
Father is removed from his Son, his only Son, in whom he was well pleafed, his Son whom he had heard always : And when he comes to the Father under the grcatefl: obli- gation that can be, with the greateft revenge, with the greateft importunity ^ once, and again^ and a third time , and that, filled within with fears^ and covered without with Blood, and yet no anfwer \ but all light, and accefs with favour, intercepted, with nothing but blacknefs and iilence. Certainly this was a terrible Cup, yet thus it was with our Saviour Chrift; the light of the favour of God, like the Sun in an Eclipfe, from the very Inftitution of the Sacrament,began to be covered one degree after another; and in the third Addrefs to the Father in the Garden, it was even quite gone : But at that ^reat hour, when our Sa- viour cried, My God^ my God^ why haft thouforfaken me ? then both Lights^ that greater Light of the favour of God to his only Son, together, with the JLight of the Sun, feemedtobe under a total Eclipfe*, and this was that which bruifed the Soul of our Saviour, and made it an Offering for Sin •, and this was that w^hich wrung drops of Blood from our Saviour's Body ; before the Thorns, or Whips, or the Nails, or the Spear had torn his Veins.
And now after this third application for a deliverance from the terrible Cup of the Wrath of God, and yet no difpenfation obtained, he returns to his miferable Com- forters, the three Difciples ; and he finds them a third time afleep : Thefe very three Difciples were once the Witnef- fes of a glorious Transfiguration of our Saviour in the Mount, and in an extaCe of joy and fear, they fell on their faces, Matth. 17. 6. And now they are to be Witnefles of a fad Transfiguration of their Lord under an agony and fweat of blood J and now under an extafie of forrow they are not able to watch with their Lord one hour. Our Sa- viour calls them, but whiles they were fcarce awakened, they are routed by a louder alarm, Matth. z6. 47- Whiles be yet ffoke, Judas, one of the twel%;e came^ andiuith him a great multitude^ ivith pwords and (ta^ves from the High Priefis, John 18. 3. oi^ith Lanthorns and Torches'. And though rhis was little in comparifoa of the ftorm that was in.our Savi- our's
ofChrifi Crucified. .5^
our*s Soul I yet fuch an Appearance, at fuch a time of the Night, and to aPerfon under fuch a fad Condition, could not but be terrible to Flefh and Blood ; efpecially, if we confider the Clrcumfiances chat attend it. i. An Apoftle one of the Twelve,he it is that conduds this Black Guard* Matth. ^5?. 47. Whomfoe^erl (hall kifs, that fame ishe^ hold him fa ft ; one that had been Wicnefs of all his Miracles heard all his Divine Sermons, acquainted with all his Re- tirements ; he, whofeFcet his Mafter with love and ten- dernefs had walhed, who within a few Hours before had flipped with him, at that Supper of folemnity and love^ the Paflbver ^ this is he that is in the Head of this Crew : Certainly this had in it an aggravation of forrow to our blelled Saviour, to bebetray'dby a Difciple. i. The man- ner of it, he betrays him by a Kifs ^ an emblem of Ho- mage and Love is made ufe of to be the fignal of fcorn and contempt, as well as treachery and villainy 3 . Again, the carriage of his Difciples, full of ralhnefs, and yet of cow- ardice •, they Itrike a Servant of the High Prieft, and cut ofThisEar, Matth. ^6, 57. which, had not the Meeknefe and Mercy of our Saviour prevented by a miraculous Cure, might have added a blemifh to the fweecnefs and innocence of his fuffering ? He rebukes the ralhnefs of his Difciple, and cures the wound of his Enemy. Again, of Cowar- dice, Matth 25. 5-6. Then all the Dlfclpks forfook him and fled '^ and Peter himfelf, that but now had profefled the Refolution of his love to his Mafter, follows but afar off^ Matth. 26. 58 in the pofture and profeflion of a Stran- ger and a Spedator. So foon was the love and honour of a Mafter, deferved by fo much love, and purity, and miracles, loft in the Souls of the very Difciples.
After this he is brought to the High Priefts, the folemn affembly of the then vifible Church of the Jews^ in the Perfons of the greateft reverence and efteem among theiil, the High Priefts, Scribes and Eldtrs, and before them ac- cufed, and convided of thofe Crimes that might render him odious to the Jeivs^ Romans^ and all Good Men, Blaf- phemy,- and by them pronounced worthy of Death, Matth 2(5.55. and after this, expofed to the bafeft ufage
E of
56 Of the Knowledge
of the bafcfl: of their Retioue ; the Servants fpit on hm, buffet him, expofe him to fcorn, faying, Frophe/ie unto m tho'.t Chrifiy Tvho is he that f mote thee? Mat. 16. 67. Inju- rieslefstolerable than Death toan Ingenuous Nature: and, to add to all the refl^ Fetevy inftead of reproving the Info- lence of the Abjects, and bearing a part with his Mafter in his Injuries, thrice denying his Mafter, and that with an Oath and Gnrfing: fo far was he from owning his Mafter in his Adverfity, that he denied he knew him ; and this in the very prefence of our Saviour^ Luke 21.61. And the .Lord turned and looked upn Peter ^ certainly that Look of our Saviour, as it carried a fecret Meflage of a gentle Re- prehenlion, fo alfo of much forrow and grief in our Lord : As if he fhouid have faid ; ^ Ah Feter^ canft thou fee thy
* Saviour thus ufed, and wilt thou not own me? Or if i^: thou wilt not, yet mult thou needs deny me_, deny me ^thrice, deny me with Oaths, and with Execrations ? •The Unkindnefs of a Difciple, and fuch a Difciple, that :.* haft been privy to my Glory in my Transfiguration, and .'•to my Agony in the Garden, cuts me deeper than the
' Scorns and Derilions of thefe Abjeds. Bug that's not
* all •, this Apoftacy of thine, thefe Denials, the Oaths, .* thefe Execrations will lie heavy upon me anon, and add
' to that unfupportable Burthen that I am under j the
* Thorns, and the Whips, and the Nails that I muft anon 1. fuffer, will be the more envenomed by thefe Sins of [f. thine^and thou cafteft more Gall into that Bitter Cup^
* that I am drinking, than all the Malice of mine Enemies 'could do. In fum, though thou goeft out and weepeft,
* bitterly, yet thefe (ins of thine would flick unto thy Soul
* unto Eternity, if I fhouid not bear them for thee ; they J cofc theefome Tears, but they muftcoft me my Blood.
The next mDrning the high Priefts and Elders hold a fecond Gonfultation, as foon as it was day, Luke 22. 66, Their Malice was fo folicitous^ that they prevent the Morning Sun; and after they had again examined him^ and in that Council charged him with Blafphemy, the Council and the whole xMultitude lead him bound to Fi^ htc'y and there they accufe him •, and, to make their Ac-
cufatiou
of Chriji' Crucified, 5 y
cufation the more gracious, charge him with Sedition a- gainft the Romans , and though he had no other Advocate but Silence and Innocence^ for heanfwered them nothings yet the Judge acquits him-* Luke 23.25. t find no fault in him *, and yet to (hift his hands of the Employment, and to gratify an Adverfary, he fends him to Herod, and his Accufers follow him thither alfo, Luke 23. 10. The chief Prieds and Scribes vehemently accufe him : Herod^ when he had fatisfied his Curiolity in the fight of Jefus, to add to the fcorn of our Saviour, expofeth him to the Derili- on of his rude Soldiers, and cloaths him in a Gorgeous Robe, and remands him to Vilate. Thus in Triumph and Scorn he is fent from place to place: Firft to Annas \ then C^i^p/^^r^then.convened before the Council of the Priefts; then fenc into the High Priefts Hall; then reconvened before the Council ; then fent bound to Vilate ; and from thence to Herod -^ and from him back again to Tilate: And in all thofe Tranflations from place to place, expo- fed unto, and entertained with new Scorns, and Deriil- ons, and Contempts. , , ^^^
At his return to Pi/^fe, he again the fecond timedeclares his Innocence ; that neither he nor Herod found any thing worthy of Death, Luke 23. 1 5. And yet to gratifie t\\Qje'wsy he offers to have him fcourged, whom he pro- nouaceth Innocent ^ yet to avoid the grofs injuftice of a fentence of Death, offers toreleafe him, to obferve their CuRom ; but this could not fatisfie: To preferve their Cu- llom, and yet to fulfil their Malice, they chofe the Re- prieve o{ Bar. Mas a Murtherer, and importune the Cruci- fying of the Innocent Jefus; and now the third time ?i- late pronounceth him lnnocent,L^;^e 25, 22. and yet de- livers him over to be Crucified. The Executioners did ic to the uttermoft, and to add Pain and Scorn to his Scour^ ging, put upon him a Crown of Thorns ; and in this dit guife of Blood and Contempt he brings him forth, fhews him tohisperfecutors, 7^/:?^^ '9 5- Behold the Man -^ as if he Ihould have laid, ' You Jews-^ that have accufed this ' Man, muft know I find no fault in him ; yet to fatisfie ' your importunity, I have delivered him over to the fe-
E z ! vereft
58 Of the Knowledge
^ vercft and vilefl: Punifhment next unto Death, fcour- * ging and fcorn ; here he is^ fee wh.it a Spedacle it is, ' let this fatisfie your Envy." But all this will not ferve, there is nothing below the vilefl of Deaths can fatisfie ; all cry out, cYucifie him : And when yet the Judge profefTeth he finds nothing worthy of Death, they impofe a Law of their own • PFe ha^ve a LaWj and by our Law he ought to die J hecaufe he made himf elf the Son of God ^ Joh. 19. 7. But vvhen this rather made the Judge the more cautious, they engage him upon his Fidelity loCafar his Mafter: He that maketh himfelfa Kingjpeaketh againft Cafar : But all this was not enough ; but at length the importunity of the Priefts and People prevailed •, and Pilate who had been before warned by the Monitionof his Wife ^ and had three feveral times pronounced him innocent, yet againft the' Convidion of his own Confcience, to fatisfie and content thQ Jewsy adds this farther Cruelty and Injuftice to what he had before done^ gave Sentence that it fhould be as they required, Luke 2^. 24. delivered him over to that curfed and fervile Death of Crucifixion : and yet his Per- fecutors malice and envy notfatisfied ^ but, after his Judg- ment, purfue the Execution of it with as great Malice, Scorn, apd Cruelty, as they had before ufed in obtaining it : His Crown of Thorns upon his Head • a Purple Robe upon his Body • the Blood of his Scourging, and Thorns all covering his Vifage ; a Reed in his Right Hand ; the bafe and infolent Multitude with Spittings and Strokes, and Reproaches, abufing him, till his Crofs be ready ; and then the Purple Robe is taken off, and he conduced to the place of his Execution ; and to add Torment to his Shame, our blefled Lord wearied with an Agony, and long Watching the Night before; and from the time of his apprehending hurried from place to place ; and his Blood and Spirits fpent wish the Scourgings, and Thorns, and Blows: and, which is more than all this, a Soul within laden with the weight of Sorrow, and the burden of the Wrath of God, which did drink up and €onfume his Spirits ; yet in this Condition, he is fain to bear his burthenfome Crofs towards the place of his Execu- tion,
of Chrijl Crucified^ 5p
tion, John ip, 17. till he was able to carry itnolongeo but even fainted under it^ and then Simon of Cyrem is compelled to bear it to the place, Matth, 27. 32.
When he comes to the place of Execution, he is drip- ped ftark naked, and his Cloaths afcerwards divided by Lot among the Soldiers, Matth 27. 5^. and his naked Bo^ dy llretched upon the Crofs to theuttcrmoft extenlion of it, PfaL 2 2. 17. I may tell all my hones y they look and flare upon me ; and at theuttermoft extenfion^ which the cruel Executioners could make of our Saviour's Body, his Hands and his Feet nailed to that Crofs, with great Nails, through thofe tender Parts full of Nerves and Arteries,and moft exquifitely fenfible of Pain And in this condition the Crofs with our Saviour's Body is raifed up in view of all ; and that even in this his Execution, that the Shame and Ignominy of the manner of his Death might have a far- ther acceflion of Scorn and Reproach, he is placed be-* tween two Thieves, that were crucified with him, with an Infcription of Derifion upon his Crofs, in all the moft univerfal Languages of all the World^ Hebrew^ Greek, and Latin ; and the People and Priells ttanding by with Geflures and Words of Derifion, Matth. 27. 59,, 40. and even to a Letter, afluming thofe very Gefturesand Words which were fo many hundreds of Years predided in the Pafllon^ Vfal. 22. 78. He trufied in God^ let him deliver him^ if he -will have him j and one of thofe very Thieve?, that was even dying as a Malefador, yet was filled with fuch a devilifh Spirit, that he upbraids and derides him.
And now our Saviour is under the Torments and Shame of this curfed Execution ; but, though thefe his Sufferings of his Body and outward Man, were very grievous, in- fomuch that it could not but extremely afflici him ; yet ii; is ftrange to fee how lictle he was tranfported under them, in all his Contumelies, Reproaches and Accufations, fcarce a word anfwered : He anfwered them nothing to all his Abulings, Strokes, ridiculous Garments, Crovvn of Thorns, tearing of his Body with Scourging ; yet not a word ; but as a Sheep before the Shearers is dawh., fo he opened not his Mouthy Ifa. 53, 7. In all his Rac'^ings up^
£ 3 m
6o Of the KnoivleJge
on the Crofs, and nailing of his Limbs to it, and all the Anguifh, that, for the fpace of fix Hours, from the third Hour, wherein he was Crucified, Mark 15:. 27. until the ninth Hour, wherein he gave up the Ghoft, Matth. 27, 46. not a Word of Complaint •, but he refufed thofe very Supplies which were ufually given to fupprefs the Violence of the Pain, Vinegar and Gall, Matth. 27. ^4 But when we come to the AfBidions of his Soul, they were of a higher Dimenfion, in the Garden, when no other Storm was upon him, but what was within him, he falls down upon his Face^and Prays ; and again ; and a third time ; and is amazed, and forrowful unto Death ^ and fweats Drops of Blood : And doubtlefs whiles he was under the Reproaches, and Buffetings, and Whippings, and Thorns, he was not without a terrible and confufed Sadnefs and Heavinefs within, which though they did not mitigate the Torments of his Body, yet they did infinitely exceed them: The Spirit and the Soul is moflexquifitely fenfiblej and it is that which feels the Pains inflided upon the Bo- dy: Certainly therefore the Wound of the Spirit it felf, the Fountain of Senfe, muft needs be exceedingly grie- vous : And hence it was, that though all the Injuries and Torments of our Saviour could fcarce wring a Complaint from him, yet the weight of that Wrath that lay upon his Soul, now made an Offering for Sin, did wring from him thofe bitter and terrible Cries, that one would wonder Ihould proceed from him, that was One with the Father, Matth, 27. 46. My Gody my God, why hafi thouforfaken me"^ From thefixth Hour to the ninth.darknefswas overall the Land, Matth, n-j, 45. fuch a Darknefs as bred an Aflonifh- meat even in Strangers and other Countries. The Dark- nefs of the World, though a fuitable Drefs for fuch a time, wherein the Son of God muft die, and the Son of Righte- oufnefs muft be Eclipfed ; yet it was nothing in compari- fon of that difmal (hadow that covered our Saviour's Soul all this time. About the ninth hour, our Saviour cried that bitter Cry, My God, my^ God, -why hafi thou forsaken me I Manifefting the depth of his Sorrow, and the perfedt Srnfe lie hid of it, Why hafi thon forfaken we ? , More
could
of Chr'tji Crucified. S I
could not have been fuffered, or been faid ; every Word carries in it an Accent of Horror. ^ Thou^ that art the great God, from whom, and in whom, every thing hath its Being and Comfort ; furely if in thy Prefence is fulnefs of Joy, in thy Withdrawings mud be fuLiefs of Horror and Confufion^ and yet it is thou that haft forfaken me. Forfaktjt^ Hadfl thou never been with me, as I had not known the Bleflednefs of thy Fruition, fo I could not have meafured the Extremity of my Lofs 5- the excefs of the Happinefs that I had in thy Pre- fence, adds to the excefs of my Mifery in the fuffering of thy Abfence. Forfaken me ^ not* withdrawn thy felf to a diltance^ but forfaken me ^ and forfakea me at fuch a time as this, when I ftand more in need of thy Prefence than ever^ when I am forfaken of my Countrymen, of my Kindred, of my Difciples, thea to be forfaken of Thee, when I am under the Shame and Pains of a cruel and curfed Death , under the Scorns and Deriiions of thofe that hate me; under the weight and preflure of all the Sins of the World ; un- der the Scruglings with Terrors in my Soul, fent from thy mighty Hand, under the vilible approach of Death, the King of Terrors ; under a veil of Darknefs without, and the feeming Triumph of the Power of Darknefs within ; then to be Forfaken, and Forfaken of Thee, whom I had only left to be my Support. Forfaken me t It is not a Stranger that thou forfakell ^ it is thy Son; thy only Son; in whom thou didft heretofore proclaim thy felf well-pleafed ; that Son whom tho' thou now forfakeft, yet forgets not his Duty unto thee, nor De- pendence upon thee; but flill lays hold on thee; and though thou (liakeft me off, yet I mufl: ftill call upon thee, with the humble Confidence of My God, My God ^ ftill, Why hafi thou forfaken me ? To be forfiken, and ^ tc be forfaken of God of my God ; of him that is ^ not only my God, but my Father ; and that at fuch a ^ time ; and yet not to know why. Oh blefled Saviour_, the Prophets that fpake by thy own Spirit did tell thee why ^ and that veryP/^/;?;, out of which thgu takefl this
e 4 bitter
62 Of the Knawledge
bitter Cry, doth tell thee why •, and thou thy felf with- in fome few Days, or Hours before, didll tell us why ; and dofl: thon now ask ns why ? Did ft thou not choofe even that which thcu now groanefl under? and wert wil- ling to put thy Soul, in our Souls ftead^ and bear the Sin of thofe which are now thy Burden ? Certainly we may, with all Humility and Reverence conceive, that at the time of this bitter Cry, our Saviour's Soul was^ for the prefent, overfhadowed with fo much Aftonifhment and Sorrow, that it did for the prefent over-power and cover the adualand diilinct Senfe of the Reafon of it • at leait in that meafure and degree in which he fuffered. This Cry of our Saviour was about the ninth Hour, a little be- fore his Death^ and having fulfiU'd one Prophecy in this terrible Cry, contained in the very words of Tfalmzz. he fulfils another, he faith, I thirfi^ John 19. 28. And prefently they give him Vinegar to drink. And between this and hh Death there intervene thefe PaJJages. I. His pro- claiming to the Worldjthat the Work of our Redemption was finifhed^ ^o^w. 19. ^o.JVhen he recei^ved the Vinegar, he faldy It is finijhed, 2. A fecond Cry with a loud Voice ^ Mat. 27. 50. The Words are not exprefled of his fecond Cry ; only both Evangelifts, Matthew and Luke^ teflifie it was a Cry with a loud Voice ; to evidence to the World that in the very Article of his giving up of the Ghoft, the Strength of Nature was not wholly fpent, for hecry- ed with a loud Voice. 3. The comfortable Refignation of his Soul into the Hands of hisFather, Luke z'},. /\6, Father^ into thy hands I commend my Sprit: And although, but even now the black Storm was upon his Soul, that made him cry out with that loud and bitter Cry, yet the Cloud is over, and with Comfort he delivers up his Soul into the Hands of .that God^ whom he thought, but even now, had forfaken him. It is more thkn probable, that that bit- ter Cry was uttered at the Very Zenith of his Pains*, and when he had taken the Vinegar, and proclaimed thatit is linifhed ; though they were all wrapt up in a very fmall time, aboiitthe end of the ninth Hour, yet now there remained no more, but for him to give up his Spirit,
which
of Chr'ijl CnuifieiL 65
which he inftantly thereupon did, John 19. !?o. He [aid, it is finijhed^ he hoived the Heady and gave uf the Ghofi. Now the things wonderfully ohfewable in the Death of our Saviour are many. i. 1 hat it was a voluntary delivering np of his Spirit-, this is that which he faid, Mat, 10. 18. No man taketh it fom me^ hut I lay it down : I have power to lay it downy and I have power to take it again -^ this command" went have 1 received of m) 'Father* And truly this volun- tary delivering up of his Soul, was well near as great an Evidence of his Divinity, as his refuming it again ; fo that this very delivering up of his Soul, converted the Centurion, Mark ly. 59. When he [aw that he fo cryed and gave up the Ghofi, he/aid, Truly this man was the Son of God. Now that he thus voluntarily gave up his Spirit, is evident ; i. By the flrength of Nature, that was yet up- on him, in the yery Article of his Death, he cryed with a loud Voice. 2. That the Thieves who were crucified at the fame time, died not till there was a farther Violence nfed by breaking their Legs, John 19. ;i. but he expi- red to prevent the Violence ot the Soldiers, and to ful- fil the Type and Prophecy, Not a hone of him jliall he bro- ken, John 19. 56. ; That the fuddennefs of his Death caufed Admiration in thofe that well knew the lingring icourfe of fuch a Death; in the Centurion, Mark 1$. 59. in Pilate^'Mark 1 5. 44. which might probably be the caufe that the infolent Soldier, to fecure the affurance of his Death, pierced his fide with a Spear, John 19. ^4 and thereby fulfilled that other Scripture which he never thought of, John 15.37.
Now the wonderful Occurrences that accompanied our Savl- ou/s Death wevQ WQvy many, and conliderable. i. A ftrange and particular FulfiIli?7goftheTropheciet and Types.^ that were concerning our Saviour's Death, afnd the very individual Circumftances that attended it ; and all to con- firm our Faith, that this was indeed the Mejjias^ and that he was thus delivered over to Death, by the niofl: certain and pre-determinate Counfel of God : The time of his Death fo exactly predidled by Daiilel, ch,<), v^2$,2 6, the parallel Circumftaaces witt]i the Pafchal Lamb, in the ' Nature
64 Of the Knowledge
Nature of him, a Lamb without Spot, Exod. 12, 7. ifa. 5;g.7 in the time of his delivery over to Death, at the Feafb of the Paflbver, and the very Evening wherein the Paflbver was to be Eaten : In the manner of his Oblation, not a Bone to be broken, Exod. ii. 46. Again, the man^ ner of his Death, by piercing his Hands and his Feet, Tfal. 21. j6. The very Words ufed by him, Tfal. %i. i. Mat, 27.46. the Words ufed of him, Tf. 22. 8. Mat, 27. 4;. the crucifying of him between Malefadors, Ifa. 53. IX. the Whippings, Ifa, 5:^. 5. the dividing of his Gar- ments, and calling Lots upon his Veflurc, Tfal 2%. 18. the thirfl of our Saviour upon the Crofs, and the giving him Vinegar and Gall, Tfal. 69. 21.
2. A ftrange and miraculous Concujfion of Nature, giving Teftimony to the wonderful and unheard of Diflblution of our Saviour's Body and Soul, Darknefs from the fixth Hour until the ninth Hour. And it is obfervable in the Night wherein he was born, by a miraculous Light the Night became as Day, Luke 2. 9. But at his Death a mi- raculous Darknefs turned the Day into Night for three Hours ^ Mat, 27. 45. At his Birth a nev/ Star was crea- ted to be the Lamp and Guide unto the place of his Birth, ^at. 2. 9. But at his Death the Sun in the Firmament was masked with Darknefs, and yielded not his Light, while the Lord of Life was pafling into the vale of Death. Again, another Prodigy that accompanied the Death of Chrifl-j was an Earthquakes that rent the Rocks, and o- pened the Graves^ and ftruck Amazement and Convidi- pn into the Centurion, chat was watching him. Mat, 27. i^« n^ 54* When our Saviour was entring into the Earth by Death, the Earth trembled: and foit did when he was coming out of it by his KtCune^inf Matth, 18.2.
3. Agaiif, the Graves were opened, and the dead Bo* dies of the Saints aroje: As the touch of the Bones of Eliflia caufed a kind of Refurredtion, 2 Kings. 13. 21. To our Sa- viour's Body, new fallen to the Earth, did give a kind of particular Refurredion tothe Saints Bodies, toteflify that by his Death, he had healed the deadlinefsof the Grave, and that the Satisfadion of Sin was accoiuplifhed,. whea
Death-,
of Chrijl Crucified. 6$
Death, the Wages of Sin, was thus conquered.
4. Again, the Veil of the Temple was rent in twain from the top to the bottom, Matt. 27. ^j. the Veil was that which divided the moft holy place from the reft of the Tabernacle^ Exod. 26. 35. and in that moft holy Place were contained the myfterious Types, the Ark of the Co- venant, and the Mercy-Seat, and within this Veil only the High-Prieft entred once a Year, when he made an Atonement for the People and for the Tabernacle, Lev, 16. i;^. Heh. 9. 7. and now at our Saviour's Death, this Veil was rent, from the top to the bottom ^ and it impor- ted divers very great Mjfitries : f. That now our great High-Prieft was entring into the moft Holy^ with his own Blood, having thereby made the Atonement for US; Heb. 9. 12. By his 07vn bloody he entered once into the mofi Holy flace^having obtained Eternal Redemption for us. 2. That the means^ whereby he entered into the moft Holy place^ was by rending of his Humanity^ his Soul from his Bo- dy, typified by the rending of that Veil, and therefore his Flefh, that is, his whole Humane Nature was the Veil, Heb. 10. 2Q. Confecr at ed through 'he Veil ^ that is y his Flejli, ;. That now by the death or Chriftall thofedark Myfte- ries veiled up formerly in the moft Holy^ the Ark of the Covenant, and the Mercy- Seat, are now rended open, and their Myfteries unfolded • Chrift the Mediator of the Covenant, and the Seat of Mercy and Acceptation, untq all Believers, founded and feated upon him^ and thereby that Life and ImmiOrtality, which was wrapt up in the Myfteries of the old Covenant, and yet thofe Myfteries veiled, and inclofed up, within the Veil, is now brought. to light through the Gofpel, 2 Tim, i . i o. and the Veil rent in twain,that as well the meaning of thofe Myfteries ancj Types under the Law is difcovered. 4. That now the ufe of the Ceremonial Law is at an end, the greateft and pioft Sacred Myftery of the Tabernacle, and indeed of the whole Ceremonial Law, was this that was within the Veil, the moft Holy place, wherein were the moft Holy and Reverend Myfteries, the Ark and the Mercy-Seat ; put now the Veil is rent^ the life abolifhed^ the Covenant
of
66 Of the Knowledge
of the People is given, the Body of Chrift, typified by the Temple, feparated, and 'io the ufe of the other Tem- ple, Tabernacle, and the Holy Places, Veflels, Inftru- inents thereof ceafed : 5. That now the Kingdom of Hea- ven,the moft Holy Place,is open unto all Believers: Chrill our High Priefl is entered in with his own Blood,and has notclofed the Veil after him, but rent it in funder, and made and left a paflage for all Believers to follow him, with our Prayers and Accefs to the Glorious God, and hereafter in our Perfons; Etb. 10.19,20. Having therefore holdnejsto enter into the Holkfi by the Blood ofjefus, by a new and living ivay^ which heha'h confecrated for us^ through the *veil^ that is to fay ^ his fiejh ; let us dra7v near with a true heart. And now we have gone thus far with our Lord unto his Death, we fliall follow him to his Grave, Jofeph of ^rimatheay having nn honourable mention by all four E- vangelifts^ Mat. 17. 57. a rich man, and Jefus's Difclple, Mark I $.45. an honourable Counfellor, who waited for the Kingdom of God ; Luke 15. 5^0. a Counfellor, a good man and a juft, who had not contented to the Counfel or Deed of the Jews^ and waited for the Kingdom of God ; John 19- 38. a Difciple ofChriit, butfecretly foi fear of the Jews: this man manifefled his Faith and Love to his Matter, when he was in his loweft condition ; goes to Filate boldly, and begs his Saviour's Body • he wraps it in a clean Linen Cloth, laid in a Tomb provided for him- £elf, and hewed out of the Rock, and rolled a great Stone upon the door of the Sepulchre. And as by his death with the Malefadors^ fo by his Burial in this Rich man's Sepul- chre, be fulfiird both parts of the Prophecy, Jfa. ^3. 9. He made his Grave with the Wicked^ and with the Etch in his Death, The HighPriells continued their malice, and their Jealoufie, even againfl the dead body of our Saviour, and, to fecure themfelvcs againft thefufpicionofhis Refurredi- on the third day^ take order for making the Sepulchre fure, till the third day waspaftjikf^r/fi. 27.50. Theyfeal the Stone^ and fet a Watch. And it is very obfervable_^ how the Almighty Council of God made ufe of the very Malice and Jealoulie of thefe People, for the confirming
" of
of Chrijl Cnmfied. 67
of his own Truth^ Chrift's Refurredion, and our Faith ; Their Malicious and Curious Induflry, to prevent the pofi. fibility of a fiditious Rdfurredion,abundantl7 and uncon- trollably convincing the Reality of our Saviour's Death and true Refurredion. He is laid in the Grave the Even- ing of the day wherein he fuffered ; a Stone rolled upon the mouth of the Grave, fuch as required a confiderable ftrength to remove it, infomuch that the Women that came the firftday of the Week to embalm the Body,were in a great difficulty how it ihould be removed , Mark 16.^, For it was a great Stone ; Matth. 27. 60. And this Stone Sealed : And, as if all this were too little, and the Bonds of Death and the Grave were too weak^they add a Watch of Soldiers to fecure the Body, Matt. 27. 66. And here we leave for a while our Saviour's Body interred in Spices, John 19 :59. in a new Sepulchre, wherein never before 3i^y lay, johnif). 41. hewn out of a Rock in the Garden, John 19, 42. That as in the Garden, Death at firftlaid hold of the firfl Adam^ fo in the Garden the fecond Adam undergoes the ftate of Death, and gains the Vi6:ory ova^ the Grave: His Agony in a Garden, and his Interment in a Garden, his Body refts in the Grave, and his Soul tranflated into Paradife ; for fo he witnefled of himfelf. This day thou ^ alt he 7i;ithme in TaradifefhtkQ a^. 4:5.- For at the inltant of his Diflblution our Satisfadion was made ; and the work of our Redemption, fo far as it de*- pended upon his Suffering, finifhed : So that had it not beeen for a Witnefs of the reality and truth of his Death, and of the power and reality of his Refurredion, and the fulfilling of the Decree of God, manifefled in the Serip*- tures, he might have re-affumed Life the next inflant af- ter his Death: For the Debt to the JuHice of God was fully facisfied, and his continuance in the Grave until the third day was not by the power of Death, which he van- quifhed in the inflant of his Diflblution, but a voluntary fubjeding of himfelf unto that ftate, for the ftrengthen- ing of our Faich, and the fulfilling of the Scriptures.
And now we come to the ConMerazion of the RefurreS^i^ en of our Lord , by which he. was declared to be the Son
cf
^8 Of the Knowledge
of God with power 5 and by which the fulnefs and com- plcatnefsofour Redemption by him^is abundantly manife- fted. He chofe that time to die, when the Paflbver was fiain : that time whertinAdam was created, the fixthday of the Week at Evening. He chofe that time for his Body to reft in the Grave, and for his Soul to reft in Paradife, wherein his Father refted from all the great Work ot the Creation, the feventh day of the Week • and he chofe that day to rife again, which his Father chofe to begin the Creation, the firft day of the Week : that the fame day might bear the infcription of the Creation and of the Re- ftiution of the World : And that as in that day the Lord God brought Light out of Darknefs-,fo this Light .,the Light that enlighteneth every Man that comes into the World, Ihould arife from the Land of Darknefs, the Grave^ Tbft is the day that the Lord hath made^ let us he glad and rejoyc^ therein. The Time of the Day wherein our Lord arofe, was very early in the Morning ofthe firft day of the Week ^s it began to dawn, Mattkzi. i. While it was yet dark, or fcarcely full light, John 17. i. And the Manrierof.it was full of wonder and aftoniftiment. An Angel from Hea- ven comes down to draw the Curtain of our Saviour's Grave, and with an Earth-quake rolls away the Stone that covered it ^ the Keepers , who had watchfully obferved the Command of their Commanders, were ftricken with Aftonifhment, and became as dead, Matth. 28. 2, %^^, Our Lord,who had power to lay down his L.ife,and pow- er to take it up again, John ro. 17. re-allumes his Body^ which, though it had tafted Death, yet had not feen Cor- ruption, and arifeth, and thereby proclaimed the com- plcating of our Redemption 5 and therefore not poftible hefhould be longer holden of it, Ath 2. 24. his Vidory over Death and the Grave for us, i Cor. 1 5. When our Lordraifed up Lazarus^ he came forth ofthe Grave bound hand and foot with Grave-Cloaths, John 11.44. Though he was forthe prefent refcued from Death by the power of Chrift, yet he muft ftill be a Subjed to it : He is revi- ved, but yet rifeth with the Bonds of Death about him ; he muft die again; But when our Lord rifeth, he Ihakes
of Chriji Cri4cified. G^
offhis Grave-cloaths ; the Linen that wrapped his Body in one place, and the Linen that bound his Head in ano- ther, John 20. 6,7. Our Lord being rifen, diethno more ; Death hath no power over him, Rom. 6. 9.
And thus we have confidered the Hiflory of Chrifl's PafTion and Refurredion, the firft and fecond general Confideration : Who it was that fuffered; and what ic was he fuffered. The Third Con(tderation follows.
III. From whom he fuffered all thefe things ^ the confide- ration of which doth highly advance the Sufferings of ChriH. I. He fuffered this from the hands of his own Fa- ther^ it was he that bruifed him, put him to grief^ and made his Soul an offering for Sin, Ifa, y^. 10. It was h^ that reached him out that bitter Cup to drink, John i^ 1 1. The Cup 'which my father hath giqjenme^jhail Inot drink?\t was'he that bound that burden fo clofe upon him,that made him fweat great drops of Blood in the Garden,and though thrice importuned for a difpenfation from it, yet would not grant it: it was he that when the greatefl extremity of pain and forrow lay upon him,to add thereunto, with- drew the fence of his prefence from him, which wrqng from him that bitter cry, My God, my Gody why haB thm forfaken ma ? The injuries of an Enemy are eafily born, buc the forfakings of a Father are intolerable. 2. The im- mediate Inflrumcnts and Contrivers of his fufferings were fuch as had a nearnefs of relation to him^ people of the fame Nation, and his Kinfmen according to the flefh i^ the feed of Abraham^ people of his own Religion ^ that wor- fhipped the fame God, acknowledged the fame Scripture; the Vifible Church of God ^ and chief Reprefentatives of that Church ; moft eminent in place, reputation and pre- tence of holinefs^ the chief Priefls and Eldera^and Scribes: People that he had never injured in his life; but ob- liged them with his many miraculous Cures, his precious and Heavenly Inftrudtions, his tenderelland dcarefl Love and Compafllon : That very Jerufakm which he wept o- ver, Matth 2:>. 57. and would have gathered as a Hen ga- thereth her Chickens under her wings, is now that brood that feeks the deltrudlion of him, that came to fave them;
and
JO Of the Knoivledc:-e
and in that vile competition offered to them between their Redeemer and Murderer, chofe rather to fave a Malefador, Matth, 27. 20. and to deliver their Innocent and Merciful Saviour : And thefe were they that, beyond the examples even of common humanity, purfued their Kinfman, their Bcnefador, their Redeemer^ with fuch exaft Bitternefs, and Malice, and Scorn^aad Cruelty, that as it feemed barbarous to the Heathen Judge, fo it hath out- gone the practice of the Heathenifh Tyrants : P/^55. 12. It was not an enemy that reproached me^then would I havt horn itj hut it was thou^ mine acquaintance.
^ IV. Let us confider How hefuffered ali thefe things ^ and this doth infinitely advance the Excellence and Value of his Suffering, i . He fuffered Innocently ; Ifa. f 3. 9- He had done no 'violence^ neither was any deceit in his mouth '^yet it flea- fed the Lord to hruife him^ 2 Cor. 521. He made him to he fin for m.who knew no fin. The Companions of his fuffering juftifie \{\m^Luke x^. 41. We indeed jufily^ hut this man hath done nothing amifi; his Perfecutors jultifie him; and yet their Malice refted not, but fought out falfe witneifes a- gainit him; Matth. 16. 60. And when they themielves, were convincd of their own injiiftice, in profecution of an Innocent, yet what they could not avouch upon the account of juftice, they do upon the point of Expedience^ John 18. 14. Caiafhas gives them counfel, that it was ex- pedient that one fbould die for the people : Judaf that be- trayed him^ juftificd him-, Matth. 24. 4 I ha'ue finned fm that I have hetrayed the Innocent hlood: His Judge acquits him, and in a fignal Teftimony of his judgment. Matt, I'-j ^4. He took 7vater^ and wajlied his hands heforethe multitude., fay- ing^ I am innocent of the hlood of this jufi ferfon : And yet though, in teftimony of the fatisfadion of his judgment, he wafheth his hands in water before them, yet he con- demns the perfon that he acquits, and ftains thofe hands in the blood of our Lord, whom yet he pronounceth In- nocent. And this Innocence of our Saviour was not only a Negative Innocence, an abfence of guilt, but a Pofitive Innocence ; he fuffered that had not only done no ill, but that had done nothing but good : he healed their fick, he
cured
of Chrijl Crucified. 7 1
cured their lame, their blind, their deaf, their lepers,ca{t out their Devils, and which was more than all this, fhew- ed them the way to Eternal Life, to the faving of the Souls of many, and the convincing of the Confciences of all that heard him, John 7. 46. Never man [fake like thh man : And well might he ask, as once he did^upon another occafion, For ivhkh of all my good works do ye fione met John 10. ;2. do ye Crucifle me ? *^ Blefled Lord^ they Cru- ^ cifie thee for all thy good works : If thou hadft been Guil- « ty, poflibly thou mighteft have been fpared in the ftead ^ oiBarabhas ; nay, if thou hadfl: been only innocent, it is
* pofTible thy '. erfecutors might not have been altogether *- fo violent againft thee: but thoufuffereft for the very
* good thou didft : It was not only an aft of Injuftice that ' fpared not thy Innocence, but an improvement of Envy ' that did malign thy very Goodnefs, Mat.iq. i^. For he ^ knew for envy they had delivered him up.
2. Hefuffered all Patiently^ Ifa. 55.7. He was ofpreJJeJy and he was ajfliBedy yet he opened not his mouth ; he is brought as a lamb to the /laughter ^ and as a jljeep before her jljearers is dumb, fo he opened mt his mouth: Betrayed by his Dilciples, hurried away by the black guard that apprehended him,re. preached and vilified by the High Priefts and Elders, for- faken and denied by his followers, ftricken,fpit upon, and bafely injured by the abjeds in the High Prieft's Hall, de- rided by H€roi,infultedupon by Vilate^ Knowefithounot that I have power to condemn thee ? whipt,cloathed in fcorn with purple, and crowned with a crown of thorns, and in that difguife faluted in fcorn with HailKingofthe Jews : forced to bear his burdenfom Crofs, which mult afterwards bear him *, and then as one of the bafeft of Men, and vilelt of Malefadors, nailed to the Crofs with moft exquifite tor- ment, and then, by one of his Companions in Death, by the general rabble that were about him,by the fuperftitiotis Scribes and Elders^reproached as a Blafphemer.as an Impo- ftor : and yet in the midft of all this ufage, fcarce a word fpoken, and thofe that he fpake, not favouring of any Im- patience or Complaint againft his Perfccutors, but full of Mildneft, Genikftcfs, Sweetnefs, Goodnefs, and whilft
F his
72 Of the Knowledge
His Perfecutors are bufie in revilings and tormentings, he is as induftrious to pray for them, Luke i?. 44. Father^ forgive themy they know not what they do.
^5. Which is yec a higher flep,he fuffered all this Willing' ly and Cheerfully^ John 10. 18. No man taketh my Lifefom me, hut Hay it down ofmyfelf^ Luke ii. 50. I have a Bap- tifm to hehaptiz/dwithy and how am 1 firaitned till it be ful^ filled^ And thiswillingnefs ofour Lords lufferings appears in thefe particulars: i. In that when he had power to pre- vent it, and to refcue himfelf from the infolence of his Per- fecutors^ yet he ufeth it not : one Angel armed by Com- mifTion from Godwin one night deftroyed a vaft Army of tht Ajjyrians \ and upon the defire ofour Lord, no lefs than twelve Legions were ready for his Guard ; But yet this mufl not be *, How thenfljall the Scriptures he fulfilled ? Mat. ^7- S?:> 54- ^^^^ ^^^ Company that were fentto appre- hend him^ heard thofe words^I^wa he^ih^y went backward and fell to the ground, John 18. 6. The fame power by which they fell, could have fo bound them never to have rifen again • but our Lord,though he manifefted this Pow- er to evidence his Divinity, yet he ufeth it not fo far as to impede his Paffion ^ and as it were^ refumes and calls back that manifeftation of his Deity, left it might be a means to interrupt the fervice which he was about to perform for inankindf He asked them again^ whomfeekye? 2. In that he corrc'ils and checks all things that might be either an impediment of his Paflion, or that might, in the leaftde- gree.betray an unwillingnefs for him to undergo it.Doubt- lefs there was an adequate reprefentation unto him of the dreadfulnefs of that conflid he was to undergo with the wrath of God, and yet upon all occafionshe corredsthat fear and thofe fad apprehenlions which caufed his human nature to flirink at it ; John 12.27. Father^/ ave me from this hour^ hut for this caufe came I to this hour, Matth. 26.59. Fa' therjfit he pojjihle Jet this Cuppafifomme : never thelefi not as I willy hut as- thou wilt : That even whileft the infirmity of his humane nature ftarted at the apprehenfion of what he was to fuffer, and prayed againft it, yet the freenefs and purity of hisObedience carried him on to it^and piade him
as
ofChriJi Crucified, 72
as it were^unpray what he had before prayed: And though his Soul ftartled at the difcovery of that difinal Vale that he was now to pafs through, yet his Love to mankind and his Refolution of Obedience to his Father's Will carried him on with Willingnefs tofuffer that which he was trou- bled to fee. Again, how doth he check all his impedi- ments to his fuftering ? he forefeeth Shame and Pain ^ he arms himfelf againft both, Hth. 12.2. with Patience a- gainft the latter_, he endured the Crofsj with Refolutioa againft theformer,he defpifed the Shame. Again,when Ve- ffr began to play the Politician in ad vifing our Lord to de- cline his fuffering,how feverely doth he take him up ? Mat. 1 5. 2^. John 18. II. Get thee behind me ; the Cup which my Father hath given me to drmk^ {hall I not drink it ? Again, when the forward Zeal of the Difciple drew his Sword, and cut off a Servant of the High Friefl's Ear, our Lord checks the aflailant, and cures the wound ; left any thing fhould retard the Execution ofthat thing for which hecame into the world, or import the leafh Argument of backward- neis in him to undergo it, Mat, 16. 5' 2. John 18. 1 1 It is very obfervable to fee how Tilate was ready to fiufkuate upon every occalion, and fhifted from place to place, and from point to point, to decline the condemnation of our Lord : When heanfwered him nothing, he marvelled, and was at a ftand upon his filence^ Mat. 26. 17. When he heard his accufation to be^becaufe he made himfelf the Son of God, he was the more afraid^ John 19, 8. he had fecret checks from his own Confcience, and weighty advertife- mentsfrom his Wife,thatdoubtlefs did put him to a great perplexity of mind,which was fcarcely conquerable by the importunity g{ ihtjews: And, if in the midft of this ui> refolvednefs and helitancy of mind, our Saviour fhould in any one anfwcr of his, have fent forth that Majefty and ftrength of Convidion, that he could eafily, and upon former occafions had done^ certainly the Jews muft have expeded the coming of another Deputy to have been the Executioner of this purpofe. But our Lord was fo far from declining this great work of our Redemption by his Blood, that he feems purpofely tg decline that Majefty of
F % fpeech
74 Of the KnorrUJg&
fpeech, wherewith he could have confounded his Judge; and either anfwered him with filence,or with fuch expref- fions as might not too much affright him from the pro- ceeding in that fad imployment , John 19. 11. Thou couldfi- ha've no power at all againfl me^ unlej^ it -were gi'ven thee of God, 1 hough he blamed the malice of his Accufers, he admits and aflerts the Authority ot his Judge.
V. Let us confider, For whom he fuffered all this, l. T7:>e TerfonsioT whom he fuffered deferred it not : The expreffi- ons of the Scripture are full in this^Rom.^.j^S.Feradventtfre for a good manfome would even dare to dye\hut God commend- eth his Love towards us in that^ while we were yet finners Chrifi died for us\ the objeifis which he looked upon in his fufferings weredarknefs, Efh, 5. 8. Children ofWrath^ Eph. 2.3. Aliens from the Commonwealth of Ifrael^f jlr angers from ihe Covenant of Fromifc^ having no hofe^ and without God in the World, Eph. 2. 12. See but what Monfters the beft of lis were in our natural condition, when every power of our Soul and Body was quite corrupted from the ufe and end, for which they were made,]?^;^.;. 9,io,c^c. 2. Asit was for thofe that deferved it not^nor any deliverance by it, fo it was for a Company of Creatures that were no wayfoli* eitoHs for,nor fought after Redemption ; fuch as were igno- rant of their own Mifery, and no way endeavouring after Mercy. Thus He was found of them that fought him not^ and furely little feeking could be found of fuch as were in fuch a condition^ Eph, 2. i. Dead in Trejpajfes and Sins. 3. Not only for thofe that neither defer v'd,nor fought after delive- rance^ but his fufferings were for thofe that were Enemies i Rom 5. 10. If when we were Enemies , we, were reconciled to God by the Death of his Son j Col. i. 21. And you that were fometimes alienated and enemies in your mind by wicked work f^ yet now hath he reconciled: And the Enmity was fo perfedt, that it corrupted the bell habits of our minds, and turned them into an abftrafted kind of Enmity • the very wifdom of the fiefh, earthly, fenfual, and devililh, jF^?«. 5. ij. So that there was not only in our nature an abfence; of any good that might move God to do any thing for us^and an abfence of that life that might be folicitous for itfelf^ but
" ^ . there
of Ch'rijl Crucified. 7 5
there was a pofitive malignity in our Nature againl> that God^ that fhould pardon ; againfl that Chrift that fhould fatisfie ; againfl that Grace and Spirit thatlhould apply : We were aduated with thofe vile affedionsand lufts,that looked upon a Saviour with no lefs averfionand fpite,than thofe Devils did/hat cryed cut of the poflefled man, Art thou come to torment us before our thne ? And yet for thefe, and fuch as thefe, our Saviour died ; nay, fomeof thefe who had adually their hands in his blood/ound the effica- cy of that very blood which they fhed, Hth. 12.24. not crying for revenge againfl them^but for mercy for them, and healing thofe who had cruelly fpilt it *, the efficacy of that bleffed Prayer of his ,• Father^ fcrgi've them^ they know not what they do^mihm fome few months afcer his death did firfl wound their hearts with a fenfe ot their guiic,and then healed them with the infufion of his Blood, A^s 2 z^^^j. VT. From the confideratioa of the former particulars,it will eafily appear what was the Motive of this great work^ We have feen in the creature nothing but Sin and Enmi- ty againfl God,aad confequently a jail obligation to ever- lafling wrath and mifery : So there we can find nothing that might upon any account of merit or defertdraw out fuch mercy as this. We mufl feek for the Motive in the Author of it : and in him there was vo Necejfity at all to bind him to it: It was his own free will that at firfl gave Man a Beingj and a blefled Being ^ and when he had finned a- gainft the Law and Conditions of his Creation, there was aNeceffity of Juftice for his Eternal Punifliment, but no neceffity at all foi: his Rellitution. God made all things for his Glory, not becaufe he flood in need of it ; for he had inhimfelf an infinite Self-fufficiency and Happinefs, that flood not in need of the glory of his Creation^nor was capable of an acceffion by it : And if it had, yet the great God could have enjoyed the Glory of his Juflipe, in the everlafling punifhment of unthankful Man, and yet had glorious Creatures enough, the bleffed Angels, to have been the everlafling partakers and admirers of his Good- jiefs : And it there had been yet an abfolute neceflity of vifible intelle&ual Creatures, to be the participants of his GoQtdaefs^ and the adtive Inflruments of his Glory •, the
T6 Of the Knowledge
fame power that created Men at firft, could have created a new generation of Man that might have fupplied the dc- feiStion of our firft parents and their defcendants. What then is the orig,inalof all his Goodnefs to poorfinful Man? to piirchafefuch a worthlefs creature atfnch an Invaluable price as the blood of the Son of God ? Nothing but Love ; free undeferved Love *, Love that loved before it was fought ; ^^at loved when it was rejected \ Deut. 7.7. Xhe Lord did not fet his lo've upon you, nor chooje jou^hecaufeye -ivere more '^ hut hecaufe the Lord loved you : he loved you be- caufe he loved you: as Almighty God could not define himfelf by any thing but himfelf, I am that I amj Exod. 3. 14. fo hecanrefolve his Love into no other motive than his Love ; he loved you becaufe he loved you -. And here is the fpring, ihe fountain of this ftrange and unheard of Goodnefs ot God iil Chrifl \ nothing but the free Love of God ; yohn 3.16, So God loved the ivorld^ that he gave his only begotten Sony ^C. i John 4. 10. Here is Lovc^ not that 'ive loved God^ hut that he loved us^ and fent his Son to he a propitiation for our fins , and that very fame individual Love that was in the Father to fend, was in the Son to come, and 10 die for us. It was he that loved and wafiied us with his own Blood ; wafhed us becaufehe loved us. When we lay like Ez^ekitVs wretched Infant, Ez,ek, 16.5,^. polluted in our Blood, vvben no eye pitied us, then this Love of God palled by us, and faid unto us, Live\ yea faidunto us, when we were in our Blood, hive^ And vyhen that Life was not acquirable for us, but by the Death of the Eternal Son of God, then to purchafc that life for us, he fold his own \ and to wafh us from the-pollutions of our bloody freely fpent andfhed his own. Thiswas^^e love of Chrijt^ yvhich fajjcth knowledge^ Eph. 3.19.
VII. Now let us conliderf/:?e£w^^wi5rope of this admi- rable Love of Chrift : And as it looks upwards towards God, fo it looks downwards towards Us j as he was the Mediator between both, fo the End of his Mediatorihip h:id a refpeft to Both: 1. In reference to God^ and fo the Ends of our Lord's Suffering were principally,
I. To reftore unto Almighty God the adlve Service and
Glory
of Chriji Crucified. 77
Glory of his Creature. Almighty God did at the firll cre- ate Man in fuch a Conftitution, that he might, not only paflively and objedively, bring unto him the Glory of his Power and Wifdom in the framing of fuch a Creature to glorifie him, as the Heavens,the Stars and other Creatures below an intelleaual Nature do •, but to be a beholder of himfelf and his works, to be an obferver of his Will, and to elorifie his Maker in the admiration oF his Power^Wif- dom and Goodriefs. and in the Obedience and Obfervance of his Law and Will, and to his own Glory had by an e- ternal Bond annexed his Creature's Perfedion and Blefled- nefs Man rebelled, and therefore as he became unfervicea- ble to the End of his Creation, fo he loH the Bleflednefs of his Condition : Chrift came, and by his qwmj Blood purchafed as unto Man, his BleOednefs, fo unto God the Glory and Service of his Creature ; This was old Zachary s Collection, Luke 2. 74, 75- T^^^ wheing delivered out of the hands of our Enemies, might fer^e him without fear, in holmefi and righteoufnef. Titus 2. 14- ^Vhoga-o-e hi mj elf for 7is that he mizht redeem us fom all iniquity, and fur if e unto hmjelfa peculiar people zealous of good works. And this was the chief part of that Account that our Lord giveth unto bis Father, in that bleffed Prayer that he made a little before his Paflion, John 17. 4. I ha've glorified thee on Earth, ^^^j^^fi^ plLdtheworkwhichthouga'vefirmetodo. As it he ihould have faid,'Thou haft fent me into the world about a great ' and weighty Bufinefs, the Reftitucion of thy fain Crea. f tures • and that therein as thy Creature may partakeof ' thy Goodnefs,fo thou mayeft reap the Glory of thy Crea- ' ture's Service: And now behold according to thit com- * mand of thine 1 here return unto thee thy Creature heaPd ' and reftor^d, that it may be as well a monument, as a ' proclaimer of thy Goodnefs and Glory,untQ all Eternity, ^ To manifea unto iVlen and Angels the Glory and in- finite Perfedion and Excellence of all his bleiTed Attn- })utes: The Glory of his Wifdom incontnving, and ot hi$ •Power in effeaing fuch a deliverance for the Children ot Men by a way that exceeded the difquifition ot Men and Angels : the Glory of his Mercy, that coyld not have beea
78 Of the Knowledge
polTibly fo confpicuous to mankind, if Man had never fain. In the Creation of Man he manifefled the Glory of his Goodnefs, that communicated a Being to him, tnat fo he might communicate his Goodnefs to him : But in the Redemption of Man, he manifefled his mercy in for- giving and healing^ rebellious and miferable Creature : The Glory of his Juftice, that would not pardon the Sin till he had a Satisfaftion for the Sin ^ that would not fpare the Son, whom he chofe to be the Surety for the Sinner. 2 In refere?jce to Man : And fo the Ends of our Lord's Suffering were principally thefe :
1. To abfolve and deliver him from Guilt, the confe- quence of Sin, and Mifery the Fruit of Guilt : Eph. 1.7. 7» •ivhom we hanje redemption through hif Blood, the forgivenejS of fins. And fureiy^ had the Fruit of Chrift^s Death retted here, it had been a great degree of Mercy; if we rightly weighed the heavinefs of the burthen of Guilt, the feve- rity of the Wrath of God, and the extremity of that Mi- fery that doth and mufl attend it. If a Man under the Guilt and Horror of fome hideous Treafon, under the fevere and inexorable Sentence of the Laws againft him, under the imminent lnf[i(f^ion of nioft exquifiteand conti- nuing Torments, fhould but hear of a Pardon and Dif- charge from this •, how welcom would it be, though the refidueof his Life were to be fpent in Exile? But our Lord's Purchafe refts not here.
2. To reconcile God to his Creature : So that it doth not only remove the Effects of the Anger of God, which is Punifhment, which may be removed, and yet the Anger continuing . Nor doth it only remove the Anger of God^ and leave a man in a kind of ftate of Indifferency, as it is between perfons that never were acquainted one with a- nothcr : But it is a flate of Reconcil:ation,Ep^.2. 16. That he might reconcile both unto God in one body by the Crof^ having Jlain the enmity thereby \ 2 Cor. 5?. 19. God was in Chrifi- rC" conciling the JVorldunto himfelf not imputing their trejpajfes un- to, them. And certainly this is a great Addition unto the former ; thatGod in Chrift Ihould not only pafs by our Sins, but Ihoaldnp longer look upon us as StrangcrSjbu't as Per- fons
ofChrifiCritcified. 79
fons reconciled unto him : And furely a Soul fenfible of the unhappy Condition of being ellranged from God, how highly would he prize a flate of Reconciliation^ though it were in the meanefl: and loweft Relation ? Lukei'y. 1 9. I am no more worthy to he called thy Sorty make me as one of thy hired Servants: So that I may not be eftranged from thee, reconcile me unto thy felf, though in the Condition of thy meaneil Servant. But neither doth the happy Fruit of our Lord's Suffering reft: here.
3. To rellore unto us that near and bleflcd Relation of being Sons of God : Gal. 4. 5:. That we might receive the adoption of Sons ^ i John. 5. z. Behold now we are the Sons of God^ and it doth not yet appear what we fliall he. This was that dear expreflion of our Lord, after his Refurredion, John 20. 17. Goto my hrethren^ and tell them I afcend unto My Father and your Father j to my God and your God : He feems to interefs them in this BlelTed Relation in a kind of equality with himfelf ^ My Brethren, my Father and Your Father, and the fweet and comfortable confequents of this are incomparable. Is he my Father ? Then 1 know he can pity me as a Father pitieth his Children, P/!io^ i ;. He can pardon and fpare me as a Father fpareth his Son that ferveshim, Af^/ ^. 17. Is he my Father? then whither fhould I go but to him for protection in all my dangers? for diredions in all my difficulties ? for fa'tisfadion in all my doubts ? for fupply in all my wants? This I can with con- fidence exped from a poor earthly Father, according to the compafs of his abilities : If ye then heingevil know how to give good things unto Your Children, how much more JJjall Tour Father^ who is in Heaven^ give good things to them that ask him? Matth. 7. 11. Mercy, and Compaffion, and Love, is a Vertue in a man, in an earthly Father, a piece of that Image of God which at firft he imprinted in Man ; and yet paffion and human infirmity, as it hath much weakned the! habit thereof in us, fo it may fufpend the exercife thereof to a near Relation: But in Almighty God thefe Vertues are in their Perfection, and nothing at all in him that can re- mit it, Mercy and Tendernefs are Attributes which he de- lights in y Mercy pleafeth him j it was the great Attribute
he
8o Of the Knozvleclge
he proclaimed liis Name by, Exod, ;4. 6. and fb diffuflve is his Mercy that it extends to all^ He is good to all, and his tender Mercies are over alibis ivorks^ Pfal. 145*. 9. and not on- ly to the Juft and Good, but even to the Unkind^ caufing his Sun to fliine upon the Evil and the Good : And furely he that hath Mercy and Goodnefs for an Enemy, cannot deny it unto a Child. Can a Mother forget her fucking Child ^ &c.. Tea foe may forget ^ yet vjHI I not forget thee^ faith the Lord. ira.49. 15.
To reftore to us a moR: fure, everlafting and bleflcd In- heritance in Heaven. Gal 4. 7. If a Son^ then an Heir of God through Christ: and here is the complement of all ; not only abfnlved trom the guilt of fin, reconciled to God, put into the relation of a Child of God •, but after all this, to be everlaflingly and unchangeably flated in a blefled con- dition unto all Eternity : and all this from the condition of a moft vile, finful loll Creature, and by fuch a price as the Blood of Chrift. More need not, cannot be faid.
VIIL And by what hath been faid, it is eafie to fee what the Fruits and EffeBs ot all this are. God will not be difap- pointed in the end of fo great a Work, and therefore we cannot be difappointed in the fruit of it ; and thofe are ei- ther fuch as are enjoyed in this Life, or principally appro- priated to that which is to come, i, Thofe Benefits that naturally arife from Chrift Crucified, and are enjoyed in this Life., are thefe :
1. Jufiification and Acceptation in the fight of God ; he looks upon us as thofe that have fatisfied his Juftice when his SonTuffered •, and as thofe that performed his Will, when his Son performed it : So that as our Lord imputed our fins to our Redeemer, fo he imputes his Righteoufnefs unto us ; and as he was well pleafed with him, fo he was well pleafed in him, with as many as are received into this Covenant.
2. Peace with God. This is the natural confequence of the former. Rom. 5'. i. Being juftifiedhy Faith ^ we have Teace with God through cur Lord Jefv. Chrifi The only caufe of breach between God and his Creature is removed, and^ Peace and Love reftorcd between them.
3. Free Accefs unto God: For we ar^ reftored unto Pe^ce
^ . with
of Chrijl Crimfied. 8i
with him, and confequently accefs unto him ; and indeed it is a part of that duty which he exped? from us : Our accefs to him, is not only our privilege, as the accefs of a Subjeft to his Prince^ or a Child to his Father ; but it is ourduty, as a thing enjoyned unto us in teftimony of our dependance and love unto him.
4. Confequently_, Teaceivith our fel^es^ and our own Con^ fcience, and that upon a double ground, i. Becaufe our Confcience is fprinkled by the Blood ofChrifi-_, which de- faceth and obliterateth all thofe black Jrewj,thatotherwife would be continually calling upon us. z. Becaufe Con- fcience ever fideth with God, whofe Vicegerent fhe is iri the Soul, and hath the very fame afpe61:,for the moflpart, that Heaven hath ; and therefore if it be clear above.it is ordinarily quiet within; and if God fpeaks Peace, the Confcience^ unlefs diftempered, doth not fpeak trouble.
5. An Affurance of a continual /^pj/;' of fufficient Grace^ to lead us through this vale of trouble, without a final A- pfiacy or falling from him. Were our Salvation in our own hands, or managed by our own ftrength, we fhould utterly lofe it every moment; but the Power, and Truths and the Love of God is engaged in a Covenant of the higheft Solemnity that ever was, fealed in the Blood of the Son of God, for our Prefervation • and it fhal] be as impoflible for us to fall from that condition as for the Al- mighty God to be difappointed : No, his Council and Truth, the conftant fupply of the BleOed Spirit of Chrifl, (hall keep alive that Seed of Life, that he hath thrown in- to his Soul, I yohn 3.9. For his Seed remaineth in him ^ and he cannot Sin^ hecaufe he is horn of God.
' 6. Sufficient Grace to prefer ve us from,or fupport us in or deliver us out of Temptations, We Hand more in need of Grace, than we do of our Bread; becaufe the confe- quence of the want of the former, is of more danger than the latter, by fo much as the Soul js more valuable than the Body, if our Father is pleafed to furnilh us with our daily bread,how (hall he then deny us our daily and hourly fup- plies of his Grace ? Rom, 8. v. 1 5. Efpecially linceour inte- reft therein is founded upon the Covenant made l^ the blood
of
$2 Of the Knowledge
of Chrifb^, 2 C^r. 12. 9. My Grace is fufficient for thee.
7. A favourable Acceptation of our duties ^ fince they are the performances of Children; and therefore not meafu* red according to their own worth, but according to the relation andaffedion from whence they proceed.