command Reverence Thus our Saviour's Sweetness allured and John Baptist's Gravity made even an Herod fear A Minister's care should be to have a fit mixture of both that others frowardness may be sweetned by his amiableness and yet that the least wantonness might blush under such a Christian Cato's eye It was his advice Vt plebeculae aspectum fugiat vel coram plebe se tanquam mysterium adhibeat He would have him either not seen or at least that seen in him by the worst which may either win them or awe them One required such a Sagacity in a Minister that Mr. Marbury should make him pick an use out of his hearers Forehead but I should think such Sanctity even in outward carriage were more necessary that the beholder might read a Lecture of Holiness in his Forehead In a word this requireth and implieth such an holy Boldness as not to be ashamed of an holy Way but therein to have a Forehead as long as Holiness is engraven on it As also a greater forwardness both with word and presence to check sin in whom they see it more than others may as having besides a common Christian's boldness and zeal the advantage of a Minister's Calling to bear them out in it And therefore to conclude this It 's for others to stand aloft with Adultery Drunkenness Blasphemy pinned on their Fore-heads not for those that in these places as the Prophets of old 2 Chron. 24. 20. stand above God's People Let Drunkenness be read in other Men's misfigured Copper-faces but Aaron's Frontlet must be a plate of Gold with this ingravure Holiness to the Lord. 3. There but Ingraven there like the graving of a Signet This is the third particular which signifieth not only the Clearness Scriptura â—â—ara distincta ver 27. of the Character so the Chaldee but also the depth of the Sculpture And this for two Causes 1. To sink deep against Hypocrisie 2. To last long against Apostacy 1. Ingraven to sink deep through the Fore-head into the Head yea and Heart too The Holiness which a Minister must express must not be a bare out-side Fore-head-paint of Pharisaical Mat. â—3 hypocrisie or Friar-like humility or Pope's holiness forsooth For so indeed Rome's high Priest when in his Pontificalibus would have that title like another Aaron on his Fore-head Holiness to the Lord. But St. John unmasks the Whore and sheweth you her true Frontlet Revel 17. 5. On her Fore-head was a Name written Mystery if Holiness yet in a Mystery but in plain terms as followeth Babylon the great the Mother of Harlots and abominations of the Earth But not so with the genuine Sons of Aaron His Garments were not only of Embroidered which hath only a fair outside but also of cunning work of which they say that both sides were alike Holiness on the Fore-head but so ingraven that it may reach even that which is within nay it should begin there first and look out only in outward holy demeanour Thus ingraven to sink deep against Hypocrisie 2. And again Ingraven to last long to be always on his Forehead ver 38. against Apostacy Paint is soon rubbed off but Ingravure is longer in wearing out though it were longer and it may be brake some Tools in getting in Over-hasty precocity in this kind hath ever been dangerous to the Church soon ripe soon rotten Some Preachers have been Christian Hermogenes's Men when Children but Children ever after Some so hasty that they cannot stay the time of Engraving and Polishing A little Painting or washing over with the Name rather than the Learning of a year or two's-continuance in the University fits too many for the Country which would have been too deep they think if they had stayed longer like the plain Country-man that carried his Son to Melancthon to have him made a preacher but if he might not carry him back again with him a day or two after fully accomplished he could not stay longer tuning of the instrument But what comes of it too often discords in the Church of Christ Ordinarily it comes to this that either they make wash-way of preaching and so their sermons are as shallow as themselves or else at first get on some Saul's armour â—â—n another's borrowed paines which after such levis armaturae miliâ—â—s cannot go in winding up the string to so high a peg as iâ— cracks â—â—e long as not long since somewhere sad experienâ—e hath testified To prevent this Paul puts by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Novice from holy orders 1 Tim. 3. 6. as for other things so for profâ—ssion and grace especially Not that I dare with them Micah 2. 7. straitâ—â— Gods spirit or hinder him to breath when and where he pleaseth and sometimes to ripen some exâ—raordinarily but only I add that every one is not a Cyprian in whom tritura sementâ—m praevênit vindemia palmitem poma radicem as Pontius his Dâ—acon speaks of him in his life for he adds ille fuit primus puto solus exemplo plus fide posse quam tempore promovere Sure I am it 's via tuta to stay a graving time for learning and godliness and not to content our selves with a paint of either The one will last long whilst the other ere long will wear off Time hath seen some hot-spurs run out of breath and the world hath shewn whom preferments have choaked and taken off It hath been no wonder to hear of the Vine and Olive-tree when once they come to bear rule over other trees to lose their former fatness and sweetness but the more to blame they who when they have better helps and tools less work is done or less exactly Good ingraving at first would help all this and when God's Law is within Christs heart Psal 40. 8. it was such a lasting deep fountain there as made him grow upon his work and as Divines have Cartwr Horm in Luke 19. 47. observed out of the course of the Gospel to have been more frequent in preaching toward the end of his Ministry and well he might he being that stone of which God said Zech. 3. 9. Behold I will engrave the engraving thereof On our blessed High-priest's forehead was thus deeply ingraven Holinesse to the Lord. Thus in these three particulars we have seen that holinesse must be graven on Aaron's forehead 4. But the fourth must needs be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness and thus ingraven but to the Lord and his glory not seeming holiness for my profit like a Jesuitical holinesse â—n excellent pageant out of which they suck no small advantage Nor for my credit like Pelagius who they say was a strict seeming-holy Pelagii viri ut audio sancti non parvo profectu Christiani Augustin 3. de peccat merit remiss 1. istum sicut eum quinoverunt loquuntm bonum ac praedicandum virum Ibid. cap. 3. Alexander de Alex. lib. 6. cap. 6. man to give the better credit
of the Gospel the Honour of their Persons the Crown of their Ministry through which as mean as they seemed yet they were the very Glory of Christ This Plate with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 23. Holiness to the Lord on the Priests Fore-head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Crown which adds Majesty to Himself and Ministry As on the contrary unholy and unworthy defilements dishonour this holy Crown and cast it to the Ground When Ephraim speaks trembling he exalts himself in Israel but when he offends in Baal he dies Hos 13. 1. The like may I say of a Minister let him but hold up his Holiness and then he will be sure to exalt himself in the true Israel of God and even to others in his Ministry he may speak trembling But offend in Baal once in sin especially if foul and that made a Lord and Idol of as Baal was all that and then he dies for it and if he died only less weeping would serve for that Funeral But alack the power and lustre of his Ministry often dieth with him yea and too often is buried before him Yea so Holy is God and so jealous of the purity of his Ministers and ordinances that Repentance which as it were annihilates sin in others scarce wipes off former foul sins so far as to leave the Man fit for the Ministry Thus the false Prophet's scars stick by him long Zech. 13. 6. And Levites once Idolatrous prove after irregular Ezek. Calvin in loc 44. 10 11 12 13. Caeteris quidem non imputatur quales fuerunt antequam sacro lavacro renascerentur as he in St. Austins life Erasmus It s not imputed to others what they were before Baptism but of a Bishop Paul requires that he should have a good Report of 1 Tim. 3. 7. them that are without And it was a part of St. Austin's commendation in the same Author that Talis erat quum ipse foris esset ut ab his qui intus erant vir bonus haberi posset in suo quidem genere A foul stain may not wholly make the Stuff unfit for ordinary use but it will from its being ever fit for the Priest's Ephod A sometimes-scandalous sinner may prove an eminent * Courtesans may be good enough to prove their penitenti convertite See Hist Counc of Trent p. 808. Christian but it 's a question whether such an one may in ordinary course though converted be fit to be chosen for a Minister And therefore in all these respects on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the first particular Quid what is expressed and required it 's Holiness 2. The second is Vbi where this Holiness is to be sought and found And that 's said to be on the forefront of his Miter ver 37. and on his Forehead ver 38. That is 1. In his outward holy Ministrations if without Superstition And 2. In his outward ordinary Carriage and Behaviour if without Affectation Besides the inward seal and stamp upon the Heart the outward badg and impress even on the Fore-head must be Holiness to the Lord. 1. In his holy outward Administrations Thus the Priests had a Laver to wash in when they went into the Tabernacle that they died not Exod. 30. 18 19 20. It was death to come to the Altar if they did not first go to the Laver of the Blood of Christ to have themselves and services cleansed so unless they came in an outward cleansing Yes you will say but that was Legal and therefore abolished Yes but so as to hold out an Evangelical not only inward but also outward Holiness in our Sacrifices and Services Which as they are more Spiritual and therefore away with the Papists theatrical mimical Mass and that other Mass of their superstitious idolatrous services and Ceremonies as numerous and as carnal and by them made as mystical as ever were Jewish ordinances as Durand's unreasonable Rationale manifests So it 's pity they should be looked at as less Holy or used with less inward intention or outward holy reverence and comliness And therefore in the description of the Church of the Gospel it is forbidden the Evangelical Levite in his ministration to wear Woollen or to gird himself with any thing that causeh sweat Ezek. 44. 17 18. Not as though a Minister's Coat must needs be like John Baptist's of Camels hair and not of Wooll nor that it were unlawful for him to sweat at his work But to hold out not only inward but also outward purity and holiness that his Ministring Gâ—stures Garments Actions should be though not Mystically or Sacramentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as the Ceremonies of the Law were but ours as the Reverend Prelates of our Church determine are not yet at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every way in a reverend and comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming the Holiness of God's Presence and Ordinance Holiness becomes thy House for ever Psal 93. 5. And if for ever then even since Jerusalem's Temple hath been down God hath not been without his House though not such an one as that was and wherever it be Holiness doth and will become it for ever For this purpose it was that in Jerusalem of old the Dung-gate was removed from the Temple as far as could be as Junius hath well observed upon Nehe. 2. 13. I grant a great difference between that Temple and ours yet not so great but that this will I conceive be a good consequence If the Jewish Temple must not be near the Dung-gate then sure it 's no reason that Christian Temples should be made Dung-hills unbecoming the Presence of God and his People Ours at last begins to be Repaired which I have often both in publick and private desired but now I further wish that the Poor do not pay dear for it God would have his Sacrifices brought but not his Altar through the Sacrificer's oppression covered with the tears of the Poor Mal. 2. 13. I desire that the Church may be repaired But I should be sorry to see the Tears of the Poor tempering the Morter of it or Moses to save his purse hindring Aaron in his holy Ministrations on his Fore-head to have engraven Holiness to the Lord. 2. And on the Forehead too in regard of his outward holy behaviour and carriage If in better Times Holiness should be on the Souldier's Horse-bridles Zec. 14. 20. then in the very worst at least on Aaron's Forehead there should be Holiness to the Lord. If a comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be required in the outward behaviour of all Christians much more a reverend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ministers carriages Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilant Sober of good Behaviour with all Gravity 1 Tim. 3. 2 4. cometh up to this holy amiable Gravity in a Minister which may either win Love or
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 7th verse to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 8th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what was gain I counted loss for Christ But as though he had said that is not enough nor spoken strongly enough I have more to say and that more confidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quin etiam certè an asseveration not more unusual than strong and expressing his stronger resolution upon further deliberation no fewer than five Greek Particles put together and yet no Pleonasm nor any of them expletive unless to set forth his fuller certainly and setledness in this particular 2. From an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. what things or those things to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. The indefinite is risen up to an universal to an All things not only his Jewish Priviledges in the former Verses but even to his best Christian Graces in this Nor did he think that he De justificat lib. 1. cap. 19. blasphemed in saying it though Bellarmine be bold to say that we do in so interpreting it 3. From an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have accounted in the time past v. 7. to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this 8th verse I do account them so for the present as not altering his judgment or repenting of his bargain as sometimes men do of a formerly over-valued novelty which afterward they have lower and yet wiser thoughts of But it was not so with him as appears from 4. The 4th step from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter end of it For Christ he accounted all things not only loss which yet in themselves might be precious as many things are with the Seamen in a storm with an unwilling will cast over-board then parts with but afterwards grieves for but upon his better experience and estimate both of him and them even vile dogs meat in comparison of the bread of life 5. Nay fifthly from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not only account them loss in his judgment and readiness to lose them but he had actually lost them And yet 6. Which is the sixth Emphasis he accounted himself no loser but an happy gainer by the bargain as the last words of the verse express it They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may win and his winnings were clear gains for so according to the Greek it is to be rendred That I may gain Christ In which words we have these two particulars 1. The purchase or thing valued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The excellency of the knowledge of Christ Jesus my Lord. 2. The price that he rated it at and was willing to come up to and that was to the loss of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea doubtless and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord. 'T is pitty these two should be parted that so rich a Pearl should want such a wise Merchant rightly to value it And therefore as I find them together in the Text so I shall put them together in the observation that I shall handle out of it and it is this That there is a surpassing worth and excellency in the knowledge Doct. of Christ Jesus our Lord for which all things are to be accounted loss for a Believer The first branch whereof contains the Doctrinal part and the latter may serve for the Application To begin with the first There is a surpassing worth and excellency in the knowledge of Christ Jesus our Lord. For the subject of which Proposition by the knowledge of Christ 1. Subj Jesus we are to understand the knowledge of whole Christ his Person God Man in Himself and Offices the Prophet Priest and King of his Church In all which Faith finds transcendent Soul-ravishing excellencies and mysteries Nor this barely speculative and notional though even herein it Neg. hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all other learning whatsoever So that Porphyrie needed not to have pittied Paul's rare parts as cast away upon the foolishness of preaching If I would be a Scholar I would be a Christian I would read the Scripture though I were so graceless as to do it only for the excellency of the matter the strength of the argument the variety of choicest stile and story all in it met together which I so over-prize in other Authors though asunder If it were but only for bare learnings sake I would learn Christ and his Gospel For what are all your fine-spun abstractions extractions subtilties demonstrations to this great mystery God manifested in the flesh justified in the spirit seen of Angels 1 Tim. 3. 16. c. Here is work for a Doctor Angelicus study for an Angel If they who always behold the face of God in Heaven have yet their Matth. 18. 10. face towards the mercy-seat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Peter Exod. 25. 20. expresseth it 1 Pet. 1. 12. even stoop down earnestly desiring to have a look what an advancement of learning is it to us whose Eyes you know what the Philosopher compared to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphys l. 1. c. 1. 2 Cor. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an unvailed face to behold the glory of the Lord in the glass of the Gospel The bare Theory whereof is so noble and transcendent But this knowledge I said is not barely speculative and â—â—tional but 1. Fiducial And so in Scripture we have knowledge put for faith Affirm Fiducial Isa 53. 11. John 17. 3. the knowledge of Faith whereby we apply Christ to our selves and know him to be ours as Paul here did when he saith the knowledge of Christ Jesus but he adds my Lord. And so For Christ v. 7. and For the knowledge of Christ here Cum ait propter excellentiam cognitionis ejus intellige excellenti am justitiae ejus quae nobis donatur imputatur Zanchy in the Text are put for the same It 's a knowledge whereby I gain Christ v. 8. and have him and am found in him v. 9. and not only an ability to conceive and discourse of what is in him and comes by him for so the Devilish Renegado may be enlightned Hebr. 6. 4. The Devil himself could say I know who thou art the holy one of God Luke 4. 34. The greatest Scholars have not always been Christs best Friends Time was when the greatest Rabbies were his worst Enemies Lucian and Porphyrie acute men but sharpned against him He was one of the wits of the World that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that took cognisance of the cause but only to condemn the innocent Unless thou lookest at Christ with Faith's Eye the more quick thine is and the more earnestly thou lookest on him thou wilst either more despise him or despair or Isa 53. 2 3. prove more
entertain'd the rest of the Beasts with dainties the swine asked for grains and as he there adds what should the Cow do with Nutmegs Such husks and draff do such Brutes feed on and so little do they desire and so lightly esteem of the bread of life The Jews Turks Arrians Socinians blaspheme Christ Malicious Profane Worldly Sinners fleight and oppose him as he is King Lawgiver Judge in his word wayes grace and servants You will say this is a strange argument to perswade to prize Christ who is so generally despised and undervalued and yet such as with every true Christian heart is very cogent and effectual whilst they thus argue Though others sleight him who know not the worth that is in him yet this should not hinder me who am acquainted with it from honouring him The wise merchant prizeth not the gem less because the Dunghil-cock undervalueth it or the Scholar learning because a fool derides it For all Michals scoffs David by his handmaids was never the less had in honour 2 Sam. 6. 22. Nay because others undervalue Christ we should the more highly prize him that so we may vindicate his wrongs from a profane wicked world that it may appear that Christ hath some friends in the world who will and dare appear for him wherein he hath so many Enemies that rise up against him And that others cannot have so low as they have high thoughts of him unless we mean again to crucifie him if all his followers as once shall forsake him and he have none to plead for him before men who alone makes intercession for us to God To come to his own John 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. and for his own not to receive him most unnatural and unworthy Let others therefore at their peril tread under-foot the blood of the Covenant Hebr. 10. 29. But therefore let every true Israelite who desireth the destroying Angel to pass over strike the Paschal Lambs blood on the side-posts and lintel and not on the Exod. 12. 22. threshold so to be trampled on 10. The last ground of this Doctrine and duty is taken from the Consideration of what Faith is and doth In the former particulars Ex parte objecti hath been presented Christs merit and worth the Worlds meanness and baseness and yet the Worldly mans perverse thought and estimate of both Now Ex parte subjecti it 's faith that seeth all this that hath an Eye to see Christs beauty and a tast to relish his sweetness is a self-emptying grace casting out all else to make more room for Christ hath sadly exâ—erimented the Worlds emptiness and experimentally hath been convinced of Christs fulness And therefore it cannot be but that to you who believe and so far as you believe Christ is precious 1 Pet. 2. 7. Fides ementis est incrementum mercis It 's faith that Ambros setteth a due price and value on Christ by reason of the sense it hath of its own want of him and that worth and beauty which it seeth to be in him so that when others hide their face from him and despise him and the daughters of Jerusalem less acquainted Isa 53. 3. with him ask the Spouse what is thy beloved more than another beloved She readily answers Nescis temeraria nescis You Cant. 5. 9. would not say so if you had mine Eye for in it he is white and ruddy the chiefest of ten thousands It beholds his glory as the V. 10. John 1. 14. glory of the only-begotten of the Father full of Grace and Truth though besmeared and covered over with blood and spittle So that with Paul in the Text she can from her heart say Yea doubtless and I count all things but loss for the excellent knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and count them but dung that I may win Christ But for Application Can we say so and say truly what Use meaneth then the bleating of the sheep to allude to 1 Sam. 15. 14. I shall not here deal with open professed Enemies and despisers of him as with Jews who in their wretched Devotions pray that his name may rot and be blotted out from under heaven or with Turks that blaspheme him or profane Worldlings who prefer every thing the meanest outward contentment yea the basest lust before him as they who although they believed would for outward respects not profess him and that Theodosius which Suidas John 12. 42 tells the story of ad vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with many visible Professors who though they say they highly prize him yet when put to it are very hardly perswaded to deny any thing of their profit ease or other convenience for him and stick not daily for the least half-penny gain to lie and cheat and so to dishonour him Desperate madness as he said Quantum pro quantillo Think what it is thou gettest and what thou partest with actest over again Adams sin for an apple losest thine interest in the tree of life Thou wilst never live and thrive upon such gains such miserable exchanges at last will certainly undo thee It 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gold and the only pearl of price for very dung if thou wilt stand to Paul's estimate O fools Psal 94. 8. when will ye be wise And when will even those that are made wise to salvation prove wiser than in their practice so to undervalue Christ as they do whom in their deliberate judgment and inward frame of heart they value above all To say and profess that he is so and in a notional way so to judge of him is an easie matter but to say Paul's words of the Text with Paul's heart out of an inward working sense and experience of Christs incomparable worth constantly to carry along with us such actual worthy thoughts of it as may have a real directing over-powering influence into the general course of our lives and our particular actions that our lives may proclaim that God only is exalted and Christ Jesus is Isa 2. 17. with us indeed above all this is a matter which the best of us may well blush and our hearts bleed to think how exceedingly we fall short of When Peter and other weak ones in time of persecution to save their lives or liberties deny him when the Spouse so values her ease and rest that she will not be at the pains to rise up and open the door we our sloath so as not to set open the door of our hearts in more busie Meditations and more earnest Prayers to enjoy him when he so little in our thoughts raiseth no more Divine flames of love in our hearts when his glory and interest and service is so over-looked and waved neglected betrayed in our lives But as he said is this thy kindness to thy friend Or as 2 Sam. 16. 17. Isa 23. 7. they is this your joyous
Ephes 4. 24. Col. 3. 10. and in the other shewing forth his vertues and graces 1 Pet. 2. 9. made one spirit with him 1 Cor. 6. 17. not by any Partnership of his Essence and substance but of excellent graces holy as he is holy 1 Pet. 1. 15. pure as he is pure 1 John 3. 3. merciful as he is merciful Luke 6. 36. perfect as he is perfect Matth. 5. 48. grace for grace John 1. 16. as the Child to the Father member for member or in the Wax to the Seal stamp for stamp or in the glass face to face being changed from glory to glory as by the spirit of the Lord 2 Câ—r 3. 18. This likeness to God and imitation of him in hatred of sin in holiness righteousness and all other graces is as a transcript of what is in God originally and infinitely A new Creature is this Divine nature when from an inward Divine Principle and energy as in the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Ingenium in word and deed we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 express God as well as our selves and in many things God and not our selves or God more than our selves we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius and others Deo pleni So gratia habitualis est Divina natura participata Aquin. 12. q. 110. See Gibicuf lib. 1. cap. 17. pag. 108. of old were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like God and as Adam at first having God's image in holiness and righteousness stampt upon him was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God Gen. 3. so a true Saint having this image renewed in him is as God vir Divinus which is even the highest Title which the Socinians will vouchsafe the second Adam our blessed Saviour In a word when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierocles expresseth it or as Calvin quantum modulus noster feret sumus unum cum Deo as far as our measure reacheth we are like God one with God we are here said to be partakers of the Divine nature Which is evident from the words foregoing and following 1. The Text that you might be partakers of the Divine Nature and immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having escaped the corruption that is in the world through lust added on purpose by way of exposition to tell us what it is in and by which we are made partakers of the divine nature not of God's divine essence so as to Hoc ipsum indicat cum definit naturae divinae participem fieri idem esse ac mundi corruptionem effugisse Beza be Godded with his Godhead for whosoever should ascribe to it the escaping of pollution would thereby most unworthily and blasphemously disparage his infinite and essential holiness but only a participation of his heavenly grace whereby in a way and frame of sanctification we escape worldly pollutions 2. Again immediately before the words of the Text it 's said there are given to us exceeding great and precious promises whereby we are made partakers of the Divine nature It seemeth theâ—â—fore we have it by promise so hath not God it being his essence and nature nor should we if we had his very nature of which there is no one promise made us in the whole book of God unless that of the Devils ye shall be like God Gen. 3. but of Divine grace and sanctification very many 3. And lastly that which in the Text is called a giving to us that whereby we are made partakers of the divine nature in the foregoing verse is called the divine powers giving to us all things that pertain to life and Godness and as many expound that which followeth a calling of us to glory and vertue The divine nature then is in that which pertains to godliness and vertue here in an estate and way of grace and to life and glory in the other world which leads to the 3. Third and last particular of our being partakers of the Divine Nature and that is the perfecting of grace in glory when God Beza Diodat Estius Lapide and so Calvin expounds this place Instit lib. 3. cap. 11. sect 10. shewing himself face to face shall so fill us with his light and life that then we shall be most fully Deopleni most perfectly like him when we shall see him as he is 1 John 3. 2. And if by beholding him in the glass of the Gospel in the face of Christ we are here transformed from glory to glory as by the spirit of the Lord into a most divine and heavenly conformity 2 Cor. 3. 18. what a far greater tranâ—figuration will it at last be when we shall be once got up into the holy mount and there see God and Christ face to face Oh how shall we then be changed from glory to glory when made 2 Thes 2. 14. partakers of the glory of Christ John 17. 22 24. and the glory of God Rom. 5. 2. when we shall as much as we are capable of Rom. 15. 7. transire in Deum be transformed into his likeness in the immediate fruition of himself there where all old things and whatever See Calvin in Psychopannuch pag. 558. we were before more unlike to God in shall pass away and God only shall be all in all 1 Cor. 15. 28. Thus at last in these particulars we have seen what it is to be made partakers of the divine nature and in the explication of them there hath gone along with it a sufficient proof that true believers are so and by truly being God-like do make good their name while they are called Godly And because the main thing I intended in the choice of this argumeâ—â— was the due improvement of it in heart and life Let us first with all humble reverence and thankfulness to God Vse 1 in Christ admire and adore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this his On bended knees with hands and hearts lifted up to God let us say now thanks be to God for this unspeakable gift unspeakable gift inenarrable that cannot be uttered or declared sufficiently The Apostle 2 Cor. 9. 15. used that phrase of God's makâ—ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints but by how much greater right may we apply it to Gods giving himself and in the sense before explained communicating of his own nature to sinneâ—s The poor Scholar when he had nothing else he gave himself to his master and the great God as having nothing greater sweareth by himself Heb. 6. 13. so having nothing better he giveth himself to his servants It was Peters poverty that made him say to the Cripple silver and gold have I none but such Act. 3. 6. as I have give I thee But it is the unsearchable unvaluable riches of Gods grace who though he could say the silver and gold is Psal 50. mine Hag. 2. 8. when all the silver and gold in the world is his to bestow upon the heirs of
say to his sons Why do you look one upon another get you down and buy for us that we may live and not dye Gen. 42. 1 2. And why then should we look here and there and like fools have our eyes in the ends of the earth to find out other vanities when Pro. 17. 24. did we but lift up our eyes and hearts to heaven we might both see and get that which will make us like the God of heaven I say not therefore as Jacob there of Egypt Get you down thither but get we up hither though it be with Jonathan and his Armour-bearer on our hands and keens with humblest prayers and earnestest endeavours though as with them up sharpest rocks through greatest difficulties and dangers But is it possible that a child of wrath by nature may become a Son of God and by Grace be partaker of the Divine Nature One in himself so much the Beast and the Devil be made like the blessed God And so I that am so vile and sinful may I become holy as he is holy perfect as my heavenly Father is perfect Then sure the happiness of it would not be more inconceivable than our neglect of it unexcusable Let us therefore up and be doing 1 Chron. 22. 16. 3. And this yet the rather upon consideration of what others even Heathens have attempted in this kind and when they have been so mantling the wing this way let them shame us if we take not a further and an higher flight How doth Plato up and down define the chiefest good of man to consist in a full conformity to God! and what a noise do they make with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their being God-like whilest they lived and Deifiâ—d when dead Oh that what we read in their Books we might find in our hearts and others may see in our lives that we might really be and do what they talked of At least for shame let us exceed what they did or could attain to whilst we do so much exceed them both for pattern and principle 1. Our pattern is more fair and our Copy far more clearly and legibly written before us in the word of truth than theirs in the dim light of nature It did more darkly discover to them the footsteps of God that by following him therein they might grope after an Vnknown God and so they fumbled about a poor conformity Act. 17. 23 27. 2 Pet. 1. 19. to him But upon us the day hath dawned and the day-star is risen in our hearts and the Sun of righteousness shineth forth which hath more fully discovered to us the image and nature of God in the face of Jesus Christ unvailed and clearly discovered to us in the glass and bright beams of the Gospel the Deity in its nature persons and properties evidently manifested nor ever could the holiness justice power truth and mercy of God be more fully declared than they are by Christ and as they are held forth in the Gospel In Christ God is manifested in the flâ—sh He being 1 Tim. 3. 16. Heb. 1. 3. â—ol 2. 9. the Brightness of His Father's glory and the express Image of his Person in whom the fulness of the Godhead dwelt bodily and all grace which is this Divine nature in the Text emâ—nently and without measure for our participation imitation So that our better Abimelech our King and Father in his grace and life saith to us all as the other Abimelech did to his followers Judg. 9. 48. What ye have seen me do make haste and do like me The word was made flesh and dwelt among us that we might at a nearer John 1. 14. view behold his glory full of grace and truth and walkt among us on purpose that we should follow his steps In a word he being 1 Pet. 2. 21. God took upon him the nature and was made in the likeness of man that the like mind might be in us and that whilst Phil. 2. 7. 5. we have such a perfect pattern so near our eye according to our measure in likeness and conformity we might be made partakers of the divine nature And if the rich man thought that one coming from the dead would work so great matters with his brethren Luke 16. 30. what a transformation in our hearts and lives should Christ make who for this very purpose came down from heaven Our pattern in Christ is very fair And it very openly and clearly held out to us in the Gospel Whether by Christs own ministry he being the only begotten Son in his Fathers bosom could best declare him John 1. 18. And should we only consider his sermon on the Mount in the 5 6 7. Chapters of S. Matthew we may understand so much of God's nature and will that were our hearts and lives answerable we should therein very much partake of the Divine nature and in our measure be perfect as our Father who is in heaven is perfect as our Saviour there speaks Matth. 5. 48. Or should we consider the Gospel of Christ as dispensed in the writings or preachings of his Apostles or other servants Paul in the general speaks very full to our purpose 2 Cor. 3. 18. that we all with open face as in a glass beholding the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord. In which Text every clause is very strong and emphatical We all not only Apostles and Ministers as some would expound it but all true Christians for they are not only such as we call Divines that are made partakers of the Divine nature With open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not through Moses his darker veils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding the glory of God that is the glorious nature wisdom justice and mercy of God most fully and perfectly expressed and exposed and manifested in Christ And accordingly most clearly reflected and held forth in the glass and most clear mirrour of the Gospel This ex parte objecti medii But what ex parte subjecti is or should be the effect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are or at least God expecteth that we should be changed into the very same image not only there to see and behold him but so as to represent him in speculo repraesentantes as Erasmus translateth it and so are transfigured into the same likeness tanquam secundariae quaedam imagines as Beza well expresseth it And that from glory to glory that is not only from one degree of glorious grace to another as most interpreters expound Beza Lapide it but as some add from the glory that is in God and Christ from this reflexion of it to a proportionable glory according to our manner and measure communicated to us by it And all this as by the spirit of the Lord that is so really and gloriously that nothing but the all powerful
to his Doctrine and Heresie Such are but rightly called Idol-shepherds that do nothing but only as Idols serve to be adored or if active but like him that sobrius accessit ad evertendam Rempub. But such unfaithful stewards must one day give an account of their stewardship who will share stakes with their Lord set down fifty for their Lord and fifty for themselves or if an hundred if their Lord hath eighty he is well but at least they will have twenty Luke 16. 6 7. Nay but let God have all let our mouths ever say non nobis Domine non nobis yea let Aaron's forehead ever say sanctitas Jehovah holiness to the Lord. Like as the Roman Conquerors in their triumphs were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitolinus Even so we Presbyters with those twenty four Rev. 4. 10 11. should take off our crowns from off our own heads and cast them before the throne at Christs feet saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created which place C. à lapide upon it fitly parallels with my Text for whilst an humble Minister of Christ freely and heartily acknowledgeth and saith my Ministerial dignity and sanctity my holy doctrine life and fruit of both all is from thee and all must be to thee and therefore I throw down my crown at thy feet and say thou art worthy c. It is all one with Aaron to come forth with this ingraven clearly on his forehead Sanctitas Jehovae holiness to the Lord. So we have the finis cui 5. The last particular is the finis cujus gratiâ and that is the peoples benefit vers 38. Holiness must be on Aaron's forehead that the peoples holy offerings might be accepted and the iniquities of them pardoned for what I have been all this while speaking of Ministers faults and duties it hath not been to discover a Noah's shame that a Cham might laugh not to display the Preacher's blemishes that a profane hearer might point and flear and say I there 's an hole in the Priest's coat But rather out of the high-Priest's frontlet that thou mayest pick or find rather one in thine own Holiness in the Priests forehead saith that there is unholiness in the peoples very best sacrifice Christ our Priest had need be the Lamb without spot to expiate the blemishes of our best duties and his servants the Ministers need proportionably be the more holy in heart and forehead that they may lift up purer hands for a polluted people as the Levites of old were given to Israel to make atonement for them that there might be no plague among them when they come to the Sanctuary Numb 8. 19. And therefore it should be an Item both to the people that must the Priest be holy then sure they had need be humble for this tells them that they are unholy Joshua's rags were the peoples sins more than his own Zech. 3. 3. See Lapide in locum and Aarons holy crown holds out as what holiness should be in him so what unholinesse is in his people and therefore let them be humble And withall let Aaron and his sons be careful that their holiness may be to the Lord and his praise so for his people and their help not to expiate their sins that 's Christ's but by their holy life to be their better example by their holy doctrine to be their better instruction by their more holy prayers better to prevail with God for pardon of their sins and acceptance of their duties and services And thus ever on Aaron's forehead on the Ministers not only heart but also outward administrations and carriages let not pomp or learning so much as holiness be stamped and ingraven even to sink deep and last long that all may be to the Lord and his praise and for his people and their benefit And now for close as Gregory in the end of his Pastoral once said so I in the end of my Sermon Pulchrum depinxi pastorem pictor fâ—â—us I have endeavoured to present you with a poor portraiture of an holy Minister which I must confess I my self cannot attain to and therefore if any faults have been pointed at I have therein desired either to mark or at least to warn my self rather than any other Not that Ministers faults may not be spoken against for the Prophet Zechary when he comes to speak of a foolish shepherd he puts a Jod Paragogicum to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 15. to express as Brixianus hath observed that if the shepherd be a fool he is a fool of all fools and therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself hîc hîc non parco tibi ut parcat Deus In this matter I 'l not spare thee that God may But yet when I see blessed Constantine in the Counsel of Nice drawing a vail over the Bishops blemishes I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye Young Timothy though in place is yet wished not to rebuke an Elder but to intreat him as a Father and the younger men as brethren 1 Tim. 5. 1. And therefore for close Reverend Fathers and Brethren suffer a younger Timothy to do his office even to intreat and beseech all his Seniors as Fathers and his Juniors as Brethren and to charge himself especially that we all of us would labour first to get Holiness into the heart and then to express it so in our outward Ministrations and Carriages that all that look on may see and read in Aaron's Fore-head ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Domino Holiness to the Lord. And what remaineth now But that after I have thus besought you all of us now humbly befeech the Lord that He would please to sanctifie his own Name and further his Service by his Servants Holiness Now therefore most Holy Holy Holy Blessed Lord God so fit and furnish we pray thee thine own Tribe with such outward Liberty and Maintenance and Honour but especially with thine own Saving Grace in their hearts that thy Priests may be clothed with Righteousness and that on their very Fore-heads all may read Holiness and that not for themselves and their own advantage but to thee O Lord and thy Glory that even this Holy Crown though we do not debase it by casting it on the Ground unworthily yet we may ever be most willing to cast it at thy Feet humbly and both here on Earth and for ever in Heaven say and sing heartily Thou art worthy O Lord to receive Revel 4. 10 11. Glory and Honour and Power for thou hast Created all things and for thy Pleasure they are and were Created And therefore Blessing and Honour and Glory and Power be unto Him that
strange fire Lev. 10. 1. upon new Mercies new sins instead of new wayes Israel when but now delivered from Egypt begins to worship strange Gods which their fathers knew not Jer. 19. 4. new Gods Judg. 5. 8. And Judah when newly returned from Captivity fall a marrying strange wives Ezra 10. 2. When David's at rest from his wonted enemies then a stranger comes with whom he was not before acquainted 2 Sam. 12. 4. And when the Christian Church was rid of Heathenish Persecutors their old bad Neighbours then Superstition and Idolatry crowd in who before were strangers Never are we more in danger of being foiled with a renewed charge or a new on-set than when we are ready to cry Victoria To prevent which God's care of our safety is very observable in these two particulars in Scripture 1. That when he intends a perfect Rescue to his delivering Mercy he joyns guiding Mercy his preventing and following Grace keep company Thy rigteousness shall go before thee and Psal 40. 2. the glory of the Lord shall be thy Reward He both leads the Van and brings up the Rear Isa 58. 8. v. 10. Thy Light shall rise in Obscurity there the Prison door is opened and Light is let in but he had need be led by the hand when he is got out and therefore vers 11. it 's added and the Lord shall guide thee continually answerable to that 2 Chron. 32. 22. The Lord saved Hezekiah and Jerusalem and the Lord guided them on every side and they had need of it for vers 25. when God did but a little leave him the better to prove him you know how desperatly he stumbled at the first step and therefore in all our Deliverances let this be one of our Prayers Lord as thou hast delivered us so do not now leave us but still lead us as thou hast reached me thy hand to pluck me out of the Snare so lend me it still to lead me in the Way which when come out of straits we are in most danger to go astray from as a man whilst in a narrow deep Lane cannot so readily go out of his way but when got out to a wide Common As Hos 2. 6 7. where there are many paths which may deceive him he hath most need of a Guide Nor have we more need of Deliverance from danger when we are in it than we have of Guidance when got out of it which God therefore in mercy grants when he means to compleat his Mercy 2. And secondly therefore also is wont not to perfect a Mercy or Deliverance at the first nor it may be at all in this life but leaves a Canaanite when Israel is in Canaan an Hadad a Rezon and a Jeroboam whilst Solomon sits peaceably on his Throne to allay the heat of the Pot which else would boyl over Few such Mornings like that 2 Sam. 23. 4. in which there is no Cloud or if so in the morning yet not usually so all the day to keep us the better in who else would be running out and playing the wantons in the Sunshine Christ was never lost but once in the Crowd Luke 2. 43. Nor God ever so often as in the crowds of his Mercy and therefore somthing we shall have that we do not pine and yet not all that we would have that we do not surfeit Something he gives to incourage but still somthing he withholds the better to nurture us and to force us still to wait upon him who else like ill-nurtured children when they have got all they desire should be then most like to run away farthest from him some Worm in our fairest Apple and some Blemish in our greatest Beauty some bitter in our greatest sweet to make all medicinal In our greatest enjoyments somthing shall be wanting or cross to our desires which may be as a constant Memento and really say sin no more because else we shall be then ready to sin more than ever For first it is not in the nature or power of Affliction unless Reas 1 sanctified to mortify Corruption that as soon as we are freed from the one we should be rid of the other The Winter-frost may nip the Weeds and keep them under ground but yet so as that they sprout out again the next spring Solomon speaks of a Fool in the Mortar and Jeremiah of Dross in the Furnace This Cripple in the Text though after thirty eight years weakness he had been healed by Christ did not yet know Christ at the first and some may never and then no wonder if notwithstanding all they prove never the better but much the worse 2. For that Corruption which Affliction doth not heal it doth at most but curb and when that Curb in a Deliverance is removed the Corruption is the more fully and violently manifested and exerted as Antichrist when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken away was more openly discovered 2 Thess 2. 7 8. And Joâ—dan when the Preist's feet were once out of it and so that Dam as it were broken down runs down his Channel more violently than before In times of danger and trouble Conscience often proves a Shrew and will chide and God's angry and we fear will strike The Angel stands in the way with a drawn Sword to stop us and when seen will make a Balaam stand still Thus then these pricking Thorns hedge up the way and a stormy day shuts the door and keeps us in but the next fair blast that opens it makes the wanton run out with the more eagerness As the hunger-starved Man with his food the longer he was before kept from it the more greedily he now falls to it as much as he pined before he surfeits now as they are wont to say of Sailers that they are not more calm in a Storm than they storm in a Calm or when got to Shore 3. As in this case the Affliction was but a Curb so the Deliverance and Mercy proves a Snare adds Fewel to that Flame which the former rainy day quenched or at least kept down strengthen's the recovered man's Lust which Sickness weakned affords matter for the rich man's Pride which his Poverty humbled entertains the Wanton and Worlding with other company whom Straits and Dangers for that time inforced to seek after God and made him glad of his acquaintance As in Bloud-letting upon the return of the Bloud we are then most ready to faint I wish that after our Bloud-shed upon the return of Mercies our former Reformation that seemed to have some life in it do not quite dy away and that Ephraim and Manasseh do not continue Brothers still the one's Name signifieth Plenty or Fruitfulness and the other's Forgetfulness that in the plenty of restored Mercies we did not forget our Misery and our selves and our God altogether The Lord make good that Promise Job 5. 24. to us that when being kept long from home we may visit our Tabernacles and not sin to which we are
to God His going is in the Sanctuary Psal 68. 24. He meets us in them and therefore make Conscience to use them 2. Because but means therefore rest not in them till we find that we draw near to God by them Not in Prayer till either God draw near to us in a gracious Answer or at least we get so near him as by Faith to lay hold on him in a more serious wrestling Not in hearing till God speak something to our hearts Nor in receiving till we feel him strengthning us with strength in our Souls Till we see the glory of God filling the Tabernacle as Exod. 40. 34. the Holy Ghost falling upon us whilst we are hearing the Word as Acts 10. 44. and Jesus Christ coming in and breathing upon us when we are met together in such Ordinances as John 20. 22. Let the Spouse abide in the Bed of Loves but let her seek her Beloved there Our falling short of this and sitting down with the enjoyment of bare Ordinances Cant. 3. 1. 1. Makes others as we see undervalue and despise them whilst we rest in them We in so doing make them our Idols and then they think they have thence just ground to make them their Abominations 2. For our selves instead of growing better and drawing nearer to God by them by this means we prove worse and are set further off None further from God and Salvation than they that take up in means of Salvation without enjoying God in them as none more sure to fall short of his journies end than he that sits down as having gone far enough when he hath gotten on but the half way My Friend may be gotten the further off and it may be past hope of overtaking whilst in the dark I take fast hold of his Garment and think that by so doing I keep him as fast by me 3. At best nothing at all the better as your Phrase is never the nearer for all those outward approaches It will be but the grasping of the Cloud instead of Juno a looking into the Grave when Christ is risen a seeking in the Bed when the Beloved is withdrawn an enquiring in the Temple when the Glory of the Lord is departed And what a poor empty forlorn thing is the most Royal Palace when the Court hath left it The former Lustre and Majesty which the King of Heaven's Presence conferred to a heedful Eye makes his Court look the more Desolate when he is withdrawn So that whilst others jollily vaunt and chant it The Temple of the Lord the Temple of the Jer. 7 4. Lord the Temple of the Lord are these Yet the chast Spouse not withstanding all these is at a loss and still upon the Inquest with her Saw ye him whom my Soul loveth As long as she cannot Cant. 3. 3. Mat. 12. 6. find him there who is greater than the Temple who too often finds cause enough in us on his part to leave his House Jer. 12. 7. and then thou mayst come and knock hard and yet not meet with him but more often on our parts when he is most graciously and powerfully present there to others we are absent from him because absent from our selves our Thoughts wandering and then the Mind is in another place we drowsing and the Man asleep is in another World Though God be in that Place yet Jacob when asleep is not aware of it Gen. 28. 16. And Lot when drowsie and drunk together knows Gen. 19. 33 35. not when his Daughters lie down and rise up And so we may come and go to and again to God's Ordinances and yet whilst we are in like Distempers he and we may continue very strangers Ordinances are like those Golden Pipes Zech. 4. 2. and yet but Pipes do us no good will be but empty to us unless they empty into us that Golden Oyl ver 12. Sweetest Breasts of Consolation but we shall suck Wind rather than Nourishment unless like the Suckling we then find our selves in our Heavenly Father's Arms and laid close to our Saviour's Breast to suck Life-Blood from his wounded Heart It 's good thus to draw near to God and till it be thus it will not be well with us notwithstanding all outward Approaches and Ordinances And therefore our chief care and endeavour should be in our enjoyment of them that they may Instrumentally concur to the working and quickning such Graces in us as whereby we may formally I mean indeed and good earnest draw nigh to God 1. Amongst which as it 's most fit Knowledg in the first place must lead the way for he must needs go very wide that follows a blind Guide He will toto coelo errare instead of arriving at God or Heaven The blind Sodomite will sooner Gen. 19. stumble on Lot's door and a Man in the Dark hit right in an unknown way than that Man whose Eyes the God of this World hath blinded find of himself the way of access to God or indeed find in his heart to draw nigh to him For Ignorance usually is very profane and so careth not to come into God's Presence hath so much Candle-light of Sense as to commit Works of Darkness by and to see and follow that which leads off from God But as long as it continues invincible cuts off all hopes because it plucks off all those ansae by which we might be laid hold on and drawn nearer And therefore gross ignorant Men are in a most desperate Condition they that are so dark must needs be far from the Father of Lights now as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the very Name of it denotes the remotest Mat. 8. 12. distance from God will be their Portion hereafter But on the contrary the saving and clear Knowledg of God and his Divine Excellencies especially in Christ approacheth so near that the Understanding is in a manner made one with so blessed an Object It indeed is so transcendently Glorious that it bids Moses not come near in regard of a reverential distance Exod. 3. 5. and yet so infinitly ravishing that it makes him desire to get as near as he may to see so great a Sight ver 3. as in Heaven a full Vision begets a perfect Love and Union Angels that always behold God's Face Mat. 18. 10. have the nearest Station And if the lovely Creature 's Beauty useth to draw after it many Eyes sure the infinite Beauty of God so Glorious of Christ so White and Ruddy even the Brightness of his Father's Glory if beheld with a clearer Eye could not but much more strongly snatch our Hearts to it They that turn away from him do not see him And if any be so desperate as to hate him as the School determines do so because they only Aquin. 1. q. 60. a. 5. ad 5. look at some particular in him that is contrary to their own Lusts which are nearer to them and so blind them 2. The second is
Sopita ratione excitato fomite quoquo vult hominem versat Cerda I say Impatience usurps over the Man and then betrays all On the contrary Patience keeps all the Soul at least above all in a quiet possession and accordingly Albertus Magnus makes Prudence and Patience those two Wings of the great Eagle by which the Woman Rev. 12. 14. fled into the Wilderness and was nourished from the Face of the Serpent And that 's the Truth which I am now to prosecute In which I shall 1. Explain what I mean by this Gospel-Christian Patience 2. Wherein it may be said to keep us in possession of our Souls 3. How it doth it And then 4. Conclude with a short Application 1. For the first What Patience is was shewed before and I now only mind you that it relates 1. Either to God according to that Psal 37. 7. Rest in the Lord and wait patiently for him when it neither swells nor sinks under his Hand but silently waits his pleasure 2. Or to Man according to that 1 Thes 5. 14. Now we exhort you Brethren be patient to all Men. But it 's called Gospel-Christian-Patience as it is found in a Christian now in the time of the Gospel And this 1. As he is directed and animated by the Example of Christ for he hath also Suffered for us leaving us an Example that we should follow his steps 1 Pet. 2. 21. viz. in patient Suffering as it is ver 20. his Steps having troden out to us a Path that we need not be at a loss in the most unknown Way and if the Souldier be heartned by his Fellow-Souldiers courage and company as Paul said many of the Brethren waxed bold by his Bonds Phil. 1. 14. then sure by looking to Jesus the Captain of our Salvation enduring the Cross end despising the shame we may well run with patience the Race that is set before us Heb. 12. 1 2. and without danger or distraction follow on when our Abimelek our Father-King for Christ is both hath Marched before and given us that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do as I have done as that other Abimelek did Judg. 9. 48. 2. As enabled by the Grace and Spirit of Christ according to that Col. 1. 11. Strengthened with all might unto all patience and Long-suffering with joyfulness but is is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Glorious power and that Power the more Glorious in that out of weakness they have been made strong as the Apostle speaks Heb. 11. 34. The fearfullest and every way weakest Ages Sexes Constitutions have oft in suffering Times been enabled with most Courage and Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom speaks which plainly manifests that it was Christ's Spirit that kept them so in possession of their own And if the strong Man armed keep his Palace all is in peace Luke 11. 21. If the Spirit of the Almighty God undertake to keep possession who shall be able to make an Ejectment It 's a deadly aking Head that is distracted if God with his own Hand do but hold it It is an over-grown Burden that sinks me if underneath be an everlasting Arm. Such a Back of Steel will sufficiently strengthen a very weak Bow Though Paul be nothing yet by Christ strengthening him he can do yea and suffer Phil. 4. 13. all things 3. As heartned by the Comforts of the Spirit of Christ for the Joy of the Lord is our strength Neh. 8. 10. Farina in olla Meal in the Pot that takes away the deadly intoxicating bitterness of it Vinum in pectâ—re the Cordial that Antidotes these Animi deliquia these Swoonings and sainting Fits according to that 2 Cor. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as we have received Mercy we faint not such sweet Morsels strengthen the heart that it can go on in its work and way and not sink under its burden Thus we had Patience and Joyfulness joyned together Col. 1. 11. as mutually begetting and strengthening each other Patience much furthering our Joy So the Apostle we rejoyce or glory in Tribulation if it work patience Rom. 5. 3. And so Tetullian speaks of a Sagina voluptatis of Patience fatting Saginari voluptate patientia voluit Christus Cap. 5. Assideat Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul with delight and brings it in as the sick Man's Nurse that sits by him and cherisheth him And Joy much strengthening and confirming our patience whilst sense of Mercy drowns the sense of Misery makes the Martyr lie quietly on the Grid-Iron when it is with delight as on a Bed of Roses Whists and silenceth all discontented complaints of Pain Loss Disgrace c. whilst he is sensible of the saving health of God's Countenance can rejoyce in his spiritual Gains yea and can Glory that he is accounted worthy to suffer Shame for the Name of Christ with them Acts 5. 41. When this Candle of the Lord shines upon our head and heart we Job 29. 3. are able with Job to walk through darkness even dance in the dark without stumbling And then with more ease lie down quietly and sleep sweetly in the darkest Night Thus Patience animated by the Example of Christ and spirited by the Grace and Comfort of the Spirit of Christ becomes true Christian Patience Which was the first thing propounded and so as such in most troublesome Times helps us to possess our Souls 2. But wherein doth that consist Which was the second Particular I answer especially in two things viz. 1. In so keeping the Soul that it be not at last utterly lost 2. That for the present whatever the occasion be it be not so Disguised and Distempered but that it may be it self and we still our own Men. This was shewn in the general in the former Point And now in the second we are particularly to shew that Christian-Patience is able to do both these 1. Patience keeps possession of the Soul in taking care that it be not lost and perish eternally So that we find that patient continuance in well-doing ends in eternal Life Rom. 2. 7. And the Apostle Heb. 10. 36. saith that we have need of patience that after we have done the Will of God we may receive the Promise There is absolute need especially in evil Times that the Soul be possessed with patience if it would at last be possessed of Glory as will clearly appear from the contrary Take an impatient Man and let him meet with Trials and Exercises and he presently chuseth Sin rather than Affliction as the phrase is Job 36. 21. He cannot Suffer and therefore he must Sin nor is there the most dreadful and damning Sin which in that fright and hurry he will stick at or set him at a stand but over Hedg and Ditch though with never so many break-neck Falls to his Soul that he may but escape that outward danger that he is more afraid of Cyprian in his Book De bono
Fuller Miscel l. 4. c. 17. Grotius Hammond in locum will have it read in my Father's House it 's still as much for my purpose for he was in his Father's House there to do his Father's Business or as the word is to be in it and wholly employed in it to give us an Example that as He was in his Father's so we should be in his for although our life is said to be hid with Christ in God Col. 3. 3. viz. as to See Davenant in locum its being safely laid up with Christ and what it will be at last in Glory yea here in Grace not always clear to our selves and much less to others in the World through our own Infidelity and their Prejudice yet not so but that others may see we are alive by our Working and our Works wroâ—ght in God and for Mat. 5. 16. God and that we are not so much about our own Business as God's and Jesus Christ's This the Apostle calleth for Col. 2. 6. As ye have received Christ Jesus the Lord so walk ye in him as you have received Him for your own comfort so walk in him to his Glory If you have received Jesus Christ as a Lord you must walk in him and to him as his Servants But what is it to walk in Christ To persevere and proceed to continue and increase in the Faith of Christ But that is not all significat vitam ex Davenant in locum Calvin in loc fide Christi ad ejus praescriptum atque ex ejus spiritu traducere so Zanchy to lead our whole Lives and wholly to act from the Faith and Spirit of Christ that that be the business of our Life And this walking in Christ makes Christ to be our Way as he stiles himself Joh. 14. 6. in which we are to walk and ever to be found so that so much as we act and move not from him and to him though we bestir our selves in the World busily and run swiftly yet as we have it in the Proverb it s besides our work and way per de via so that without better aid and guidance as we have lost our way so we may come finally to lose God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our selves to Eternity In a word there Christ is our way which we must walk in here our Life and the main business of it which before all other things we are chiefly to be taken up with This in general 2. But more particularly 1. This directly immediately in our frequent and constant more immediate Applications to Christ and so living in him and upon him for what is more immediate to a living Creature than its Life And therefore this includeth and holdeth forth the first and most direct emanations of our Life like that Wine before mentioned Cant. 7. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which moâ—e directly and immediately to our Beloved as in Prayer Praises Meditations and the like outgoings and outstreamings of the Soul in Faith Love Delight desire and such other immediate Addresses to Christ It 's Heaven and the Angels happiness in nearest and directest view to behold the Face of God there Matt. 18. 10. and it 's the Porch and Gate of Heaven to have much of Gen. 28. 17. our Life spent in like blessed interviews between Christ and our Souls here It 's a pleasant thing to see the Light to have our dark hearts gilded with the Golden Beams of the Sun of Righteousness in such nearer Approaches and more happy and benign Aspects It is good for me to draw nigh to God said the Psalmist Psal 73. 28. It was so chearing and enlivening to the Apostles in his Transfiguration that they would have pitched down Tabernacles and sitten down by it Matth. 17. 4. but it 's not so fully to be enjoyed here in our Tabernacle-condition being reserved for our Mansion-state hereafter when being caught up to meet Christ in the Clouds we shall for ever be with the Lord 1 Thess 4. 17. and to behold his Glory John 17. 24. When Christ who is our Life shall appear and we shall appear with him in Glory And therefore Col. 3. 4. although I cannot allow of such Monkish Devotion as upon pretence of endeavors after uninterrupted converse with God and Christ neglecteth such other services of God and Man as they are necessarily called to much less of such as under this pretext give themselves over to Idleness and Luxury how contrary is this to the Life of Christ at least how little of the Life of Christ is to be found among such unfruitful and unprofitable ones Whereas Paul v. 22. doth joyn his abiding in the Flesh and the fruit of his work together so I must needs account them the most happy Men living and that they have an Heaven upon Earth who in their even treading in the ways of general and particular calling which some say was meant by the cleaving of the Hoof in the Law do walk and abide under these more full and direct Rays and Influence of this Sun of Righteousness whilst they can either step out of the crowds of other avocations into this more free Air as Psal 116 7. Return to thy rest O my Soul Or even in the midst of them can with Stephen look up and Act. 7. 55 56. view Christ and converse with him This will be the happiness of the Elect at the last dreadful day to be able with joy and without hurt to look up and lift up their Heads when the Elements Luke 21. 28. shall be melting and dropping down And next to it is this for Believers here in the midst of all other incumbrances of doing and suffering to be vacant for God and to have free and immediate converse with Christ and even in the Fiery Furnace with those three Worthies Dan. 3. 25. to have the Son of God walking with them Thus Oh thus to live is Christ this would be most eminently to have Christ to be our Life and happy we if we had more of it in these more immediate addresses and enjoyments 2. But Secondly Christ would be our Life though not immediately yet reductively if in all businesses of this Life and our particular Callings we did direct and subordinate all to him that they do not as an opake dense Body terminate our Eyes and Heart so but with them and through them we may look to Christ for in that we live much that notwithstanding other things yea and in them we mind most So the Apostle would have Servants in doing their Masters work to serve the Ephes 6. 5. Lord Christ Col. 3. 22 23 24. So as we are Scholars with our Books we are to study Christ too and how we may be most and best serviceable to him and so in all other Callings and Employments as we are Men so we are to remember we are Christians and so not to be content in them to serve our selves and