Works Volume 4, Sermon 9
The NINTH, Being An Eaſter SERMON at S. Maries in Oxford, A. D. 1644.
ACTS III.26.
God having raiſed up his ſon Jeſus, ſent him to bleſs you, in turning away every one of you from his iniquities.
TWERE but a cold unequal oblation to ſo bleſſed, ſo glorious a feſtivity, to entertain you with the ſtory of the Day, to fetch out the napkin and the grave-cloaths, to give you that now for news, that every ſeventh day for ſixteen hundred years, hath ſo conſtantly preach'd unto you. 'Tis true indeed what Ariſtotle obſerves in his foreign, that the every-day wonders are the greateſt, the perfecteſt miracles thoſe that by their commonneſs have loſt all their veneration; he ſpeaks it of a circle, which is of all things moſt common, and yet of all things moſt ſtrange, made up of all contraries, and ſo the mother of all prodigies in art, of all the engines and machines in the world. And the ſame might be reſolved of this yearly, this weekly revolution, the greateſt, but common'ſt feſtival in the Chriſtians Calendar, foreign, the Queen-day, as S. Chry. calls it, I, and that Queen, all glorious within, a many ſaving miracles incloſed in it, and yet this Queen of moſt familiar condeſcendings, is content to be our every weeks proſpect, and after all this, as glorious ſtill as ever, no gluts, no ſatieties in ſuch beholdings.
But ſuppoſing this, I muſt yet tell you, one precious gemm there is in this jewel, one part of the great buſineſs of this day, which is not ſo commonly taken notice of, and that is the bleſſing ſaving office of the day to us, the benign aſpect, the ſpecial influence of the riſing of Chriſt on the poor Sinners ſoul, the uſe, the benefit of the Reſurrection; and to diſcover this unto you, let me with confidence aſſure you, there is not a vein in this whole mine, a beam in this whole treaſure of light, a plume of thoſe healing wings of the Sun of righteouſneſs, a Text in this whole Book of God, able to ſtand you in more ſtead, than this cloſe of S. Peters Sermon: That our juſtification is more dependent on his reſurrection, than his death it ſelf, is ſometimes clearly affirmed by S. Paul, he was delivered up for our offences, and raiſed again for our juſtification, Rom. 4.25. It is God that juſtifieth, who is he that condemneth? It is Chriſt that died, yea rather that is riſen again, Rom. 8.34. and ſo, for ſalvation it ſelf, And being made perfect, he became the Authour of eternal ſalvation, Heb. 5.9. foreign, being conſummate and crown'd, (as foreign, is the crowning of Martyrs) or foreign, being conſecrated to his great Melchiſedech-prieſtly office (as the context enforceth, and foreign in the Septuagint imports) in either ſenſe a denotation of the reſurrection of Chriſt peculiarly; and in this capacity conſidered, he became the foreign, the Author of our ſalvation. But for all this compacted together, and the diſtinct explication of the manner how all this is wrought by Chriſt's reſurrection, this is a felicity reſerv'd, the peculiar prerogative of this Text, brought out now and prepared for you, if you can but have patience till you ſee it open'd. God having raiſed up his ſon Jeſus, ſent him to bleſs, &c.
In theſe words, one fundamental difficulty there is, the clearing of which, will be the firſt part of my task, and ground-work of my future diſcourſe; and that is, to enquire what is meant by ſending Chriſt to bleſs, which when we have open'd, there will remain but two particulars behind, The time of this ſending, and the interpretation of this bleſſing; the time of this ſending, after his reſurrection, God having raiſed up, ſent him. The interpretation of this bleſſing, or wherein it conſiſts, In turning every one, &c.
I begin with the firſt of theſe, To clear the fundamental difficulty, or explain what is meant by ſending to bleſs.
All ſorts of Arts and Sciences have their foreign, their peculiar phraſes and words of art, which cannot be interpreted fully, but by the critical obſerving their importance among thoſe Artists. Caſaubon, I remember, obſerves it among the Deipnoſophists, that they had their foreign, that none but Athenaeus can interpret to us: and certainly the Book of God and Christ that ſpake as never man ſpake, muſt not be denied this priviledge; Among the many that might be referr'd to this head, two here we are fall'n on together, the matter of our preſent enquiry, ſending, and bleſſing. The word foreign to ſend, and the Gre…k parallel to it, if we look it in common Dictionaries, and in many places of the Scripture it ſelf, is a word of moſt vulgar obvious notion, but if you will ask the Scripture-Critick, you ſhall find in it ſometimes a rich, weighty, pretious importance, To deſign, or deſtine, to inſtal, or conſecrate, to give commiſſion for ſome great office, [How ſhall they preach, unleſs they be ſent?] and a hundred the like. Thus we hear of the ſending of Kings, Judges, Prophets; but eſpecially, of our ſpiritual Rulers, under the Goſpel: No other title aſſign'd them, but that of foreign or foreign, the miſſi, the ſent or the Meſſengers of Chriſt, (the more ſhame for thoſe that contemn this miſſion, lay violent hands on that ſacred function, the meaneſt and loweſt of the people, (to make one parallel more betwixt Jeroboams Kingdom, and ours) thoſe foreign, in Ignatius phraſe, braſs Coines of their own impreſſing, ſo contrary to the royal prerogative of heaven, foreign, in S. Peters agoniſtical ſtile, that run without any watch-word of Gods to ſtart them; yea, and run like Ahimaaz, out-run all others that were truly ſent) The defect in our tongue for the expreſſing of this, is a little repair'd by the uſe of the word Sent, and ſo read it thus, God having raiſed up his ſon Jeſus, gave him commiſſion to bleſs us, you will ſomewhat diſcern and remember the importance of this firſt phraſe.
And ſo again, foreign to bleſs, and the foreign, in the Text, ſo fully anſwerable to it, though it be a vulgar ſtile in all Authors, yet a propriety it hath in this place, and in ſome others of Scripture, noting the Office of a Priest, to whom it peculiarly belongs to pronounce, and pray for bleſſings, i. e. in this eminent ſenſe, to bleſs others.
For there being two ſorts of Prieſts in the Pentateuch, or if you will, two acts of the ſame Divine function, the one of bleſſing, the other of ſacrificing, the one obſervable in the Fathers of every Family, in Gen. (who therefore uſe ſolemnly to bleſs their children) and after the enlarging of Families into Kingdoms, belonging to Kings, and eminently and ſignally notified in Melchiſedech, Gen. 14.19. the other more conſpicuous in Aaron, and his Succeſſors in the Jewiſh Priesthood: Both theſe are moſt eminently remarkable in our Christ, the one in his death, the other ever ſince his reſurrection. The ſacrificing part moſt clearly a ſhadow of that one great oblation on the Altar of the Croſs for us, and in ſpight of Socinus, ſuch a Priest once was Chriſt, though but once, in ſpight of the Papists: Once, when he offer'd that one precious oblation of himſelf, the ſame perſon both Priest, and Sacrifice; and but once, no longer Priest thus, than he was thus a ſacrificing; this is his foreign, or foreign, Heb. 7.23. a Priesthood not ſuffer'd to continue, the ſame minute determin'd his mortal life and mortal Priesthood, buried the Aaronical rites and the Priest together. But for the Melchiſedech Priesthood, that of bleſſing in my Text, that of interceſſion, powerful interceſſion, i. e. giving of grace ſufficient to turn us; this is the Office, that now ſtill belongs unto Chriſt, the peculiar grand Office, to which that notion of foreign (to which Chriſts durable unction) belongs, by which he was foreign, conſecrate for evermore, Heb. 7. ult. parallel to that ſo frequent ſtyle of his, A Prieſt for ever after the order of Melchiſedech; not that Melchiſedech was a Prieſt for ever, and Chriſt like him in that, but that Chriſt was to continue for ever ſuch a Prieſt as Melchiſedech in Gen. was; or, that his Aaronical Prieſthood had an end, one ſacrifice, and no more, but his other Melchiſedech prieſthood was to laſt for ever; which you will more diſcern, if you proceed to the ſecond particular, the date of this ſending, the time of his inſtalment into his Prieſthood, after his reſurrection: God having raiſed up, ſent, &c.
That the reſurrection inſtal'd Christ to his eternal Prieſtly office, (or to that part of it, which was to endure for ever,) is a truth that nothing but inadvertence hath made men queſtion; There's nothing more frequently inſinuated in the Scripture; were not my Text demonſtrative enough, firſt [raiſed up] and then thus [ſent] or inſtal'd, the 5. and 7. to the Heb. would more than prove it: ſo in that fundamental grand prophecy, to which all that is ſaid there, refers, that in the 110. Pſal. the Prieſthood of Chriſt is uſher'd in with a [Sit thou at my right hand] ver. 1. ruling in the midst of enemies, ver. 2. the day of his power, ver. 3. all theſe certain evidences of his reſurrection; and then, and not till then, ver. 4. [The Lord hath ſworn, &c. thou art a Priest for ever:] a mortal, dying, determinable Prieſt he was before in his death, but now after his reſurrection from that death, a Prieſt for ever. Once more, Heb. 7.15. perhaps there may be ſome Emphaſis in the [foreign, ariſeth] there ariſeth another Prieſt, or he ariſeth another, an Aaronical Prieſt in his death, but foreign, a Melchiſedech, (i. e. another kind of) Prieſt in his reſurrection. Add to this, that the Melchiſedech-Prieſt muſt be like the type, a King as well as a Prieſt, (which Chriſt as Man was not, till after his reſurrection) and ſo that other famous type of our Jeſus, Zach. 6.13. Joſua the ſon of Joſedek the High-Prieſt, he ſhall be a Prieſt upon the throne, and the counſel of peace (that grand conſultation of reconciling ſinners to God) ſhall be betwixt them both, in the union of that Sceptre and that Ephod, that Mitre and that Crown, the foreign, and foreign, the Regal and Sacerdotal Office of Chriſt; and as one, ſo the other, both dated alike from after the reſurrection; foreign, the thing that by this accumulation of Scripture-teſtimonies, it was neceſſary to demonſtrate. For the clearing of which truth, and reconciling or preventing all difficulties about it, pleaſe you to take it in theſe few Propoſitions.
1. That the Crucifixion of Chriſt was a Sacrifice truly propitiatory and ſatisfactory for the ſins of the whole world, (and there's nothing further from this Text, or our preſent Explication of it, than to derogate from the legality, the amplitude, extent, or precious value of this ſacrifice.)
Yea and 2. that Chriſt himſelf thus willingly offering, delivering up himſelf for us, may in this be ſaid a Prieſt, or to have exerciſed in his death a grand act of Prieſthood.
But then 3. this is an act of Aaronical Priesthood, which Chriſt was never to exerciſe again, having done it once, Heb. 7.27. and ſo far diſtant from his eternal Priesthood. Or, to ſpeak more clearly, an act of Chriſt this, as of a ſecond Adam, a common perſon, order'd by the wiſdom of God to bear the chaſtiſement of our peace, the Scape-goat to carry all our ſins on his head into the wilderneſs, into a land not inhabited, Deut. 16.22. the foreign in our Creed, to which he went; and ſo, though it were typified by all the ſacrifices of the Prieſts, and though in it that whole body of rites were determin'd, (no more Aaronical Prieſts ſeaſonable after this one ſacrifice) yet ſtill this is no part of the eternal regal Melchiſedech-prieſthood, that of powerful interceſſion, that of bleſſing us in the Text; for though the death of Chriſt tend mightily toward the bleſſing of us, though there were a wonderful act of interceſſion on the Croſs, [Father forgive them] yet that powerful interceſſion, that for grace to make us capable of mercy, that bleſſing in this Text, the power of conferring what he prays for, this 'twas to which the reſurrection inſtal'd him.
4. If all this will not ſatisfie, why then one way of clearing this truth farther, I ſhall be able to allow you that the death of Chriſt conſider'd as a ſacrifice, may under that notion paſs, not for an act of a Prieſt in facto eſſe, but for a ceremony of his inauguration in fieri; thus in the 8. of Levit. at the conſecrating of Aaron and his ſons, you ſhall find ſacrifices uſed, the Ram, the Ram of conſecration, ver. 22. and apportion'd to that, this Lamb of God, that by dying taketh away the ſins of the world, may paſs for a Lamb of conſecration, the true critical importance of the foreign, Heb. 2.10. that the Captain of our ſalvation was to be conſecrated by ſufferings. This death of his, that looks ſo like an act of Aaronical-Prieſthood, is the preparative rite of conſecrating him to that great eternal Prieſthood after the order of Melchiſedech, and this preparative moſt abſolutely neceſſary both in reſpect of Chriſt and us, of Chriſt who was to drink of the brook of the way, before his head ſhould be lifted up, humbled to death, &c. Phil. 2. wherefore God hath alſo highly exalted him, for that ſuffering, crown'd him; Yea, and in reſpect of us too, Heb. 2.9. who were to be ranſom'd by his death, before we could be bleſs'd by his reſurrection, deliver'd from the captivity of Hell, before capable of that grace which muſt help us to heaven, which ſeems to me to be the deſcant of that plain ſong, Heb. 2.17, 18. Wherefore in all things it behoved him to be made like unto his brethren, i. e. as the 18. verſe explains it, to ſuffer being tempted, to undergo the infirmities and mortality of our fleſh, that he might be a merciful and faithful high Prieſt, &c. his infirmities and effuſion of his blood are not this Prieſthood of it ſelf, but the qualifying of the ſecond perſon in the Trinity, to become a high Prieſt, and that a merciful and faithful one, merciful to pardon ſlips, and faithful to uphold from falling, and ſo a Prieſt ſuch as it is moſt for our intereſt to have. And ſo once more the dream is out that Artemidorus mentions of one; he dream'd he was crucified, and the conſequent was, foreign, he was taken up to be a Prieſt of Dioſpolis; And by the way, let me tell my Clergy Brethren, if that ſhall prove the conſequent of our Prieſthood, which was the preſage of Chriſts, the pains, the contumelies, yea and death of that Croſs; what is this, but a bleſſed lot, that hath brought us ſo near our Chriſt, and a means to conſecrate us too to our foreign, to be Kings and Prieſts for ever in Heaven?
I have thus far labour'd to clear this doctrine, calculated the time of Chriſts enſtalment to his eternal Prieſthood, and found it exactly the ſame with the aera here in this Text, not till after the reſurrection, to which I ſhall only add one final grand proof of all, which will ſum up all that hath been hitherto ſaid, That parting ſpeech of Chriſts, Mat. ult. [All power is given unto me both in heaven and earth,] that, you know, was after the reſurrection, and ſo from thence that power was dated, and that commiſſion of bleſſing, that here we ſpeak of; The act of his eternal Prieſthood is his interceſſion, that his powerful interceſſion, that his giving of that grace which he interceeds for, that the bleſſing in this Text; and ſo the commiſſion of bleſſing was given him, not till after the reſurrection. And believe it, though it look all this while like a rough ſapleſs ſpeculation, there is yet ſomewhat in it, that may prove very uſeful and ordinable to practice, a hint if not a means of removing one of the harmful'ſt ſcandals, and impediments of good life, that is to be met with. We are Chriſtians all, and by that claim, foreign, on rank, and on march toward eternal life; and yet many of us live like ſo many Mahometans or China-infidels, quite out of all form of obedience to the commands of Chriſt, we do not reverence him ſo much, as to pretend toward ſerving him, not advance ſo far as but to be hypocrites in that matter, live in all the ſenſuality and vileneſs in the world, and yet live confidently, reſolve we have done what is required of us by Chriſt, can juſtifie our ſtate for ſuch as God is pleaſed with; And if we be called to account, the anchor of all this unreaſonable falſe hope of ours, is moſt conſtantly this, that Chriſt our Prieſt hath propitiated for us, we fly to our City of refuge till our Prieſt be dead, and then we are quit by proclamation, out of the reach of the avenger of blood. 'Tis the death of Chriſt we depend on, to do all our task for us, his prieſtly, not regal office, we are reſolved to be beholding to; In that we have Chriſt the Sacrificer, Chriſt the Reconciler, Chriſt the Satisfier, and theſe are Chriſts enough to keep us ſafe, without the aid of Chriſt the King, that Judaical unedifying notion of a reigning Meſſias; and then, quis ſeparabit? what ſin, what devils, what legion, what act, what habit, what cuſtom, what indulgence in ſin, i. e. what Tophet, what Hell ſhall be able to ſeparate us from the love, the favour, the heaven of God?
He that hath Chriſt the Prieſt, hath all; he that believes in the ſufferings, hath Chriſt the Prieſt, though not the King; hath the faith, though not the works, i. e. the righteouſneſs, though not the Heatheniſh morality; the Proteſtant, Orthodox part, though not the Popery, the Antichriſtianiſm of a Chriſtian, and ſo, is but the richer for that want, hath the greater portion in the ſufferings of Chriſt, by the abundance of thoſe ſins he ſuffered for; the more of the Prieſt is ours, by how much the leſs of the King is diſcernible in us. Having driven our unchriſtian lives to this principle, this ſolemn conceit of ours, that the Prieſtly office of Chriſt (to which, if rightly underſtood, we owe all our ſalvation) is nothing but the death of that Chriſt, methinks 'twere now poſſible to convince the ſecure Fiduciary of the error and ſophiſtry of his former way, to rob him of his beloved cheat, now that we have prov'd ſo clear, that Chriſt commenc'd his eternal Prieſthood (that on which all our bleſſedneſs depends) from the foreign, not till after his reſurrection. For Tell me, O thou whom my ſoul loveth, and mourneth, and bleedeth for in ſecret, thou carnal confident, that haſt wearied thy ſelf in the greatneſs of thy way, thy profane wild-gooſe chaſe of ſin, and yet haſt not ſaid, there is no hope, thou that wilt profane and be ſaved too, riot and be ſaved too, reconcile faction, rebellion, ſacrilege, oppreſſion, oaths, carnality, all the unchriſtian practices in the world, (the confutation of the whole Goſpel) with ſalvation; Tell me, I ſay, what Chriſt it is, thou wilt be tried, or ſaved by; by Chriſt the King? I am confident thou wert never ſo impudent, to venture thy rebellions to that cognizance: Well, it is Chriſt the Prieſt thou ſo dependeſt on; and …y Chriſt the Prieſt? Why? becauſe he hath ſacrificed himſelf for thee. Now let me tell thee, 1. That ſome have gueſt ſhrewdly, that though Christ died for all the ſinners and ſins in the world, yet his ſufferings being but finite in duration, though infinite in reſpect of the perſon of the ſufferer, will not prove a foreign, a proportionable ranſom for thy ſins; I mean, the impenitent ſinners ſins, in duration infinite, being, as they are, undetermin'd, uncut off by repentance. Thou muſt return, reform, confeſs and forſake, or elſe thou haſt out-ſinn'd the very ſufferings of Chriſt, out-ſpent that vaſt ranſom, out damn'd ſalvation it ſelf: that may be a conviction ad hominem perhaps, and therefore I mention'd it in the firſt place. But then, 2. Thou art, it ſeems, all this while miſtaken in thy Prieſt, thou art, it ſeems, all for the Aaronical, and haſt not yet thought of the Melchiſedech-Priest; thou art all for the ſacrificer, and never dream'ſt of the bleſſer. Thou layeſt all thy weight on the Croſs of Chriſt, and art ready to preſs it down to hell with thee, with leaning onelyonly, but not crucifying one luſt on it; never thinkeſt of being riſen with Christ, the condition ſo indiſpenſably neceſſary to give us claim to the benefit of his death, and ſo in effect, thou leaveſt Christ in the grave, and thy ſelf in that mournful caſe of the deſpairing Diſciples, ſperaveramus, we had hoped, but never look'ſt after a reſurrection. 'Twas Saint Pauls ſaying, [If in this life only we have hope in Christ, we were of all men most miſerable] I ſuppoſe it is, in this life only, not of us, but of Christ on this earth; for it is brought to prove Chriſts reſurrection, there, and it follows immediately, but now is Christ raiſed, 1 Cor. 15.20. and if that be the ſenſe of the foreign there, the [this life of Christ] contains alſo his death under it, for both thoſe together it is, that muſt make up the oppoſite to the reſurrection. And then I ſhall enlarge the Apoſtles words, though not ſenſe, If in the earthly life and death of Chriſt we had hope only, a ſad life, and a contumelious death, if there were no ſuch thing as a reſurrection to help bleſs us, we were of all men the moſt miſerable; hadſt thou no other Prieſt, but the Sacrificer, the mortal finite Aaronical-Prieſt, nothing but the ranſom of Chriſts death (which though it be never ſo high a price, is yet finally unavailable to many for whom it was paid, he bought them that are damn'd for denying him, 2 Pet. 2.1. the wilful ſinner treads under foot the Son of God, profanes the blood of the covenant by which he is ſanctified, Heb. 10.29. and ſo there's deſtruction enough ſtill behind for the impenitent wretch, after all that Chriſt hath ſuffer'd for thee) what forms of ejulation and lamentation were enough for thee, Alas my Brother! ah Lord! or ah his glory! what mourning or wailing were thy portion? Tell me, wilt thou be content to leave thy Father before he hath bleſſed thee? Jacob would not do ſo with the Angel, but would wreſtle his thigh out of joynt, rather than thus part with him, and even the profane Eſau will run and weep bitterly for it; and then art thou more nice and tender than that ſmooth Jacob, wretchleſs than that profane Eſau, if thou content'ſt thy ſelf only to have brought Chriſt to the grave, that ſtate of curſe, and never look'ſt out for the bleſſing provided for thee in the reſurrection: Miſtake me not, I would not drive you from this Croſs of Chriſt, diſcourage you from that moſt neceſſary act of faith, the apprehending the crucified Saviour; No, if my lot had fallen on a Good-friday, I would have ſpent my whole hour on that one theme, and known nothing among you but Jeſus Chriſt and him crucified: Only my deſire is, that you will not allow one act of faith to turn Projector, to get all the cuſtom from the reſt, that you will permit Chriſt to live in you, as well as to die for you, to bleſs as well as to ſatisfie, to riſe again for your juſtification, as well as to be delivered up for your offences, that you will attend him at Galilee as well as at Golgotha, think of the triumphant as well as the crucified Saviour, the Melchiſedech as well as the mortal Aaron-Prieſt. And not only to think of his riſing, I muſt tell you, but count of a work, a mighty important neceſſary work, that of turning, in this Text, to be wrought on us, and in us by that reſurrection now, after the pardon impetrated by his paſſion; I ſay, not only to think of and believe him riſen, the Devil hath as much of that thought, as frequent repeated acts of that belief as you, and there is not ſuch magick in that faith, or phanſie, as to bear you to Heaven by meditating on his journey thither, to elevate you, by gazing on his aſcenſion. No, that faith muſt be in our hearts too, that principle of action, and practice, they muſt open to him as the Tulip to the riſing Sun, or as the everlaſting dores to that King of glory, give him an alacrious hoſpitable reception, as the friend to the friend, as the diſeaſed to the Phyſician, deliver themſelves up moſt willing Patients to all his bleſſing warming influences, to all his medicinable ſaving methods, that he may ſanctifie, and reform, bleſs and turn, live and reign in our hearts by faith, and prove a Shlloh in the Criticks notion of the word, from foreign fortunatus eſt, the work of the Lord, for which he raiſed him, thrive and proſper in his hands. We muſt riſe with Chriſt as well as die with him, doe as the bodies of the Saints that ſlept, Mat. 28.53. ariſe and come out of our graves of ſin, go into the holy City and appear to many. Our reſurgere muſt be attended with an ire, (an ire of obedience, Go, and he goeth; an ire of motion too, an active ſtirring vital life, not ſit only or creep, but go and walk, and run the way of Gods commandments) and then 2. we muſt have a term for that motion, a matter for that obedience, an ubi for that ire, and that [civitatem ſanctam,] 1. the City, and then the holy; the life of the man, the Citizen, the Common-wealths man, riſen with Chriſt, in every of theſe capacities; and then the ſanctam, a ſuperaddition of all ſanctity, of all that's Chriſtian; and in all theſe notions we muſt ire, and praire, go before as a foreign, and ſo do that great act of charity, attract others after us by exemplary lightſom actions, apparere multis, conduct the ſtray multitude to heaven. That this is the benefit of Chriſts reſurrection, and that there is no faith, or belief in this article to be counted of, but that is thus improv'd, thus evidenced, is the ſpecial thing that I meant to perſwade you from theſe words, which I ſhall endeavour to do, by reſerving the remainder of the time for the third and laſt particular, the interpretation of this Prieſtly office of Chriſt, to which the reſurrection inſtal'd him, or wherein this bleſſing conſiſts, In turning, &c.
For the equal dealing with which, I conceive my ſelf obliged to ſhew you theſe three things:
1. What is meant by turning away every one from his iniquities.
2. What the dependence is betwixt this and the reſurrection of Chriſt.
3. How this turning is an interpretation of bleſſing, God having raiſed up his ſon Jeſus, ſent him to bleſs us, in turning, &c.
For the firſt, every ſyllable will be a hint of direction for this matter, 1. Turn] that one ſyllable is the beſt deſcription of the great ſaving grace of repentance, foreign, in Athanaſius's phraſe, the inverting, the tranſpoſing, or the turning of the ſoul, and leſs than that, w… not prove ſufficient; humbling, and confeſſing, and grieving, and hating, will not ſerve the turn, theſe are but initial preparatives to that laſt hand, but dull lines, but liveleſs monagrams, which that vital pencil in this Text, that of turning, muſt fill up; The want of this one accompliſhment, is the ruining of all, makes that vaſt Chaſm, as wide as that betwixt Dives and Abrahams boſom; the ſorrowing, confeſſing, ſelf-hating, (if unreformed) ſinner may fry in Hell, when none but the returning Prodigal can find admiſſion to Heaven; and that for the [turning.] The manner of which, will be worth the obſerving alſo; the word [foreign,] here is common to Chriſt and us, but in a different power and ſenſe, he by way of efficience, we of non-reſiſtance, active in Chriſt, and but neutral in us, he to turn us, and then we to turn, not to reſiſt that power of his grace, not to go on, when he turns: So in other phraſes of Scripture, he to draw, and then we to run after him; God to work in us both to will and to do, and then we to work out our own ſalvation; he to knock, and we to open; he to rouze the ſleeper, and we to awake, and riſe from the dead; we to obey his grace, but his grace moſt neceſſary thus to turn us: or yet more plainly, Chriſt to uſe all the means of turning us, that can belong to God, dealing with reaſonable creatures, and ſuch as he means to crown, or puniſh; his call, his promiſe, his threats, his grace, preventing, exciting, aſſiſting, in a word, all but violence, and coaction, (which is deſtructive of all judgment to come) and we not to reſiſt, to grieve, to quench thoſe bleſſing methods, to turn when he will have us turn. Then [every one of you] the extent of that grace, conſequent to that reſurrection, He is gone up on high, hath led captivity captive, and gave gifts unto men, men indefinitely there, and all fleſh in the other prophecy (I will pour out my ſpirit on all fleſh) and here every one of you, i. e. primarily every one of you Jewes, [unto you firſt] in the beginning of the Verſe, but then from them diffuſively to all others▪ The foreign, Tit. 2.11. hath appeared unto all men, foreign, &c. taking them all into the ſchool of diſcipline, teaching them to live ſoberly, and juſtly, and piouſly in this world; and again [every one] this turning is indiſpenſably neceſſary, and therefore to every ſelf flatterer, O be not deceived, &c. and bring forth fruit, &c. and think not to ſay within your ſelves, We have Abraham, &c. There is no diſpenſation for Abrahams Children, for the elect, for men of ſuch and ſuch perſwaſions, no ſpecial priviledge for Favourites, no Poſtern-gate, or back ſtairs for ſome choice privado's, all their prerogative is the foreign, earlier grace, or more grace, and conſequently ſo much the more obligation, but then except you repent, and return, you ſhall all periſh. 3. [From his iniquities] Iniquities, firſt, and then [his] Iniquities; not the foreign, every legal breach, or declination, the reſurrection and grace of Chriſt will not thus return us to a Paradiſe on earth, will not thus ſublime us quite out of our frail ſinner-ſtate, till our mortality be ſwallowed up with life, but the foreign, villanies and wickedneſſes of the carnal man, the waſting acts, and noiſome habits of an unſanctified life, from theſe, Chriſt died and roſe, that he might turn us. There is not a more noxious miſtake, a more fatal piece of Stoiciſm amongſt Chriſtians, than not to obſerve the different degrees and elevations of ſin, one of the firſt, another of the ſecond magnitude, one ignis fatuus or falſe ſtar differing from another in diſhonour, though not in glory, ſome ſpots that are ſpots of ſons, that by a general repentance, without particular victory over them, by an habitual reſolution to amend all that is amiſs, without actual getting out of theſe frailties, are capable of Gods mercy in Chriſt, reconcileable with a regenerate eſtate, ſuch are our foreign, our weakneſſes, ignorances, and the like; and ſome that are not the ſpots of ſons, they which do them, ſhall not without actual reformation, and victory, and forſaking, enter, or inherit the kingdom of God, after all that Chriſt hath done, and ſuffered for them; ſuch our deliberate acts, and habits againſt light, againſt grace, the foreign, in the Text; and let me tell you, the not pondering theſe differences, not obſerving the grains, and ſcruples of ſin, how far the foreign, extend, and when they are overgrown into foreign, is the ground (that I ſay no more) of a deal of deſperate profaneneſs; We cannot keep from all ſin, and therefore count it loſt labour to endeavour to abſtain from any; having demonſtrated our ſelves men, by the foreign, we make no ſcruple to evidence our ſelves Devils too, by the foreign; the deſperation of perfect ſinleſsneſs, makes us ſecure in all vileneſs; and being engaged in weakneſs, we advance to madneſs; either hope to be ſaved with our greateſt ſins, or fear to be damned for our leaſt; and having reſolv'd it impoſſible to do all, reſolve ſecurely to do none; our infirmities may damn us, and our rebellions can do no more; our prayers, our almes have ſin in them, and our murthers and ſacriledges can be but ſinful: and ſo if the Devil or our intereſts will take the pains to ſolicite it, the deadlieſt ſin ſhall paſs for as innocent a creature, as tame, a ſtingleſs Serpent, as the faireſt Chriſtian vertue; and all this, upon the not obſerving the weight of the foreign here, which Chriſt roſe from the grave on purpoſe to turn us from, and from which whoſoever is not turned, ſhall never riſe unto life. Add unto this, the [foreign] the [his] iniquities, as it refers to the author of them, and this is the bill of challenge and claim to thoſe accurſed poſſeſſions of ours, nothing is ſo truly, ſo peculiarly ours, as our ſins; and of thoſe, as our foreign; Our frailties, our lapſes, our ignorances, the diſeaſes, and infelicities of our nature, which may inſenſibly fall from us, vix ea noſtra voco; but our waſting, wilful acts, and indulg'd habits, thoſe great Vultures and Tygres of the ſoul, they are moſt perfectly our own, the natural'ſt brats, and trueſt progeny, that ever came from our loins, nor foreign, nor foreign, nor foreign, in Agamemnons phraſe, nor God, nor Fate, nor Fiend, are any way chargeable with them: The firſt were blaſphemy, the ſecond Stoiciſm and folly to boot, the third a bearing falſe witneſs againſt the devil himſelf, robbing him of his great fundamental title of foreign, Calumniator, and proving thoſe, that thus charge him, the greateſt Devils of the twain; and all this, is but one part of the [foreign] here, the [his] &c. as it refers to the Author. And [foreign] again, the [his] as it is a note of eminence, his peculiar, prime, reigning ſins, that all others, like the foreign, or commonalty are fain to be ſubject to, ſometimes a monarch-dictator-ſingle-ſin, a [the plague in his own heart] a principality of ambition, of pride, of luſt, of covetouſneſs, that all others at their diſtance adminiſter unto; ſometimes an optimacy of a few, all prime coequal in their power; and ſometimes a democracy, or popular ſtate, a whole Aegypt full of locuſts in one breaſt, a Gad, a troop or ſhole of ſins, all leading us captive to their ſhambles; and thus our Soveraign ſins, as different as our tempers, and every o…e the [foreign] here, every man from his iniquities. The ſumm of this firſt proſpect is briefly this, Th… …urning every one from his iniquities, wherein Chriſts bleſſing us conſiſts, is his giving of grace ſufficient to work an univerſal, ſincere, impartial, thorough-change of every ſinner, from all his reigning, wilful ſins; The ſincerity, though not perfection of the new creature; And the dependence betwixt this and the reſurrection of Chriſt, is the ſecond, or next enquiry.
The reſurrection of Chriſt in the Scripture-ſtile, ſignifies not always the act of riſing from the dead, but the conſequent ſtate after that riſing, by the ſame proportion that foreign, the new creation, and the being regenerate or born of God, ſignifie the ſtate of Sonſhip, and not the act of begetting only; So that in brief, the foreign here, the raiſing up of Jeſus, ſignifies the new ſtate, to which Chriſt was inaugurate at his reſurrection, and contains under it all the ſeverals, of aſcenſion, of ſitting at the right hand of power, of the miſſion of the Holy Ghoſt, and his powerful interceſſion for us in Heaven ever ſince, and to the end of the world; And this is the notion of the reſurrection of Chriſt, which is the bleſſer, which hath that influence on our turning; 'twill not be amiſs to ſhew you how.
And here I ſhall not mention that moral influence of his reſurrection upon ours; by the example of his powerful riſing out of the grave, to preach to us the neceſſity of our ſhaking off the grave-cloths, that cadaverous, chill, noiſome eſtate of ſin, foreign, to riſe again with him; This is the bleſſing in the Text; but this, the example of Chriſt might preach long enough to dead ſouls, before it would be hearkened unto, although the truth is, the antient Church by their ſetting apart theſe Holy-days for the baptizing of all that were baptized, and the whole ſpace betwixt this and Pentecoſt, and every Dominical in the year, for the geſture of ſtanding in all their ſervices, that no man might come near the earth, at the time that Chriſt roſe from it, did certainly deſire to enforce this moral on us, that our ſouls might now turn, and be bleſſed, riſe and be conformed to the image of Chriſts reſurrection; Bleſſed Lord! that it might be thus exemplary to us at this time. But to omit this, the ſpecial particulars wherein the reſurrection of Chriſt, as our bleſſer, hath its influence on our turning, are briefly theſe three:
1. The beſtowing on us ſome part of that Spirit, by which Chriſt was raiſed out of the grave Conſider Rom. 8. verſe 11. and 'tis all that I ſhall ſay to you of that firſt particular. If the Spirit of him that raiſed up Chriſt from the dead, dwell in you, he that raiſed up Chriſt, ſhall alſo quicken your mortal bodies by his Spirit that dwelleth in you, that Spirit of power by which Chriſt was raiſed out of the grave, is the very efficient of our turning, our new birth, the Author of our preſent bleſſedneſs, and the pledge of our future immortality; God having raiſed his Son by his Spirit, anointed him with that Spirit, to work the like miracles daily on our ſouls, in bleſſing, in turning every one, &c. and that is the firſt thing.
2. Chriſts reſurrection hath a hand in bleſſing, in turning from iniquity, in reſpect to that ſolemn miſſion of the Holy Ghoſt promiſed before, and performed immediately after his aſcenſion. This not perſon, I mean, but office of the Holy Ghoſt, in ſetling a Paſtorage in the Church, and to it the conſequent power, and neceſſity of preaching, adminiſtring Sacraments, governing, cenſuring, all which were the effects of the Holy Ghoſts deſcending, and the direct interpretation of the foreign, then, and ever ſince then: To which if you pleaſe to add the promiſe of the annexion of the Spirit, and the inviſible grace of God to the orderly uſe of theſe, ſo far that the preaching of the Goſpel (not only that manner of preaching among us, that hath gotten the monopoly of all the ſervice of God into its Patent, the only thing that many of us pay all our devotion to; but any other way of making known the Goſpel of Chriſt, the doctrine of the ſecond Covenant) is call'd foreign, 2 Cor. 3.8. the adminſtration, or means of diſpenſing the Spirit to us, and the Sacrament foreign, the communication of the bloud of Chriſt, yea and the cenſures, no carnal, weak, blunt weapons of our warfare, 2 Cor. 10.4. but mighty through God, &c. you have then a ſecond energy of his reſurrection toward our turning, ſo great, that he that holds out againſt this method of power and grace, and will not turn nor underſtand after all this, ſhall never be capable of any other means of bleſſing, of working that great work for him: and ſo you ſee the ſecond ground of dependence, between the reſurrection, and bleſſing, or turning. O that it might work its deſign upon us, that to day we would hear the voice, that cries ſo loud to us out of heaven, the laſt perhaps numerically, I am ſure the laſt in ſpecie or kind, the laſt artifice, this of the Word, and Sacraments, that is ever to be hoped for to this end, to bleſs us, to turn us every one from our, &c.
3. The Reſurrection hath to do in bleſſing, and turning, in reſpect of Chriſts Interceſſion, that prime act of his Melchiſedech-prieſthood, his powerful interceſſion, i. e. in effect, conferring of grace on us; thus Rom. 8▪ 34. where that weighty buſineſs of juſtifying is laid more on the Reſurrection, than Death of Chriſt, (It is Chriſt that died, yea rather that is riſen again.) 'Tis thus enlarged in the next words, who is even at the right hand of God, who alſo maketh interceſſion for us; his interceſſion, powerful interceſſion at the right hand of God, (a conſequent of Gods raiſing up his Son Jeſus) hath a main influence on turning firſt, and then juſtifying the ungodly: and ſo Heb. 7.25. Wherefore he is able to ſave them to the uttermoſt, foreign, to ſave them for good and all, deliver them from all kind of aſſailants, from ſin, from themſelves, from wrath, from hell, though not abſolutely all, yet thoſe that come unto God by him, thoſe that turn when he will have them turn, ſeeing he ever liveth to make interceſſion for them. Will you ſee this more clearly? Why then thus. There are three degrees of grace, preventing, exciting, aſſiſting: the firſt for converſion, the ſecond for ſanctifying, the third for perſeverance. And two acts of turning, being already premiſed, for the beginning of that bleſſing work, 1. By the power of that Spirit that raiſed Jeſus from the dead; Then 2. By the deſcent of the holy Ghoſt; (the firſt as the ſeed ſown, the ſecond as the rain and Sun-ſhine to bring it up) there is yet a third required for the earing and hardning of the corn, that of Gods giving increaſe, for the conſummating this weighty affair, for the confirming and eſtabliſhing thoſe that are initially bleſt and turned into a kind of Angelical ſtate of perſeverance: And to this it is, that Chriſts continual interceſſion belongs, for that is peculiarly for Diſciples, for thoſe that are Believers, Chriſtians already, that they may be preſerved and kept in that ſtate (as for Saint Peter in the time of ſhock, of tempeſt, when Satan is at his [expetivit]) that if we be permitted to be tempted, yet our faith may not fail, Luke 22.32. Another copy of this interceſſion you have John 17. the whole chapter is a preſcript form of it, a platform of what he now daily performs in heaven. Look in the 11. verſe, Holy Father, keep through thine own name, own power, thoſe whom thou haſt given me, thoſe that are believers already: and in the 15. I pray not, that thou ſhouldſt take them out of the world, but that thou ſhouldſt keep them from the evil one; not for immunity from temptations, for an impeccable ſtate, but for a ſufficiency of grace to keep, to ſuſtain them in time of temptation, that they may be able to ſtand. So that this Interceſſion of Chriſt, is apportion'd and adequate to the foreign, proficients, thoſe that are Believers already, Diſciples, (or others to come, that ſhall be ſuch, and when they are pray'd for, are conſidered under that notion, as 'tis clear ver. 20. Neither pray I for theſe alone, but for them alſo that ſhall believe on me through their word) a direct notation, who they are, that this daily interceſſion for keeping, for perſeverance, belongs to, the believers, faithful diſciples, and none others, I pray for them, I pray not for the world, ver. 9. Other prayers he can allow for the world, the verieſt incarnate devils in it, the very crucifiers, Father forgive them; but this prayer for perſeverance, for keeping, is only for the [them] the believers there: The impenitent unbeliever cannot have his portion in that, unleſs he would have Chriſt pray to damn him irreverſibly, to keep him in his impenitence, to ſeal him up unto the day of perdition: You ſee from hence by way of reſult or corollary, what 'tis that our perſeverance in the faith and favour of God, is imputable to, not any fatal contrivance for ſome ſpecial confidents, that their ſins ſhall not be able to ſeparate them, not any ſuch foreign, as Marcus his Scholars in Irenaeus, pretended to, that by it they were foreign, naturally ſpiritual, that all the debaucheries in the world could no more vitiate them, than the …un-beams are profan'd by the dunghill which they ſhine on, or the gold by the …luttery it may be mixt with, that by the ſhield of the mother of heaven, what ever they did, they were foreign, inviſible to the Judge. No ſuch comforts and hopes as theſe, of perſeverance in ſin, and favour with God at once, of making good our union with God, when we are in the gall of bitterneſs, of being juſtified, when we are not ſanctified; that magical ſpell, that faſtens us in a circle, (and then what ever we do there, the devil cannot approach us) is the very hope of the hypocrite in Job, and that hope as hypocritical as himſelf, periſheth, and vaniſheth, when he hath moſt reſt to ſet upon it, foreign, ſaith Ariſtotle, the debauch't young man can entertain himſelf with ſuch daring courageous hopes as theſe, foreign, but old age and death-beds are not of ſo good aſſurance. There is but one principle, I ſay, of our perſeverance to be depended on, that of Chriſts daily interceſſion for the true humble diſciple, that his faith may not fail, and that Interceſſion an act of power in Chriſt, to give what he thus prayes for, All power is given unto me, and ſo in effect, a doing, and giving, what ever is required on Gods part to the working of this bleſſed work upon our ſouls, a concurrence, an actual donation of minutely aſſiſtance to them that humbly wait and beg for it, and that, ſecondly, receive it, and make uſe of it when 'tis given. That double condition is indiſpenſably required on our parts, to the obtaining of this grace, as you may ſee it in the Habenti dabitur, the parable of the talent: and Heb. 7.25. He is able to ſave them that come unto God by him, ſeeing he ever liveth to make interceſſion for them: the ability to ſave and deliver out of the tempters hand, to give perſeverance, is explained by his continual interceſſion, but that only to thoſe that come unto God by him, the pious diſciple, and true Chriſtian, the worſhipper of God that doth his will, that 1. begs, and then, doth not reſiſt, and grieve that Spirit of his, (as Heb. 5.9. he is authour of ſalvation, to whom? to all thoſe that obey him) he is [able to ſave them] as if Chriſt were not able to ſave any others, to give any other perſeverance, (as he could not do miracles in his own country, becauſe of their unbelief.) The truth is, his decree and oath hath mani…le… him, no… to work ſuch miracles of mercies, prodigies of perſeverance, for the profane impenitent, the either ſpiritual or carnal preſumer. You ſee now the dependence betwixt the foreign, on one ſide, and the foreign & foreign, on t'other, the riſing on one ſide, and the bleſſing and turning on t'other: I pr… ceed to my laſt particular, that the turning is but a periphraſis of bleſſing, To bleſs us in turning, &c.
And I would it were in my power, inſtead of demonſtrating to your brain, to preach … home to your affections, to perſwade you, and convince you of this great truth, the belief of which, your felicity here, and eternity hereafter, ſo much depends on; could you but acknowledge the foreign, that there is any ſuch thing as bleſſedneſs in a regenerate life, diſcern this myſtery of godlineſs, the preſent joyous eſtate, that lies folded up in the new creature, 'tis impoſſible you ſhould be any longer in love with periſhing. There may be perhaps, ſome ſmooth, pleaſant parts in ſin, that the beaſt about you may delight in, ſome entertainment for that carnal brute; but what a poor acquiſition is that delight, to tempt thee out of bleſſedneſs, to rob thee of ſuch ineſtimable treaſures? A piteous exchange this, make the beſt of it: but when that moment any joy is not to be had neither, when there is ſo little, ſo nothing even of tranſitory carnal pleaſure in it, then Return, O Shunamite, return, let not the Prodigal out-wit thee, out-thrive thee, riſe up in judgment againſt thee, and condemn thee; He, after the exhauſting not only of his patrimony, but of his fleſh, a creſt-fall'n degenerous Prodigal, a kind of Lycanthropos Nebuchadnezzar, (but in worſe company) driven from men to ſwine, which of all other creatures are unfitteſt to preach returning (their ocular nerves, ſaith Plutarch, are ſo placed, that they can never come to ſee Heaven, 'till they are laid upon their backs) yet even (this gueſt of ſwine) Prodigal can at laſt think fit to return to his Father; O let this Prodigal turn Preacher, (as ſuch ſometimes, when they have run out of all, are wont to do) I ſhall give him the Text, on which I ſhall be confident he will be very rhetorical, Return unto thy reſt, O my ſoul.
Again, conſider the foreign, what bleſſedneſs is, and that may poſſibly work upon you; Other excellencies there are, that may ſet you out in the eyes of men, generoſity, obligingneſs, wiſdom, learning, courage, &c. and every of theſe can be thought fit to be ſome ſober mans Idol. And yet the utmoſt that can belong to theſe, is to be praiſe-worthy: And then, what proportion is there betwixt all theſe, and one ſuch heroick excellency, of which the Philoſopher can ſay, praiſe is too poor a reward for them, we count them bleſſed.
O then, if there be any conſolation in Chriſt, any vertue, any praiſe, if any ſo noble a quality as ambition be left in you, if any ſpark of that Veſtal flame, any aſpiring to that which will ennoble and ſublime your natures, any deſign on bleſſedneſs, behold and remember the turning in this Text; nay, if you are but ſo wel-natured as to wiſh a poor piteous accurſed kingdom out of the jawes of ſo many hells, and capable of ſome return toward bleſſedneſs again, fulfil you my joy. Away with thoſe objections and prejudices we have to repentance, that 'tis a rugged, thorny, galling way, a dull, melancholy, joyleſs ſtate, what ever you can miſs, what ever quarrel in it, 'twill be abundantly repair'd and ſatisfied in this one of bleſſedneſs; ſend me all the torments and miſeries of this malicious Age, the inventions of wit, and cruelty, all the diſeaſes, that the Heathens fear had deified, and in the midſt of theſe, a preſent, inſtant bleſſedneſs, and I ſhall certainly defie them all; give me bleſſedneſs upon the rack, upon the wheel, and if you will ſuppoſe it poſſible, in hell it ſelf, and I will never ask Father Abrahams favour or allay to thoſe flames, I ſhall not doubt but to enjoy that any thing, that hath bleſſedneſs in it. The very Heathens, ſaith Saint Auſtine, had a great deſign upon one treaſure that they found they had loſt, uſed all means they could think would contribute toward the recovery of it; and in that queſt went at laſt, ſaith he, and gave their ſouls to the Devil, to get purity for thoſe ſouls. 'Twere then but reaſon that you would give your ſouls unto God, to purchaſe it, that you would ſet a turning, a purifying, when the ſame compendium renders you pure, and bleſt together, when the being happier than you were before, is all that you pay to be ſo for ever.
I have tired you with preaching that, that would have been more ſeaſonable to have prayed for you, that God, having, as on this day, raiſed up his Son Jeſus, will vouchſafe to ſend him into every of our hearts, to bleſs us, to bleſs this accurſed, miſerable Kingdom, this ſhaking, palſie Church, this broken State, this unhappy Nation, this every poor ſinner ſoul, by turning all, and every one from his iniquities, by giving us all, that only matter of our peace, and ſerenity here, and pledge of our eternal felicity hereafter; Which God of his infinite mercy grant us all, for his Son Jeſus ſake whom he hath thus raiſed. To whom with the Father, and the Holy Ghoſt be aſcribed, as our only tribute, the honour, &c.