plea Thy Father did command before he died saying So shall ye say to Joseph Forgive I pray thee now the trespass of thy Brethren c. Gen. 50.16 17. When Christ took leave of his Disciples he left this as his last charge that they should love one another and let us see how he propounds and sets this home that it might take place with them John 13.34 35 You may take the rise of this Discourse from the 33 verse where he gives this sweet and kind compellation Little children and he doth it to make the easier way for what he had to propound to them As if he had said p Gerh. Harm p. 849. It becommeth obedient children to bear in continuall remembrance the words of their dying Father and it is but necessary for you who are my children to keep and carry about with you for ever fixed in your hearts this which as my dying legacy I bequeath to you of loving one another When he coms to the matter you may see how he fils his mouth with Arguments as many arguments almost as words A new commandement I give unto you that ye love one another c. You see 1. It is a commandement q Gerh. p. 852. not a bare advice and counsell which he leaves as an arbitrary matter for them either to do or not to do according to their own will and pleasure but he binds them to it by a weighty and serious command Now r Intonante divino praecepto â—on objicienduÌ„ sed obediendum Tert. When the sound of a divine precept enters into our ears we must leave off objecting and fall to obeying 2. It is a commandement of his own prescribing a commandement I give unto you s Gerh. ubi supra I who am your one and only Master Mat. 23.8 10. I to whom your audience and obedience hath been bespoken by a voice from the excellent glory Mat. 17.5 2 Pet. 1.17 I whom you own as your Lord and Master John 13.13 I command you to love one another and therefore it concerns you who are my Disciples and followers to observe me herein Again 3. It is a commandement which I give unto you as a special token and priviledge t Gurnal Christian Arm. part 2. p. 424. He was now taking his farewell of them and this was as the streakings of that milk wherewith he had fed them never dropt a sweeter discourse from his blessed lips he saved his best wine till last He was now making his last will and among other things which he bequeaths to his Disciples he takes this commandement as a Father would do his seal-ring off his finger and gives it unto them Yet this is not all for 4. He gives it them not barely as a commandement but as a new Commandement A new commandement give I unto you u Wats Perfume of Love p. 618. Which is not to be understood as if it were so new as never to have been heard of before for it it was as old as Moses written in the ancient Statutes and Records Lev. 19.18 Nay as old as Adam written in the Heart of Man by Nature as with the point of a Diamond in which respects it was an old commandment And yet new 1. Because Excellent for the Hebrews call that New Novum Hebraicâ dicitur phrasi non quia novum sed quia praestantissimuÌ„ Mald. which is Excellent Psal 33.3 a new song there is an excellent song and a new commandement here is a most excellent commandment as if he had said I have given you many commandments whiles I have been conversant with you but now I give you one which is instar omnium one instead of all one most excellent this of love Again new 2 Because renewed thus the Jews use to speak that which is renewed they call new thus Jer. 26.10 the new gate there is the gate that was but repaired and Ezek 36.26 the new heart is the renewed heart This commandement of loving one another Christ here calls a new commandment coming forth now in a new edition corrected and enlarged corrected and amended from the false glosses and corruptions of the Scribes and Pharisees and enlarged from his own example as it follows in the next words As I have loved you that ye also love one another Before it was only Thou shalt love thy neighbour as thy self now it is Love one another as I have loved you And yet he hath not done for 5. it is a commandment strengthend with the most forcible Motives 1. The first is in the words even now mentioned That you love one another as I have loved you This Motive is drawn from his own example his love which he hath shewed unto us and there are two things in Christs example which may engage our love one to another for from his Love towards us 1. We have the strongect Reason and ground for our love to Christians x Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quia ego vos ditexi ideò aequum est ut vos invicem diligatis Gerh. Har. p. 855. So some take this As here for Because as if the meaning were Because I have loved you it is but equal and reasonable that you should love one another Thus he propounds his own love towards us in taking our nature upon him coming in flesh living so lovingly and kindly among those with whom he conversed and at length sealing up all with his blood and death as a strong Obligation to us to love one another and so indeed it is What can be greater y Gâ—rnals Christian Armour Part 2. p. 424. What should not the love of Christ command a Christian if it were to lay down his life for the brethren would it be denied how much less when it is only to lay down our strifes and animosities and to embrace one another in love If Christ your Master and Lord your Head and your King hath thus loved you who are but Disciples Servants Members and Subjects much more ought you to love your fellow-servants members and subjects 2. We have the highest and best Rule and pattern for our love to Christians Christ by his love to us hath not only given us an Argument why but also a Direction how we should love one another and we are bound to conform to him herein He that saith he abideth in Christ ought himself also so to walk as Christ also walked 1 John 2.6 and We must walk in love as Christ also loved us sayes another Apostle Ephes 5.2 We must follow Christ in his love though we cannot do it passibus aequis We must write after his copy though we cannot make such fair Characters We must love one another as he loved us though we can never love as much as he in the same manner though we fall short in the measure z Gerh. Ub. supra p. 855. Jâ—â—â—es Schol. pract Divinity Part
ground of this undertaking was his pure and meer love it was his kind heart that killed him never was his love so plainly and fairly written as in the characters of that blood which he shed on the Cross which he that runs may read for r Si non diligeret non pateretur Bern. lib. de Pass cap. 41. p. 73. if he had not loved he would never have suffered Å¿ 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us Therefore we find his love and his suffering joyned together in Scripture t Gal. 2.20 Who loved me and gave himself for me u Eph. 5.2 As Christ hath loved us and given himself for us an offering and sacrifice to God of a sweet-smelling savour w v. 25. As Christ loved the Church and gave himself for it And this love was great exceeding great for if he had not loved much he would never have suffered so much as he did x In magnitudine passionis magnitudo consideretur charitatis Bern. ibid. Vulnera Christi sunt dolore livida amore fulgida Gerh. Homil Part 1. p. 805. the greatness of his love may be considered in the greatness of his Passion But here how easily might I lose my self in so large a Field were I not confined let it serve therefore to tell you in general That his pains were intolerable his sorrows unutterable his whole Passion unconceivable by any but himself who by enduring was fully acquainted with them His whole life from first to last was but one continued Passion but the extremity of all was in the cloze of all which doth more eminently bear that name Oh! how doleful a Tragedy was this what dreadful things did he suffer then from all hands Heaven Earth and Hell God Men and Devils all laying load on him y Totum pro corpore vulnus He endured much in his Body by spitting pricking buffeting scourging racking nailing piercing till it was all but one wound but he endured more in his Soul which indeed was the soul of his sufferings insomuch as he was z Mark 14.33 34. The words are all emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which words see Dr. Pearson on the Creed mihi p. 385. 40. Cartwright on the Creed p. 160. Leigh's Crit. Sacr. sore amazed and very heavy exceeding sorrowful even unto death and being a Luk. 22.44 in an agony his sweat was as it were great drops of blood falling down to the ground this made him cry out b Mat. 27.46 My God my God why hast thou forsaken me till at last c Joh. 19.30 he bowed his head and gave up the Ghost-Blessed Lord whither did thy love carry thee and how great was that love which carried thee thus far for us The Jews said when he shed tears over dead Lazarus Behold how he loved him Joh. 11.36 but with much more reason may we say when he shed his heart-blood over us that were dead in trespasses and sins Behold how he loved us Because of that excessive love saith d Propter nimiam charitateÌ„ quâ nos dilexit Deus nec pater filio nec sibi filâ—us ipse pepercit verè nimiam quia mensuram excedit madum superat planè super-eminâ—ns universis Bern. Serm. in Pass p. 34. Bernard wherewith God loved us neither the Father spared the Son nor the Son himself that he might redeem a Servant truly excessive because it exceedeth all measure all bounds and plainly surpasseth all things As the e was no sorrow like to his sorrow so there was no love like to his love In the Greek Liturgy there is mention made and that justly of his unknown sufferings be sure then they were the fruit of his unknown love nothing but love could make him suffer and nothing but great love could make him suffer such grievous things as he did for our sakes e Per vulnera viscera Watsons Serm. Part 2. p. 495. Part. 1. p. 447. We may discern his bowels of love through his wounds he bled love at every vein his drops of blood were love-drops and the more blood he shed for us the more love he shewed to us and the more love he deserves from us Sect 5. 5. THat love whereby in his own due time he f Isa 55.5 Rom. 8 30. Joh. 17.6 cha 6.37 Eph. 3.17 1 Joh. 3.24 1 Cor. 1.9 Eph. 1.3 Joh. 1.16 1 Cor. 1.30 Eph. 1.5 6 7 13. Tit. 3.5 Eph. 5.25 26 27. Joh. 8.36 Rom. 5.1 Rom. 14.17 Tit. 3.7 Ps 110.3 Ezek. 16.8 2 Cor. 11.2 Rev. 1.5 6. Non lavisset nisi dilexisset quarè non priùs lavit et postea dilexit sed priùs dilexit postea lavit Rich. de S. Victore in lâ—c ut citatur à Gerh. in Homil. parte primâ p. 804. calls and coverts unto himself his Elect who from all eternity were given him by the Father and by vertue of Vnion with his Person through a spirit of faith gives them communion in his blessings and benefits as they are able to receive in this world giving them from his own fulness grace for grace Wisdome Righteousness Sanctification and Redemption Acceptance Adâ—ption Remission Obsignation Regeneration Sanctification Liberty Peace Joy in the Holy Ghost and whatever may make them happy in this world and hopeful as heirs of eternal life in the world to come In a word that whereby he loveth them and washeth them from their sins in his own blood and makes them Kings and Priests unto God and his Father which deserves that Doxology which is there annexed to it to be breathed forth by all who have an interest in it To him be glory and dominion for ever Amen Indeed it is a day of power in which a soul is brought into the participation of these priviledges yet it is power mixt with love called therefore a time of love Christ draws fortitèr suavitèr strongly by his power and yet sweetly by his love And though this love may lye hid and concealed for the present by reason of those convulsions and terrours which accompany some mens conversion yet it lyes at the bottome riseth up breaketh forth at last when the wooed soul is won to Christ and espoused to him as a chaste Virgin and hath tasted the sweetness of his fellowship and knows the richness of those possessions and priviledges in which he hath estated her then I say it appears and leaves the man full of gratitude yea of admiration upon sense of the exceeding greatness of that love which hath brought him to all this Thus it was with Paul x 1 Tim. 1.13 c. who upon consideration that he who was a blasphemer a persecutor and injurious should obtain mercy and that Christ Jesus should come into the world to save him the chiefest of sinners is raised and even ravished with the thoughts of it and cryes out y vers 14. The grace of our
mihi p. 261 262. Curtius and Decius among the Romans are famous The former for leaping into the Earth when it opened it self and as was said would not be clozed till the best thing in Rome were cast into it The latter for rushing into the midst of the Enemies when his party were like to be overcome in Battel by them both to the loss of their own lives for the preservation of their Countrey c Idem ibidem p. 264. Codrus likewise among the Grecians is renowned who being King of Athens and understanding from the Oracle at Delphos that the War which then greatly wasted that Countrey would not be ended unless he were slain by the hand of the Enemy ventured incognito into the Enemies Quarters and by a wound given to one of the Souldiers provoked and procured his own death 2 We read of those who have ventured far in love to their friends Jonathans love to David was wonderful passing the love of Women 2 Sam. 1.26 He loved him as his own soul 1 Sam. 20.17 insomuch as he incurred his Fathers displeasure and hazarded his own life in his excuse and defence v. 27 to 34. Great was the love of d Valer. Max. lib. 4. cap. 7. p. 213. Damon and Pythias two Pythagorean Philosophers for when one of them was condemned to death by Dionysius the Tyrant the other offered to dye for him But greater the love of those who did indeed dye for their friends e Idem ibidem p. 210. as Volumnius did for Lucullus who hearing that M. Antonius had slain his friend because he took part with Brutus and Cassius made great lamentation for him and continued so to do till he was brought before Antonius to whom he spake after this manner Command me O Emperour to be forthwith carried to the Body of Lucullus and slain there for I ought not to survive him who have been the cause of his unhappy Warfare This was no sooner asked but it was granted and he being brought to the place where his dead friend lay after he had kissed his right hand and taken his head into his bosome he was presently beheaded besides him The like friendship was betwixt Tapeus and Zogius in the Kingdom of China and the like fate happened to them as I find it recorded by a late f Martinius Histor Sinicae Dec. prim p. 116. 117. Author Tapeus being by the Emperour condemned to dye for no just cause Zogius not able to bear it and being moved with the calamity of his friend exposed himself to apparent danger on his behalf often rebuking the Emperour for it with great freedome who at last being enraged said Thou openly discoverest thy self to be a Traytor who to favour a Friend art not afraid to offend a King To which Zogius for vindicating of himself answered boldly You are mistaken O Emperour He that is true to his Friend will be so to you nor is it fidelity towards you to forsake a guiltless Friend You have condemned to death my Friend who is innocent convicted of no crime against all Laws and the custome of good Kings Because I desire to preserve him I came under suspition of treason but what affinity hath Rebellion with faithfulness goodness and love I defend the cause of my Friend that you may not deal unjustly and tyrannically being faithful to both but more to you for both he that preserveth the innocent doth well but he that rectifies the erroneous doth better Then the Emperour in a fury said Either leave off your prating or dye with your Friend To whom Zogius answered It doth not become an honest man for the prolonging of his life to desert that which is lawful and right nor for the avoiding of death to confute by his deeds the things which he hath spoken agreeable to reason The things which I have spoken tend to this That you may see how unjust a death you occasion to Tapeus for where there is no fault there is no room for punishment The Emperour vexed at this constancy commanded them both presently to be slain not knowing sayes the Historian That it is more glorious to dye in the maintaining of friendship than to preserve ones life by unfaithfulness 3. We read of great love among other Relations g Clark's Mirror fol. p. 209 Vrbinius Papinian the Roman had a Servant who hearing that the Souldiers were about to slay him came to him and changed Apparel with him took his Ring and put it on his own finger and letting him out at the back-door went and lay down in his Masters Bed so that when the Souldiers came taking him for the Master they slew him who willingly chose death to save his Masters life This was great love in a Servant h Valer. Max. p. 202. Tiberius Gracchus having found two Snakes in his House was told that upon letting go the Male it would be sudden death to his Wife and to himself upon letting go the Female but he preferring his Wives life before his own commanded the Male to be killed and himself dyed soon after This was great love of a Husband to his Wife i Clark's Mirror fol. p. 293. Cabadis King of Persia being Deposed and shut up in close Prison and his Brother Blazes set up in his room the Wife of Cabadis first procures Horses to be laid in the wayes and then ingratiating her self with the Prison-Keeper got leave often to visit her Husband At last she changed Apparel with him and he getting thereby out of Prison fled upon those Horses and at last recovered his Kingdome again but she being discovered was by the command of Blazes cruelly put to death This was great love of a Wife to her Husband 'T was great love in David as a Father which made him mourn as he did for Absolom though an ungrateful and ungracious Son and to wish that he had dyed for him 2 Sam. 18.33 And it was great love of a Son to a Father which was shewed by one of Toledo as k Fulgos lib. 5. cap. 4. p. 159. Fulgosus relates the story whose Father being condemned to dye he never left entreating by prayers and tears till he obtained that his Father might be released and himself killed in his room I am sensible how far beyond my first intentions I have enlarged my self in the mention of these examples and therefore craving the Readers pardon for this excursion I shall quickly accommodate the whole to my present purpose when I have given one instance more of brotherly love among Christians the rule whereof is set very high That from the consideration of the love of Christ in laying down his life for us we ought to lay down our lives for the Brethren 1 Joh. 3.16 and this example which I am now to mention comes up to it In the seventh Persecution under Decius l Clark's general Martyrol p. 52. The same story I find in Ambrose his second Book concerning Virgins only the
244. John 10.15 †He did not only spend himself in all to his life but spent life and all that we might not perish though he were the Prince of life Acts 3.15 yet he became obedient to death even the death of the Cross that we might live Phil. 2.8 And this he did meerly out of his great love to us Eph. 5.2 Now if the Lord Jesus did so love us as to give his life a ransom for ours Mat. 20.28 He may well expect that we should not stumble at parting with our lives when he hath need of them and may get himself glory by our death * Wards ubi supra p. 144. My Saviour began to me in a bitter cup and shall I not pledge him said Mr. Saunders when he was at the Stake and ready to be offered 2. It is the truest self-love for a man to hate himselfe for Christ as he hath told us John 12.25 He that loveth his Life shall lose it but that hateth his life in this World shall keep it unto life eternall He that loveth his Life that is with an excessive and preposterous love for so the word is here to be understood as †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de amare nimio et praepostero hic usurpatur Gerh. Har. p. 127. Gerhard notes He that so loves his life as that from a desire and endeavour of keeping it he denyes me and my Gospell He shall lose it He shall not onely not keep it but destroy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not to lose but destroy to bring unto utter destruction for that is the force of the word here and in other places as the * Perdere hic non significat amittere aut facere â—…i charae jacturam sed exitio tradere Calv. in loc Vis hujus verbi iâ— transitivâ significatione usurpati est in extremum exitium adducere Ger. Har. p. 128. Learned observe The meaning is That his study to preserve his temporall life upon these terms doth expose him to eternall death and destruction for it is to be taken in opposition to eternall life in the close of the verse But he that hateth his life †Non simpliciter vita odio habenda sit quae merito censetur inter summa Dei beneficia sed quia eam libenter objicere debent fideles quum eos à Christi accessu remoratur Calv. in loc Hoc comparativè est dictum quia spernenda sit vita quoties nobis impedimento est ne deo vivamus Idem ibid. Not simply for so it is to be reckoned among the cheifest of earthly blessings to be highly prized and carefully preserved but in reference to Christ and his Gospell out of love to whom life it self is to be undervalued neglected and cast away if it hinder us from living to God and be a Remora in our way to Christ Now he that thus hateth his life and will freely part with it when called thereunto for Christs sake for it is not to be understood * Vide Tolet. Calv. in loc as if a man might desperately destroy himself and put an end to his life upon every slight occasion such a one shall keep it unto life eternall Though it may seem in the eyes of vain and foolish men a throwing away of their life yet it is the safest and wisest way of preserving it It is not Jactura but Mercatura Their parting with a temporall life in this World shall be abundantly recompensed with the gain of eternal life And it is observable what variety of words are used by the Evangelists in this matter which probably might be for the help of our Faith in so difficult a case as this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Shall keep it Sayes this Evangelist here Though it be a reall parting with it in one sence viz. temporally yel it is as real a keeping of it in another and better sence viz. eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall find it So another hath it Mat. 10.39 Though it be lost it is not utterly lost lost at is as to this World but it shall befound again in the World that is to come the Glory and happinesse whereof will make sufficient amends for what they leave and lose here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Shall save it So a third hath it Mark 8.35 Though they lose the Cabinet they save the Jewel they lose the life of the Body bâ—â— save the life of the Soul which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall preserve it So it is Luke 17.33 A Word that is but once more used in the New-Testament and that is Acts 7.19 which hath respect to Pharaohs command to cast the Israelitish males into the River as soon as they were born Exod. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end they might not live †Verbum significat soetum vivum parere Chemn Lyser Har. in loc Vivum animal producere Scap. The word signifies to bring forth a living creature Beza renders it by Vivificabit and makes it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall quicken it Our Translation renders it Shall preserve it Christ doth hereby very fitly expresse the frailty of our present life as * Conciâ—â—è expriâ—it Christus praesentis vitae fragilitatem quum dicit animas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est generari in vitam ubi perditae fuerint periâ—â—e est ac si homines negaret in terrá vivere quia verae demum solidae vitae initium est renunciare mundo Calv. in loc Calvin notes when he makes use of this word and it is as if he should deny men to to live upon the earth because then do men begin to live a true and solid life when they leave the World The meaning of the word which surely is very emphaticall seems to be this Whosoever shall lose his life now shall bring it forth alive again in Eternity The loss of life for Christ is but a misterious Midwifery towards eternall life And it may be upon this account the Passion-dayes of the Martyrs were called by the Antients Natalitia Salutis The Birth days of Salvation We shall not end our lives in the fire said * Clarks enâ—â— Mâ—â— p. 176. Mr. Julines Palmer the Martyr but onely change them for a better life yea for coales we shall receive pearls Thus doth Christ bring meat out of the eater and out of the strong sweetnesse to his bâ—loved and loving ones making death it self to be a womb of life to those who lay down their lives for him So that it is our greatest gain to lose for Christ and our greatest befriending of our selves to be enemies to our own lives upon the account of his Name and Gospel For as †Quicquid impietate conservaveris â—oc certissâ—me amittis quicquid autem pictate amiseris hoc certâ—ssimè coaservas Brent Hom. 20. in Luc. 17. pag. 383.
with a pistol at his breast might make him deliver up his Faith with as much haste as his purse so that every one had need to have this piece of Christian Armour continually about him The shooes of the preparation of the Gospell of Peace c He that would see more of this readiness to suffer may consult Mr. Gurnall upon this Text Christian Armour part 2. pag 440 c. Eph. 6.15 and the feet of his Soul well shod with them 5. Because there is no better means towards help in the enduring of actuall Martyrdom if it should come than by looking after and making provision of this habituall before the other come nor is he ever likely to performe Christs expectation of laying down his life for him when it comes to it who is not readily disposed thereunto by a serious preparation of mind before hand It is to be feared he will shrink in the wetting and come off with a Non putâram in the day of suffering who did not count the costs of Religion Expect and lay in provision for the worst in a day of Serenity and Tranquility And so much for that first Objection There remains yet another Sect. 5. OBject 2. Alas Then I doubt all my love to Christ is a meer Cypher and stands for nought for though I am convinced that Jesus Christ deserves and I should express such a love as this yet I tremble at the very thoughts of it and am afraid I shall fall short of it If I be called to it and shall flinch from Christ to save my life Answer 1. This being a sore and grievous Tryall the greatest that is called by the Apostle See Pinks Trial pag. 54 55 c. a fiery Tryall 1 Pet. 4.12 Nature will manifest and may be allowed an aversation from it as it tends to a separation of soul and body and that with such painful circumstances as this is usually attended with Yea Grace it self is allowed a deprecation of it at the hands of God if it may stand with his will and pleasure and an avoidance of it by with drawing from the hands of men so farre as it may be done without sin We have Christs example in all these who untill his time was come did avoid the hands of his malicious persecuting enemies John 8.59 chap. 10.39 chap. 11.54 when his time drew near that he must suffer at the apprehension of it his soul was troubled John 12.27 His soul was exceeding sorrowfull unto death Mat. 26.38 He was sore amazed and very heavy Mark 14.33 It brought him into such an Agony that his sweâ—t was as it were great drops of Blood falling to the ground Luke 22.44 In this condition he prayed to his Father that he would save him from this hour John 12.27 that if it were possible this cup might pass from him Mat. 26.39 He offered up prayers and supplications with strong crying and tears Heb. 5.7 And be sides his example we have for the last of avoiding danger his precept Mat. 10 33. when they persecute you in this City flee into another He allows them sayes e Fugam cis permittit periculi sed non officii Paraeus in loc one to flee from danger though not from duty Only you must look that your fear and aversation be not excessive so as to distract you in point of duty nor to make you distrustfull of the power of God to help and carry you through it And look that your Prayer against it be not absolute but with submission to the will of God as Christs was And look that your care to secure and save yourselves be not managed with the use of any unwarrantable means for that were to choose iniquity rather than affliction and to hazard our souls for saving the outward man 2. Know this that a Christian of the greatest grace hath not strength enough of his own to carry him through this fiery Tryall without divine assistance whereas the weakest Christian with Gods help shall be able to abide it with courage and constancy If our ability to will and to do is from Christ as it is Phil. 2.13 without him we can do nothing John 15 5. Then much more our ability to suffer especially in so high a degree as this must needs be from him f Sibs Bruised reed Edit 6. p. 298. In such a conflict as this not onely nature will fuil us but Grace too unlesse there be a stronger and new supply and therefore the divine power of Christ is necessary to carry us above our own strength especially in such hot service as this where we meet with greater opposition than we can deal with alone by our selves g pag. 299. 300. It is dangerous therefore to look for that from our selves which we must have from Christ for since the fall all our strength lyes in him as Sampsons in his hair we are but subordinate Agents moving as we are moved and working as we are first wrought upon free so farre as we are freed no wiser nor no stronger than he makes us to be in any thing we undertake But there is no danger from a humble sence of our own weakness if it drive us out of our selves unto firm dependence upon him in whom our greatest strength lies for this is the fittest seat and subject for him to perfect his strength in Nay this is a good sign for as it proceeds from love and argues a desire not to leave Christ so it takes the wisest and safest course for its own security and hath gone further upon Tryall than greater but ungrouned confidence hath done h pag. 300. 301. In te stas non stas frustra nititur qui non innititur Aug. Dependent Spirits are the wisest and ablest nothing is stronger than humility that goeth out of its self or weaker than pride that resteth upon his own bottom And therefore it hath been seen that i pag. 255. weaknesse with humble acknowledgment watchfullness and dependence hath stood it out when strength with too much confidence hath failed You know what Peters confidence in himself that Though all men forsook Christ he would not came to at last even to a deniall with an oath yea with cursing and swearing Mat. 26.33.70.72.74 k Clarks Life of Saunders p. 496. The story of Saunders and Pendleton is known and fit for our present purpose These two meeting together in the beginning of Queen Maries Reign and speaking of the persecution which was like to ensue Mr. Saunders shewed much weakness and many fears whereas Pendleton shewed great confidence and said What man there is much more cause for me to fear than for you forasmuch as I have a big and fat body yet will I see the utmost drop of this grease of mine molten away and the last gobbet of this flesh of mine consumed to ashes before I will forsake Jesus Christ and his truth which I have professed and yet he with
41 The nature of grace is too manifest it self and by that means to allure others and gather to its own quality It is set forth in Scripture by the names of Light which shines abroad of Ointment and Perfume which cannot be hid of Leaven and Salt which deriveth its own nature and relish upon a whole lump Therefore the Holy Ghost was given in Tongues fiery Tongues and a rushing wind all which have a quality of self manif station notifying themselvs to others a Jeak on Jude pag 164 The whole country fareth the better for arich Cristians he keepeth open House the more he hath the more he gives he labors to make all like himself his bonds only excepted The lips of the righteous feed many sayes Solomon Prov. 10.21 David promiseth upon his own experiencing Gods mercy to himself to teach Transgressors his wayes Psal 51.13 and so he did Psal 34.8 11. O taste and see that the Lord is good Come yee children hearken unto me and I will teach you the fear of the Lord. As soon as Andrew had met with-Christ he found out and brought his brother Simon to him John 1.40 41 42. As soon as Philip was called to Christ he found out Nathaniel and brought him to Christ also verse 43 45. When the Woman of Samaria had met with Christ she went and called her friends and neighbours out of the City to come to him John 4.28 29 30. Nor can it be otherwise b See Hildersham on the 4th of John Lect. 49. which is all on this subject for the love which they bear to Christ constrains them to do all they can to enlarge his Kingdom and the love they bear to their neighbours makes them do all they can to further the good of their souls Consider further 2. You shall be no losers in so doing for besides the glory which redounds to Christ whose honour as King of Saints is in the multitude of Converts as an earthly Kings is in the multitude of his Subjects Proverbs 14.28 it will tend much to your own benefit and advantage and that both in grace here and in glory hereafter 1. In grace here There is no better way to grow in grace and the knowledge of Christ your selves than by communicating what you have unto others c Hildersh ubi suprà The more you draw unto the knowledge of Christ the more will your own knowledg of him increase Rom. 1.11.12 This is like casting of seed into the earth which brings it back again with great increse Because God knew Abraham would make good use of that which he knew for the instruction of his Family therefore he would hide nothing from him Gen. 18.19 2. In glory hereafter for being employed as Instruments in carrying on this highest and noblest of works the converting of men and so saving their souls from death and hiding a multitude of sins James 5. ult they shall receive the greater recompence of reward Dan. 12.3 They that turn many to righteousnesse shall shine as the Stars for ever and ever Let these considerations move you to set upon this work in those ways whereby it is most likely to be accomplished Now though there are some wayes which are peculiar to some particular persons yet there are others common unto all Christians The Ministers of the Gospell are to disperse the knowledge of Christ by preaching that the sweet savour thereof may through the good hand of God upon them be manifested in all the places whither they are sent to the attracting and drawnig of Souls to come in unto him 2 Cor. 2.14 Magistrates are to do it by their authority providing Orthodox Ministers for the work forementioned and encourageing them in it Thus did Jehosaphat 2 Chron. 17.8 9. and Hezekiah 2 Chron. 30.22 Learned men are to do it by their pens recording and transmitting to posterity the truth as it is in Jesus Rich men are to do it by their purses who are to honour the Lord with their Substance Prov. 3 9. nor can they do it better than by employing what they have to further the propagation of the Gospell for the increase of the knowledge of Christ among the Sons of men But besides these there are three things which all Christians may and ought to do towards the progresse of the knowledge of Christ among others and I advise all into whose hands this shall come that upon the former considerations they would seriously mind the doing of them 1. The first is Prayer This is Primus vagitus infantis Christiani the first cry of an Infant Christian nor is he a child of God who is no acquainted with it Now look that one strain in your Prayers sound this way That the Lord of the harvest would send forth labourers into his harvest Mat. 9.38 That he would give pastors after his own heart to feed his people with knowledge and understanding Jer. 3.15 That he would â—pen unto them whom he sends forth a door of vtterance that they may speak the mysterie of Christ boldly as they ought to speak Col. 4.3 4. Eph. 6 19 20. That they may be delivered from unreasonable men who believe not and their service may be excepted of the Saints 2 Thes 3.2 Rom 15 30 31. That a great doâ—r and effectuall may be opened among their people though they have many adversaries 1 Cor. 16.9 That they may come in the fulnesse of the blessing of the Gospell of Christ Rom. 15.29 and the savour of his knowledge may be manifested by them in every place 2 Cor. 2.14 That thus the d Bishop Taylors Grand Exempl p. 359. Dr. Hamon Plact Cat. p. 310. 4o. Kingdome of Christ may come Mat. 6.10 and his Gospell run and be glorified 2 Thes 3.1 and his way may be known upon earth his saving health among all Nations Psal 67.2 and the Earth may be filled with the knowledge of the Lord as the waters cover the Sea Isaiah 11.9 This is one excellent way 2. The second is I struction Let those who know Jesus Christ themselves teach the knowledge of him to others as they have ability and opportunity especially their Families Friends Relations and Neighbors Instruct the ignorant in the ways of Christ admonish the unruly who wander from him and stand out against him encourage the towardly support the weak comfort the feeble minded 1 Thes 5.14 Tell those with whom you have to do how good the Lord is what he hath done for your souls tell them of Christs unsearchable riches his infinite love the great things which he hath done and suffered for poor sinners their misery without him their happinesse in him and perswade them to come in to him and close with him and taste how good and gracious he is Psal 66.16 Psal 34.8 that 's another way 3. The third is Example the good conversation of Christians do notably adorn the doctrine of God our Saviour Tit. 2.10 and win such as are without to professe
themselvs the most excellent graces such as patience is Afflictions do minister matter and occasion for patience and they call for patience and through the blessing of God sanctifying these afflictions and helping a Christians infirmities by his Spirit patience is produced whiles a Christian is helped to consider 1. That these afflictions come from the providence of God that God who is his Father who sends them in love and for his good 2. That hereby he is conformed to his Head Jesus Christ 3. That there are great and precious promises made unto them and that there shall be a gracious issue out of them in due time Nor is it barely produced but also increased and perfected for as Habits are perfected by Acts so are graces perfected by exercise And patience experience This is the second good Fruit. Now many and manifold are the experiences which Christians have by bearing afflictions and that 1 In respect of themselves Thus they experience 1. How depraved their nature is whereby if God should leave them they would murmur and complain quarrel and blaspheme instead of suffering patiently when they are afflicted 2 How weak they are in themselves who would sink under the least burden if not supported by divine manutenency 3. In what state and condition they are spiritually that they are the children of God because conformed to Jesus Christ in the Image of his sufferings which all Gods children are predestinated unto Rom. 8.29 and because they are enabled to bear them as children with patience and submission 4. What grace they have though grace be in them and known to be there by the Lord yet it is not so well known to themselves and others as when it is drawn out now afflictions are a notable means to draw it out and give them the experience of it x Nos enim sumus tanquà m quae dam aromata quorum odor nisi ea contuderis non sentitur sumus velutilapides Pyritides qui non exerunt vim eam quam habent ad comburendum nisi cum premuntur digitis Mart. in loc For we are like some kind of spices who yield not their fragrant smell till they are beaten we are like y Dâ— Pyritide viâ—esis Plin. Nat. hist lib. 37 cap. 11. Nicols Aâ—c Gem. p. 236. fire-stones who shew not their burning quality till they are rub'd with ones fingers 2. In respect of God They experience 1. His Wisedome in ordering their afflictions for them in their nature measure and continuance 2. His Power and all sufficiency in upholding and strengthning of them 3 His Mercy and goodnesse in passing by their infirmities and not dealing in strictnesse and severity with them 4 His Faithfullnesse in not leaving them in their distresses not suffering them to be tempted above what they are able and making a way for their escape 1 Cor. 10.13 3. In respect of the sufferings themselves they experience what they are and know how to carry under new troubles without fear and dread and how to advise and comfort those who are in the like condition z Pareus in loc As a souldiewho hath endured the brunt of many a battle hath run through many hazards and endured many hardships gets experience in war and is called an expert souldier because he doth not so much fear dangers and enemies and knows how to manage military affairs which one that is raw and untrained doth not so Christians grow expert by the afflictions which they indure and by being inured to them can tell the better how to deal with them So that they will esteem that a light burden which others that are but young beginners judge almost intollerable and will carry away with ease that which others groan and are ready to sink under And experience hope This is the third good Fruit. Hope that as he hath been with them in troubles past so he will be with them now a Heb. 13.5 and never leave them nor forsake them for the future but will be b Ps 48.14 their God and guide unto the death That there shall be an end at last of all their sufferings and that a glorious end c Tim. 2.12 that having suffered with Christ they shall reign with him d James 1.12 Rev. 2.10 that having endured temptation and been faithfull unto the death they shall receive the Crown of Life e Rev. 7.14 15. that having come out of great tribulation and washed their robes and made them white in the blood of the Lamb they shall be before the Throne of God and serve Him day and night in his Temple f that the triall of their faith should be found to praise and honour and glory 1 Pet. 1.7 at the appearing of Christ not according to their merit but according to his gracious promise And hope maketh not ashamed This is the Crown of a Christians hope that it shall not meet with disappointment and end in shame and confusion to him that hath it as other hopes do Worldly hope from men is often frustrated because bottomed upon a slippery foundation the words and promises of a mutable creature that may deceive whence arose that German proverb g Sperare expectare multos reddit stultos Pisc in loc That hope and expectation makes many fools The wicked hypocrites hope from God himself is sure to be disappointed because grounded on their own vain and false opinions therefore compared to the giving up of the ghost Job 11.20 to the spiders web which shall be cut off Job 8.14 These hopes make ashamed but so doth not the hope of a true Christian because being set upon an unmoveable basis the infallible word of the God of truth and proceeding from the full assurance of faith and being cherished and strengthened by the earnest of Gods Spirit in their hearts it shall most â—erta nly be accomplished Now lay all this together and if those who know the love of Christ do enter into tribulation justified from Guilt and at peace with God and being in can look through it to aâ— Eternity of glory with joyful hope and confidence and do reap so many sweet fruits from it for the present it need not be doubted but such have sufficient to keep them from fainting in a day of trouble The other place which I shall but name is Rom. 8.35 37 38 39. where we find the Apostle so far from fainting under tribulations that he triumphs over them upon the knowledge and sense of Christs love and that upon a double account 1. Because a true believer is never the lesse beloved by Jesus Christ notwithstanding all his sufferings What shall separate us from the love of Christ shall tribulation or distress or persecution or famin or nakedness or perill or sword verse 35. that is none of these shall and verse 38 39. Neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature