not be very highly prized and much loved for it I pray let our love be real to him who is substance constant to him who is an everlasting inheritance and full to him who here undertakes to fill our Treasures Even so Amen Lord Jesus SERMON XVII ON 2 PET. 1. 4. Preacht at St. Maries Cambridg March 8. 1656 7. That by these you * Efficiamini vulg fieretis Calv. might be partakers of the †Godly Prior. Translatio Tyndal Estius contra Pindar Olymp. Od. 6. Divine Nature * Should Genev THis Verse most Interpreters take to be part of the Apostles Preface to his Epistle wherein according to the old Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a skilful architect prefaceth a magnificent Palace with a stately Porch and Front so he his after discourse with a glorious Entrance It being the manner of the Apostles in the Proems of their Epistles to put together a Summary of the Gospels Mysteries so Paul usually in his and so our Apostle Peter in the entrance into his former Epistle and the same course he takes in the four first Verses of this in which the various readings are so many and both the words and connexions of sentences so dubious that it makes the sense difficult which Camerarius observes to be more in this Epistle than in most other Apostolical Writings However it 's plain that being in the sequel of the Epistle to exhort to true piety and a Vt neque breviùs nec diviniùs poterit Christi officium omnisque nostra salus per partes explicari in vers 3. gracious conversation he doth in this Preface lay down and Beza saith it could not be more briefly and divinely as a foundation of it the true causes of our Salvation and as Beza noteth especially of Sanctification As in particular 1. For the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first original cause it 's free grace by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. and gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. and to make sure of it the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again repeated v. 4. 2. The procuring meriting cause is made the righteousness of Jesus Christ as our God and Saviour v. 1. 3. The immediate working cause is assigned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine power v. 3. working in us a communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an answerable Divine nature v. 4. namely in our effectual vocation wherein we are called to glory and vertue or rather because the words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius by glory and vertue that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most gloriously and powerfully so that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the vulgar it's likely found it and therefore rendred it by his own proper glory and vertue v. 3. 4. For the instrumental cause we have it twice expressed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge or acknowledgment of Jesus Christ v. 2 3. which is nothing else but that precious faith v. 1. which layeth hold on precious promises in this verse or the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here signifieth promissa rather than prómissiones the benefits or things promised rather than promises and therefore are said here to be given whereas promises are rather said to be made so 1 John 2. 25. This is the promise which he Promissa vel promissiones i. e. pretiosa maxima beneficia quae per Prophetus olim se daturum promiserat c. Estius in locum See also Bellarmin de justif lib. 2. cap. 5. sect Quomodo autem c. hath promised even eternal life though with reference to the promises the promises as moral causes alluring and attracting us to all Divine Purity Dr. Hammond and the things promised faith repentance holiness grace glory mean by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those things which pertain to life and godliness in the beginning of the third verse and as some conceive Piscator Beza and our Translatours that glory and vertue in the end of it All these great and precious things promised as proper and Physical causes do formally make us partakers of the Divine Nature And that is the Truth expresly laid down in the words of the Text and more particularly to be made out in our handling of them That they who are effectually called are by the divine power Doct. made partakers of the Divine Nature The subject persons are such as are called to the faith and acknowledgement of Jesus Christ v. 3. The effecting cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most divine power in the same third verse And the most happy and blessed effect is answerably a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine nature in this verse It 's neither what nature in its utmost energy can produce nor what any mere natural man or Philosopher as such whatever they talk of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest Apogaeum of their most sublime attainments can arise up to It 's only a Divine Power that can produce this Divine Nature and precious faith in Christ which alone instates the Christian believer in this most precious promise or promised mercy of being made partaker of it In the handling whereof two things I shall especially intend 1. Explication by endeavouring to shew what is meant by it and contained in it 2. Application and what improvement we are to make of it For the first what is meant by this Divine Nature and our communicating Explication or being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of it diverse men according to their different apprehensions and perswasions determine diversly They may be reduced to these three They interpret it either 1. to God simply 2. or to Christ 3. or to the Holy Ghost 1. They who are most corrupt understand it of a real participation of the Divine Essence as Osiander will have us justified by Gods and Christs essential justice and Scruetus to his very death Beza in Text. Epist. ad Barthol Carthusiensem maintained that the essential Godhead is transfused into the Godly as the Soul is into the body by which it is animated and inacted and Gerson's Contemplativi and some high flown Platonists of our times take but a little lower flight whilst they with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 18. say that by their divine contemplations they are abstracted from their own dark personality their humanity annihilated and they swallowed up Miro incognito modo à Deo rapitur in Deo suscipitur tota Deo plena fit tota in Deum transfunditur ita ut essentia Dei ejus essentiae substantiae intimè absque ullo modo creato uniatur Vide Casaub Enthusiasm pag. 113. Mores 2. lash of Alazon pag. 43. Psal 73. 28. in the profound abyss of the Divinity into which they are wholly transported Which also the even
nothing harder than when heart and Psal 73. 26. flesh faileth to make God the Rock the strength of our heart when sense is at a stand and carnal reason contradicts for faith to depend and cut these knots which they could not untie and with Abraham in hope to believe against hope Rom. 4. 18. It 's easier to be vertuous than truly gracious and we naturally so love our ease that if the one we think will serve we have no mind needlesly to trouble our selves in advancing further to the other 2. Being within our reach as thereby it is more easy which pleaseth us well so there is more of self in it and self is that which we hug and love most of all To have only an empty hand of faith to receive all from Christ is naturally and to a carnal heart too poor and beggerly we would herein be some body and do something as Pharaoh said he made himself Ezek. 29. 3. Ego feci memet ipsum Vulg. So we would fain be able to say I have saved my self Something it is that we would bring to God by which to commend our selves to him which too often the true penitent sinner hath an hankering after and therefore sufficiently smarts for but the moral self justitiary is chiefly for and therefore for that most which gives him a hand in it And therefore because in these morals he hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a liberum arbitrium and so can see in them much of a self-efficiency he hath from what to applaud himself and with hand on his side to say with Nebuchadnezzar Dan. 4. 30. Is not this great Babel which I have built by the strength of my power than which nothing is more pleasing to proud Nature or a self sufficient Moralist which therefore he gloryeth of and resteth in 3. And yet the rather because this outward Civil deportment is more visible and so more taken notice of and taking with other men with whom he converseth which as the Pharisees of old Matth. 6. 2 5. he is carried away with whilest faith which is seated in the heart and grace being of a more spiritual nature and less outward garish lustre is by him not at all looked after Upon these and the like grounds bare morality is too often rested in which was the second particular But the third and last is that so it should not be but that after Paul's example here in the Text this as well as the former as to our acceptance with God should be accounted loss and dung that we may gain Christ To a Soul wounded with sense of sin and languishing and dying away for want of Christ it will be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less any healing Medicine to say But why are you so trouâ—led that have lived so vertuously and unblameably that have been so sober in your carriage so just in your dealing so fair in your converse for this will be but a faint cordial and you prove but a miserable comforter when it can look on all this but as a fair suit put on a dead Carcase nay on all this kind of righteousness as Isa 64. 6. so many menstruous rags And wo to him if he have nothing better than such Fig-leaves to cover his nakedness and wo to me if when it comes to trial and I shall be set at the Bar of Justice I be found in my own righteousness and therefore passing by Philip. 3. 9. all these But saw ye him whom my soul loveth saith the Spouse now sick of love Cant. 3. 3. And there is great reason for it 1. Because this Morality may be found in them who never savingly knew Christ and so are far enough from Salvation for as Austin observes de sp lit c. 28. you shall hardly find the life of the worst without some good works so in such as are not so bad you may sometimes find many So it was in many of the Heathens that knew not God in our Paul when he was a stranger nay an Enemy to Christ and how hopeful and safe we may think our selves or others to be whilest in that State yet he now by grace brought into a better would not for a thousand Worlds be in the former And hence it is that Austin gives it such homely Elogies sometimes of a terrena carnalisque justitia and sometimes Babylonica dilectio of an earthly carnal righteousness of a Exposit ad Gal. 3. contra Julian l. 4. c. 3. Babylonish Love such as may proceed from nature sed aliud est quod impenditur naturae c. saith Gregory * Homil. 27. in Evangel Naturali bono motus fecit bonum non propter Deum Chrysost hom 7. ad pop Antioch Iâ—'s one thing that Nature yields and far another which Grace 〈…〉 Or if not only from Nature for the Cause yet such â—s meer natural men may be capable of for the subject But as trim as Nature may look in some mens eyes yet sordet Natura sine Gratia in Prosper's judgment that which is highly esteemed among men may be abomination in the sight of God Luke 16. 15. and if by nature we be children of wrath Ephes 2. 3. that sure cannot pacific God's anger which we may have whilst we are in a meer natural condition 2. Which also may consist with the full power and dominion of divers especially spiritual lusts wholly inconsistent with Christ and his Grace and instead of giving check may give suck to them and feed them 1. One is Domineering Pride which ariseth from nothing more than a conceited self-fulness an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of all others our compleat Moralists are most full of So you find the Stoicks the most moral of all the Philosophers most turgid and swoln with pride and self-conceit of all others How full and self-sufficient their wise man was let but one Seneca inform you who equals him with God and in many things prefers him Epist 73. And with little less haughtiness and pride do our compleat Moralists applaud and almost adore themselves and with greatest scorn and disdain either over-look or set their eyes on the poor puling penitent that mourns for sin and the crack-brain'd Phantastick believer as he esteemeth him who is looking out of himself for righteousness by another whilest he doth domi habitare hath a better and nearer at hand at home of his own which Plethora and proud self-fulness As intùs existens leaves no room for Christ who as upon conceit of their freedom was not accepted by the Jews John 8. so from this proud conceit is rejected by these our self-justitiaries the full soul loathing the honey comb Prov. 27. 7. I say it admitteth not of Christ Directly crosseth the main design of the Gospel which is to exalt Free-Grace which our Free will-vertuous ones think would disparage their better deservings And lastly is diametrically opposite to the true notion and nature of faith which
am that I am Exod. 3. 14. many blessed and Divine Truths that expression may hold out unto us I am hath sent me unto you But what is that I am or what art thou why he as it were subscribes a blank and bids you write what you by faith and according to the promise would have him to be or what you stand in need of him to be to you He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 11. He is All to your faith and wants And yet nothing or stands in need of nothing out of himself I am that I am Logick Rules do not circumscribe God nor should our Reason An Identical predication is not here absurd but most Divine Nothing is in God out of his Essence Totus Deus est tota Essentia All in God is only Essence and All Essence so that have we but Him in Him we have all things But to pass by these and such other as may be added to my present purpose from thence I observe what I am now treating of Col. 3. 11. omnibus instar omnium super omnia That in Christ who there spake to Moses there is a substantial reality for the supply and that in solidum of all the wants of the Israel of God I am The Verb Substantive expresseth how substantial and real he is that as God he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference there is between Entity and Reality let the Metaphysicians dispute but our more Divine Metaphysicks assure us that both meet in our Saviour that there is a real substantial Being in him and that as he gave all things at first their natural being so he is the fountain of all spiritual being to his people and that is no less but more real because spiritual as we shall see hereafter Here Ens Vnum verum bonum convertuntur There is a real true being and goodness and all in one Christ and all this infinitely transcending whatever is in the Creature He is and had been in himself God blessed for ever although he had never by any operation or other manifestation of himself made it known to the Creature In Himself He is a most Real and substantial Being And the more real because spiritual in this I speak Reason Reas 2 and Divinity which every rational but especially every spiritual man fully assents to but quite cross and contrary to the gross apprehensions and carnal lusts of dull ignorant sensual brutish men who are of the Sadducees Religion who held that there is neither Angel nor Spirit because they can see neither Acts 23. 8. and of Thomas his belief who unless he might see in Christ's hands the print of the nails and thrust his hand into his side would not believe John 20. 25. nor can they any thing no not of God and Christ but what sense can see or sensuality relish Like lips like Lettice as grosser bodies feed heartiliest on grosser food and would be pined with dainties and relish that drink best that is thick and strong and heady Of these I shall again speak a little in the Application But for the present on the contrary to those that are drawn off from these more gross Lees and dregs either by more refined natural speculation or spiritualizing grace this gross corporeity hath more of matter and so of Potentiality and less of Entity But the more spiritual any thing is the more of form it hath and so more of essence and activity nay a more likeness and nearer approximation to God who is a spirit John 4. 24. and therefore the more spiritual any thing is the more Reality and Being there is in it because more likeness to God who is the most perfect and supreme being and therefore the Exemplar of all others I say the more spiritual the more real and therefore whatsoever grosser heads and hearts think yet the two most spiritual things that we as men and as Christians are capable of and they are learning and grace are the greatest realities and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth substance Essence or Being is in the Old Testament often put for Wisdom Job 6. 13. 12. 17. 26. 3. Prov. 3. 21 8. 14. Micah 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew our Translations render the man of wisdom and therefore well may Jesus Christ the Essential Wisdom of the Father and that saving Wisdom which we have by him be here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance or id quod est as Junius translates it because so much the more substantial as it is spiritual And this first in themselves 2. But so also in their effects and operations for so your rule is Prout se res habet in esse ità in operari and è converso such as the effect is such is the cause also when it worketh per se and from its own nature so that if fire really heateth other things we may safely conclude that it is hot in it self and accordingly if Christ and his Grace put forth real operations on and in us they must be greater realities in themselves Faith is no fancy but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11. 1. gives a real spiritual subsistence to things that are not a subsistence and firm footing to a believer who as to all other props and supports is utterly sinking Nor are his hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Spiders Web or giving Job 8. 14. 11. 20. up the Ghost as some others are called poor thin conceipts and notions No. They are as an Anchor sure and stedfast Hebr. 6. 19. at which he rideth safely when others are over-whelmed Nor is his Love an empty Complement with a Depart in peace be you warmed and filled c. James 2. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that labour of it which the Scripture speaks of 1 Thes 1. 3. Hebr. 6. 10. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it by which faith is actuated Gal. 5. 6. sheweth that it is in deed and in truth 1 John 3. 18. The Imputation of Christ's righteousness to us in Justification is not putative or putatitious as some of us lisp and the Papists speak it out But an Imprison'd Debtour would not so judge of the imputation of his friends payment made over to him It 's no dream when with Peter Acts 12. 9 10. now fully awake he seeth the prison doors opened and himself set at liberty He will say because he finds it to be a happy reality And so doth every pardoned sinner when he findeth sin pardoned person accepted a reconciled Father smiling and the Comforter witnessing his peace he cannot but with much comfort and thankfulness say that these are greatest realities Indeed Justification is a Relative Grace and we are wont to say that Relationes sunt minimae Entitatis but where both Termini and Fundamentum are real as Chemnitius sheweth it to be so here though Bellarmine laugh at it with scorn yet a true
means to reclaim her rebellious Son out of anguish of spirit broke out into this deep expression sinful wretch I have used all means for thy good in vain but look to it I that have done all this sorrowing if thou dost not amend shall rejoice one day to see thee frying in hell A harsh word you will say and it may be not so safely imitable but yet they say was blessed to bring home that Prodigal and it may be to do as much to thee This only I will say that as David's fear of Absalom's sad Estate made him so sad at his death so it was something yet that he died lamented and that he had a Father to say O my Son Absalom my Son 2 Sam. 18. 33. my Son Absalom But this is yet more sad that if thou beest once lodged in Hell thou must not then expect from most tender-hearted Godly Parents their Prayers no not so much as their pity for thee in that everlasting undoing misery I dare not say they will or can rejoice in it but their wills being wholly melted into Gods I am sure they will fully acquiesce in it yea and rejoice in that glory which he shall gain by thy misery from which not their Covenant but Christ and the free mercy of God in him only can deliver thee And therefore even that as the Apostle here doth is to be accounted loss and dung in comparison of him For Application From what hath been spoken on this argument Use 1 Let such as are born of Godly Parents and so have the excellent advantage of this Birth-right-Privilege First very much bless God for it as having thereby an interest in those many forenamed Blessings wrapped up in it And if Plato thanked Nature that he was born an Athenian and not a Theban how much more cause have we to bless the God of Nature and Grace too that we are born Christians not Pagans especially if of true and godly Christian Parents from whose Covenant we have right to and interest in so many happy privileges that the Patent was granted not only to our Parents persons but to descend to their posterity for a great while to come which David speaks of as an unparallel'd mercy 2 Sam. 7. 18 19. First I say Bless God for it 2. Take heed of neglecting rejecting and so forfeiting it as it 's said of them 2 King 17. 15. that they rejected the Covenant which God made with their fathers as Esau sold his birth-right for Gen. 25. 33 34. a mess of pottage which the Holy Ghost calls a despising of it and the Apostle counts him a profane person for doing it Hebr 12. 16. and we shall be as profane if upon less straits than he was then in for the satisfying of our vainer sinful lusts we part with such a blessing for he that sold the birth-right lost also the blessing But Naboth was more natural who upon no terms no not to gratifie a King would give away the inheritance of his fathers And Solomon 1 King 21. 3. would have us more ingenuous when he gives this in charge Thy own friend and thy fathers friend forsake not Prov. 27. 10. much less our own God and the God of our Fathers and our Fathers Covenant forsake not reject not 3. But as a very precious talent let us make much use of it and improve it as a portion and stock left us by our Parents which if we be good husbands with we may grow rich of The Ordinances which by their Covenant we have right to should not fail to be improved to our greater edification which it 's expected we that have the advantage of godly Parents private Catechising instruction and Prayers should the more thrive by And the more as we shewed it setteth us in Christ's walk the nearer we should be to the saving touch of Christ's garment and therefore even whilst we are not as yet converted we should be less disorderly nor so far run away from Christ in sinful courses as others are but nearer to the Kingdom of God And when brought home and converted God expects such should be more eminent in grace and serviceableness as having besides their own care and endeavour and the immediate workings of Gods Spirit upon their own hearts the happy advantage of their godly Parents Faith Prayer direction encouragement and Covenant as the Boat or Vessel which besides the wind filling its sail is helped on with the Rowers Oars useth to go much the faster Godly Eunice her Son and Lois her Grand Child should prove a Timothy a grown man when young If thy father were good thou shouldst be better but if thy Grandfather too it 's expected that thou shouldst be eminently godly He that can say not only O Lord truly I am thy servant but also the Son of thy Hand-maid should more fully pay his vows and the vows of his Parents Psal 116. 16 18. and ever when tempted to sin should think he heareth his godly Mother saying to him as Bathsheba to her Son Solomon what my Son and what the Son of my vows Give not thou thy strength unto women c. Prov. 31. 2 3. It is not for Kings O Lemuel to drink Wine c. What thou a Son of such a Parent a son of so many Vows and Prayers for thee to devote thy self to sin and destruction Sure whatever others may do or will do it 's not for thee to be wicked and profane nay it 's not for thee to come lagging behind but to outgo others who hast such helps and furtherances to make greater speed and progress in the ways of godliness It 's not for thee to make it thy aim and pitch only to be and do as others which would be not only ungracious but even unnatural to desire rather to be like your neighbours than your Parents whose examples and other helps should advance you to a more eminent degree of holiness In these and the like kinds our godly Parents Covenant should he improved But Fourthly Which is more to my present purpose This Covenant is not wholly and only to be relied on and rested in Indeed Israel was brought low because they relied not on the Lord God of their Fathers 2 Chron. 13. 18. we are to rely on the God of our Fathers but not only on our fathers and their Covenant to think that because our Parents were good therefore we shall do well for this without further care of our selves will fail us as the Jews who built upon this that they had Abraham to their father John 8. 39. notwithstanding they were sunk into the depths of sin whilst our Saviour said they were of their father the Devil as the rich man V. 44. was sunk into the depths of Hell though he had Father Abraham much in his mouth as you have him thrice repeating it Luke 16. 24 27 30. And therefore it was that our Saviour to prevent or meet with this fallacy
in a small present which they had sent him and therefore he appears to be substance whilest he thus substantially satisfieth our vastest desires But of this more in the second point in which we shall consider of his fulness which in the latter part of the verse he promiseth shall fill our Treasures 2. By affording solid comfort in our most pressing pinching smarting griefs and anguishes of inward or outward man He is a substantial real friend indeed who can and will help at a dead lift The true God puts counterfeit Idols upon this trial of their being God by doing good or evil Isa 41. 23. and bids their worshippers go to them to deliver them in the time of their tribulation Judg. 10. 14. It 's but an hollow reed which breaks and rather Isa 36. 6. wounds than supports when such weight is laid on it but it 's a solid foundation that then will be able to keep us up from sinking Such is Christ and his Grace cureth Peter's wives mother in the Matth. 8. 15. height of a fever and when Peter himself was now sinking immediately stretcheth out his hand and saveth him easeth and quieteth Matth. 14. 30. V. 27. the heart in outward sufferings he then said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego sum when in a storm he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reviveth the Soul now dying away in sense of God's anger and other inward anguishes Job 33. 18. to 26. These real felt Cures plainly evidence how able and substantial a Physician Christ is not as they Job 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians of no value and how soveraign physick his grace and peace are And withal it preventeth or answereth an Objection which a profane heart may be ready to make against all this that hath been said viz. That these we speak of are silly frantick or at best moping Obj. melancholick men their troubles are but fond and weak imaginations and therefore their both deliverances and deliverers may be answerable not real but only imaginary and so the Child 's pin-prick because he is silly and it is nothing may be blown whole and the melancholick man's Incubus whilest he is drowsing may feel very heavy and seem dreadful which as soon as he openeth his eyes vanisheth Like to these some may conceive all the wounds and burdens of Christians troubled Consciences but melancholick fancies and gloomy shadows and as little substantialness in their Cure tied with a straw and loosed with a feather and therefore may look at Ministers as so many jugling Mountebanks who to gain more repute or to make a living of it with fleight of hand tie such false knots which are as easily untied and loosed and then cry out Digitus Dei hic or as they of Simon Exod. 8. 19. Acts 8. 10. Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the great power of God To which I answer Ans That it is too true that too often the maladies of many of God's people do arise from ignorance and from melancholick mistakes and like imaginary causes which with Gods blessing sometimes by a very little light and help may be cured as the Bugbears which the frighted man thought he saw in the dark by a little candle-light brought in are driven away 1. But yet sometimes the effects of those weak and imaginary causes may prove very real and strong such as sometimes pose the ablest Physician 's skill to Cure what they work in the Body as in some real Diseases and distractions from frights caused by some vain Bugbears And none but Jesus Christ our Phoebus and only Physician can remove the sad effects of them in some mens Souls so that he shines out to be the true sun of Righteousness in that he can bring healing to them in his wings Mal. 4. 2. 2. Nor are all their maladies melancholick fancies When the Arrows of the Almighty-stuck fast in Jobs heart and the poyson Job 6. 4. thereof drunk up his spirit they were more than the Child 's pin-prick that was before spoken of not to be blown whole but only by the spirit 's breathing And when God's wrath lay heavy upon the Psalmist and his hand pressed him sore it was more than Psal 88. 7. 38. 2. the melancholick man's conceited night-mare Nor was Ananias a Jugler sent by Christ to play tricks with Paul when he was sent to support and comfort him in that agony Acts 9. he then was in The wounds of many a poor Sinner's Conscience have been real and very deep nor were they painted fires that the Martyrs have been broiled in Real transcendent anguishes in both kinds they have been that many of God's people have been exercised with when nothing but realities could satisfie or comfort and both Scripture and Church-story all along and the manifold experiences of God's people in all ages have abundantly testified that in the worst of them Christ hath stood by them and supported them and thereby proved himself a real friend His Grace and Peace and Joy have been real Cordials to their sad hearts so as to inable them to indure those torments not only with patience but with joy and glorying Sure faith was the substance of things not seen and when the wind or breathing of the spirit did blow them on and lift them up so strongly it was something fully felt by them when not seen by others 3. Nor lastly let us conceive them as so many frantick or silly dull men more obstinate than honest like Hereticks that will rather part with their life than their opinion or more honest than wise to harden themselves against sufferings and prodigally to have thrown away their lives which they might have saved and have been no losers David in Scripture-account was a wise man and 1 Sam. 18. 14. 1 Kings 4. 31. Heman is there reckoned up amongst the wisest who underwent these anguishes and the Martyrs whatever the wise men of the world think were no fools needlesly to cast away their precious lives that they might save their more precious souls No dull thick-skinned fools as not really to feel those tortures nor such silly fools as to conceit themselves into a fools paradise of fancied comforts and joyes No as their sufferings for Christ abounded so their Consolations abounded by Christ 2 Cor. 1. 5. both were very real and eminent and thereby Christ really and eminently manifested to them and to all the world how solid and substantial that comfort is which he his grace and presence brings and that in the estimate of wisest men and that when they are fit to judge most wisely and that is in trial of afflictions for vexatio dat intellectum in death it self and hora mortis is hora veritatis then the very Heathens as some dispute were wont to divine and therefore there is more hope that true Christians might better then understand what is truth The night the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Gospel labour carefully to gain Souls to Christ and that will bring thee plentiful gain both at Death in inward Comfort and after Death in a more plentiful reward Paul was very industrious in this Trade as you may see 1 Cor. 9. 19 to 23. and Chap. 10. 33. in which his Life was so laborious that you find here his Death was gain to him 5. But add Perseverance to all else we lose all that we have gained 2 John 8. As the Nazarite in the Law if after his Vow he were polluted he lost all his former days Numb 6. 12. or as he that runneth a Race though he hath gone on far in it loseth the prize if he give over before he come to lay hold of it and therefore although either the length of the way or our pains in getting on in it put us to it yet with that worthy Knight on his Death-Bed say Sir John Pickring Hold out Faith and Patience yet a little longer and it will not be long before Death pay for all 6. Lastly Remember what went before these words in the Text To me to live is Christ and then to die is Gain Labour that Christ in all the fore-mentioned Particulars be our Life and then we be very certain that Death will be our Advantage A Christ-like though painful Life will certainly end in a most Acts 10. 38. John 17. 4. gainful and joyful Death He went up and down doing good and finished the Work which his Father gave him to do suffered those things which were appointed Him and so entred into Luke 24. 26. Glory And we following Him in His steps need not doubt but we shall into it also But to live like a Beast or a Devil and to think to die like a Saint to live so unprofitably that neither Christ hath service from thee nor any Body any benefit by thee and to hope that Death will be Gain to thee how vain and unreasonable Epictetus could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is true Gain there must be true Godliness and the Apostle saith Godliness is Gain 1 Tim. 6. 6. and profitable for all things having promise not only of the Life that now is but also of that which is to come 1 Tim. 4. 8. And therefore the profit of it is not ended in Death but then more than ever before comes in and is made over to be enjoyed in everlasting Life and Glory Which therefore for the third Use of the Point should encourage Vse 3 the Faithful against the fear of Death and calls upon them rather to desire it than be afraid of it Our Gain doth not use to be the Matter of our Fear but of our Desire and Joy The Tradesman is not wont to be afraid of a profitable Bargain nor the Labourer of his Day 's work in the evening to receive his Wages and Reward Now this if we believe Paul Death is or brings with it He confidently saith here that it is Gain and therefore as such is not afraid of it but ver 23. desires it Indeed he speaks of some Heb. 2. 15. who through fear of Death were all their life-time subject to Bondage But who were they I confess such he speaks of as were to be saved by Christ as the beginning of the Verse sheweth in those words that he might deliver them c. But yet so as they were out of Christ for the present or if in Christ yet not assured of it but still under a spirit of Bondage according to that Legal Dispensation before Christ And yet I do not remember I read in Scripture of any either under the Law or Gospel truly Godly that were much affrighted at the approach of Death Hezekiah indeed wept sore at the Message of Death and some I confess think he was then under some inward auguish of Spirit But I cannot Isa 38. 3. easily believe that it was simply from any fear of Death whilst he even then had so clear a testimony of his Conscience that he could appeal to God that he had walked before him in truth and with a perfect heart in his life but it was because he yet wanted a Son to continue the Promised Seed or for some other like cause And as Death is an Enemy to Nature so Nature may with submission to God's Will without sin be ready to turn from it So our Saviour desired that the Cup might pass from him And it is said of Peter that some should Matth. 26. 39. John 21. 18. gird him and carry him whither he would not But our Saviour's was more than an ordinary Death than any Martyr's death that suffered never so great Torments in it and was it out of fear of Death when his Face was set to go to Jerusalem to be Luke 9. 53. John 18. 4. John 10. 18. Crucified When he went out to meet His Apprehenders when He saith that no Man took away his Life but that He willingly of himself laid it down and therefore was not thrust out or driven but saith I go to my Father as some observe When John 7. 33. Cartwright even He deprecated to be delivered from that Hour yet saith even for that Cause He came to that Hour And therefore quietly John 12. 27. Matth. 26. 39. Luke 22. 42. Luke 23. 46. and submissively said Father not my Will but Thine be done And even in the Pangs of Death so quietly could say Father into thy hands I commend my Spirit And for Peter when now near to Death we do not find him bewailing it but calling of it only a putting off his Tabernacle 2 Pet. 1. 14. Nor doth the Story of his Death mention any such affrightment of him then but the contrary And for others Moses and Aaron went up the Mounts to die as a quiet Child doth at his Fathers command go up to his Bed to sleep as I have else-where shewed Simeon sings his Nunc dimittis Paul knows his departure is at hand 2 Tim. 4. 6 7 8. but he calls it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that word signifieth such an Unbinding and Taking off of Burdens as we do to our Beasts when we come to our Inn or return to our Home and that I hope is not dreadful but desireable and welcome as his was there when after his good fighting of his good Fight and finishing his Course he had his hand upon the Crown of Righteousness And it was a breaking of his heart that they should weep and pray him not to go to Jerusalem who was ready not only to be bound but also to Die for Christ there Acts 21. 13. As Ignatius in the very like case said to his Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Rom. How chearfully did the Martyrs in former and latter Times make haste to their Torments as fast as an old Man can said old Latimer imbrace the Flames and had less trouble to endure the Torments than their