A Treatise of Divine Meditation, Text (3 of 3)
The acts, or effects of Love, preſuppoſed, or comprehended under it, are theſe.
Firſt, To acknowledge God to bee the chief good, and with moſt earneſt deſire to bee carried towards him, that wee might bee united to him.
Secondly, To reſt, delight, and rejoyce in him, and to deſire nothing above him, nothing againſt him, nothing equal unto him.
Thirdly, To ſeek the advancement of his glory, and to think, will, ſpeak, or do, what is acceptable in his ſight, whether wee have to deal immediately with his Majeſty, or others pertaining to him: Hee that loves God, will love what the Lord loveth, and hate what hee hateth, do what hee commandeth, and forgo whatſoever is forbidden; Whoſe keepeth the Word, 1 Joh. 2.5.in him verily is the love of God perfected.
Fourthly, To neglect no occaſions which are or may bee offered for the exerciſe of piety: Love is diligent, and laborious.
Fifthly, To love them that fear God, for his ſake, and to draw as many as poſſibly they can, to the knowledge, and obedience of the truth: If wee love one another, 1 Joh. 4.12God dwelleth in us, and his love is perfected in us.
The Properties of Love are,
Firſt, It cannot bee loſt; the act of Love may bee intermitted, but the grace cannot bee loſt; for the gifts of God are without repentance; the life of grace is everlaſting.
Secondly, It is imperfect in this life, and ever wanting ſomewhat that may bee added to it; for as long as wee live here, it is far ſhort in degree to that the Law requireth.
Thirdly, It is ſincere and entire for nature, though for degree defective. True love is not maimed in parts, though it bee not come to full growth.
Fourthly, It increaſeth by degrees in this life, and ſhall bee perfected in Heaven: When Faith ſhall ceaſe, then Love ſhall come to full ſtrength, and glory. Not that the Saints can love God in meaſure anſwerable to his goodneſs, and excellency: for a finite virtue cannot infinitely love the infinite God, the infinite Beloved; but their love ſhall bee preſerved ſo far as a creature is capable.
Fifthly, It is moſt pure and comfortable, free from all mixture of ſorrow and vexation: Men, though never ſo loving, are compaſſed with infirmities, ſubject to paſſions, and many things may befall them; they may do ſomewhat that is to us occaſion of grief, and pain: but in the Lord, each Chriſtian heart ſhall ever finde matter of ſolace and refreſhing, never of vexation, and diſcomfort, if the fault bee not in himſelf. Oh the excellency of Love, what is it but the gate of Heaven, the beginning of everlaſting happineſs, not the leaſt portion of that glorious inheritance which wee ſhall then fully poſſeſs, when love is grown to perfect ripeneſs!
The degrees and kinds of love are diverſe. Wee love God for good things received, or benefits paſt; wee love him alſo for the good wee expect, that is eternal happineſs, with the comforts of this life; and wee love him for himſelf, and for his own glory. God is to bee loved for himſelf, and not for another end, form, or efficient; for hee is the laſt end of all things, his eſſence is perfect goodneſs, his goodneſs is from himſelf, and not from an external efficient: but nothing hinders why God ſhould not bee loved for his bleſſings received, or hoped for.
Each grace of the Spirit is for original divine, in nature excellent, for uſe neceſſary, bending towards Heaven: but if compariſon bee made, love muſt have the preheminence for uſe and continuance. The dignity and ſweetneſs of love will appear by the baſeneſs of what is oppoſite: That is beſt whoſe contrary is the worſt: Now what is more abominable, hateful, pernicious, ſo full of vexation, and horrour, as the love of ſin, love of the world, and hatred of God? As continual fear, unquietneſs, diſcontent, doth accompany theſe with eternal confuſion in the latter end: So unſpeakable joy, peace, contentment, ſecurity do wait upon it; and the end ſhall bee everlaſting glory, and full fruition of God, in Heaven.
Queſt. How muſt theſe things bee applied to the heart?
Anſw. Wee muſt ſtir up our hearts, to the hearty, intire love of God, by examination, taking ſhame to our ſelves for our manifold ſlips, and great ſlackneſs, complaining of our great bondage, and inability to raiſe up our ſouls, hearts, wiſhing and longing to bee fired with the love of God, calling upon our ſelves to bee more hot, and fervent, and ſeeking unto the Lord, by earneſt, and hearty prayer.
Love the Lord, Oh my ſoul, and all that is within thee, love him with all thy ſtrength, and let his glory bee dear unto thee, for hee is the object of love, gracious, Affectus amoris pro objecto habet pulchrum & bonum.merciful, long-ſuffering, abundant in goodneſs, and truth: hee is thy Father, thy God, thy Husband, thou art bound unto him by covenant; his love to thee is free, and of meer grace; thy love to him is debt, many waies due from thee, deſerved by him: Hee loves thee for thy profit, thou art to love him for thy own good, for in his love ſtands thy perfection: Hee is the chief good, abſolute, all-ſufficient, the reſt, and ſtay of the mind, beyond which it can deſire nothing, in whom it findes incredible joy, and comfort, and ſhall poſſeſs everlaſting conſolation, when it is immediately united to him by viſion, and love. The former bleſſings thou haſt received, the future good things thou doſt expect, and look for, do challenge this duty at thy hand. Publicans and ſinners love thoſe that love them, and for kindneſs return affection: God hath loved thee firſt, loved thee when thou waſt not, when thou waſt miſerable: Hee hath laden thee with his benefits, given thee more than thou wouldeſt deſire, and prevented thee with favours which thou never didſt ask; hee made thee of nothing, hee is thy preſerver, redeemer, Saviour, who hath delivered thee from death, and hell, and vouchſafeth unto thee, life and mercy; his bleſſings upon thee are innumerable, paſs all thought and reckoning. What canſt thou render leſs than hearty affection for theſe ineſtimable favours? Oh my ſoul, thou canſt not love thy ſelf truly, if thou love not him above all things, for thou art coupled to him by love, in whoſe preſence is fulneſs of joy, without whom to bee, is to bee moſt miſerable. Thou canſt not but deſire happineſs, but happy thou canſt not bee without love. But ah wretch that I am, I finde mine affection is weak toward God, ſtrong to vanity. Thoſe wee love, do wee not love to bee preſent with them? If they bee abſent, do wee not think long till they return again? Are wee not grieved to hear them wronged by word or deed, whom wee eſteem dearly of? are wee not deſirous to give them content? doth it not cut us if wee do them any harm? Are wee not with them in thought, though abſent in body? glad of a letter that comes from them? is not the meſſenger welcome that can bring us tidings of their welfare? But I finde little joy in coming publickly or privately into Gods houſe, or preſence. I think little of him, and that but overly, I ſpeak little to him, and that not without wearineſs and diſtraction. Nay, I am like thoſe children, who can play abroad all the day long, and never care to look unto their Parents: When did my heart long to return home, and to bee with Chriſt? Though God through ſundry troubles do even ſmoak mee out of this world, yet I will not come away in mine affection. When I ſee Gods name blaſphemed, and all wickedneſs committed, do mine eyes guſh out with tears? or do not I offend daily, and paſs it over, taking too light penance of my ſelf? It is irkſome to mee to do his will; I do not long for his preſence, nor bewail his abſence; I do not ſtudy to pleaſe him in all things, nor can I rejoyce in the proſperity of his Saints: when I my ſelf am in miſery and diſtreſs, I cannot prize his favour, am not cheared with his promiſes, do not delight in his ſtatutes above all things: His Word is his Letter ſent unto mee, but I am not glad and diligent with care and conſcience to read it; vanity hath ſtollen away my heart, and the tranſitory bewitching pleaſures of the world (which cannot profit) have taken up my thoughts. This hath been mine impudent behaviour againſt thee my God, which I cannot with any words of indignation ſufficiently diſcover.
If a woman ſhould bee dead in the neſt, when her husband were before her, but ſhould bee affectionate to every ſtranger; if ſhee ſhould not care how long ſhee were abſent from him, but think her ſelf beſt while they were aſunder; if ſhee cared little how her loving husband were offended, caſting that at her heels, which hee takes to heart, were not this ſhameleſs behaviour in her? And ſhall I not bee aſhamed to ſhew no more love to thee, to whom my ſoul is married in Chriſt? Oh my ſoul! what canſt thou finde in the world, why thou doſt affect it? it hath bred much vexation and ſorrow, thou haſt been croſſed and moleſted with it, the more thou loveſt it, the greater trouble & diſcontentment thou findeſt therein, and wilt thou ſtill take pleaſure in thy pain? what canſt thou not finde in God, and that above all thought and conceit, why thou ſhouldeſt intirely cleave unto him? what occaſion couldeſt thou finde at any time to draw thy affection from him? wilt thou leave the fatneſs, and marrow that is in the houſe of God, to feed upon the refuſe, and ſcraps that this world affords? Ah wretch that I am! who ſhall deliver mee from this bondage of ſin? I am full of uncharitable and falſe love. I can love my ſelf, I have affection enough to the things of this world, to the gifts of God, and thoſe the meaneſt, more than to the giver; as harlots to rings, gold, bracelets, more than to the ſender. But I have not power to raiſe my ſoul to the love of God in Chriſt, here my affections lye dead, and will not mount aloft. Oh that the love of God did poſſeſs my reins in ſuch ſort, that in thought I might bee ſtill with him, rejoyce in his preſence, and walk before him in dutiful obedience! Oh that my heart did burn with love that is ſtrong as death, hot as coals of Juniper, that hath a vehement flame that no waters can quench, no floods can drown, no allurements can draw aſide. Why art thou ſo dead, Oh my ſoul? why doſt thou not lift up thy ſelf to the love of God? whom haſt thou in Heaven but him? and who in earth is to bee deſired in compariſon of him? for whom doſt thou reſerve thy prime affection? for the world, ſin, vanity? Oh adultereſs, knoweſt thou not that the amity of the world is enmity with God? thou haſt gone aſtray, and deeply defiled thy ſelf with the love of ſin, return now unto the Lord, and embrace him with moſt intire and dear affection: what thou haſt beſtowed upon the world, pleaſure, luſts, carnal delights, to thy great diſcomfort, now ſet it wholly upon things above, that it may finde reſt and comfort. Oh Lord, I beſeech thee, who art only able to purge my heart of all filthy, prophane love, and to fill it with the pure love of thy holy Majeſty, this is thy promiſe, I will circumciſe your hearts, and make you love mee with all your hearts; therefore I am bold to make this prayer, and will confidently wait upon thee for this mercy.
Queſt. How ſhould a man proceed to meditate on the Fall of our first Parents?
Anſw. Hee muſt conſider the ſubject, cauſes, and end of that act, aimed at, but not obtained; the degrees, properties, and effects of it.
By the Fall of our firſt Parents, wee underſtand the firſt ſin of Adam, and Eve, whereby they tranſgreſſed the Commandement of God, in eating the forbidden fruit: this is fitly ſo called, becauſe, as an heavy body falling upon ſome hard and ſharp rock is greatly bruiſed, and hurt: ſo man, after hee had received ſo many, and great gifts from God, ſinning wickedly againſt his expreſs charge and commandement, did grievouſly wound himſelf.
The ſubject of this tranſgreſſion was our firſt Parents Adam, and Eve, made after the Image of God, perfect in ſtature of body, and ſtrength of mind, enriched with excellent prerogatives of liberty and dominion, planted in a garden of delights, that they might dreſs it, and keep it, favoured of God, and admitted into near fellowſhip with him.
The principal outward cauſe of mans diſobedience, was Satan, the Prince of darkneſs, that old murtherer, who being fallen from God, and ſhut up under condemnation, did with incredible fury, and malice, ſeek the diſhonour of God, and the deſtruction of mankind: This envious one ſpying his opportunity, ſet upon the woman, as the fitter to be made his prey, when ſhee was alone; and by his ſubtilty beguiled her; The Serpent, the moſt ſubtil of beaſts which the Lord had made, was the inſtrument that hee uſed to ſeduce the woman; and the woman her ſelf being firſt in the tranſgreſſion, was made the willing inſtrument of her husbands deſtruction. The quality of the fruit as it was good for meat, and pleaſant to the eye, was by accident a cauſe that moved them to eat, which yet they might, and ought to have forborn, having liberty to eat of all the trees in the garden beſides, and being ſtrictly charged upon pain of death not to taſte of it. The juſt, and good Law of God was a blameleſs occaſion of mans ſin, as it did forbid an act in it ſelf indifferent, that it could not bee done without ſin. The Law and Sin, as well as the Law and Obedience, work together, though in a diſtinct manner: for of Obedience the Law is a principal cauſe, but of ſin an accidental, as working beſides his own ſcope, and main drift, which is to ſavour nothing but life, and alſo as a contrary to ſin. The Lord in his wiſe providence did work in the fall of man, as the Law by accident was occaſion of it, but hee is not the author of his ſin, hee did not conſtrain him to offend, not withhold from him any grace, that by Covenant, or otherwiſe hee was bound to give him.
The principal inward cauſe of this tranſgreſſion, was the will of man, freely turning from the Commandement of God, which hee might and ought to have obeyed, but would not; and willingly hearkening to the ſuggeſtion of Satan, which hee ſhould have reſiſted, but did not. The ſin of man was the eating of the forbidden fruit, not abſolutely conſidered in it ſelf, but in reſpect of the Commandement and charge whereby God had ſeverely forbidden the taſting of the fruit of that tree, and had threatned puniſhment to them that ſhould tranſgreſs.
In evil actions no end can properly bee aſſigned, for the end is of a good thing, and to be deſired. But Satan in that temptation aimed at the diſhonour of God, and the damnation of Man. Man being deceived by the old Serpent, propoſed this end to himſelf, but obtained it not; that hee might ſatisfie his ſuperiour affection to the Image of God, and his inferiour to the fruit of the tree. The Lord, who bringeth light out of darkneſs, out of his infinite wiſdome did order this evil to the ſetting forth of his mercy, and juſtice, and the utter confuſion of Satan, contrary to his purpoſe, and intendment.
In this their diſobedience wee may obſerve theſe degrees: The impreſſion of the ſuggeſtion; obſcuration of their thoughts concerning the excellency of God; forgetfulneſs of what was done before, and what God commanded; doubting of the truth of God; tickling of ambition, whereby the woman affected great power, dignity; credit to the flatteries, and allurements of Satan, and familiarity with him, and inclination of will to the forbidden fruit.
Firſt, This was the firſt ſin committed by man, in it ſelf moſt hainous: the fountain of all other evils, both of ſin and puniſhment. Many things do ſhew the greatneſs of this ſin.
1 It was the tranſgreſſion of that precept which God had given for the trial of mans obedience, and ſo was an abſolute denial of ſubjection, and renouncing of obedience: As the performance of it had been an open profeſſion of ſubmiſſion and due obedience. It was not a breach of ſome particular Commandement, but an univerſal denial of all the branches of obedience.
2 It was intollerable, that man being inriched with ſo many graces, priviledges, and bleſſings, ſhould preſently forget God, being ſo much indebted, and bound unto him in love for his ineſtimable favours.
3 Amongſt ſo many trees in the Garden, it was eaſie for man to forbear the purſute of one; and being made after the Image of God, hee might have reſiſted the temptation of Satan: Wherefore to ſuffer himſelf to bee drawn away in that manner was an hainous offence.
4 This ſin was committed in Paradiſe, where the tree of life ſtood in their ſight, and God had manifeſted himſelf unto them familiarly. In reſpect of God, the Law, the Offender; this ſin was hateful, and notorious.
Secondly, This ſin was not the proper ſin of our firſt Parents, but the common ſin of all their poſterity, who were in their loins when they did offend, and afterwards by natural propagation deſcended from them: for they did repreſent all mankind, which was propagated from them as the root.
Thirdly, The effects of this ſin ſtayed not in the firſt authors of it, but ſpread, and ſtretched themſelves over all mankind: For if they whoſe Parents are infected with any diſeaſe, their children do poſſeſs it by inheritance; how is it poſſible that our firſt Parents, being deprived of the Image of God, wee their poſterity ſhould ſpring of them perfect, and without maim? For the beginnings of all things are all that in power which doth ſpring from thoſe beginnings, for the virtue that is in the beginnings, is communicated to the things which receive beginning from them: Like egg, like bird; what is in the root will bee in the branches, and the vice or fault that is in the beginning, is common to the thing begun. The puniſhment of this ſin doth degenerate into ſin, As the want of holineſs, and proneneſs to evil, is not only a judgement inflicted for ſin, but it is ſin, and the cauſe of ſin; One ſin begets another, and the ſecond is an effect of the former, both properly, and accidentally.
The effects of this firſt ſin are bitterneſs it ſelf, to wit, in reſpect of mankind in general, wrath, blame, guilt, deprivation of Gods Image corruption of nature, ſpiritual bondage, ſubjection to death temporal, and eternal. God is offended in that his Commandement is deſpiſed to the derogation of his ſoveraignty; ſin is vile, and naught, deſerving blame; man is guilty, and tied to puniſhment, whence iſſueth griping of conſcience, fear of the angry Judge, and dread of puniſhment. The loſs of original Juſtice followed the act of ſin, in whoſe room ſucceeded corruption of the whole man, in every power, and faculty. Thus the liberty of man was turned into miſerable ſervitude, and hee became bondſlave to ſin-revenging juſtice, as his principal Lord; to the Devil, and his Angels, and to the power of his accuſing and condemning conſcience, as the Lords Miniſters. Moreover, the natural man hath no ſpiritual liberty, to do any thing ſpiritually good, as hee did before ſin entred, but is led as a ſlave, by luſts, by paſſions, by objects, which pleaſe him: So that hee is in a brutiſh bondage. And death entred into the world by ſin, Rom. 5.12and is gone over all men, for as much as all men have ſinned.
In reſpect of Adam, and Eve, the effects are common to both, or particular to either.
1 The common are ſenſe of nakedneſs, ſhame, fear of the angry Judge, ſlight, and deſire to hide themſelves from the preſence of the Lord, ejection out of Paradiſe into the curſed Earth, and ſtopping the way that they might not enter to eat of the tree of life.
2 The particular effects in reſpect of Adam, are, that the Earth is accurſed to bring forth briars, and thorns; that he ſhould till the ground in labour, and eat his bread in the ſweat of his brows, till hee return unto the duſt.
The woman was ſentenced to conceive and bring forth in forrow, and to bee in painful ſubjection to her husband.
Satan intended the diſhonour of God, and deſtruction of mankind by that temptation: but it turned to his confuſion, and overthrow. The ſeed of the woman hath bruiſed the Serpents head; his power is cruſhed, and his devices fruſtrated.
Nor did the inſtrument of the Devil eſcape unpuniſhed: the Serpent is accurſed above all the beaſts of the earth, moſt wretched, and aſhamed to appear abroad; hee is adjudged to creep upon his belly with pain, to eat the duſt for meat; a grievous diet. And the Lord hath put enmity betwixt him, and the woman.
All ſin, eſpecially prophanation, and contempt of the Sacrament, is like to this of our firſt Parents in ſome ſort, but this was the firſt ſin, the fountain of all ſin, the ſin of man and his poſterity: for Adam received, and loſt integrity both for himſelf and us.
Queſt. How are theſe things to bee applied unto the heart?
Anſw. Wee muſt work our heart to humiliation, ſtir up our ſelves earneſtly to ſeek help and deliverance, and acknowledge the juſtice of God in correcting, and his incomprehenſible mercy, in vouchſafing means of recovery unto man. How is man fallen from his firſt dignity and good eſtate? hee was created holy, and happy, furniſhed with grace, and ſet in place of high renown. Thou Lord didſt crown him with glory and honour, and gaveſt him a patent for his poſterity, that they ſhould live in bleſſedneſs before thee. But wo is mee! what alteration do I finde? Man hath ſinned, and God is diſpleaſed. Man that was the beauty of the world, the beloved of God, is now the map of miſery, the object of divine revenging juſtice: His mind is beſotted, his conſcience unquiet, his will and affection poiſoned with ſin, fear, dread, horrour, and trembling poſſeſſeth his reins; his body is naked, deformed, ſubject to annoyance of heat, cold, diſtemper many waies. The Free-man of God, the Lord of the creatures, is brought into moſt miſerable, and ſore bondage unto Satan, ſin, his own conſcience; who can comprehend the miſeries of this life, whereunto hee lyes open? No words can deſcribe the ſpiritual plagues that are ſeized upon the ſoul already, nor the dreadful torments that are prepared for him in hell for evermore. Oh my ſoul, enter into thy ſelf, conſider, and bewail thy natural eſtate: thou art expoſed to ſuffer a thouſand evils, to weariſome vanity in every thing, yea through fear of death, the upſhot of evils, thou art in bondage all thy dayes, while in that ſtate thou abideſt. Pharaoh did never put Iſrael to ſuch hard ſervice, as the Devil putteth thee to while thou art under his power. Thou art ſick, filthy, naked, crooked, fallen from the love of God, more odious in his eyes than the ſtink, or filthy ſavour of a dead corps in the noſtrils of man, expoſed to the torments of Hell, ſhut up under the curſe of the Law, abideſt under wrath. How do men of the world take on, when they have loſt a great friend, upon whom all their hopes depended, when they bee caſt from the top of honour, into the gulf of miſery, poverty, and diſgrace? weep, oh my ſoul, and pour out tears in ſecret, for thou haſt loſt thy glory, art ſpoiled of thy ornaments, and haſt provoked the Lord to anger by thy inventions. The brute beaſts take it as a grievous thing to bee inſnared, and taken, and wilt thou laugh in the midſt of bondage, and count it liberty to bee a ſlave of Satan? Death is terrible, and wilt not thou fear Hell, which followeth after it, as a deſert of thy tranſgreſſion? Ah miſerable man, and the more miſerable, that thou art ſenſeleſs of thy miſery; yet now that I know my diſeaſe, I will ſeek for remedy. The ſick perſon will take bitter pills to recover health, the bondman deſires liberty, the captive freedome, the condemned a pardon: My preſent caſe is very wretched, and in no caſe to be reſted in. Nature teacheth all creatures to ſhroud themſelves from dangers, or being in diſtreſs to ſeek help without delay, much more am I to bee moved with mine eſtate, who am ſubject to eternal death, which hath already ſeized upon mee in a ſpiritual death of ſoul, and mortality, or dying ſtate of the body; wee will meet a diſeaſe betime, labouring to rid our ſelves of it; if any thing threaten our name and eſtate, wee will indeavour quickly to free the one, and the other: But whither ſhall I fly for ſuccour? where ſhall I finde the Phyſician that is able to cure, and redeem mee from the tyranny of Satan? Set mee free from the fear of Hell? I am even at my wits end, not knowing which way to turn. Oh Lord, I am utterly deſtitute of all means to help my ſelf, it is not in my power to ſatisfie thy juſtice, overcome death, or deliver my ſoul out of the hands of the Devil: I cannot think a good thought; I know not, nor of my ſelf can know the way of Life, or means of my recovery. Bleſſed God, as of thine infinite mercy thou haſt ordeined, ſo I pray thee reveal unto mee the way how I may eſcape eternal death deſerved by my ſin, and bee made partaker of everlaſting happineſs, through thy ſpecial grace. Righteous art thou oh Lord, and juſt are thy judgements, I know that in very faithfulneſs thou haſt afflicted mee, and that I have deſerved much more than ever I felt from thee; Thou mighteſt have caſt mee for ever out of thy preſence, and given mee my portion with the Devil, and his Angels: But loe thou doſt correct mee in meaſure for my good, to purge mee from ſin, and bring mee unto repentance, that I might bee ſaved. Oh my God, I will magnifie thy name, for thou haſt redeemed my ſoul from death, my darling from the power of the doggs. This mercy was not ſhewed to the Angels, Creatures more excellent than man. Should one redeem us from the ſtate of villanage, or ranſome us from the Gallows, wee would think wee could not bee thankful enough; But Lord thou haſt redeemed mee from revenging Juſtice, from the power of the Devil, holding mee under the curſe, from the power of conſcience juſtly condemning mee, from the power of ſin commanding as King: How great is thy mercy towards mee! I am not able to comprehend it. As my ſin and miſery hath abounded, thy mercy hath abounded much more.
Queſt. Let us now hear what order is to bee obſerved in Meditation of ſin?
Anſw. Wee muſt call to minde, and diſcourſe with our ſelves of the cauſes, ends, properties, and effects, and kinds of ſin: what is contrary unto it, what like, and what unlike.
O my ſoul, what is ſin wherewith thou art beſet and ſtained, yea miſerably beſotted, ſince the fall of Adam? what is it but the privation of Gods Image, and corruption of the ſoul, an aberration from the rule of perfection, an evil diſpoſition of the ſubject, turning aſide from the path of life, and ſwarving from the mark and end that all ſhould aim at?
God is the fountain of all good things, the giver of every good and perfect gift; but ſin was not created by him, can receive no approbation from him. God cannot poſſibly ſin; for hee may work beſides his rule who may ſin: But Gods Rule is his moſt juſt and wiſe will, which hee cannot but work after, no more than hee can deny his own nature. God cannot bee the author of ſin in and with his creature, as hee is of every good word, and work; for that which the creature doth, God being the author and principal worker of it, hee muſt inform the manner of it by his Commandement, and work it in him by his Spirit: But it is impoſſible for the creature to ſin, in working after that which is commanded him of God; God cannot ſo far will ſin, as to approve it for good in it ſelf; it hath no proportion to his nature. It is ſuch a thing as hee cannot bee author of in the creature, nor yet the creature work while it keepeth communion with him, wherefore God cannot allow it as good in it ſelf. The Lord perſwadeth to obedience, threatneth the ſinner, commandeth the practice of holineſs, puniſheth the diſobedient. Hee is juſt and holy in himſelf, in all his waies, and cannot bee tainted with the leaſt ſpot or blemiſh: Jam. 1.13.Thou oh God tempteſt no man, as thou canſt not bee tempted of evil; and if it bee not of God, it cannot bee good; for hee is the abſolute original goodneſs, from whom cometh every good by participation.
The cauſe of ſin is ſome voluntary agent, that worketh beſides Rule, and comes ſhort in goodneſs required: Sin it ſelf is an aberration, the ſubordinate and deficient cauſe of ſin, is Satan, or man himſelf revolted from God; Satan ſoliciteth, the fleſh inticeth, the will conſenteth, and ſo ſin is finiſhed: The Devil was made an Angel of light, but hee abode not in the truth, and being fallen from Heaven, ceaſeth not to draw others into the ſame perdition. God made man righteous, but hee found out many inventions; this is the cauſe, but what is the end of ſin?
Of evil there is no end, for that is never good; No gain to bee gotten by that which is naught and vile; the poiſoned ſtalk can bear no wholeſome fruit. Satan in tempting aimeth at mans perdition; Man in ſinning intendeth the ſatisfaction of his luſts; The Lord doth by his providence order it to the glory of his name; but of ſin properly there is no end to the ſinner: God takes occaſion by ſin to give the promiſe of the Mediatour. Hee can uſe ſin for a puniſhment, Rom. 1.24.for the exerciſing of his children: No ſpeech from Shimei, but ſinful, reviling ſpeech was Davids exerciſe; but yet the goodneſs that cometh by ſin is not of, nor through it by nature, but from the infinite wiſdome of God, who knoweth how to work good out of evil.
Let us ſomewhat inquire into the properties of this poiſon: every ſin is mortal in its own nature, it deſerveth and bringeth death endleſs, and eaſeleſs, of ſoul and body; for it is a turning aſide from God, who is the life of the ſoul; it is a breach of his Law, an offence againſt his infinite Majeſty. If a man ſin againſt the Majeſty of an earthly Prince, hee is puniſhed with temporary death, or perpetual impriſonment, if hee could bee ſuppoſed to live alwaies hee ſhould lye in for ever: How much more deſervedly am I ſubject to eternal death, who have ſinned againſt an eternal God? Every ſin in its own nature is accompanied with final impenitency: Hee that ſinneth once, can never ceaſe to ſin by any natural power; ſin is a running leproſie, that cannot bee ſtayed; the ſoul that is once diſtempered, muſt go amiſs for ever: (if it bee not rectified by ſupernatural power.) It is of grace that ſin is pardoned, it is of ſupernatural power that any ſoul is ſet free from the power and tyranny of it. For being once enthralled by voluntary ſubmiſſion, wee cannot after draw back and work deliverance. Sin is of a ſoiling nature, and defileth all it toucheth; Every good work and holy ordinance. To the unclean all things are unclean. The Word, Prayer, Sacraments, Alms, every thing is polluted by that touch. Corrupt qualities are more apt to hurt, than ſound to heal; one rotten ſheep may infect the whole flock, but cannot bee cured by them. One filthy ragg ſtained with the plague may infect a whole pack; but the clean garment cannot purifie it. If a common garment touch holy fleſh, the garment is not ſanctified, but the fleſh polluted. The prayer of the wicked is an abomination to the Lord. Sin mixed with Gods ordinances, is like poiſon mingled with wholeſome meat, that corrupteth it for our uſe and nouriſhment.
Mark and conſider well the effects of ſin, O my ſoul! the waters of this fountain are bitter, the fruits of this tree unſavoury. They that ſow iniquity, ſhall reap vanity; and they that follow vanity, forſake mercy. Affliction purſueth ſinners, and ſhall overtake them to their coſt: without queſtion the wages of ſin is death. Look as it is with men, if they turn themſelves from this aſpectable light, they are forthwith environed with darkneſs: So man turning away by his ſin from God the Father of lights, from whence every good gift cometh, hee cannot but bee forthwith in outward and inward darkneſs. By reaſon of ſin the ſoul is dead in ignorance, and luſt: So that they have in them a ſeed apt to bring forth every ſin: Our bodies have mortality as a worm corrupting them, our conditions are expoſed to a thouſand vanities, and weariſome courſes, and theſe are the beginnings of evil. Deſpair, darkneſs, fear, horrour, and ſhame are the companions of ſin; diſgrace, ſickneſs, poverty, loſs of goods, the beſt fruit it beareth. Haſt thou loſt any bleſſing? ſin hath robbed thee of it; doſt thou want any good thing? ſin keepeth thee from it; art thou annoyed with evil? thy perdition is of thy ſelf; ſin ſets man at odds with God, the Law, his own conſcience, all creatures, and with himſelf. Oh what a drudge is man made to his luſts by ſin! what confuſion, vexation, bitterneſs, doth lodge in the heart continually! Look into the world, and ſee what deſolations it hath made. How are the mighty ſlain, and glorious Kingdomes laid on heaps? Is not ſin the cauſe of all diſorders, wars, confuſions, bloodſheds, famines, and peſtilences that ever were in the world? The ſorrows of this life are many and grievous, but nothing comparable to ſpiritual and eternal miſeries that ſin bringeth with it. Oh that thou didſt behold how miſerably the ſoul is mangled, defaced, wounded, impriſoned by it; the light of nature, terrour of conſcience, power of grace is not able to ſet forth or comprehend the deſert and fruit of ſin; for the full wrath of God which ſhall bee executed upon the ungodly, exceedeth all that can bee imagined. If the wicked proſper for a time, ſin turneth their bleſſings into curſes: The Table, and by proportion, the wealth, ſtrength, and honour of the wicked are dangerous ſnares wherein they are caught to bee deſtroyed. It is miſery to ſail to Hell with the pleaſanteſt wind; and to live in fat paſtures to bee fed unto eternall ſlaughter.
This curſed ſin is a monſter of many heads, a ſerpent with many ſtings, the kinds cannot eaſily bee reckoned, the number paſſeth all count. It is original that is born and bred with us, or actual that is brought forth by us: That is the filthy corrupt fountain, this the filthy ſtinking puddle water that runneth from it; that the curſed root, this the bud, and bloſſome of that venemous tree.
Again, there are ſins of defects, omiſſion, and commiſſion; for ſometimes the ſoul worketh for matter that which is required, but in other manner than God hath preſcribed; Sometimes it doth ſuſpect, and ceaſeth to move after the good commanded, and ſometimes it doth move it ſelf to ſomething which is forbidden, which is the greateſt, and higheſt kinde of evil. For as in a wife, not to love her husband is a great lewdneſs, but not only to neglect his love, but to turn to the embracement of ſtrangers is much more hainous: So for the ſoul not to cleave to God in doing righteouſneſs is ſinful, but to leave him, and turn to love and like any kinde of unrighteouſneſs, this is moſt ſinful.
Moreover, it is either inward, lurking and boiling in the heart, by evil thoughts, motions, deſires, wiſhes, conſent; or want, and ſlackneſs to think, deviſe, remember, and effect what is praiſe-worthy; or outward, breaking forth in life and converſation, both in word, and actions.
Sometimes it liveth in us, but lieth dead, and ſtirreth not with violence; and ſometimes it rageth boiſterouſly, and carrieth us headlong to that which is forbidden.
Sometimes it ruſheth immediately and directly againſt God, and ſometimes it reacheth more properly to the hurt of our neighbour. Oh my ſoul, look into thy ſelf, and thou ſhalt finde the branches of this venemous tree to exceed in number: Thou haſt ſinned againſt God, thy neighbour, and thy ſelf; thou haſt ſinned of ignorance, infirmity, negligence; and preſumption; Thou haſt been led away with the luſts of the fleſh, the luſts of the eye, and pride of life: Sin ever moveth, oftentimes ſtirreth violently, and over-ruleth many times to the committing of what is evil, and hinderance of what is good. Thou haſt offended in that which is evil in it ſelf, and thou haſt come ſhort in that which is good and honeſt, not doing it at all, or failing in the manner, meaſure, and circumſtances: Who can tell how often hee offendeth? The number of my ſins cannot bee reckoned, nor the filthineſs diſcovered.
Piety is amiable, lovely, honourable, ſin loathſome and abominable. The fear of the Lord makes the face to ſhine; but impiety and ſin diſ-figure the face and Image of God in him. The man that feareth the Lord ſhall bee praiſed; but a vile, naughty perſon, is had in contempt of God, and good men, how great ſoever hee bee in this world: The righteous is more excellent than his neighbour. Grace exalteth the poor; ſin debaſeth the mighty. Godlineſs makes a man as like to God, as a creature can bee like to the Creator, but ſin tranſformeth us into the likeneſs of the Devil. No man is honourable, but the virtuous, none baſe, but the ſinner.
Sin is oppoſite to God in a ſort, not by an inward poſitive repugnance, or contrariety to his nature, ſuch as is twixt fire and water; but in reſpect of outward diſagreement, ſuch as may bee in a creature from the Creator: Even as the good created, though it hath not an inward agreement with, and reſemblance to the Creator, ſuch as is betwixt nouriſhment, and the thing nouriſhed, for then ſhould the divine nature inwardly in it ſelf bee better for it, and neceſſarily will it; yet hath it an outward agreement and reſemblance. So is it moſt true of ſin, that it hath no inward diſagreement to the Divine Nature, for then it ſhould bee the worſe for the being of it, and ſo ſhould neceſſarily nill it; but outward only.
The venome and filthineſs of ſin is ſet forth by ſundry compariſons in the holy Scriptures: Sinners are compared to Doggs, Swine, Vipers, Aſps, Bears, Tygers; Sin is known by the name of Rebellion, Diſobedience, Filthineſs, Adultery, Playing the Harlot. It is likened to menſtruous clouts, & filthy raggs, that are caſt aſide upon the dunghil, and deteſted of all that paſs by. It is a ſpiritual nakedneſs, a ſpiritual leproſie, a ſpiritual crookedneſs, a ſpiritual drunkenneſs. It biteth as a Serpent, and ſtingeth as a Cockatrice; creepeth as a gangrene, or deadly canker, that eateth to the heart, and cannot bee cured. It is hony in the mouth, but gravel in the bowels, ſweet in the beginning, but death in the latter end. Oh my ſoul, if thou peruſe the holy Scriptures, thou ſhalt finde no book, no leaf, no chapter, nor ſcarce any verſe wherein there is not ſome precept, promiſe, prohibition, threatning, or example, which ſerveth to ſhew the amiableneſs of virtue, and uglineſs of vice, and with what care, zeal, watchfulneſs, the one is to bee imbraced, and the other to bee ſhunned.
Queſt. How are theſe things to bee preſſed upon the heart?
Anſw. Wee muſt work the heart to humiliation for ſin; ſtir up our ſelves earneſtly to ſeek pardon, and labour for grace to have ſin in deteſtation for the time to come. Is it even ſo, Oh my ſoul, is ſin ſo loathſome and abominable, odious to God, contrary to godlineſs, pernicious to thy ſtate, life and ſpiritual welfare, more infectious than the plague, more ſtinking than any carrion, the rottenneſs and corruption of the ſoul condemned and cryed down in every book, in every leaf, and almoſt in every verſe of the holy Bible? Woe therefore, and alas to mee that have ſo long layen under this burden and bondage, and that even many times willingly and wittingly. When I look into my ſelf, I can ſee nothing but a maſs of corruption preſſing mee down. Mine underſtanding covered with ignorance, vanity, and folly; I know nothing as I ought to know; ſuch deadneſs poſſeſſeth my heart, that I cannot look up: my ſoul is a very den, and cage of unclean motions, worldly deſires, corrupt projects, vain boaſtings, idle rovings; but marvelous barren, untoward, toward that which is good: Infidelity, diſtruſt, pride, ſelf-confidence, blockiſhneſs, unthankfulneſs, envy, malice, diſcontent, covetouſneſs, do lodge with mee continually. I was born in ſin, and it hath grown up with mee from my youth; ſo that it is become exceeding ſtrong, an old ſtinking, deep feſtered ſore, that can hardly bee cured. My ſins are multiplied exceedingly, increaſe daily, in number they paſs the ſands by the Sea, and are become a burden too heavy for mee to bear. When I remember theſe things, I wonder at my ſelf that I ſhould bee thus ſenſeleſs in the midſt of all miſery. Were I deſcended of one that had been executed for treaſon, and ſo were pointed at as a traiterous brood without inheritance in earth; Had I but with my nature, the ſtone, or leproſie, or falling-ſickneſs from my Parents, I ſhould bewail mine unhappy nativity: But my condition is much more wretched; for deſcending from the loins of Adam by natural propagation, with my nature I received the poiſon of ſin, which hath corrupted every power of ſoul, and like a running leproſie, ſtaineth all it toucheth: I am unclean by birth, and whatſoever I touch, it is unclean. Were I with Job from top to toe covered with biles, it would grieve mee, but my whole ſpirit is fraught with corruption, more filthy than that which breaketh forth at the eye, car, &c. I am aſhamed of corporal nakedneſs, deeply affected with lameneſs, or deformity; if overtaken with any loathſome diſeaſe, I grow weary of the world, and wiſh to bee ſeparated from the ſociety of men: But the nakedneſs, deformity, corruption of ſoul and life is more ſhameful, and loathſome, filthy, and abominable. Deep is the ſtain that ſin hath made, and great is the danger that I am in by reaſon of my tranſgreſſions. If I had offended the Law, and ſtood as guilty to bee cenſured before the Tribunal of an earthly Judge, with loſs of liberty, limbs, or life, I ſhould bewail my eſtate, and condemn my folly; but I have broken the Law of God, and ſtand guilty before him, not of temporal, but eternal death, which the Law hath pronounced, and I may expect every moment to bee executed upon mee: Wherefore I abhor my ſelf, and repent in duſt and aſhes: Oh that mine eyes were a river of tears, and mine head a fountain of water, that day and night I could bewail the miſery into which I am plunged by reaſon of my ſin! But woe is mee, what ſhall I do? whither ſhall I fly for ſuccour? I am bound with the cords of ſin, who ſhall unlooſe them? I am guilty before the Throne of Juſtice, who ſhall acquit mee? I am defiled, who ſhall make mee clean? Humble thy ſelf, oh my ſoul, and fly unto the Throne of grace, for with God there is mercy, and with him there is plentious redemption; againſt him thou haſt ſinned, and with him there is forgiveneſs; acknowledge thine iniquity, that thou mayeſt bee received unto mercy; judge thy ſelf, that thou mayeſt not bee judged. How well is hee that ſleepeth with his quietus eſt in his boſome? In this regard Gods children have followed God more for this, than for deliverance from evils that have been upon them: Bleſſed is the man whoſe iniquity is forgiven, and whoſe ſin is covered. Oh happy man, who is ſtirred up to fly the wrath to come. Thou art in danger to bee caſt into the priſon of Hell for thy debts, thy ſins; which make thee debter of puniſhment to Gods juſtice. Humble thy ſelf, compound with thy creditor before his heavy arreſt bee ſerved upon thee. Shouldeſt thou have to deal with many men, thou mighteſt have a cold ſute, but ſeek mercy of God, none that cometh to him doth hee caſt forth. And now my ſoul bee warned for the time to come, to take heed of ſin, turn from it with hatred and deteſtation, bee purged from it (as a thing filthy and abominable) It is the moſt deadly poiſon, a fretting leproſie, a corruption, in compariſon of all others, moſt deteſtable. Wee would not ſuffer ſpots on our face, nor lint or other ſoil upon our cloaths; ſurely wee cannot make clean any thing, but thou mayeſt thence take the riſe of this thought, how careful ſhould I bee to cleanſe my heart? wee would not have any natural infirmities, which are unſeemly or filthy, as wry mouths, foul breeches, lameneſs, or halting in our gate, &c. But a tongue ſpeaking perverſe things, rotten ſpeeches, crooked walking from Gods Law, and the direction thereof, are far more uncomely than the other. If wee go by a foul ſtinking place, wee ſtop our noſes, and haſte away; if an ugly ſhape preſent it ſelf, wee ſhut our eyes, and indure not the view of it: Thus ſhouldeſt thou, Oh my ſoul, with indignation turn from all filthy and abominable vices. It is enough and too much that thou haſt diſhonoured God in time paſt, and gone a whoring after ſtrange lovers, return now unto the Lord, and keep thy ſelf chaſte unto him for ever. To ſee a childe war with his loving Parents, or a wife contend with her kinde husband, is a deteſtable ſight, for any ſubject to rebel againſt his Prince, is wretched lewdneſs, but for one to rebel againſt ſuch a Prince, which out of his bounty hath moſt highly advanced him, and done him favours from day to day, this is moſt loathſome diſloyalty. Thus it is with ſin, which offendeth a moſt kinde and merciful Father, who hath redeemed us from death, and daily ladeth us with his bleſſings: Oh that I could once finde out power and ability to weed out corruption, and to pluck it up even by the root; Oh that I were able to deſtroy the root and bud, and branch of this curſed tree, that it might never ſpring, or bear fruit any more: But alas, I ſenſibly perceive that there is in mee no ſtrength, no more than there is in a ſick man to recover himſelf, or rather in a man ſtark dead to reſtore himſelf to life: If I purpoſe to amend this or that which I finde to bee amiſs, I fail preſently, and come ſhort of the accompliſhment of my deſire: Oh who is it then that is able to deliver mee from the body of this death? ſurely none but the Lord who hath made and faſhioned mee, to whom it belongs to kill, and quicken, heal and wound; to thee therefore oh Lord do I make my moan, to thee I render my humble petition, and pour out my ſoul which hath ſinned againſt thee: Oh Lord, I beſeech thee for thy infinite mercy in Jeſus Chriſt, to take pity upon mee, and to heal my ſoul which hath ſinned againſt thee; Waſh mee thorowly from mine iniquity, and cleanſe mee from my ſin; Convert mee oh Lord, and I ſhall be converted, ſet mee at liberty, and I ſhall run the race of thy Commandements. Open unto mee the fountain of grace for the waſhing away of my ſin and uncleanneſs. It is thy property to have mercy, it is thy free covenant to write thy Law upon my heart. Thou haſt promiſed to pour rivers of waters upon the dry and thirſty ground. Thou inviteſt the barren ſoul to come unto thee for eaſe and reſt, O Lord have mercy upon mee, for in thee do I truſt, thou art the well-ſpring of grace and mercy, the fountain of life, the author and preſerver of grace, unto thee do I commend my ſoul, and upon thy merciful promiſe I will wait as long as I live.
Queſt. Let the work of Redemption bee the eighth Inſtance, how are wee to proceed in Meditation on that work?
Anſw. In this work wee muſt conſider the Author, Subject, Object, Cauſes, Ends, Parts and Properties, what is like, and what unlike.
To redeem is to deliver from bondage and miſery, freely, or upon exchange; and to free from captivity by ſtrong hand, or ranſome; which two latter have place in the Redemption of man, in divers reſpects.
The Author of this great, admirable, and extraordinary work of Grace, is Jeſus Chriſt, the eternal Son of God, who in time became man, and was made under the Law, that hee might redeem us that were under the Law: For this hee is called our Saviour, and Redeemer, or Redemption of his people, who doth deliver them from the hand of all their enemies, that they might ſerve the Lord without fear. Thoſe that God did raiſe up to redeem his people, as Moſes, the Judges, yea thoſe that redeemed as kinſmen this or that, were ſhadows of this our great Redeemer, who was in time to bee revealed. Chriſt hath ſatisfied revenging-juſtice, overcome Satan, killed ſin, and purchaſed deliverance for his people that are given unto him of his Father, and ſuch as beleeve in him are partakers of this Redemption in truth in this life, perfectly in the life to come: For from what time wee are ingrafted into Jeſus Chriſt, by a ſoveraign, well-rooted, and allſeaſoning Faith, wee are freed from being under the Law, and revenging-juſtice of God. The ſtrong man is caſt forth from what time Chriſt the ſtronger is entred. The conſcience is made a ſweet companion and comforter, rather than a rigorous keeper. Where the King hath releaſed a Priſoner, the Jaylor can have no further power over him, for hee is but to keep him during the Kings pleaſure.
Again, By grace God doth ſet our wills at liberty, ſo that ſin cannot reign in us as heretofore; yea the world is crucified to us, and wee unto the world: For as when health cometh, a man beginneth to walk abroad, and do ſuch things as hee could not ſtir to do while his ſickneſs did keep him under: ſo it is here.
Finally wee are ſo freed, that we can ſuffer nothing which our wills have cauſe to be unwilling with, all things being ſuch as ſhal work together for our good.
Behold the rich grace, admirable love, and tender mercy of the Lord towards man in himſelf moſt miſerable, rebellious, and worthy to bee caſt off for ever. God ſo loved the world, that hee gave his only begotten Son, that whoſoever beleeveth in him, ſhould not periſh, but have everlaſting life. Oh Lord, as our ſin and miſery abounded, thy mercy hath ſuperabounded. In mercy thou didſt provide a means for mans deliverance, that juſtice being ſatisfied, grace might bee glorious in his ſalvation: Oh God, when thou hadſt determined that juſtice ſhould take her revenge, if by breach of covenant ſhee bee wronged, thine infinite wiſdome found out a way to ſatisfie wronged juſtice; when all mankinde lay under the ſentence of condemnation, altogether unable to help themſelves, thine unſpeakable mercy did ſhew her ſelf for our deliverance; when man had nothing to pay for his Ranſome, nor any ſtrength to reſcue himſelf from the hands of juſtice, or the curſe of the Law, of thine endleſs love thou didſt give Chriſt to bee our Saviour, and by way of ranſome to redeem us: Oh my ſoul, thou art redeemed not with ſilver or gold, but with the blood of Chriſt, a lamb undefiled. This was it which in the blood of all the ſacrifices was prefigured: The death of Chriſt is it by means whereof Gods Grace doth ſet thee free, and that in moſt juſt manner. It doth pacifie juſtice her diſpleaſure againſt ſin: For God (that is) God as his Revenging Juſtice is gone forth, is ſaid to ſmell a ſavour of reſt in the death of Chriſt, and by Chriſts being put under the Law, or curſe of Gods revenging made manifeſt in the Law, wee are ſaid to bee redeemed from the Law or curſe, as by an all-ſufficient Ranſome accepted of Juſtice. This death doth feee us from the Devil, for Satans power over us was by reaſon of ſin, and the puniſhment due to it from the Juſtice of God. By death hee deſtroyed him that had the power of executing death. The price of our Ranſome was paid to divine Juſtice; and it being paid and accepted, Satan was caſt down by ſtrong hand. This death hath obtained the Spirit to bee given thee, which doth free thee from the captivity of luſts, Gal. 4.4, 5and enable thee to finde liberty in actions of godlineſs. Through this death thou haſt deliverance from all evils; So that all tears in Gods Time ſhall bee wiped from thine eyes, and in the mean while all thy ſufferings are ſo changed, that they are not effects of Gods Revenging Juſtice to deſtroy, but ſuch things in which God doth offer himſelf as a Father, intending to make thee partake further by means of them in the quiet fruit of Righteouſneſs. And now my ſoul, why hath the Lord done this for thee? that the Glory of his Grace might bee magnified in thy ſalvation, and thou mighteſt ſerve him all the daies of thy life. As for the parts of Redemption, it is purchaſed or poſſeſſed, and this begun or conſummated in reſpect of guilt and puniſhment, or power and tyranny of ſin. Rome was not built in a day. Great things are not begun and finiſhed all at once. Redemption takes not its full effect in this life, but it is ſo begun, that it ſhall certainly bee accompliſhed in due time.
The Properties of this deliverance will ſet forth the excellencies of it in ſome ſort. It is true and real, as far excelling that Redemption of Iſrael out of the Land of Egypt, as the ſubſtance doth the ſhadow, the ſoul doth the body, and Chriſt did Moſes. It is ſpiritual, from Sin, Satan, and the curſe of the Law. The bondage of ſoul to the wrath of God, tyranny of Satan, and ſlavery of ſin is moſt lamentable and grievous; and the more fearful the captivity, the more comfortable the deliverance.
Nor is this mercy vouchſafed to a few that live in ſome corner of the world, in ſome ſpecial age, or time, which much leſſen the value of it; but it is univerſal, extended to all ages, to all ſorts of men, high and low, rich and poor. aApoc. 5.9Thou haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and which is the upſhot of all, this Redemption is eternal. Heb. 9.12.Hee that is ranſomed out of the power of a bodily enemy, may bee taken captive the ſecond time; but hee that is ſet free by Jeſus Chriſt, cannot bee captivated by Satan. It was a ſingular favour that God raiſed up Saviours to deliver them out of the hands of their oppreſſors: It is a much greater mercy that God hath given us Chriſt to ſet us free from ſpiritual thraldome; for that Redemption was typical, this real; that temporal of the body, this ſpiritual of the ſoul, and conſcience: That from the cruelty of man, this from the tyranny of Satan; that thraldome would have ended with life, this bondage would ever have increaſed daily: After that deliverance they might and did return to bondage, But in this Redemption, hee that is once freed, abideth a freeman for evermore; Thoſe Saviours were meer men, but Chriſt our Redeemer is God and Man; They delivered their people by force of arms, but Chriſt by his death firſt payed the price of our Redemption, and then God by his great power reſcued us from the hands of the Devil: They brought their Redeemed into an earthly Canaan, but Chriſt our Redeemer hath prepared for us an heavenly Inheritance. They ſaved them that were oppreſſed, and evil-intreated againſt their wills; but Chriſt ſet us free, who had voluntarily ſold our ſelves into the ſtate of ſlavery.
Queſt. How are theſe things to bee applied unto the heart?
Anſw. Upon conſideration of theſe things, wee muſt ſtir up our ſelves to ſeek the knowledge of Chriſt Jeſus; fly unto him with ſound affiance, rejoyce in God, and ſing praiſes to his name: Oh my ſoul, is deliverance from ſpiritual thraldome to bee found in Jeſus Chriſt, then enquire after him, and ſeek to know him with gladneſs. The Name Jeſus is ſweet, honey in the mouth, melody in the ear, a Jubile in the heart. What a ſervant were hee that knew not his Maſters Name? is not hee unworthy the benefit of Redemption, that will not vouchſafe to enquire who hath paid his Ranſome? Oh my ſoul, fly unto Chriſt in whom thou ſhalt finde deliverance from all ſpiritual thraldome. God hath made Chriſt an Adam, Head, Root, Store-houſe, in whom are treaſured all thoſe good things, which from him are communicated unto us: Wee love to thruſt amongſt them with whom wee may finde benefit, and profit; Seek this above all, that thou mayeſt bee by Faith in Chriſt. Should Bankrupts hear of any that ſhould anſwer their creditors for them, they would quickly reſort to him: how much more ſhouldeſt thou reſort to this Mediatour, and Surety, who will anſwer the debt of thoſe that come unto him by Faith? ſeek to bee ingrafted into him, ſtrive by Faith to grow up in him: for the more nearly wee are united with any thing, the more wee partake of the virtue, and operation of it. Thoſe that are neareſt the fire, partake in the heat of it more than thoſe that are further removed. Thou ſeeſt men ſeek to bee made one perſon in law, to bee moſt nearly joyned to ſuch as may bring them in wealth: Oh my ſoul, why doſt thou not ſeek more earneſtly by a ſpiritual marriage to become one with him in whom is every good bleſſing: Behold hee ſueth unto thee, not that hee might bee enriched by thee, for thou haſt nothing to give, hee ſtands in need of nothing, but that hee might anſwer thy debt, ſet thee at liberty, adorn thee with grace, and endow thee with eternal life. O my ſoul, what great cauſe haſt thou to love the Lord, and rejoyce in his mercy! God hath given his Son to dye for us, before we asked it: Chriſt hath (when wee could not through our graceleſneſs once ask him) fulfilled all Righteouſneſs, and diſcharged us from the danger of ſin. Wee take it as love in men, if ſpoken to, they will do ſmall matters for us; Hee that will bear a blow for us in our behalf, bee bound for us in great ſumms of mony, ſpecially hee that will lye by it for our good: But how much more art thou to acknowledge this grace of Chriſt, who hath been thy Surety, paid for thy deliverance, not ſilver or gold, but his precious blood? The inſenſible creatures are called upon to rejoyce for the Redemption of Gods people; when they were redeemed from Babel, the joy did put them into an extraſie, they knew not whether they were aſleep or awake: But this ſpiritual Redemption doth as far out-ſtrip that temporal freedome, as Heaven is above the Earth, or hell worſe than the houſe of bondage. Sing unto the Lord, oh my ſoul, make a joyful noiſe unto the God of thy ſalvation. What cauſe haſt thou to praiſe him, who hath viſited and redeemed thee with ſuch a Redemption? Thou mayeſt remember the day when thou waſt in thraldome to the burning wrath of God, and ſtoodeſt under the condemnation of the Law, when it was death to bee held to the duties of godlineſs, in which is the exerciſe of true freedome; and ſin did hold thee ſo faſt, that though thou ſaweſt the miſchief of it, and propoſedſt ſometimes a new courſe, yet thou couldeſt not return to it as before, when this luſt and that paſſion did tyrannize over thee, and fears of conſcience, and death did hold thee in thraldome: But now the Lord hath looked upon thee in mercy, his wrath is appeaſed, the Law is anſwered, Satan is caſt down, and thou art received into ſpecial favour to walk with him. Oh Lord, I am aſhamed that I ſhould bee ſo ſenſeleſs at the remembrance of this unſpeakable love, ſo forgetful of this undeſerved kindneſs; move the ſcales from mine eyes, I pray thee, and take the veil from my heart, which will not let mee rejoyce in ſo excellent mercy.
Queſt. Shew how wee muſt proceed in Meditation on the Reſurrection of Christ?
Anſ. Wee muſt conſider the Subject, Antecedents, Cauſes, End, Time, Place, and things that happened with it, the effects, properties, and conſequents, what is like, and what unlike.
My ſoul deſires to think upon the Reſurrection of Chriſt, in which I may behold the reconciled face of God. Dear Father, direct my mind, rightly to conceive of this high myſtery, to the glory of thy Name, and the comfort of my ſoul: To riſe from the ſleep of ſin, is to leave or deſiſt from evil. Hee that is fallen proſtrate, ariſeth when he gathers up himſelf. Hee that layeth himſelf down to reſt, ariſeth when hee is raiſed from ſleep. Hee that is dead ariſeth when the ſoul is knit to the body: The Reſurrection of Chriſt is the firſt degree of his exaltation, wherein the ſoul being united again to his body, hee was raiſed up to ſpiritual and immortal life. It is a motion partly natural, partly ſupernatural; Natural in reſpect of the ſubject, bound, and means. For Chriſt roſe ſo out of the grave, that hee is ſaid to bee there no more, and he roſe by means proper to a natural body, that being removed which might ſeem to hinder. Nor was this Reſurrection in a moment but in certain ſucceſſion of time, which is required to every natural motion. Nevertheleſs this motion is ſupernatural, in reſpect of the cauſe, efficient, and the end: The Divine Nature of Chriſt could not ſuffer, nor dye, nor riſe again; but hee was raiſed to life in reſpect of that nature that died for our ſins, or in reſpect of the body, which for a time was ſeparated from the ſoul, and laid in the grave. This was prefigured by types, foretold by the Prophets of the Old Teſtament, and moſt clearly ſpoken to his Diſciples by our Saviour himſelf, ſignifying unto them that the Son of Man muſt ſuffer at Jeruſalem, and bee buried, and the third day riſe again.
The principal cauſe of the Reſurrection, was the Divine Nature, moſt ſtrictly united with the Humanity: In Scripture this work is aſcribed to the Father, *Act. 2.24.who is ſaid to raiſe his Son; and to the Son, aRom. 1.4. Joh. 10.18who by his Divine power, or as the Apoſtle ſpeaketh, by the eternal Spirit raiſed up himſelf. I have power to lay down my life, and I have power to take it: Of his infinite love towards his Elect, hee laid down his life, and of the ſame love and affection toward them, hee roſe again, which is more evidently ſeen in this, that hee did vouchſafe to call them brethren; with which ſweet name, full of love hee had not before ſaluted any man. As hee ſuffered the moſt grievous torment for the ſalvation of the Elect his choſen people, ſo for the glorification of his Spouſe, that is, the Church, hee roſe again that hee might inrich and beautifie her with ſpoils, taken from the enemy.
The Cauſes lead us to conſider of the End, why Chriſt roſe again, for every proper efficient, intendeth an end which is ever good, and that moſt excellent as the worker is of greateſt wiſdome and excellency: Now therefore, ſince Chriſt roſe in ſpecial love to his peculiar people, it muſt needs tend to their ſpecial exceeding great good: By his Reſurrection the glory of Chriſt which hee had with the Father (before the foundation of the world) was manifeſted, which the world would not acknowledge by his Sermons, nor by miracles confirming his Doctrine. By his Reſurrection he obtained thoſe glorious Titles with which the Prophets foretold that the Meſsias ſhould bee adorned: ſuch as bee; Act. 3.15. 1 Cor. 15.20. Col. 1.15, 18. Apoc. 1.5. Rom. 14.9The Prince of life, the firſt-fruits of them that ſleep, the firſt-born of every creature, the firſt-born from the dead, and the first-begotten of the dead; and the Lord of Dead and Living. By his Reſurrection hee ſhewed himſelf to bee the Conquerour of Death, Sin, and Satan; meritoriouſly hee triumphed over our enemies upon the Croſs; actually hee began his triumph at the Reſurrection. Col. 2.23, 24.Now when the powers of Hell could no longer hold him under, it is manifeſt that they are ſubdued, and conquered. By his Reſurrection hee declareth that his ſatisfaction is fully abſolute. Had the leaſt penny of our debt remained upon the ſcore not diſcharged, hee could not have looſed the ſorrows of Death. Chriſt died for our ſins, and roſe again for our juſtification. By the Reſurrection hee prepared himſelf to the glorious function of a Mediatour. As hee ſuffered without the gate to pay the price of our Redemption: So did hee enter into Heaven to appear before the Father for us. Hee died once for our ſins, and now liveth for ever to make interceſſion for us. By his death hee purchaſed life and ſalvation for his people, and now ſitting in glory at the right hand of the Father, hee doth communicate the bleſſing that hee hath procured for them. Chriſt roſe, that wee might riſe: For hee that raiſed up the Lord Jeſus, 2 Cor. 4.14.ſhall raiſed up us with Jeſus, and ſet us together with him.
Early in the morning upon the third day after hee was buried, our Saviour roſe out of the Sepulchre in which hee was laid, at which time there was a mighty Earthquake, and an Angel deſcended from Heaven to rowl away the ſtone, at which glorious apparition, the ſouldiers that kept the Tomb were ſore affraid, and became as dead men.
The death of Chriſt wanted not ſigns of Majeſty, nor his Reſurrection tokens of exceeding glory? when the Earth was moved at his preſence, and the Angels deſcended from Heaven to do him ſervice. The effects of this Reſurrection are far more glorious than the ſigns that did accompany it: for unleſs his Reſurrection had followed his cruel death, all his benefits appropriated to us had layen buried together with him. 1 Cor. 15.17. Rom. 6.8, 9 1 Cor. 15.55. 1 Pet. 1.3. 1 Cor. 15.21, 22.The Reſurrection of Chriſt is a notable confirmation of his Doctrine, the abolition of ſin and death, regeneration unto life eternal; and vivification of our bodies are the fruits of it. It was neceſſary that Chriſt ſhould riſe, in regard of the excellency of his perſon, for being the proper Son of God, it was impoſſible hee ſhould bee held of the ſorrows of death; being juſt and innocent as man, it could not bee that hee ſhould lye under the power of the grave, and dying to overcome, hee could not bee vanquiſhed of the enemies. It was alſo neceſſary in reſpect of the Covenant hee had made with the Father, the dignity of his high office of eternal Mediation, and that the truth of thoſe things which were foretold concerning the glory of the Meſsias might bee fulfilled: Many admirable things are ſpoken touching the Meſsias, and the glory of his Kingdome, who was firſt to lay down his life, and then to take poſſeſſion of his Kingdome in glory; where hee ſhall live for ever to make interceſſion for his people, which hee could not have done if hee had not riſen. It cannot bee that the Word of God ſhould take none effect, but it was foretold that the Meſsias ſhould riſe again, in which reſpect his Reſurrection was neceſſary. Chriſt not as a private perſon, but as a publick perſon. Hee died for his Elect, and virtually they roſe in him, when hee roſe from the dead, of whoſe Reſurrection they partake actually, when by lively Faith they are made one with him.
This Reſurrection was exceeding glorious, in reſpect of the power by which it was effected, the life into which hee roſe, and the things that accompanied, or followed after the Reſurrection: For the graves did open, and many bodies of them that ſlept in the earth, aroſe. Whereby the grave did witneſſe, that its power was taken away, and clean vanquiſhed.
Jonah's deliverance out of the Whales belly was wonderful and miraculous; the Lord was gracious in ſparing Iſaac, and raiſing him as it were from death, who was a ſlain Sacrifice in his Fathers account. But theſe were only types, and ſhadows of Chriſt, his Reſurrection the life and glory of the other.
The elect and faithful ſhall riſe to glory at the day of judgement, but they ſhall riſe by the power of Chriſt. Chriſt aroſe by his own power: they ſhall riſe as the Members of Chriſt, but Chriſt roſe as the firſt-fruits of them that ſleep: they ſhall riſe as private perſons, but Chriſt aroſe as a publick: They ſhall ariſe from corruption, but Chriſt his body did not ſee corruption: They ſhall riſe to immortality and glory for themſelves, but Chriſt roſe to glory that hee might govern his Church in glory, and bring his Elect unto himſelf, that where hee is, there they might bee for ever.
Queſt. How are theſe things to bee preſſed upon the heart?
Anſw. Wee muſt ſtir up our ſelves to behold and rejoyce in the Lords love towards us; and fly unto Chriſt by Faith, that wee might feel the power of his Reſurrection quickening us to newneſs of life, and comfort our ſelves againſt the fear of death, and rotting in the grave, with an aſſured hope of Reſurrection to immortality, and eternal glory.
FINIS.