Discourses upon several divine subjects by Tho. Gregory ...

ECCLES. ix. v. 10.

Whatsoever thy hand findeth to do, do it with thy might.

WEre we to take the Measures of our most holy Professi∣on, as they are reach'd out to us in the Systems of some Christian Rabbins, how prodigiously irrational and absurd an Institution would it appear to be? An Institution both re∣pugnant to the glorious Attributes of God, and also destructive to the Welfare and Hap∣piness of Mankind. They pronounced it a state of absolute Liberty and Emancipation, a perfect Discharge from all Duty and Obe∣dience, a Charter only of Libertinism and Licentiousness. Provided a Man be ortho∣dox in his Notions, and sound in his Faith, 'tis no matter how he lives, like an Angel or like a Devil, so apt are Men to abjure their Reason in complement to their Sen∣ses;

and rather than forsake their darling Vices, to shelter them under the Patronage even of the immaculate Jesus.

But if we look upon Christianity as our Great Master himself is pleas'd to hold the Perspective, as he is all Fair, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1 the Perfection of Beauty, and the Holy One of Israel, so would his Insti∣tution appear to be a most fair and amiable Copy of his Eternal Beauty and Holiness. It commands us not to rest in a fruitless, barren, and dead Faith, but to evidence its Life and Reality by our Works. That we walk worthy of the Vocation wherewith we are called; turning from these Idols of our own Brains, these vain, fantastick Ideas of our carnal Imaginations, to serve truly and painfully the Living God. That we trifle not away our precious hours in Idle∣ness and Impertinence; but work out our Salvation with all that Care and Solicitude a matter of such moment requires, even with Fear and Trembling. It endeavour•• by all the endearing Methods of everlasting Love and Kindness to allure and charm us into the Practice of all Vertues, beseeching us even by the Mercies of God, all those ineffable Appearances of Goodness which take up the Wonder, the Praises, and the Adorations of the Sons of God in Glory,

that we think no Sacrifices worthy of our Maker, but such as are offer'd in the purest Fires, the most ardent and brightest Flames of Seraphick Love. That the Redeem'd of the Lord declare not his Glory in such fee∣ble Sounds and Voices, as are the faint E∣choes of a distant Valley; but that they clap their hands together with Joy and Chearfulness, and sing Praises to him lusti∣ly, and with a good Courage. That our Souls, with all their Powers and Faculties, magnifie and set forth the admirable Great∣ness of the Lord, and our Minds also, or Spirits, rejoyce with Joy unspeakable in God their Saviour. In a word, That we do not the Work of the Lord negligently, nor be remiss and slothful in the great Busi∣ness of our Souls; but always fervent in Spirit, vigorously industrious to improve all those Talents, all those golden Oppor∣tunities God intrusts us with, to our great∣est Advantage, with our utmost Diligence serving the Lord. Whatsoever thy hand findeth to do, do it with thy might.

The Reasonableness of which Exhortati∣on, I shall briefly represent to you from these following Considerations:

• I. From the Nature of God.
• II. From the Nature of our own Souls.
• III. From the transcendent and inestima∣ble

• Value of the Rewards that attend us. And,
• IV. From the exceeding Brevity or Shortness of the time we are allow'd to work in.

1. From the Nature of God. Was God in∣deed such a one as the Epicureans fansi'd him to be; a Being taken up with the Fruition and Contemplation of his own Blessedness, and that would never vouchsafe to respect the humble Addresses and Supplications of his most faithful Servants, we should have no great reason to wonder at that Coldness and Indifferency, that lukewarm and care∣less Behaviour which appears so visibly in our Religious Performances. Nay, I could willingly conclude with the Wise * 1.2 Hea∣then, that nothing but pure Madness could induce Mankind to bestow any Worship at all upon such a Being, who, as though he was deaf as Baal, and helpless as Dagon, after all their Wrestlings and Importunities would neither hear them, nor help them. But alas! we have no such Pretence or Sub∣terfuge for our Impiety. The God whom we serve, is indeed that Blessedness and Eternal Being that rests upon his own Cen∣ter, without the Assistance of any External Object, enjoying infinite Delight and Com∣placency from the solitary Contemplation

of his own Essential Perfections. He dwells in the high and lofty Place, encircled with such transcendent Rays of Light, that the brightest Seraphim veil their Faces, and at an awful distance adore his inaccessible Glo∣ry. Yet do Mercy and Goodness so essen∣tially sit enthron'd with his glorious Maje∣sty, that even he, who thus inhabits Eter∣nity, humbleth himself to behold the things that are done both in Heaven and Earth. The Lord looketh down from Heaven, says the * 1.3 Psalmist, and beholds all the Children of Men: from the habitation of his Dwelling he considereth all them that dwell upon the Earth. And the Philosophick Orator, without the help of Revelation, Sit persua∣sum civibus, says he, and so on. i. e. Let all the Citizens assuredly know, that God takes particular notice what manner of Per∣sons we are, with what Mind and Devoti∣on we perform the Acts of our Religious Worship, and that he will deal with every man according to his Works. He is not a petty Prince,* 1.4 (as the Syrians profanely ima∣gin'd) whose Knowledge and Soveraignty are confin'd only to a particular Province; but the Lord most High is terrible, he is a great King over all the Earth. Not only the shining Inhabitants of the Courts above, the innumerable and invincible Le∣gions

of Glorious Angels, but the inferiour Troops likewise of natural Causes serve un∣der his Banner, and duly execute his Com∣mands. He maketh the Spirits or Winds his Messengers, and the flaming Fires his Agents or Ministers. The Clouds at his Command drop Fatness upon the Hills and Mountains, and the Valleys likewise by his Blessing stand in their Season so thick with Corn, that they laugh and sing. Yea, the most casual and seemingly fortuitous Acti∣ons are order'd by his Wisdom, and the Sun sees nothing in all his Course so little and inconsiderable, but what falls under his Care and Providence. He feeds the young Ravens that call upon him; and the Lions roaring after their prey, do seek and receive their Meat from God. By him do the Rose in Sharon and the Lily of the Valleys on play their fragrant Beauties? and the airy Choiristers securely sit upon the Boughs and sing, not one of them falling to the ground without our heavenly Father. Yea, the very Hairs of our Head, says our Lord, are all numbred. In short, no Space, no Place, exludes his Presence. He penetrates into the Center of our Spirits; enters the secret Chambers, the closest Recesses and Retire∣ments of our Hearts; yea, and discovers all our most secret Thoughts and Imaginations

long before we our selves do, even before they are. He is about our Paths, and about our Beds, and spies out all our ways.

Now then, considering the Nature of God, how ought our Souls, think ye, to be employ'd in his Worship and Service? Is this God, whose Majesty fills Heaven and Earth, to be approach'd with flat and tepid Devotions? Is he fond of trifling imperti∣nent Ceremonies? or to be pleas'd with Lip-Devotion and complemental Addresses? Certainly no. The Lame and the Blind (says the Prophet) such impotent,* 1.5 imper∣fect Services, if offer'd to an Earthly Go∣vernour, would most assuredly be rejected; much less then can they be grateful ••o him, who is the Fountain of all Dominion and Soveraignty, the Lord of Lords, and King of Kings, who reigns to all the Ends of the Earth. The matchless Excellency of his Nature (as many Learned Pagans have observ'd) calls for our best and noblest Per∣formances, neither will he accept of any thing less than the Cream, the Flower and Strength of our Reason. We must nor pre∣tend to honour him with our Lips, when our Hearts are far from him; but always approach him with the deepest Awe, Reve∣rence, and Admiration; love and desire him (as an exact and learned † 1.6 Author

speaks) with the full Bent and Spring of our Souls; and fix and concenter upon him all our Passions and Affections. The Armies of Heaven, the glorious Troops of Angels, serve him thus. Their Wings know no weariness from continual Flying; their Voices are never hoarse through loud and constant Allelujahs; but with uncon∣ceivable Alacrity and Joy they sing and fly, and do his Will to all Eternity. 'Tis true, our present Incumbrances are many, our Wings are clipp'd, and we cannot run so nimbly as these bright Favourites of Hea∣ven, yet such is the Nature of our Souls, that even in this unhappy state of Degene∣racy, they may arrive to many degrees of their B•…•…ness and Alacrity. 'Tis impossi∣ble 〈◊〉〈◊〉 we should love and praise our Maker 〈◊〉〈◊〉 these Spirits do, who with open Face behold his unfolded and essential Glo∣•…•…: yet may our Spirits (if they are not wan••ing to themselves) regain, in a great measure, their heavenly Nature and Acti∣vity. They need not be so oppress'd with the weight of the Body, not so confin'd to these Walls of Clay, but that they may fre∣quently ••o abroad, recover upon the Wing, mount into a purer Air, far above the ••t∣tractions and Enchantments of Sense, and converse freely with God. And so I come

to my Second Consideration, which is, to represent to you the Reasonableness of the Exhortation contain'd in the Text, from the Nature of our own Souls.

2. Sad indeed and deplorable are the Decays of our Primitive Beauty, and la∣mentable the Ruins of our Original Frame. God made Man upright; his whole Con∣stitution was beautiful and harmonious, and his Soul (drawn, as it were, by the central Force of her native Seat) mov'd naturally towards Heaven. But if we view him in his present Condition, Quantum mutatus ab illo est! how is this glorious Creature chan∣ged! Clouds and Darkness (if I may so speak) are continually round about him: Confusion and Disorder are the Habitation of his Seat. His Understanding is dark and cloudy; his Will crooked and perverse; and he is become a strange Contradiction to himself; being not able to do the things that he would. Wars and Tumults, inte∣stine Broils and Commotions, ruffle and discompose him, and there is a Law in his Members impetuously fighting against, and frequently bringing into Captivity the Law of the Mind.

But though the Soul is thus shamefully fallen from her Primitive State of Excellen∣cy and Perfection; yet, how glorious is

she still in comparison of all the Creatures that are round about her? The glimmering Remains of her original Beauty, the very Twilight of her native Lustre and Bright∣ness, appears so wonderful and dazling, that she is still but a few degrees below the Angels of God. How swift are her Moti∣ons? how nimble her Thoughts? how brisk and active her Operations and Refle∣ctions? The swiftest Morning-Ray passeth not so soon from East to West, as she flies through all the Airy Regions into the high∣est Heavens, and thence again descends through all the Ethereal Plains, to contem∣plate in their various Mansions the Work∣manship of her Maker. How exalted are her Aspirations? how boundless her De∣sires? how vastly large and comprehensive her Capacities? She weighs all the Excel∣lencies of Nature in a Balance, and finds them wanting: her Appetites and Inclina∣tions being no more to be satisfied with any Created Good, than an hungry Stomach with wise Sayings or excellent Diagrams.

But now has God enrich'd our Minds with these noble Powers to prosecute the Delights or Interests of this World, and to bestow some fashionable and perfunctory Attendance only on his Service and Obe∣dience? No, these vast, capacious Spirits,

that can take in and lodge so many Truths together without Confusion or Disorder; that are so restless and indefatigable in their Search after Happiness, and can no where acquiesce, or terminate their Desires upon any Created Good, are design'd for the highest and most exalted Entertainments. Not for these disproportionate Objects of Sense, the faeculent Pleasures of the Body, (which the contracted Faculties of Brutes are able even in their utmost Intention to comprehend) but for Joys truly Angelical and Divine; for Communion and Fellow∣ship with God himself by Prayers and Prai∣ses here, and for the most intimate Fruition of his Beatifick and Essential Glories in Heaven hereafter. How unworthily then do we behave our selves towards them, when we decoy them down into earthly Enjoyments? How do we cramp and streighten their Faculties? contract and lessen their aspiring Strength and Vivacity? Their natural Motion, you see, is towards Heaven, and they grasp at nothing less than Glory, and Honour, and Immortali∣ty. Let us not then confine them to the Earth, when they are ready to take Wing, and fly towards Heaven. Let us not en∣slave them to poor and beggarly Objects, when their Capacities dispose them for the

Fruition of the Best Being, the Life of An∣gels. When through the Assistances of Re∣ligion they are advanc'd to their true Ele∣vation, they'll immediately ascend above the Magnetism of secular Entertainments. They will then be possest with such lively and ravishing Apprehensions of the Divine Beauty, as will oblige them, for his sake, utterly to discard and renounce all their other Loves. Though there be threescore Queens, and fourscore Concubines, and Virgins without number, yet their Love, their Undefil'd, will be but one. In a word, They'll collect and concenter all the scatter'd Rays of their Affections into this one Point, delight and solace them∣selves only in the Lord their God, and sing and give Praise to him with Fervour and Alacrity as the Angels do, who joyfully wait his Call, and stand with Wings stretch'd out, ready to fly when he com∣mands.

3. I am to represent to you the Reasona∣bleness of the Exhortation contain'd in the Text, from the Consideration of the tran∣scendent and inestimable Value of the Re∣wards that attend us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We are engag'd, says the Philoso∣pher, in a great Conflict, a Divine Enter∣prize,

'tis for a Kingdom and for Liberty; for the Liberty even of the Sons of God, and for the Kingdom of Heaven. As we were not redeem'd by corruptible things, such as Gold, Silver, or precious Stones; so neither is our purchas'd Inheritance of so trifling and inconsiderable a value. The Liberty of the Sons of God is an Eternal Emancipation from Sin and Misery, from the Sollicitations of our Senses, the Impor∣tunities of Satan, and from all the Disad∣vantages and Incumbrances of this mortal State. Have you seen the Cedars or the Fir-Trees, which from a little Seed rise so high, and spread their Branches so wide? Just so will it fare with Man in the State of Regeneration; infinitely beyond his present Self will his Perfections be. Here the Cor∣ruptible Body presseth down the Soul, and the Earthly Tabernacle weighs down the Mind, which otherwise would muse of ma∣ny things. But there will our Spirits, to their endless Joy and Comfort, find their Garments lighter; this unweildy Clog of Flesh and Blood being made fit to serve them in their briskest Motions, and even to vye with the swiftest Seraph that flies in the Regions of Light and Glory. Here though we sometimes travel with Vigour and Alacrity in the way that leads to Sion;

yet in an instant such Fogs and Vapours rise from our terrene and sensual Affecti∣ons, as cast a cold Damp over all our Facul∣ties, and make us heartless and unactive as the Earth we tread on. But there we shall be all Life, and Spirit, and Wing, entirely freed from the Vicissitudes of Mortality, and bath our active and sprightly Plumes in the Silver Streams of Eternal Joy and Delight. Here Satan sometimes mixeth himself among the Children of God, and many enter into the Choirs of the Saints, who know not how to chant their ravishing Melody, the Songs of Sion. But in the Blessed Consort above, every Soul will be harmonious, and skilfully contribute its part to the full Musick of Heaven. The glorious Company of the Apostles, the goodly Fellowship of the Prophets, the no∣ble Army of Martyrs, together with the several Orders of glorious Angels, will stand about the Throne; with one Heart and one Voice giving glory to him who sits thereupon, and to the Lamb for ever and ever. They shall wear Crowns on their Heads more bright and glittering, than those of the Mightiest Oppressors; and those immortal Palms they shall carry in their hands, declare, That Death is Swal∣lowed up in victory. They shall no longer

stand behind the Wall of Partition, nor be debarr'd by a thick House of Clay, from beholding the ultimate Object of their Love and Praise; but all intervening Ob∣stacles and Impediments shall be remov'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.7 and that Summum Bonum, that Fountain of Life and Blessedness, that Primitive and Origi∣nal Beauty, the God of Gods himself, ap∣pear in his Essential Lustre and Brightness, to every one of them in Sion. In short, 'Tis in vain to attempt the painting of this Blessed State by Rhetorical Colours: no Words, no Thoughts, can reach it; yea, the bold, licentious Metaphors even of Poets themselves, fall infinitely short of its Greatness and Excellency. Eye hath not seen, says St. Paul, nor ear heard, neither hath it entred into the heart of man to con∣ceive the things which God hath prepared for them that love him.

Now then can we think this Blessed State design'd for them that are at Ease in Sion? who rest in the Notional Considera∣tions of the Goodness of their Maker, and therefore lie securely dissolv'd in the softest Caresses of Luxury and Voluptuousness? No. We must be conformable to our Lord in the Likeness of his Death, before we can be so in the Likeness of his Resurrection.

We must crucifie the Old Man, and utter∣ly abolish the whole Body of Sin, and by our constant and uniform Practice of an Universal Righteousness, strive to enter in at the strait Gate. We must labour with all our Might to make our Calling and Electi∣on sure, and press with all possible Vehe∣mence towards the Mark for the prize of the High Calling of God in Christ Jesus. If these Corruptible Crowns, the fading momentary Honours of this Life; if (I say) the transient Favour of a Prince, and the vain, uncertain Plaudite's and Hosanna's of the Crowd cannot be justly atchiev'd with∣out Toll and Labour; then surely we can∣not expect that these immortal Honours, the Approbation of God himself, the Ap∣plause of his Holy Angels, and the Crown of Immortality, can be obtain'd at a chea∣per Rate. This were to prostitute the Di∣vine Favours, to vilifie the Pearl of Price, and insufferably to debase that Glory which cannot be comprehended but by the Circle of Eternity. Nothing then, but Constan∣cy and Perseverance, can crown the Chri∣stian Hero, and set on his Head an immor∣tal Diadem. Be faithful unto the End, saith our Lord, and I will give thee the Crown of Life: and again, To him that overcometh, I will grant to sit down with me

on my Throne, even as I also overcame, and am sat down with my Father on his Throne. Lift up the Hands then that hang down, and strengthen the feeble Knees. Behold, Thy Saviour holds out to thee a Crown of Glory, and invites thee to partake of his immortal Joys. He calls thee to the bliss∣ful Choir of Angels, and to the glorious Society of Just Men made perfect, who following him in White Robes, do nothing but sing and love to all Eternity. Alas! could we but hear some Echoes of those Songs wherewith they make the Paradise of God, the Place of his happy Residence, the Seat of his Eternal Empire, the Heaven of Heavens continually resound; some Re∣mains of those Voices, that Symphony and Joy wherewith the Saints above triumph in the Praises and solemn Adoration of the King of Spirits, how would they inflame our Desires to be join'd with them? O how amiable should we think those Dwellings of the Lord of Hosts? Our Souls would most passionately desire and long to enter into the Courts of the Lord, and to go and sing with those glorious Beings the Praises of the Living God. We should choose rather to be Door-Keepers, the very meanest Per∣sons of all that Blessed Company in the House of God, than to enjoy for ever the

utmost Liberality of Created Nature in the Tents of Wickedness. We should think no∣thing too much to part with for that Bles∣sed Inheritance, but readily sell all that we have for that Pearl of Price, that inestima∣ble Treasure, those solid and substantial Glories of the Kingdom of Heaven. In a word, we should chearfully follow the Pa∣triarchs, Prophets, Apostles, Martyrs, and Confessors, through all the Stages of Mor∣tification and Self-denial; most gladly en∣count'ring all the Tribulations, Hardships, and Difficulties the World or Satan can bring upon us, that we might at last attain to that ineffable Glory. But,

Lastly, I come to represent to you, the Reasonableness of the Exhortation contain'd in the Text, from the Consideration of the exceeding Brevity or Shortness of the Time we are allow'd to work in. Man is like a thing of nought, says the Psalmist, his time passeth away like a Shadow, that necessari∣ly disappears when the Sun leaves our Ho∣rizon, and may also fall short of that Period by the Interposition of a Cloud. He car∣ries within himself the Causes of a necessa∣ry and speedy Dissolution, and is also liable to ten thousand Accidents without, that may hasten his Ruin. Nay, though by the good Providence of God he happily escapes

all these, and arrives to his utmost Period, that natural Term, which is set him by the Temperament of the First Qualities; yet what an airy, fleting, and fantastick Ap∣pearance is he? Our Life is but a Vapour, says St. James, which appears and dances up and down a few Minutes over the places that gave it Birth, and then vanisheth, and sinks back into its primitive Night and Darkness. The Day wears away apace, our Sun hastens to go down, the Shadows every Moment encrease, and the Hours of Darkness come on, that long Night of Si∣lence and Solitude, wherein no Man can work. It is appointed for all men once to die, says the * 1.8 Apostle, and then for ever to cease from labouring and improving their State; for immediately follows Judg∣ment, which consigns them either with Lazarus to the Refreshments and Consola∣tions of Abraham's Bosom, or to the dismal Dwellings of Dives in everlasting Burn∣ings.

† 1.9Plato indeed, and from him the Roma∣nists at this day, talk much of an interme∣diate State, where Satisfaction may be made for some Miscarriages of our Lives here. But in all the Word of God, there is not so much as one place that countenanceth this Opinion. 'Tis not the Doctrine of God,

but the Invention of Men; the weak and beggarly Element of this World, not the Revelation of our Lord and Saviour Jesus Christ: He only commands us to be there∣fore prepar'd continually for our Last Hour, because we then enter upon a state eternal and immutable: that private particular Sentence which passeth upon the Soul at her Departure from the Body, being to be openly renew'd and confirm'd upon the whole Man at the General Day of Judg∣ment. How ought then this Consideration to alarm all the dormant Powers and Fa∣culties of our Souls, and to wind them up to the highest pitch of Action in this mo∣mentous Affair? How careful, I say, should we be by a prudent Management and Hus∣bandry of these fleting Moments, to secure to our selves a happy Portion in the Regi∣ons of Eternity? If we mispend these Days of Probation, you see there remain no more. If we neglect these present Oppor∣tunities, we are lost for ever. And what a dismal Reflection (think ye) will this be in the other World, when we shall remem∣ber, that Mercy was frequently offer'd us, and that we as frequently rejected it? and that for the little imperfect Services of a few Days, our Maker graciously offer'd to place a Crown of Eternal Glory upon our Heads?

Alas! This is the chief Ingredient of that bitter Cup which afflicts and torments the Damn'd for ever and ever. This that dis∣mal Thought, which raiseth the Storms and Tempests in the Kingdom of Darkness below. Once they might have been sav'd; once they had their Day, and they refus'd the Light when it shin'd. Their God was gracious and merciful to them, but they were cruel to themselves. He offer'd them Mercy, but they would never accept it. He call'd them to Life, but they obstinate∣ly chose Death. No Tortures so exquisite, as such Reflections. No Lashes so severe, as the Upbraidings of such an enraged Con∣science. These (I say) are the Snakes that twist about their Heads, and sting, and hiss, and make them roar to all Eternity.

From which miserable State, God in Mer∣cy preserve us all, through the Merits and Mediation of Jesus the Beloved. To whom, &c.

Notes

• * 1.1

  Psal. 50.2.
• * 1.2

  Senec. de Benef. lib. 4. cap. 4.
• * 1.3

  Psal. 33.13.
• * 1.4

  1 King 20.13, 28.
• * 1.5

  Mal. 1.8.
• † 1.6

  Mr. Nor∣ris in his Reas. and Rel. pag. 39.
• * 1.7

  Psal. 84.7.
• * 1.8

  Heb. 9.27.
• † 1.9

  Phaedon. c. 45. p. 178. in Dialog. select. Edit. Can∣tab.