Believer's estimate there is but one main chief good and that 's to draw near to God and all other things are only good reductive as either they may be reduced to this or we led 1 Sam. 25. 8. Esther 8. 17. to God by them Some call it a good Time and the Scripture calls it a good Day that 's a day and time of feasting and rejoycing but if they be Festivals rather than Holy Days times in which we run a whoring from God rather than draw near to him account that day to thee the worst in the year in which thou runnest furthest from God and let that ever be accounted good Company and good Employment c. in and after which thy heart was most drawn out after God but if more deaded and straitned God and thy Soul more estranged by it either certainly it was bad in it self or at least unhappily it proved not good to thee If Jacob take a Wife of the Daughters of Heth what good will my life do me said Rebekah Gen. 27. 46. And what good will the goodliest Beauties and most delightful Objects in the World do thee if as the Daughters of Heth did Esau's so they draw off thine heart from God whom to draw near and keep close to is so good as nothing is good without it nothing so bad as that which comes most cross to it And this for direction of our Judgment in a right estimate of true goodness 2. Of our practice in our earnestest pursuit after our own happiness Let this Text It 's good for me to draw near and keep close to God be ever our Vade mecum to quicken us still and ever to draw nearer and cleave faster Draw nigh to God and he will draw nigh to you saith the Apostle Jam. 4. 8. The Promise is very heartning that in these our approaches God as the Father to the Prodigal will meet us the half way but therefore it layeth a greater engagement upon us to mind the Duty Let us draw near with a true heart and full assurance of Faith having our Hearts sprinkled from an evil Conscience Heb. 10. 22. Happy that we may that such as whose unworthiness is such as their place is with the Publican to stand afar off and whose Guilt Luk. 18. 13. is such as with Cain may make them run from God may have liberty and boldness of access to draw near to God that the Exod. 3. 2. Bush should burn and not be consumed was not so great a Miracle as that such dry Stubble as we are should draw nigh to that God which is a consuming Fire and not perish in everlasting Burnings That Blood of Sprinkling which hath quenched the Fire of God's Wrath being sprinkled on us hath so cooled the inflammations of our wounded and afrighted Consciences that we with humble boldness may draw near We had need therefore look to it that we do And here now the faithful Soul breaths out the Psalmist's Prayer Lord cause me to know the way for I lift up my Soul unto Psal 143. 8. Psal 27. 8. thee Thou sayest unto me Seek ye my Face and my heart ecchoes back again Thy Face O Lord will I seek When thou callest to us Return ye back-sliding Children from our Souls we return this Answer Behold we come unto thee for thou art the Jer. 3. 22. Lord our God Thou hast fastned Cords of Love upon our Hearts thou hast savingly touched them that they strongly move towards thee they cleave to thee or they follow hard after thee as it is Psal 63. 8. But the distance between thee and us is great the obstacles many and the way hard we are to be found yet so to walk in it as by it to attain to these blessed Approaches and therefore here the main Query is in what way and by what means we may so draw near to thee as to cleave close and abide with thee for ever SERMON XXXI PSAL. 73. 28. III. Sermon Preacht at St. Maries Decemb 2. 1649. It is good for me to draw near to God THe best Prospect to take View of the Creature 's Beauty is at a greater Distance and in a transient Glance whilst nearer standing and longer looking discovers Blemishes and Deformities in choicest Beauties But Moses bids Israel stand still if they would see God's Salvation Here Juvat usque morari when gotten upon the Mount to a Glymps of this Transfiguration Peter thinks it's good to be here He was â—â—t well awake when he spake of making a Tabernacle he should have said a Mansion Which I hope will excuse my longer dwelling upon this Text which speaks of our drawing near to God with whom it 's best to abide for ever In two former Sermons I have â—â—deavoured to shew how Good how every way Good it is to draw near to God and that it might come the nearer to us I have endeavoured also to set it home in the Application Now as to that Question which in the Close of the last Discourse was but barely propounded viz. In and by what Way and Means we may draw near to God I say as to that Question when Thomas was stumbling on it our Saviour returns this full Answer John 14 5 6. I am the Way the Truth and the Life no Man cometh unto the Father but by me We come to God by Christ Heb. 7. 25. But of this before And therefore it now only remaineth to shew by what Means and after what Manner we may by Christ thus draw near to God And here let me Premise in general That 1. First it must be in due time according to that Isa 55. 6. Seek the Lord while he may be found and call upon him while he is near That Glorious God who in the perfection of his Essence and Majesty is at an infinit Distance from us and yet further removed by our sins is pleased so far to humble himself and stoop to us as graciously to look towards us and sometimes especially to draw very near to us as the Sun from on High in the Firmament by darting down his warm Light and inlivening Beams especially in his Summer-approaches In the Ministry of his Word God holds out his Hand Rom. 10. 21. and by the Inspirations of his Spirit he lays hold on our Hearts In both our Beloved puts in his Hand by the hole of the Door Cant. 5. 4. and saith as unto Thomas Reach hither thy Finger and put thy Hand into my Side Or as to his Spouse Cant. 2. 13. Arise John 20. 27. my Love my fair One and come away When thus Christ by his Spirit comes a Woing to the Spouse and after this manner whispers in thy Heart he is come very near thee as our Saviour said even at the Doors And now that this Door stands Mark 13. 29. open and Christ is coming out to meet thee now come forth ye Daughters of Jerusalem and behold King Solomon Cant. 3.
desperate against him Either more desperately mad as the man set against the Sun with his Eye-lids cut off Balaam a damned Witch with his Eyes open Numb 24. 3 15 16. None spit more venom on Christ than they that do it on his face who look and loath together Or more deeply sunk in despair when thou hast so much of an eye as to see a wrinkle on thine angry Judges brow In that Case the more good that I know is to be had and I have it not the more is my misery as the famished man 's to see food which he must not tast of or the condemned man 's to behold goodly builddings and pleasant Fields and Gardens which he passeth by as he is led out to execution This knowledge therefore is first fiducial as appears from v. 7 8 9. 2. Experimental as Interpreters bring Experimental that v. 10 11 c. That I may know him c. which is explained in those following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the power of his resurrection and the fellowship of his sufferings such as that woman had that was bealed of her bloudy issue Mark 5. It is said v. 33. that she knew what was done in her when as it is v. 30. virtue had gone out of Christ to her And so Then we know Christ indeed when we feel virtue coming from him and find that we have fellowship with him when whatsoever was in him was done or suffered by him is really proved yea and exemplified by something in us or done by us as the fruit or stamp of something that was first in him As then in this kind we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power virtue and energy of Christs Resurrection as Pauls Phrase is when In point of Justification as the effect of it Rom. 4. 25. by this evidence of his Victory our Consciences are assured that he hath satisfied for our Debts and overcome all the Enemies of our Salvation And in point of sanctification as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Col. 3. 1. our dead hearts are raised up to a life of grace and to seek those things which are above This This was the lesson which the Doctor of the Gentiles was yet a learning This fiducial experimental knowledge of Jesus Christ was that which he who was caught up to the third Heaven was all his whole life still further aspiring to because when he was at the highest yet it was still above him which may be one part of the meaning of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine Excellency of it Which is here predicated of it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à supereminentia 2. Predicate as Interpreters render it an admirable superlative incomparable Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether an Hâ—braism or Atticism I dispute not but put substantively to express its substantial excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Tuum Luke 2. 30. to signifie such a saving thing as we want a word to English it Such is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Photius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an hyperbolical transcendent excellency is there in this knowledge of Christ Jesus our Lord. But more particularly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive may be Distinctivum speciei vel Gradûs signifying the surpassing worth of it in comparison either of other things or of some lower degrees of it self Zanchy thinks this latter and by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this excellency of the knowledge of Christ understands some further and more eminent degree of it which every Believer had not attained unto nor Paul himself perfectly For whereas there is a threefold knowledge of Christ Ex Lege Ex Evangelio Ex visione from the shadows of the Law the light of the Gospel and the full Vision in Glory the second of them is more excellent than the first and the third than the second The first he had past and attained some measure of the second but the further degrees of it here and the perfection of it in Heaven he makes account is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the top branch of this Tree of knowledge or life rather which therefore as he aspired to v. 10 11 12. so here in the Text he accounts all as loss and dung in comparison of I may not quarrel so grave an Author but yet crave leave to express mine own thoughts viz. that its meant of the whole Gospel-fiducial-experimental saving knowledge of Christ reaching even to the lowest and least degree of it and especially in reference to justification in which sense only some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text are to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet in that sense truly there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a matchless excellency in the least degree and measure of the saving knowledge of Christ And so taking it as distinctivum speciei in worth and excellency it far surpasseth 1. All other things 2. All other knowledge whatsoever First All other things though otherwise and in themselves of Excels all other things greatest worth and price Job goeth over all the Lapidaries most precious Jewels and cannot find its match Cap. 28. 15. to 20. And should you without ground call in question his skill yet you cannot doubt of Solomon's whose incomparable ability joined with his long-studied and dear-bought experience rendred him the ablest Priser of whatever was to be found in the worlds Inventory and yet he brings in the same account Prov. 3. 13 14 15. and 20. 15. where you find that Silver Gold Rubies a multitude of them nay all that you can desire are not once to be compared with it And yet this avouched by these two great men who by reason of their experience and enjoyment could best tell on the one side what the worth of the best things in this World came to To which if you will add a third that in the mouth of two or three Witnesses this truth may be more fully established let it be our Blessed Apostle who had on the other side as deep an insight into the unsearchable riches of Christ as any And he if he would Either wish for others it 's not that of Austins that they might have a sight of Christ in the flesh but that they might have a spirit of wisdom and revelation in the knowledge of him Ephes 1. 17. Or vote for himself So as the Beatifical Vision is the top stone of his happiness in Heaven to be with Christ is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Chap. 1. of this Epistle v. 23. so savingly to know him is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that in worth and price infinitely surpasseth all other things This should have been further pressed and insisted on if I had now spoken to them whose trade lieth in such inferiour Commodities But seeing that I am especially dealing with you Reverend and Beloved whose more noble and honourable negotiation
it to maintain and promote peaceable and civil converse and humane society in the world which he that doth not value deserves not to live in it 4. And which yet is more valuable in Christians as being a choice ornament of the Gospel and credit of their Religion when they do not only far exceed them in spirituals but even out-go them in morals which is their highest perfection in which they therefore use to excel as because sense is the highest perfection of brutes therefore usually they excel man in it But it should not be so here that because morality is the highest attainment of an Heathen therefore they should exceed a Christian in it But on the contrary if Christians out-shoot them in their own bow if a Paul with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are witnesses and God also how holily and justly and unblameably we behaved our selves 1 Thess 2. 10. can out-vie the Greek's Socrates or Aristides and all the Fabii Reguli and Fabricii so famous amongst the Romans oh this is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as is worthy of the Gospel so as becometh it and is an honour to it when Clement writing to the Corinthians can congratulate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sober and gentle piety when Christians are sober and just godly men godly but righteous meek merciful and every way vertuous withal that whilest the Heathen the Hypocrite the natural man doth but turkess an old suit which makes it only look handsomely with the true Christian All 2 Cor. 5. 17. is made new and so is more comely the one is like him that by ointment drives in the itch the Christian takes inward physick and purges it out the one rubs in the spot the other washes it out but so that as we exceed them for inwards so we should more than equal them in an outward seemly vertuous carriage This This would much redound to the honour of Christ and the Gospel and therefore if his Glory be to be esteemed this that makes so much for it is truly valuable 5. And lastly yet the more because as it so much conduceth to the glory of Christ so also to our own inward satisfaction and peace So the Apostle takes notice of the Heathens thoughts excusing Rom. 2 15. of them when innocent and if Epicurus his placing happiness in pleasure meant only that joy and satisfaction of mind which follows a vertuous temper and action as a sweet air after the stroke of a well tuned and touched instrument it was not so much amiss as his Scholars afterward perverted it Surely a sober especially a Christian sober just and unblameable temper and carriage prevents as many unquiet disturbing brabbles and contests with others so many tumultuous hurries of unruly passions within our selves and the many sad reflexions even of a natural Conscience when the bluster of the passion is over as Abigail said to David 1 Sam. 25. 31. that it would be no grief nor offence of heart to him afterward that he had not causlâ—sly shed bloud or avenged himself so it will at the last be no sorrow of heart or inward wounding nay much satisfaction and joy of heart for which we shall as David there did v. 33 34. bless God that we were kept from such out-rages which after we should have dearly paid for and saved those many sad sighs and groans for the pains and smart of those brushes and wounds which our former miscarriages gave us and then rejoice in reflecting upon that sober and orderly deportment which we at least by restraining grace were trained up to Now these and the like particulars fully shew that a vertuous unblameable course is truly valuable which secundùm Austin de Sp. litera c. 27. v. Philip. 4. 8 9. justitiae regulam non solùm vituperare non possumus verùm etiam meritò rectéque laudamus And truly so valuable that we are very apt so to over-prize it as Which is the second thing Even as to our Acceptance with God to build our hopes on it and to rest in it That he was no extortioner unjust no Adulterer or like the profane Publican was that which the proud Pharisee Luke 18. 11. gloried of and looked to be justified by for there justification is spoken of v. 14. And to be justified and saved for our good works is that which not only the most ignorant people but our most compleat Moralists build upon and these latter more than the former because more out of judgment from a self-flattering intuition of their vertuous qualifications and performances their justice sobriety temperance and good neighbourhood so glister and glare in their eyes and are such realities that Christ and faith in him they look at as Notions and being whole in themselves they need not the Physician Matth. 9. 12. And so Austin on Psal 31. sheweth that In praefatione many of the moral Pagans would therefore not become Christians as being by their good life self-sufficient and therefore bring them in thus speaking What would Christ enjoin and command me to live well why I do that already and why then is he necessary Nullum homicidium nullum furtum nullam rapinam facio c. I neither murder nor steal nor commit Adultery Let any of these be found in my life qui reprehenderit faciet me Christianum and he that finds it shall make me a Christian And the like are if not the words yet the thoughts of our exact Moralists They are they think got high enough that they need not ascend higher nay so high in themselves that they look at faith at least at true believers as much under them But however their Morality they rest in 1. As first more suiting with the Law of Nature and so with their natural light whilst Christ and Faith in him is only and wholly from Divine and Supernatural Revelation an hidden mystery which they therefore neither are nor desire to be much acquainted with and especially for this cause that this diviner light discovers motes in their brightest sun-beams many defects and blemishes in their most refined purgative vertues pride and self and many spiritual lusts which such Moralists please and pride themselves in and so they rather hate the light than come to it lest their deeds should be reproved John 3. 20. 2. Secondly They yet the rather sute and close with it because that hereupon it 's more within the reach and sphere of their activity Which upon a double account works in them a complacency and acquiescence in it 1. Because it is more easy far more easy to forbear a vice from a selfish or moral consideration than upon a spiritual to deal justly and give an alms and carry it fairly than to deny carnal natural moral self to repent Evangelically in case of straits and temptation to believe savingly It 's indeed a very easy thing to opine and presume but
word signifies 1 Kings 4. 29. Had they large broad hearts even as the sand on the Sea-shore as it 's there said so large and broad as must needs expatiate into humane and divine Writers of either more late or ancient standing whose vast apprehensions and readings cannot be terminated in the large Volumns of Divinity Physick Law-studies or the like would they but hear me I should now shew them a Field broad and large enough in which they might expatiate En latifundium A Sea broad and deep enough in which even such Leviathans may swim it 's no other than this Word of God which the Text saith is so exceeding Broad I confess it would cut off a great deal of that Babel's superfluous Learning but this you should be sure of you should in this Field meet with no poysoned Fountains as you do in theirs The thing therefore I exhort all especially such as are or may be Students is that of Paul to Timothy 1 Tim. 4. 13. To give You that are Librorum helluones here 's one to be eaten by you as John did the Roll. attendance to Reading even diligently and faithfully to read and study the Scriptures a thing which Men of great note in the Church thought not too mean for them They tell us of Basil and Nazianzen that thirteen years together laying aside all other Studies they set themselves to study the Scriptures and Luther makes it one of the things which he would require of a Minister often to turn over the Bible These belike looked at this 1. Biblia saepe volvere 2. Serio orare 3. Semper esse aâ—scipulum broad Commandment as new Planters would at a huge broad Continent which would require a great deal of both time and pains fully to discover it I assure you Gods Word will An Argument this is which I should think necessary to enlarge my self in were I in another place where other Books and it may be bad ones too are more read and studied than the Scripture I read of Carolostadius that he was nine years a Doctor before he had read the Scripture I my self have been present Anama in Antibarb when one answering his Act for the Degree next to a Doctor could not find the Epistle to the Colossians and was fain to excuse the matter by saying it was not in his Book And knew of another that had been seven years almost in the University and had not had all that while a Bible in his study but he afterward turned Papist as indeed it well agrees with Popery in which by their good wills Scripture should be laid aside and their Schoolmen and Decretals only studied A Popish frame it is to which I wish we even in this particular were not too much warping Papists care not for Scripture and Familists make Scripture-Learned as a term of Reproach But the Jews some tell us dividing their time into three parts would spend Drusius one of them in reading And another saith that they scarce read any other Book than the Scripture I would not straiten Christians so in either kind but truly I should desire you all to Sands inlarge your selves in reading and studying this Commandment which is so exceeding Broad Sure in this broad Field you should find something worth getting Oh then with other Books Debt-Books and Law-Books and Physick-Books and other good Books you are reading let God's Book be one especially Be reading here and gathering there here this word of Direction and there that promise for Comfort And if only one Promise as I have shewed may be of so great and manifold use what encouragement have we to gather when there are so many If that Field be worth going to in which I may get but one ear of Corn to satisfie the hunger of my Soul Oh then it is very good gleaning in a Boaz Field where we may glean even among the Sheaves and have whole handfuls let fall for us Ruth 2 15 16. I mean in the Word of God where we may not only pick by Corns but gather by Handfuls even get Bundles of Promises to lay up against an harder Time and therefore as poor Folks you know will let us glean and gather hard especially seeing God hinders us not to glean among the Sheaves As God said to Abraham in regard of Canaan his Inheritance Gen. 13. 17. Go walk up and down in the length and breadth of it So we that are Heirs of the Promises let us walk up and down in the breadth of this goodly Inheritance of ours of this exceeding broad Commandment As it is Rich so let it dwell in us richly Is the Commandment exceeding broad then search into it as for Vse 4 Knowledg so for Practice I beseech you let us make room for it in our Hearts for it comes with a breadth In this broad Commandment much to be done and more to Motive 1 be avoided In it many particular Graces and Duties c. to be looked to And as our Saviour in a like case said Mat. 10. 23. so truly we shall not have gone over all this broad Field till the Son of Man be come It 's broad and therefore not straitned the way is narrow at first Motive 2 entrance but the Commandment is broad when once entred that you may with enlarged Hearts walk in it It was a complaint which our Saviour took up against the Jews John 8. 37. that his Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not take place or as the word is could not find room there Oh Brethren we have even strait hearts God knows for this broad Commandment But oh that we were enlarged Are we straitned Sure it is not the Word's fault It would enlarge us did we but receive it as Paul saith in another case 2 Cor. 6. 12. We are straitned in our own Bowels in our own Hearts The more the pity and the more our loss that so much precious Liquour runs beside And let me add that also and I pray you therefore take heed and remember what hath been said that as the Command and Promise is broad lasting to all Times and as Chrysostom expounds it bringing the Obedient to eternal Life so the Threat can reach as far to bring thee to endless Wo if thou beest disobedient The Promise broad reaching to and supplying of all our Wants And the Curse can be as broad too to cross thee in all thy Contentments to wound thee both in Body and Soul in every Joynt of the one and Faculty of the other See Zech. 5. 2 3. The flying roll of the Curse was twenty Cubits long and ten Cubits broad Truly God's Threat and Curse is as broad as all the miseries of this Life nay as broad as Hell And therefore get not a broad Conscience but a broad enlarged Heart in love and obedience to entertain this exceeding broad Commandment Else as the Lawyers term extream Carelesness it will be Lata negligentia But in the
Water lib. 31. cap. 7. So such a temper a Scribe rightly instructed to the Kingdom of Heaven should aim at that his word may be not more like Salt to pierce and bite a corrupt Sore than like Oyl to sink into and supple a wounded Conscience Or to keep to the comparison of the Text not more like Salt for smarting than for healing and binding up bleeding Wounds What unmeasurable abundance of this suppling Oyl was poured upon our Saviour in his Ministry to bind up broken hearts Isa 61. 1. Which like that good Samaritan he poured into our deadly Wounds Luke 10. 34. And how would he have Salt and Peace joyned in his Disciples Ministrations together Mark 9. 50. which some froward ones would ever keep asunder How did Peter ply those with Lenients whose hearts he had pricked Acts 2. 37. with 38. 39. And how shall you observe with Austin Paul in his Epistles In Psal 101. 6 7. joyning Paternam authoritatem maternum affectum to a Father's authority over stubborn wantons the tenderest bowels of a Mothers pity Thus when we have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing Tongue Prov. 15. 4. We are indeed as God's Mouth Jer. 15. 19. This this is to be right Salt indeed not more to prick with a sense of sin than to refresh and heal with application of mercy as Pliny saith of Sal Terentinus that Physicians most esteemed of it of which he withal saith that it was Suavissimus omnium atque candidissimus of all the whitest and sweetest Oh how truly medicinal is this Oxymel this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this candor and sweetness in this Ministerial Salt far hereby exceeding the best of all the natural For Ille carnem ligat hic conscientiam That heals the wounds of the Flesh this binds up the bleeding wounds of the Soul And therefore here again the Salt hath lost his savour when the Minister in his Dispensations is 1. Pitilesly careless Le ts the poor man bleed to death whilst with the Priest and Levite he passeth by on the other side Luke 10. 31 32. or with the chief Priests and Elders puts off a deadly wounded Judas with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that to us Look thou to it Mat. 27. 4. Sure if we will not for certain God will look to it one day and mean while he is Pastour stultus a foolish Shepheard that heals not the broken Zech. 11. 15 16. And it 's Sal infatuatus unsavoury Salt that takes no more care of binding up broken hearts 2. Passionately froward and furious when the Spirit is sowre and all Vineger Only galling and fretting Sermons Satyrs and Invectives at all times but if offended Thunder-claps With those Sons of Thunder will fetch Fire from Heaven at every affront Luke 9. 54. our Saviour tells such that they knew not what spirit they were of ver 55. Not Elias's as they pretended much less of the Spirit of the Gospel which came down in the form of a gall-less Dove and would have those Ministers on whom it sits instruct with meekness even Gain-sayers 2 Tim. 2. 25. The wrath of Man here never working the Righteousness of God James 1. 20. Ever inflaming the Wound rather than healing it and so sprinkling on it not Salt but Poyson 3. Especially if he fret and gall sound Flesh most As the guise of some is to inveigh against the soundest Hearts bitterliest Making the hearts of the Righteous sad whom God would not have grieved Ezek. 13. 22. This is Carnificinam non Medicinam exercere That which thus frets the whole skin I must again say is not Salt but Poyson 3. Salt that it may thus heal cleanseth being of an abstersive nature Mordet quidem sal sed purgat saith Brentius and so keeps from putrefaction partly by its heat and driness and acrimony attenuating and spending superfluous Humours and Spanhemius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Pliny saith cures Dropsies and partly by consolidating the flesh that it lie not open to corrupting Air Therefore the new-born Infant used to be salted Ezek. 16. 4. And Jericho's corrupt Waters by casting in of Salt though miraculously yet so as in a natural way as Vallesius * Sacra Philosoph c. 34. sheweth were healed 2 Kings 2. 20 21. And so it is with our Salt also No savoury Ministry ever either wounds in the Doctrine of Humiliation or healeth in the Doctrine of Justification and Adoption but cleanseth too in the Doctrine of Mortification wounds and cleanses with the Threat of the Law whilst he tells us if we live after the flesh we shall die Rom. 8. 13. And withal healeth and purgeth by the sweet Promises of the Gospel whilst he makes this inference that if we have such Promises of being Sons and Daughters of the Lord Almighty we should cleanse our selves from all filthiness 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting that those which must sit on the Throne should be grovelling on the Dung-hill Thus it eats out the very Core of the Plague-sore the inwardest lust of the heart the original spawn and fomes and first taint of Nature will have the Spirit savoury words seasoned with salt Coll. 4. 6. cuts off the unclean foreskin both of heart and lip In this sense like salt and that with a blessing makes the earth barren Sale sapientiae compescit in terra humanae carnis luxum seculi aut faeditatem vitiorum germinare Bede Ministerium ex faetidis sapidos reddit Cartw. Vt vel scelera caveat vel exedat Zuingl Though Chrysostom seems to deny this in locum but his meaning is that their sprinkling of this salt would not do it without Christ for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst it kills the sinful weeds of our natures and hearts as Bede observeth nay herein far above all salt for it only prevents putrefaction and doth not recover it flesh already tainted will take no salt But this Diviner Salt with Gods blessing recovers the most corrupt of all flesh a Manasseh a Mary Magdalene the bloodiest Murderer the horridest Blasphemer the uncleanest Drunkard and Lecher that hath given himself over to all lasciviousnesse to work all uncleanness with greediness so filthy as you would be ready to say let him be filthy still and for ever But yet as the Proverb useth to say in such a desperate case sale perunctus hic adjuvabitur Nor doth Lactantius despair of that but that there is enough in this salt to make such a lazer sound Da mihi iracundum c. Give me whom you will though as mad and furious as though he were possessed with a Devil I 'l tame him with a word though as filthy as if possessed with an unclean spirit when Exorcists superstitious salt will do him no good I 'l with this other salt cleanse him What admirable cures might this salt work if it did not lose its savour By this Gregory who might well be sirnamed
the Gospel labour carefully to gain Souls to Christ and that will bring thee plentiful gain both at Death in inward Comfort and after Death in a more plentiful reward Paul was very industrious in this Trade as you may see 1 Cor. 9. 19 to 23. and Chap. 10. 33. in which his Life was so laborious that you find here his Death was gain to him 5. But add Perseverance to all else we lose all that we have gained 2 John 8. As the Nazarite in the Law if after his Vow he were polluted he lost all his former days Numb 6. 12. or as he that runneth a Race though he hath gone on far in it loseth the prize if he give over before he come to lay hold of it and therefore although either the length of the way or our pains in getting on in it put us to it yet with that worthy Knight on his Death-Bed say Sir John Pickring Hold out Faith and Patience yet a little longer and it will not be long before Death pay for all 6. Lastly Remember what went before these words in the Text To me to live is Christ and then to die is Gain Labour that Christ in all the fore-mentioned Particulars be our Life and then we be very certain that Death will be our Advantage A Christ-like though painful Life will certainly end in a most Acts 10. 38. John 17. 4. gainful and joyful Death He went up and down doing good and finished the Work which his Father gave him to do suffered those things which were appointed Him and so entred into Luke 24. 26. Glory And we following Him in His steps need not doubt but we shall into it also But to live like a Beast or a Devil and to think to die like a Saint to live so unprofitably that neither Christ hath service from thee nor any Body any benefit by thee and to hope that Death will be Gain to thee how vain and unreasonable Epictetus could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is true Gain there must be true Godliness and the Apostle saith Godliness is Gain 1 Tim. 6. 6. and profitable for all things having promise not only of the Life that now is but also of that which is to come 1 Tim. 4. 8. And therefore the profit of it is not ended in Death but then more than ever before comes in and is made over to be enjoyed in everlasting Life and Glory Which therefore for the third Use of the Point should encourage Vse 3 the Faithful against the fear of Death and calls upon them rather to desire it than be afraid of it Our Gain doth not use to be the Matter of our Fear but of our Desire and Joy The Tradesman is not wont to be afraid of a profitable Bargain nor the Labourer of his Day 's work in the evening to receive his Wages and Reward Now this if we believe Paul Death is or brings with it He confidently saith here that it is Gain and therefore as such is not afraid of it but ver 23. desires it Indeed he speaks of some Heb. 2. 15. who through fear of Death were all their life-time subject to Bondage But who were they I confess such he speaks of as were to be saved by Christ as the beginning of the Verse sheweth in those words that he might deliver them c. But yet so as they were out of Christ for the present or if in Christ yet not assured of it but still under a spirit of Bondage according to that Legal Dispensation before Christ And yet I do not remember I read in Scripture of any either under the Law or Gospel truly Godly that were much affrighted at the approach of Death Hezekiah indeed wept sore at the Message of Death and some I confess think he was then under some inward auguish of Spirit But I cannot Isa 38. 3. easily believe that it was simply from any fear of Death whilst he even then had so clear a testimony of his Conscience that he could appeal to God that he had walked before him in truth and with a perfect heart in his life but it was because he yet wanted a Son to continue the Promised Seed or for some other like cause And as Death is an Enemy to Nature so Nature may with submission to God's Will without sin be ready to turn from it So our Saviour desired that the Cup might pass from him And it is said of Peter that some should Matth. 26. 39. John 21. 18. gird him and carry him whither he would not But our Saviour's was more than an ordinary Death than any Martyr's death that suffered never so great Torments in it and was it out of fear of Death when his Face was set to go to Jerusalem to be Luke 9. 53. John 18. 4. John 10. 18. Crucified When he went out to meet His Apprehenders when He saith that no Man took away his Life but that He willingly of himself laid it down and therefore was not thrust out or driven but saith I go to my Father as some observe When John 7. 33. Cartwright even He deprecated to be delivered from that Hour yet saith even for that Cause He came to that Hour And therefore quietly John 12. 27. Matth. 26. 39. Luke 22. 42. Luke 23. 46. and submissively said Father not my Will but Thine be done And even in the Pangs of Death so quietly could say Father into thy hands I commend my Spirit And for Peter when now near to Death we do not find him bewailing it but calling of it only a putting off his Tabernacle 2 Pet. 1. 14. Nor doth the Story of his Death mention any such affrightment of him then but the contrary And for others Moses and Aaron went up the Mounts to die as a quiet Child doth at his Fathers command go up to his Bed to sleep as I have else-where shewed Simeon sings his Nunc dimittis Paul knows his departure is at hand 2 Tim. 4. 6 7 8. but he calls it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that word signifieth such an Unbinding and Taking off of Burdens as we do to our Beasts when we come to our Inn or return to our Home and that I hope is not dreadful but desireable and welcome as his was there when after his good fighting of his good Fight and finishing his Course he had his hand upon the Crown of Righteousness And it was a breaking of his heart that they should weep and pray him not to go to Jerusalem who was ready not only to be bound but also to Die for Christ there Acts 21. 13. As Ignatius in the very like case said to his Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Rom. How chearfully did the Martyrs in former and latter Times make haste to their Torments as fast as an old Man can said old Latimer imbrace the Flames and had less trouble to endure the Torments than their