lentus iram moderabitur exitum spectans Merc. and will never expect an End but a Man Patient and slow to Anger will moderate his Anger expecting an End By Faith we possess the Head by Love we possess one another by Patience every one possesseth himself wherefore Christs Charge is to be again and again inculcated Luke 21. 19. In your Patience possess ye your Souls The Saints are Recorded for Patterns Non potest accipi dolorum passionum corona nisi praecedat in dolore passione patientia Cyp. de Bono patientâ—ae of Patience Heb. 6. 12. We are here Commanded to be followers of them Who through Faith and Patience inherit the Promises The Patience of Saints is Commended Rev. 2. 19. Rev. 3. 10. There 's a necessity of Patience Heb. 10. 36. Cyprian that Holy Martyr tells us That we cannot receive the Crown of our Sufferings unless Patience go before And he saith likewise in the same Book which is De Bono patientiae That we are Hoc ipsum quod Christiani sumus fidei Spei res est ut autem spes fides ad fructum sui possint pervenire patienti â—opus est Cyp. de Bono patientiae Christians this is the Matter of our Faith and Hope but that our Faith and Hope may come to any Fruit we have need of Patience This Grace of Patience shines in the Dark and in the Night of Sufferings puts forth it self more Conspicuously For Sufferings are the Tryals of Patience Hence it comes to pass that even in times of a dark Vision when God clouds his Countenance a Spirit endowed with Patience Waits Believes Hopes Prayes and thus is prepared for the reception of Mercy when it comes and for the bearing of Sufferings whilst they continue Lay then aside all querulous murmuring revengeful Thoughts and let it be a Christians Strength to sit still and wait quietly and patiently for the Salvation of God 5. Self-Denial Fifthly Amidst Losses and Sufferings Self-Denial Eminently appears and shews it self When the World Frowns Enemies Rage all Cystern and Creature-Helps are dried up quite or Run very low when Interests fail then to keep a Composed quiet Frame of Spirit and to get the Heart above Envy Hatred and Malice is a rare Frame of Spirit But it 's much more an excellent Frame of Spirit to deny a Man's self in time of Prosperity when one enjoys the World as we say at Will and to be in the Float of Prosperity then to strike Sail and to deny Pleasures Luxury and Excess this is a property of an excellent Spirit Of this Spirit was Moses Heb. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11. 11. when he liv'd at Court When he came to Years more properly rendred when he became Great refused to be called the Son of Pharaohs Daughter Thus did Uriah in a time of War deny himself Godfry of Bulloyne would not wear a Crown of Gold where Christ was Crucified Abdicare a teipso ne abdiceris a Christo â—epudia te ut recipiaris â— Christo Salv. lib. 5. with a Crown of Thorns This Duty of Self-Denial is frequently Commanded in the Gospel as an Instrumental means to receive Christ. And it 's worth our Observation that as we are Commanded to beg our Dayly Bread Day by Day so we are Commanded to Deny our selves and to take up our Cross Day by Day The same Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt dies diem sequitur sic crux crucem excipit Beza we have in Luke 9. 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours a Rich Man to Deny his Riches a Voluptuous Man to Deny his Pleasures these are great Acts of Self-Denial Sixthly and Lastly there follows holy 6. Holy Courage Courage a well temper'd and regular Zeal which as Luther used to say When it 's well Temper'd it 's the best gift Ira in suo loco est optimum dei donum Luther of God Here 's a Critical Distinction of Zeal which is of the right Stamp from a private Grudg or distemper'd Passion viz. By being Zealous in the Cause of God and by being meek in a Man 's own private Cause Of this Heroick Spirit was Moses when a Calf was made and there was Dancing about it Moses Transported with singular Zeal threw the Tables out of his Hand and Broke them and Stampt the Calfe to Powder and caus'd Exemplary Justice to be Executed upon the Idolaters Thus Zealous Causa redditur cur Deus injuriam Mosis ul ciscendam crediderit quia ipse in suis injuriis ferendis erat lenissimus Grotius was he for the Cause of God But in his own Cause none more Meek for when Aaron and Miriam chode with him concerning the Aethiopian Woman the Text gives an ample Testimony of his Meekness leaving it upon Record Numb 12. 13. Now this Man Moses was very Meek above all the Men which were upon the Face of the Earth Luther used to say in the Cause of God Hic gero In aliis mansuetus ero in Blasphemiis in Christum non item Zuinglius titulum cedo nulli Though Zuinglius was of a comparative Moderation yet in case of Blasphemies he was a Man of Courage The Courage of Martyrs is renowned in Ecclesiastical Histories Amongst variety that might be named I 'le relate only this following viz. The Si Patibulum crucis inquit Martyr Expavescerem gloriam crucis non predicarem Bern. in vigilias Andreae Coutzen Aulae speculum p. 47. History of Surgius and Bacchus two great Courtiers who being accused for Christians and commanded to Offer unto Idols refused to go to the Temple and gave this answer to the Emperour Nos Imperator sola terrrena militiâ tibi obstricti sumus In animas nullum tibi jus est Illarum Dominus est solus Deus There are two Apostolical Characters of Zeal which if observed we may go on Couragiously and Prosper One is Zeal must be in a good Matter Gal. 4. 18. Saul's Zeal before his Conversion was Predicare Evangelium est derivare in se furoremtotiâ—us Inferni Satanae Luth. Loc. Com. stark naught And the other is it must be according to Knowledg Rom. 10. 2. Luther used to say That to Preach the Gospel was to bring all the Devils in Hell about his Ears yet he was resolved That if every Tile on the Houses was a Devil he would go to Worms and Preach the Gospel CHAP. IX Containing a Third Reason drawn from the Utility and Benefit accruing from this yielding Submissive Spirit A Third Reason shall be drawn from Reas 3 from the Benefit of a submissive Spirit the Utility and Benefit accruing from this yielding Submissive Spirit The Benefit is exceeding great because hereby the whole Man is set in a right Frame and Order When we can chearfully rely upon God and depend upon his All-Sufficiency then our Thoughts Words Affections and
and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimuâ—â— Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the
dispels Mists and Fogs and removes darkness by the marvelous Sun-shine of the Gospel Our Duty is not to be led by any other light but to follow * Dominus non aliter nobis luceat quam dum in ejus verbum intuemur quasi lucernam Calv. that light only 2. Christ is called the Bright and Morning 2. The right and Morning Star Star Rev. 22. 16. As the Morning Star excels all others so Christ excels all Men and Angels And this Epithite of Bright is attributed to Christ because of his brightness which is so resplendent as to expel darkness and blindness out of our Minds * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Etâ— lib. 5. c. 1. Aristotle though an Heathen hath high thoughts of Justice insomuch that he prefers it before the Night-Star and Morning Star Christ without all question is more bright more amiable and desireable and more glorious then all the Stars For he is said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor gloriae Dei Et quid est gloria Dei nisi gloriosa Dei natura inaccessâ luce refulgeâ—s Pareus Filius est splendor a lâ—ce Paternâ editus sicut in Symbolo legitur Lumâ—n de Lumine Victor Strigel in Nov. Test the Brightness of his Fathers Glory The expression is sublime yet it comes far short of the Original Christ irradiates his Children with Splendor and Glory and according to their measure they participate of his brightness But the Glory and Splendor of Saints is thus distinguished from the Glory and Splendor that is in Christ In them the Glory is as a Beam in Christ as the Sun in them as a drop in Christ as the Ocean in them as Rivulets in Christ as the Fountain from whence they are derived There is a fulness of a Fountain and a fulness of a Vessel In Christ there is a fulness of a Fountain in the Saints though glorify'd there 's only the fullness of a Vessel and this Vessel is fill'd by Christ and receives all of his fulness Joh. 1. 16. And of his fulness have all we received and grace for grace i. e. By Christ we receive * Gratiam gratiâ cumulatam Dunaeus Piscator Davenant Gatakerus c. vid. Gatak Miscell cap. 26. grace upon grace or abundant increase of all grace For all grace is the free gift of Jesus Christ although * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Probat inquit Beza sententiam Chrysostomi Cyrilli Theophylasti Augustini statuentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic significare vice loco sensum esse accepimus gratiâ—m Novi Faederis loco gratiae veteris vel gratiam Evangelii pro gratiâ— Legis Lud. de Dieu some Learned Authors understand by grace for grace the grace of the New Testament and the singular benefit thereof instead of the old yet it s undoubtedly true that whatever grace it is it comes to us from Jesus Christ the only Liberal Doner thereof from whom we receive grace both in the truth and in the growth thereof A third Name of Christ is a Prophet 3. Name a Prophet The promise is recorded Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thy Brethren like unto me unto him shall ye hearken This place is cited Act. 3. 22. and Act. 7. 37. Christ is he of whom Moses and the Prophets wrote so Philip informs Nathaniel Joh. 1. 45. When the Jews askt John who he was they askt art thou that Prophet Joh. 1. 21 In asking after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Joh. 1. 21. that Prophet there 's some singularity and special remark of excellency and preheminency above all other Prophets And so is Christ The Prophet in Dignity above all other Prophets But a farther inlargement I shall refer to another place where I shall insist more largely upon the Prophetical Office of Christ A fourth Name is Immanuel Isai 7. 14. 4. Name Immanuel And you have the Interpretation of this Name Matth. 1. 23 God with us This Name represents Christs infinite condescentionto make his * Addiâ— quâ—que Propheta nâ—men partus illus Immanuel ad exprimandam personam ejus simul ac â—fficium familiarem ejus cum hominibus conversationem quod habiâ—urus esset inter homines Joh. 1. 14. Caelo terram conjuncturus hominem Deo in gratiâ prout utrumque conjuncturus erit in personâ Walaeus in Mat. 1. 21. abode for a time and converse with Men * Nomina illa Jesus Immanuel in eo solum differunt quod nomen Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principaliter designet officium secundario personam Immanuel principaliter personam secundario officium Spanâ— Dub. Evang. Immanuel is a Name of Dignity and Preheminence The Divine Nature of Christ is thereby set forth It 's likewise a Name of singular profit and benefit to us because he is God with us and thereby is set forth the humane Nature of Christ And as a Learned Expositor observes * Quod quaeso hoc fructu â—btabilius Hic virginis partus jam nobis attulit ut humano genâ—ri se Deus câ—â—junxerit in Christo Nec putandum est â—tiosam esse infrâ—gifâ—ram istam conjunctionem quae primum nos Deo reconâ—â—liâ—vit in Christo 2 Cor. 5. 19. Deinde carnem nostram ad dextram Patris in caelis collocavit supra omnia exaltavit Tertio etiam hoc attulit ut in omnibus adversis fiâ—â—ntâ—r dicerâ— liceat Si Deâ—s pro nobiâ— quâ—â— contra â—â—s Rom. 8. 31. Musc in loc what fruit can be more desireable then this this fruit of the Virgin brought this to us that God in Christ joyn'd himself to mankind neither may we conceive that this conjunction is useless and fruitless which first hath Reconcil'd us to God in Christ and afterward placeth our bodies at the Right Hand of the Father and lastly gives us boldness and confidence in all adversity If God be for us who can be against us But I shall inlarge no more of this Name because I may see cause to resume a farther exposition thereof when I treat of Christs Hypostatical Union A fifth Name is Messiah or Messias Prophesyed 5 Name Messiah of by Daniel Dan. 9. 25 26. But Joh. 1. 41. it 's said We have found the Messias Both Jews and Samaritaâ—s excepted Redemption and Instruction in all things from Christ as may appear by the Woman of Samaria's answer Joh. 4. 25. The Woman saith unto him I know that Messias comes which is called Christ when he is come he will tell us all things * 〈◊〉 â—â—glish Dâ—â—iâ—es on Dan. 9. 25. Antiquitus iâ—populo Dei Reges Prophetae â—c Sâ—cerdotâ—s â—â—gebaâ—tâ—r unctione significatur copia Spiritus quâ ista tria hominum genera perfunduâ—â—â—r Pet Mart. Loc. câ—â— some understand Messiah and Christ to be of one and the same signification For say they the eternal-Word is by the Angel
Though Sense fails and Reason be non-plust and all humane Confidence seem to be broken yet the hope of a Believer abides like the Bow of Janathan firm in it's strength A Believer hath hope for his Helmet For saith the Apostle 1 Thess 5. 8. putting on the Breast Plate of Faith and Hope and for an Helmet the hope of Salvation Let 's then make God our hope as the Prophet Jeremy did Jer. 17. 17. Thou art my hope in the Day of evil Let 's apply Jeremys Resolution with Jeremys Affection Lam. 3. 24. The Lord is the Portion of my Soul therefore will I hope A Fifth Fruit of Justification by Faith 5 Patience is Patience In your Patience saith Christ Possess ye your Souls There 's an absolute Luk. 21. 19. necessity of the Grace of Patience for saith the Apostle ye have need of Patience Heb. 10. 36. that after ye have doen the Will of God ye might receive the promise Were it not for Afflictions there would be no Tryal of Patience But Afflictions and Sufferings trie a Believers Patience When Enemies make long Furrows on the back of the Righteous when the Vision is dark and the Chariot Wheels of deliverance drive heavily when expectations though highly raised are disappointed In a Word when Troubles Losses and Persecutions come and fear upon â—ar and one danger upon the Neck of another as one Wave of the Sea follows another then O! then what necessity is there of the exercise of the Grace of Patience Submission and Resignation of our Wills in all things unto the Will of God A waiting Patient frame of Spirit is prepar'd to undergo Hardships and Sufferings with Courage and Alacrity If then Faith and Hope begin to flag let Patience interpose A Believer makes not hast He dares not prescribe to God nor limit the Holy one of Israel When God hides himself our Duty is to continue waiting Isa 8. 17. And I will wait upon the Lord that hideth his Face from the House of Jacob and I will look for him There 's the exercise of Faith and Patience Let us then immitate those who through Faith and Patience have Inherited the Promises Let Faith and Patience hold out and whatever Pressures are upon us they will either be removed or else be made more easy for us to bear them The best and last Fruit is Experience If 6. Experiâ—nce Christians Treasured up their Experiences and brought them forth upon variety of emergencies they might live more comfortable Lives than they do Faith makes much 〈◊〉 of Experience and puts a Christian upon a serious review of Gracious Passages of Providence and thence draws Groans of Consolation As for Instance saith a Believer I have been bewildred with Troubles on every side and then God delivered me I have been at the brink of the Grave and then God delivered me I have known a pinching season and a great scarcity then God kept me alive even in a time of Famine and made Provision for me I have been delivered from Satans Temptations and from my own Corruptionâ— I have been delivered from Enemies within me and Enemies without me I have escaped Fire when others have been a Taberah I have escaped Pestilence when Thousands fell besides me and ten Thousands at my Right Hand I have escaped the Sword when many have been numbred to the Sword Thus then let me infer O! how thankful ought I to be to God for all his Mercies and O! what cause have I to trust and depend on him and conlcude that the same God Omnipotent Reigneth as Good as Gracious as Merciful as ready to help as ever and therefore the experience of former Mercies should ingage me to depend on God for the Future When David was to encounter with Goliah he assum'd a strong ground of Incouragement from his own Experience 1 Sam. 17. 36. Thy Servant slew both the Lyon and the Bear and this Vncircumcised Philistine shall be as one of them seeing he hath defied the Armies of the Living God Let 's Write down our Experiences of Gods dealing with us and let 's comfort our selves with this consideration that God is in Heaven still There 's no deficiency in the All sufficient God His Hand is not shorned that it cannot help his Ear is not heavy that it cannot hear Put then all these Fruits of Justification togegether and labour to be abounding and Fruitful in them Now for a close of all I heartily desire that the Promise may abide on all our Hearts and our profiting may appear that so I may comfort others with those Comforts wherewith I my self have been comforted I know and I acknowledge that there are many Practical Treatises in Print and I wish there were more And I acknowledge that of Solomon to be an undoubted truth Eccles 12. 12. Of making many Books there is no end Yet if I can by this Treatise or what I have formerly Written be Instrumental for the Spiritual good of any one Christian I shall account it a great incouragement to add greater Labours and further Pains hoping that something may leave a deep impression on the Hearts of Readers that their Souls may thrive thereby The design I endeavour and desire to drive at in Writing is this that my self and others may be made better my Conclusion therefore of all shall be in the Words of that most excellent Father St. Bernard Therefore are all Books Written that one Book of the Conscience may be amended FAXIT DEVS FINIS