Eighteen Sermons, Sermon 14
SERMON XIV. WHITE-HALL. Last Wednesday in LENT. 1667/8.
PHILIPP. III. 18.
For many walk of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ.
THough many by the Crosse of Christ here understand any sort of Suffering for the sake of Christ or Religion (it being usual with the Scripture to entitle Christ to every evil that befalls a man for doing of his duty,) yet others looking on it properly as that on which Christ himself suffered, by the Enemies of the Crosse understand those that set themselves against the whole design and influence of Christ's Death upon it.
Now to name that in few words, the Crosse of Christ not onelyonly is one of the greatest Props on which our Faith of the whole Gospel leans, which it establisheth the truth of as Christs Blood shed upon it was the sanction of the Covenant on Gods part, who by that federal Rite of shedding Blood engag'd himself; and we may certainly assure our selves, he cannot fail to make good whatsoever he hath promised in that Covenant, who would give the blood of his own only Son, who was so holy, and who was himself to Seal that Covenant; and his Blood is therefore called aHeb. 13. 20, & 10. 29.the Blood of the Everlasting Covenant.
But besides this extrinsick influence of it, all the blessed Mercies also of the Gospel, are the Purchase of this Cross, and all the main essential duties of the Gospel are not only Doctrines of the Crosse, such as it directs and does inforce, but the Crosse also hath an immediate efficacy in the working of them in us: For S. Paul saith by the bGal. 6. 14.Crosse of Christ the World is Crucified to me and I unto the World. On it the Flesh is also crucified with the Affections and Lusts: And to say all that comprehensive Duty of the Gospel, Self denyal, is but another word for taking up the Crosse: And then as for the Mercies of the Gospel on the Crosse the satisfaction for our sins was made, the Price of our Redemption paid, and that effected: There was wrought our Reconciliation with our God; Lastly that was the consideration upon which Grace was bestowed whereby we are enabled to perform our duty: With good reason therefore S. Paul calls the Gospel c1 Cor. 1. 18.foreign, the word or Doctrine of the Crosse; so that the Enemies of the Crosse of Christ are in a word the Enemies of Christianity, and so the blessed Polycarpe in his Epistle to these same dPoly. & Ignat. Ep. p. 23. Edit. Usserian. pro persequentibus & od…entibus vos, & pro inimitis crucis.Philippians seems to understand it: And they that walk as Enemies to it, are such as do not onelyonly hate the Duties of the Gospel, those especially which the Crosse directly does inforce; but their course of life is order'd so as to break the very Frame and Power of Christianity, they set themselves against all that Christ came to do upon and by the Cross, resist, and wage War with the Doctrines, and by consequence oppose the mercies of it.
The words being thus explain'd, I have no more to do but onelyonly answer two Enquiries which they give occasion for.
The first is, What sort of men those are that walk as Enemies to the Crosse, and wherein their hostility does expresse it self?
The second is, What the danger and the sadnesse is of that condition, that they should make S. Paul think it necessary frequently to warn them of it, and to do it now with so much passion? For many walk, saith he, of whom I have told you often, and now tell you even weeping, &c.
First for the first. And here I shall not strive to give you in a perfect list of all that walk as Enemies to the Crosse, but shall take that which S. Paul hath made ready to my hands in the next words.
And first the Enemies which he brings up in the front, are the Sensualists, the Men whose God is their Belly.
Secondly, they whose glory is in their shame.
Thirdly, who mind Earthly things, to which as being their consederates, and neer allyes I shall add
Fourthly, those that he reckons up in the 1 Cor. 1. the wise men of this world.
First the Sensualists.
That Men who diligently mind the serving of their appetite in meats and drinks, that study and contrive its pleasures, and with industry have learnt, and practise arts of Luxury, and in those have set up their delights, that these should be accounted Enemies of the Crosse of Christ there is but too much reason. For their course of life is perfect opposition to that Crosse, and to the whole design of Christianity. and to the very being of all vertue. For since Vertue is but moderation and restraint of Appetites and Passions, and since sensuality indulges, and does raise and heat them: since the whole design of Christianity, is to mortifie the deeds of the Body, those our members upon earth, that Body of Sin and Death; and since Voluptuousnesse quickens, pampers and does make them vigorous; lastly, since the Doctrines and the Influences of the Crosse of Christ do aim at Crucifying the flesh with its Affections and Lusts, and Luxuries do gorge and make them ramping, sure the enmity is too apparent to be prov'd.
It is the businesse of Religion to instruct and frame men into reasonable Creatures: God himself chose to dye upon the Crosse that we might live like Men here, and then afterwards dye into Sons of God, and become equal to the Angels.
He suffered on the Tree, that we might be renewed into that constitution which the Tree of Knowledge did disorder and debauch. Before Man ate of that, his lower Soul was in perfect subordination to his mind, and every motion of his appetite did attend the dictates of his reason, and obey them with that resignation and ready willingness which our outward faculties do execute the Wills commands with; then any thing, however grateful to the senses, was no otherwise desired than as it serv'd the regular and proper ends and uses of his making; there was a rational harmony in all the tendencies of all his parts, and that directed, modulated by the rules and hand of God that made them: In fine, then Grace was Nature, Vertue Constitution.
Now to reduce us to this state as near as possible is the businesse of Religion (as it had been in some kind the attempt also of Philosophy.) But this it can in no degree effect, but as it does again establish the subordination of the sensual to the reasonable part within us: That is, till by denying satisfactions to the Appetite (which is now irregular and disorderly in its desires) we have taught it how to want them, and to be content without them, and by that means have subdu'd its inclinations; or by taking down the Body have abated of its powers and its provocations; and where it is stubborn, heady, and rebellious, there by cutting off provisions from the flesh, and by sharp methods vanquisht and reduc't it into a condition of obedience; and (whenever that is also necessary) weakens so that insolent untam'd part of our selves, that we make it lye fainting, groveling at our feet (these are the Doctrines of the Cross, and this the method of its Discipline:) And withal by those rational and divine heavenly encouragements which above all Doctrines in the world our Christianity suggests and furnisheth with infinite advantage, have so fortified the mind that it resumes its principality, governs, and carries on the lower Soul in its obedience to Duty easily without resistance, as they say the higher Heaven moves the inferiour Orbs along with it although their proper tendencies are contrary: At leastwise if impressions from without or inbred inclinations stir, raise passions, and mutinies, yet the mind keeps so much power that they shall not beat it off, and force it from its prosecutions of good; nor shall, unlesse by a surprize, engage its consent in the pursuit of evil. This is that which Religion aims at, thus to make us men, teach us to live according to our nature, to put Reason in the Throne, and vindicate the spirit from the tyranny of its own vassal flesh.
But sensuality is most perfect opposition to this whole design; for it renverses that subordination without which there is no possibility of vertue as I shew'd you; and it puts that whether Lust or Passion in the Throne, which either constitution, conversation, or whatever accident, did give possession of our inclinations to: And makes the strangest prodigy of Centaure where the Beast is uppermost and rides the man; where the beast is God indeed; for the sensual man acknowledges no other God but his own belly, so S. Paul does character him here. And truly if we look on the attendances, and careful services he gives it, and how studiously and wholly he does consecrate himself to please it, one would think it most impossible he should have any other God; but if we number the drink offerings, and meat-offerings, the whole Hecatombs he gives it, and whereas other Deities had onelyonly some peculiar appropriate Creatures for their Sacrifices, how this votary rifles the Universe, goes through the whole latitude of beings for oblations, one would think he did out-number all the Heathen Legions in his Gods; and yet all this is onelyonly for his Belly. Now he that deifies his Appetite, and that is so attent and so sollicitous in its service, he that sets up such an Antigod as this to Christ, appears a scornful insolent Enemy to Him, his Crosse and his Religion, neer the state of those men whom the Wise-man couples with the sensual, persons of an impudent mind, the very disposition of those Enemies of the Crosse of Christ whom S. Paul brings up in the second place,
Those that glory in their shame.
Amongst the uses of the Crosse of Christ, one chiefly meant, was by the ignominy of that most accursed infamous punishment to represent the vilenesse of Iniquity; to which shame and confusion were so due, that there were to be Contumelies as well as Agonies in the Death that was to expiate it: And it seems not sufficient that the Blood of God be shed for it, but that Blood must be stain'd too with the imputation of a Malefactor: Christ was to suffer the insulting scorns and vilifyings of his Crucifiers, his Honour must be sacrific'd as well as his Life, Barabbas must be preferr'd even before that Person of the Trinity to whom sin was to be imputed, and who was to bear the just shame of it, such infinite debasement and contempt being a most essential ingredient in the wages of Iniquity, of which this Crosse of Christ was the expresse.
And then how is it possible for men to wage a more profest hostility against the Crosse of Christ, than by endeavouring to put Reputation on the thing on which that Cross was set to throw Disgrace? by raising Trophies to themselves for that which raised a Gibbet to their Saviour? giving themselves a value for the thing which hath such infinite diminution in it, that it made the Son of God esteemed worse than Barabbas?
These men are two successful Enemies of the Crosse that thus triumph over it, and when it was erected as an Ensigne to display the vilenesse of iniquity, and to shame sin out of the lives of mankind, vindicate and rescue sin from that contempt, and throw the Crosse and shame upon Religion it self; while they exult in their commissions as in commendable things, and too truely verifying the Apostles aggravations against wilful sinners, Crucifie to themselves the Son of God afresh and put him to an open shame, while they put scorns on that contempt he suffered: For the Agonies and Contumelies he endured on that account of sin must needs be most ridiculous to them who count Sin gay and Honourable. Thus they trample and insult upon his Passion, thus tread underfoot the Son of God even on his Crosse, and upon that footstool they exalt themselves by putting sin in countenance and credit with the Age. For it is plain it is so when men once can glory in it: For our actions raise a glorying in us onelyonly in relation to the sentiments of others, that growing from a confidence of having praise and value for them in the world. So that they must assure themselves that most men or the most considerable will applaud their vices; otherwise they could not glory in them, but would be ashamed. And such a judgment we may safely passe upon an Age or Nation, where great Crimes not only have impunity but Reputation; and men glory in them. Had it been so in the Heathen World when Christ and his Crosse first appeared there, Christianity had wanted one of its convincing pleas. Tertullian in his Apology for our Religion to them that blasted it with all imaginable imputations of impiety discourses thus:
Omne malum aut timore aut pudore Natura perfudit: Nature a Tertul. Apolog. c. 1.hath dasht every vice with fear or shame; all Malefactors labour to lye hid, and if they are laid hold upon they tremble, and deny when they are accus'd, hardly confesse it to the Rack; and when they are found guilty they bewail, upbraid themselves, and aggravate confessions of their Crimes. Christianus verò quid simile? but what does the Christian like this? None of us is asham'd of his Religion, or repents, except it be because he was not sooner of it: If he be branded for it he rejoyceth, if you accuse him of it he does own it, triumphs in it; if he be condemned for it he calls his Execution his Martyrdom, his sufferings his Crown. Quid hoc mali est quod naturalia mali non habet? Now what strange kind of impiety is this that hath none of the natural affections of it? not the shame nor fear, tergiversations or repentance, or deplorings of it? Quid hoc mali est cujus reus gaudet, cujus accusatio votum est, & poena foelicitas? What a kind of evil's this, which he that is found guilty of is glad? to be accus'd of it is his ambition? to suffer for it is his happinesse?
Alas the world hath taught vice now adayes to use this plea with a much greater confidence, and he that would apply this argument to our experiences might plead thus for the Religion of sin. For now they are but pitteous puisny sinners who feel those things which in Tertullians dayes were natural and essential to sin, to blush, and be ashamed, and have regrets. Men do not onelyonly own it as those primitive persons did their Christianity, but they out-vie the Martyrs heats; for they accuse themselves, and boast of their performances in villany, yea falsify, belye themselves in sin, and usurpe Vice, steal the glorious Reputation of exceeding sinfulnesse, as if the impiety were meritorious.
And truly as that Christian Confidence and Magnanimity brought in the world as Proselytes to the Crosse, so this other confidence brings Sholes of Votaries to Vice: For when once there is no need to be asham'd of it, there are but very few but will venture to commit it. And indeed this sort of men do manage their hostility so dexterously, as to use those very weapons Christianity was successful with, against it self. 'Twas by a discipline of shame (for that was the great strength of the Church Censures) that our Religion did at first prevail almost to the exterminating Vice out of the World: The temporal Sword was never so victorious as this weapon of our Spiritual Warfare was, which yet in those times drew no blood, unlesse it were into the face, in blushes. But since men have found or made pretexts to glory in iniquity, and several Crimes are become honourable; Vertues are drest up as mean, poor spirited, sneaking qualities; some look melancholick, sad, are hypocondriacke, some pedantick, some unmanly, some irrational, and worse; so that men are now asham'd of Duty, 'tis a disparagement to own the doing it: Thus they have as it were excommunicated Religion. It is accounted a contemptible, or at best foolish thing; which is the very sentence of the third sort of Enemies the Wise men of this World, those foreign, that mind earthly things (the fourth sort) in which all their wisdom lies. Which two last sorts of Enemies I shall attaque together.
The Crosse of Christ amongst its other ends was set to be an instrument aGal. 6. 14.whereby the World is to be Crucified to us, and we unto the World; to be the means whereby we are enabled to prevail upon and overcome our worldly lusts and inclinations; and to sleight, yea and detest all the temptations of its Wealth, Delights, and Heights, when they attempt to draw us into sin or take us off from Duty. Now to this it works by these three steps.
First, shewing us the Authour and the finisher of our Faith nailed himself to that Crosse; his joynts rackt on it, his whole Body stript, and nothing else but Vinegar and bitter potions allow'd his thirst; and thus convincing us that aMat. 16. 24.if we will be his Disciples we must take up his Crosse and follow him, at leastwise we must have preparednesse of mind to take it up when ever it is fixt to Duty; to renounce all profits, honours, and delights of this World that are not consistent with our Christian profession: This is the Doctrine of the Cross of Christ; it being otherwise impossible to be Disciples of a Crucifyed Master. And when this great Captain of our Salvation was himself consecrated by his sufferings, and had for his Standard his own Body lifted up upon the Crosse, we that are listed under him, and with that very badge the Crosse too, crucis Consecranei, Votaries and fellow Souldiers of that Order, if we shall avoyd our duty when it is attended with a Crosse, or straitned any wayes, and the provisions of this World are cut off from it, and betake our selves rather to the contents of Earth; we do not only shamefully fly from our Colours; fugitives, and cowards, Poltrons in the Spiritual warfare; but are renegadoes, false and traytours to our selves too, such as basely ran away not onelyonly from our Officer, but from Salvation, which he is the Captain of; and which we cannot possibly attain, except we be resolv'd to follow him, and charge through whatsoever disadvantages attend Religion, vanquishing all those temptations with which the World assaults us in our course of Duty. Thus the Crosse of Christ first shews us the necessity we have to renounce and Crucifie the World.
But to encourage and enable us to do so, it does also shew us
Secondly, the certainty of a good issue in the doing it, assures us, that those who deny themselves forbidden satisfactions here, that will be vertuous maugre all the baits and threats of Earth, will embrace duty when it is laden with a Cross, although so heavy as to crush out life, and kill the body; assures us that those lose not, but exchange their lives, shall save their Souls, and that there is another World wherein their losses shall be made up to them, and repaired with all advantage. To the truth of this the Crosse of Christ is a most pregnant and infallible testimony. For as by multitudes of Miracles Christ sought to satisfie the world that he was sent from God to promise all this, and justified his Power to perform it by experiment, raising some up from the dead; so when they said he did his Miracles by Beelzebub, he justified it further with his Life; affirming that he was the Son of God (now 'tis impossible but he must know whether he were or no) and consequently sent and able to do all he promised, and resolv'd to do it also for our more assurance in himself, that he would raise himself up from the dead within three dayes; and saying this when he was sure he should be Crucified for saying so, and sure that if he did not do according to his words, he must within three dayes appear a meer Impostor to the world, and his Religion never be receiv'd.
Now 'tis impossible for him that must needs know whether all this were true or no to give a greater testimony to it than his Life. For this that Blood and Water that flowed from his wounded side upon the Crosse, which did assure his Death, is justly said to bear witnesse to his being the Son of God, and consequently to the truth of all this, equal to the testimony of the Spirit (whether that which the Spirit gave when he came from Heaven down upon him in his Baptisme, or the testimony which he gave by Miracle;) for there are three that bear witnesse upon Earth, the Spirit, 1 Joh. 5. 8.the Water and the Blood: Thus by his Death Christ did bring Life and Immortality to light; his choosing to lay down his own life for asserting of the truth of all this, was as great an argument to prove it as his raising others from the dead: and Lazarus… empty Monument, and walking grave-cloathes were not better evidence than this Crosse of Christ.
3. Once more, this Crosse not onelyonly proves the certainty of a future state, but does demonstrate the advantage of it; and assures us that it is infinitely much more eligible to have our portion in the life to come than in this life: That to part with every thing that is desirable in this World rather than to fail of those joyes that are laid up in the other, that to be poor here or to be a spoyl, to renounce or to disperse my wealth, that so I may lay up treasures for my self in Heaven, and may be rich to God; never to taste any one of these puddle transient delights, rather than to be put from that right hand where there are pleasures for ever more; to be thrown down from every height on Earth, if so I may ascend those everlasting Hills, and mount Sion that is above; that this is beyond all proportion the wisest course it does demonstrate; since it shews us him who is the Son of God, who did create all these advantages of Earth, and prepare those in Heaven, and does therefore know them both: Who also is the Wisdom of the Father, and does therefore know to value them, yet aHeb. 12. 2.for the joyes that were set before him choosing to endure the Crosse and despising the shame. On that Beam he weigh'd them, and by that his choice declar'd the Pomps of this World far too light that b2 Cor. 4. 17.exceeding and eternal weight of Glory; that the whole Earth was but as the dust upon the Ballance and despis'd it; and to make us do so, is both the Design and direct influence of the Cross of Christ.
But as at first the Wise men of this World did count the c1 Cor. 1. 18, 19, 21, 23.Preaching of the Crosse meer folly, to give up themselves to the belief and the obedience of a man that was most infamously Crucifyed, and for the sake of such an one to renounce all the satisfactions, suffer all the dire things of this Life, and in lieu of all this onelyonly expect some after Blessednesses and Salvations from a man that they thought could not save himself, seemed to them most ridiculous: So truly it does still appear so to the carnal reasonings of that sort of men, who have the same objections to the Crosse of Christ, as it would crucify the World to them, and them to it; as it would strip them of all present rich contents, and give them certain evils, with some promises of after good things, which they have no tast for, nor assurance of.
Now this being in their account folly, then the contrary to this they must think wisdom; as it is indeed the Wisdom of this World; which Wisdom since it does design no further than this World, and hath no higher ends than Earth and its Felicities, it must needs put men upon minding the acquist and the enjoyment of these Earthly things, for that is onelyonly to pursue and to atchieve their ends, to catch at and lay hold on their felicity; and accordingly we see it does immerse them wholly in those cares. So that it is no wonder if their God and Religion can get no attendance from them, it being most impossible they should, when Mammon hath engaged them in the superstitious services of Idolatry; and when they sacrifice their whole selves to pleasure and make their bodies the burnt offerings of their Lusts, and when Ambition, even while it makes them stretch and climb and mount, causes them also to fall low, prostrate, make their temper, nature stoop, lye down to every humour, and to every vice they think themselves concern'd to court and please.
And though a man would think these so great boundlesse cares are very vain and foolish upon several accounts; for common sense as well as Scripture does assure … that this life and the Contents of it do aLuk. 12. 15.not consist in the abundance of the things that we possess; that it is all one whether my draught come out of a small Bottle or an Hogshead … the one of these indeed may serve excesse, and sicknesse better, but the other serves my appetite as well; the one may drown my Vertue, but the other quenches thirst alike. And every dayes experience also does convince us, that the least crosse accident, pain or affliction on our persons or some other that is seated neer our hearts, or the least vexation or crosse passion will so sowre all those advantages, that we cannot possibly enjoy them while we have them; sickness makes the richest plenty onelyonly a more nauseous trouble, a more costly loathing; then the poorest Soul that is in health is that great rich mans envy.
And ther's no man also but does see so far into futurity as to satisfie himself that he shall dye, and then the shadow of death will cloud and put out all these glories. And universal reason also does tell every man that to deny himself or want his present satisfactions of this helplesse dying kind, and suffer present evils, is in prudence to be chosen for avoiding of a future evil or atchieving of a good to come which do transcend those other infinitely, and to all Eternity continue. Sure as no man pities the poor Infant in the Womb because he lyes imbrued in Blood, hath no inheritance there at all, is fetter'd, coffin'd as it were in that dark cell; if he be to be born to an Estate, to live a full age here in gaiety of mind, and health of body, in Reputation, and all plenty of delights, we never are concern'd or troubled at his other nine months dungeon. So if this life be to the next as the Womb is to this; and if our hopes be no more on the Earth than in the Belly; and we have no inheritance or abiding place here, as we had not there; although the waters of affliction, and to be in our blood should be as naturall to us as to the Child, yet if we thus presse forward to the other birth, to be delivered into immortality of joyes, this state were not to be lamented, but endeavoured for with all our powers. Lastly, the same reason does assure us, that if those futurities (which are most certain) were but onelyonly possible, yet to part with every thing, and suffer any thing here to prevent miscarriage in relation to those two Eternities is certainly the safest course, and then by consequence the wisest. And this does appear a truth to all men when they go to dye: And if it be the truth then, 'tis alwayes so.
Yet notwithstanding all this, he that minds these earthly things, whose heart is set upon them, whose desires the World serves, provides to satisfie every imagination of delight: His heart is so intangled in affections to them, and in prejudices for them, and hath so imbib'd the impressions of them, that he hath no taste for any other, and by consequence no satisfying notions of them: And if he hath not then it is not possible that he should really and from his heart, out of conviction and inward sense value these beyond the earthly ones; and it is plain we see he does not; and if he do not, to deprive himself of all the sweet contentments of his life, and tear out his own bowells that yearn after them, and cling to them; and instead of those embrace a Crosse, and do this for things which he cannot value more, and counts uncertain, he must needs think a mad folly: Consequently to contrive and seize the present to the best most plentiful advantage is the wisest course; and therefore they that by whatever arts do thrive, advance themselves, live high and in delights, they are Wise men; because they do attain their ends, by meanes appropriate to those ends.
And now the enmity betwixt the Crosse of Christ and the wisdom of the World appears; first, their designs are most directly opposite; the crosse designs to take us up from earth and from its satisfactions, which have also thorns and bryars in them, that Eartbs Curse, things that pierce and wound as fatally as the Nayles and Thorns and other cruelties of Christ's Crosse; and to lift us towards Heaven, to direct our hearts and our affections thither as our harbingers, to take possession for us of those joyes the Crosse did purchase for us, but no crosse can ever trouble. But the Wisdom of this World designs to lay out all its cares and its contrivances within this World, minds nothing else but earthly things, and does not lift an eye or thought to any other.
Secondly, their Principles wage war: For earthly good things being the design, the main end of this worldly wisdom, consequently that does justifie all courses without which men cannot gain those ends, by which they do, though they be never so unlawful by the Rules of that which we call Vertue and Religion; it does justifie, I say, all such as prudent. But the Principles of the Doctrines of the Crosse of Christ are positive, that we must renounce all earthly satisfactions, when they cannot be injoyed without transgressing Christs Commands, and imbrace duty even when it executes it self upon us.
But Thirdly, there's no enmity so fatal to the Crosse of Christ as is the practice of those men who minding Earthly things, and all their wisdom lying as to them, they therefore think themselves concern'd to represent the Doctrines of the Crosse, which does so contradict their wisdom, as meer madnesse, and the Crosse it self as the ensign of folly; And accordingly they do, treat it en ridicul; and make the proper Doctrines of it, the strict duties of Religion, matter for their jests, and bitter scof…s: They character religion as a worship that befits a God whose shape the Primitive persecutors painted Christ in, aTertul. Apol. c. 16.Deus Onochaetes, as if Christianity were proper Homage onelyonly to an bTertul. ad Nat. c. 11.Asses person, as Tertullian words it; And the votaries transform'd by this their service and made like the God they worship, were what they were call'd then cIbid.Asinarii creatures only fit for burden, to bear, what they magnify, a Crosse and scorns. No persecutions are so mortall as those that Murder the reputation of a thing or person; not so much because when that is fallen once then they cannot hope to stand, as because those murder after death, and poyson memory, killing to immortality. They were much more kind to Religion and more innocent that cloath'd the Christians in the skins of Bears and Tygers, that so they might be worried into Martyrdom; Then they that cloath their Christianity in a fools Coat, that so it may be laught to death, go out in ignom…ny and into contempt. If to sport with things of sacred and Eternal consequence were to be forgiven, yet to do it with the crosse of Christ: Thus to set that out as foolishness which is the greatest mystery the Divine wisdom hath contriv'd to make mercy and truth meet together, righteousness and peace kiss each other, to make sin be punisht, yet the sinner pardoned: Thus to play and sin upon those dire expresses of Gods indignation against sin, are things of such … and dangerous concern, that S. Paul could not give a caution against them but with tears, For many walke saith he, of whom I have told you often and now tell you even weeping, &c. Which calls me to my last consideration.
Indeed the crosse of Christ does represent Almighty God in so severe a shape, and gives the lineaments of so fierce displeasures against sin, as do exceed all comprehension. There was a passion in Christs Prayer to prevent his passion, when he deprecated it with strong cryes and tears, yea when his whole body wept tears as of blood to deprecate it; and yet he cryed more dreadfully when he did suffer it; The nayles that bor'd his hands, the spear that pierc't his heart and made out-letts for his blood and Spirits, did not wound him as, that sting of death and torments, sin did, which made out-lets for God to forsake him, and which drove away the Lord that was himself out of him. Neither did his God forsake him onelyonly, but his most Almighty attributes were engag'd against him: Gods Holinesse and Justice were resolv'd to make Christ an example of the sad demerit of Iniquity, and his hatred of it: Demerit so great, as was valuable with the everlasting punishment of the World, fal'n Angels and fal'n Men; for to that did it make them lyable. Now that God might appear to hate it at the rate of its deservings, it was very necessary that it should be punisht, if not by the execution of that sentence on Mankind as on the Devils, yet by something that might be proportionable to it, so to let us see the measures God abhors it by, to what degrees the Lord is just and holy by those torments, torments answerable to those attributes.
Now truly when we do reflect on this we cannot wonder if the Sinner be an enemy to the Crosse, and hate the prospect of it, which does give him such a perfect copy of his expectations, when our Saviours draught which he so trembled at shall be the everlasting portion of his Cup: For if God did so plague the imputation of Iniquity, how will he torment the willful and impenitent commission of it?
But then when we consider those torments were the satisfaction for the sins of man, methinks the sinner should be otherwise affected to them: Christ by bearing the Cross gave God such satisfaction, as did move him in consideration thereof to dispence with that strict Law, which having broken we were forfeit to eternal death, and to publish an act of grace whereby he does admit all to pardon of sins past, and to a right to everlasting Life that will believe on him, for sake their sins and live true Christians. He there appears the aJoh. 1. 36.Lamb of God that taketh away the sins of the World, for that he does as being a bRev. 13. 8.Lamb slain, then he was our cHeb. 9. 26.Sacrifice, and that Crosse the Altar. And the humbled sinner that repents (for, notwithstanding satisfaction, God will not acept a Sinner that goes on; by all those Agonies his holynesse would not be justifyed, if when he had forsaken and tormented his own Son for taking sin upon him, he should yet receive into his favour and his Heaven, sinners that will not let go, but will retain their sins: but the penitent) may plead this expiation: Lo here I poor Soul prostrate at the footstool of the Crosse lay hold upon the Altar, here's my Sacrifice on which my sins are to be charg'd, and not on me, although so foul I am, I cannot pour out tears sufficient to cleanse me, yet behold Lord and see if there ever were any Sorrow like the sorrow of thy Son wherewith thou didst afflict him for these sins of mine: And here is Blood also, his Blood to wash me in: and that Blood is within the Vaile too now and that my offering taken from the Crosse up to thy Throne, thou hast accepted, it, and canst not refuse it now my Advocate does plead it, and claims for me the advantage of the Crosse.
Now that men should be Enemies to this, and when they are forseit to eternal Ruine, hate that which is to redeem the forfeiture; that they should trample on the Crosse whereon their satisfactions were wrought; tread down the Altar which they have but to lay hold on and be safe; wage war with, beat off, and pursue a Lamb, that Lamb of God that comes to take away their sins; and make a spoyl and slaughter of their Sacrifice; hostilely spill upon the ground that Blood, that was appoynted for their Blood upon the Altar, for their blood of sprinkling, and was to appear in Heaven for them. It men resolve to be on terms of Duell with their God, and scorn that Satisfaction shall be made for them by any other way than by defiance; and although their God do make the satisfactions for them to himself, yet not endure it, but choose quarrel rather; this is so perverse and fatal an hostility as no tears are sufficient to bewail.
But possibly men sleight these satisfactions because some terms are put upon them which they know not how to comport with; the merits of the Crosse must not be accounted to them but upon conditions which they are not able to perform; they are required to master all their wicked Customes, their untam'd appetites, and settled habits, to keep under their Concupiscence, to calm their inclinations and their passions: Now on such severe articles friendship with the Crosse they think is too hard bought.
But therefore Secondly, that Crosse was the consideration upon which Grace is offer'd us, whereby we are enabled to perform all this; the power to will and strength to do, all necessary aids from Heaven are granted to us as Christ merited them for us by his Sufferings; and that Blood he shed upon the Crosse it is the Fountain, 'tis the Ocean of all grace: And if temptations storm thee, lay hold on that Crosse, it is the Anchor of Salvation thou hast hold on; tell thy God although thou art not able to resist and stand, thou hast the price of strength, that which did purchase it was paid down for thee on the Crosse, and is at his right hand, he hath it; give me therefore grace for it, let me have the value of that Blood, the Blood of God in spiritual succours, which may make me able to resist thy Enemies, and do thy will. Now God will never be unjust to deny any man those aids that were so dearly purchast for him, and for which he hath receiv'd the price.
And then that men should be Enemies of the Crosse which is their Magazine of strength against their Enemies! As men that do resist the having grace, least it should change their inclinations! as men that will not be impowered against Vice, but will oppose the Aids of Heaven, fight against the succours that are given them, and destroy their own forces, least with them they should be able to encounter sin and overcome it! Thus wilfully to run against and charge their Anchor of Salvation; to poyson to themselves the Fountain the whole Ocean of their graces, is the state of them onelyonly that do resolve and that had rather perish.
Once more, on that Crosse was wrought a reconciliation betwixt God and Man; and that upon such terms of honour to us Men, that God does seem to condescend as far in this his Treaty, as in coming down from Godhead into Flesh; there is Exinanition in his yieldings and complyance. He sent his Son to move us to be reconciled, as if he did acknowledge us the offended party; and as if he meant to give us satisfaction, in his Blood, he dyes upon the Crosse to effect that reconciliation. When our Saviour would magnify a love he thus expresses it, aJoh. 15. 13.Greater love than this hath no man, that a man lay down his life for his friend: But behold here is greater love, for bRom. 5. 8, 10.Christ commended his love to us in that when we were Enemies he dyed for us, onelyonly out of hopes to make us friends; cCant. 8. 6.Love strong as death indeed, that brought him to the grave who could not dye. foreign, affection violent as Hell, that brought God to foreign, and made him descend to Hell: For Ibid. 70.so low he stoopt; thus he humbled himself to perswade us to be reconcil'd, and to prevail with us to be at peace with God.
And is a Reconciliation with the Lord so hateful to us, that we will be Enemies to the Crosse that works it? are we so assur'd of worsting God Almighty, that we will resist whatever makes towards a peace with him? are the sinners expectations so tempting? do we look for such advantage from the Covenant we have made with Death, and the agreement we are at with Hell, that we will have the League defensive and offensive? will be foes to their foes? and will have War with God because he is their Enemy? are we thus resolv'd to be reveng'd upon the Triumphs of the Crosse? and because our Saviour aCol. 2. 15.spoyled Principalities and Powers, triumphing over them on it; therefore set our selves against that Trophee of his Victories over our friends the Devil and his Fiends? is the love of Christ so injurious to us that we will be Enemies to the Expresses of it? and when his affection threw him down so low for our sakes, humbled him to Hell to beg and to procure our friendship, will we go to trample on him there rather than not go thither, and rather than we will not be for ever there?
Was it not for this O blessed Saviour! that thou didst pray against thy Cup so earnestly, because of Man's ingrateful enmity to it? because thou wast to suffer God Almightys Indignation in it, and the Sinners hatred for it? because it was the Cup of the Lords fury, and Man's also? God squeezed into it all the dregs of his Wrath, and man scornfully spits into it? and when the one will make thee drink it up, the other throws it in thy face? was it not because thou wert to take a Crosse up which thou couldst not bear the Torments of, and Man will not endure the Blessings of? but most despitefully treads down that Cross while thou art sinking under it laden with their weight? This is alas, a state so sad that neither S. Pauls tears, nor Christ's Blood hath sufficient compassion for.
And yet though one wept the other dyed for them, these men have neither tears nor pitty for themselves. Yet one would think this were a subject worthy of them: 'Tis storied of Xerxes that when he took a view of his vast Army which he went to Conquer Greece with (an Army such as the Sun never saw, and it could scarce see that, which the Historian sayes did Coelo minitari tenebras, as it cover'd and drank up the Sea, and took up and devour'd the Earth, so it did seem to darken Heaven too: An Army which consisted saith Herodotus, when muster'd at Thermopylae of Five Millions, two hundred eighty three thousand, two hundred and twenty Men, besides Laundresses, Harlots, and Horses; and it had Twelve hundred Gallies for Sea fight, besides Twenty hundred Ships for carriage.) when upon this view he had for a while gloryed in his happinesse to behold and Command so many Nations, and so Powerfull a Fleet and Army: notwithstanding on a sudden he burst into Tears on this Consideration, that in one Hundred years there should not one survive of that great marvellous multitude: (And truely through his folly in one hundred weeks scarce any one but was the prey of Enemies, and Death and Infamy.) But 'tis a sadder Contemplation to reflect on the far greater Armie of the Enemies of the Crosse, who, if they do not end that quarrel, will in fewer years be all dead and in Hell. I know not whether such a sad reflexion called out S. Paul's Tears, but sure I am it does deserve their own: And there is nothing will avail in their behalf without their tears. It may be tears are piteous things for such brave Sinners: But then what will these insulting Enemies of the Cross do, when they shall see that Sign of the Son of Man coming in the Clouds of Heaven? When this Crosse shall usher in the great Assize? When they shall look on him that they have pierced and Crucified upon it? And when that Crucified offended Enemy shall come there to be their Judge? That takes himself to be offended much more in his kindnesse, than his Person; and will judge this more severely that we would not let his Crosse and Passion do us any good, than that we Crucified him on it.
Let us then be caution'd in the fear of God to be no longer Enemies to that which is to reconcile our Judge to us. If we have his Friendship on the Crosse, we may be sure to have it on the Judgment Seat. He that on the Crosse parted with Godhead and with Life for us, will on the Bench adjudge us that Inheritance which his Crosse did purchase for us. He sits there to pronounce Happinesse upon all faithful sincere Christians to proclaim Come ye blessed of my Father inherit the Kingdom prepared for you.
To which, &c.