Hebrews In his Censer we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's full of much sweet incense of his Intercession to be offered up with the Prayers of all Saints to make them accepted as they go up out of his hand Revel 8. 3 4. And his Sacrifice most fully expiatory of all our sins Solomon's Sacrifice of two and twenty thousand Oxen and an hundred and 1 Chron. 7. 1. twenty thousand Sheep was but an imperfect type and Epitome of the infiniteness of our true Solomon's one all-sufficient oblation And the Priest's sprinkling of the blood seven times before the Lord See Ainsworth in losum Levit. 4. 6. but a dark shadow of that full ablution and perfect cleansing which our High Priest made by his own blood By which also he hath fully quenched the flaming Fire of his Fathers wrath To which purpose you find him with a Rainbow on his head Revel 10. 1. to assure and secure us from that overflowing deluge which it may be was shadowed out by Joshuaes building an Altar and offering Peace-offerings even upon Mount Ebal Josh 8. 30 31. upon which the Curse was wont to be denounced By our Joshua our Jesus even where a Curse might have been expected we meet with the Blessing of Peace The Psalmist calls it the great and wide Sea in which are creeping Psal 104. 25. things innumerable both small and great beasts And may not we say it 's a deep full Sea of Christ's Blood in which are drown'd such an innumerable Company of lesser and greater sins even Mountains as well as Mole-hills It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plentiful Multiplied Redemption as it 's called Psal 130. 7 8. which redeems Israel even all the Israel of God from all their iniquities and that so fully that as some Pictures although they look upon all in the room yet seem to every particular man as though they eyed him only even so although the extent of Christ's Merit See Aqui◠parte 3. q. 5. 6. 4. 3. ad tertium reacheth to all Believers in common yet so fully to every Believer in particular as though it had been designed to him only How full is this well-head which doth so fully serve both common Conduit and every private Cistern 3. As King The Apostle tells us he is now ascended up for above all heavens that he might fill all things Ephes 4. 10. full of power and glory fully able to overcome all our spiritual and bodily enemies and to supply us with Grace and Peace with all inward and outward mercies In a word and in the words of the Text every way able to fill our Treasures For being both as to his Person and Offices so fully furnished with all sufficiencies as Solomon saith of the Clouds if they be full of rain they empty themselves on the earth Eccles 11. 3. So Christ being thus every way full in himself he is of God made unto us a full fountain of wisdom and righteousness and sanctification and redemption 1 Cor. 1. 30. all on purpose laid up in him that he might supply us and that out of his fulness we all might John 1. 16. receive grace for grace And so we read of him Revel 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All was given to him that he might give to all his And therefore it is that what the Psalmist calleth his receiving of gifts Psal 68. 18. the Apostle Eph. 4. 8. translates his giving of gifts to men because as Mediator he received that he might give he was filled that he might fill As in an inexhaust treasury all was laid up in him that as a good housholder he might upon all occasions bring forth out of his treasure things new and old Matth. 13. 52. and fill ours SERMON XVI ON PROV 8. 21. AND he is as good as his word He bids us open our mouths At St. Maries Novemb. 23. 1656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wide and assureth us he will fill them Psal 81. 10. And never did any hungry soul go from him empty I have satiated the weary soul and I have replenished every sorrowful soul Jer. 31. 25. That double expression of a weary and a sorrowful soul signifieth a very great want and emptiness but those other to words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abundè irrigavi potavi explevi I have abundantly refreshed nay completely filled express a most full supply And when this is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to one or two or some few but to every such empty soul it speaks an over-flowing fulness 1. First in that it can fill so many Every sorrowful soul there and their treasures in the plural number here in the Text. There can never be so many of them that Christ should not be able to fill them all who filleth all in all Ephes 1. 23. And therefore as Elisha bad the widow go and borrow vessels of all her neighbours even empty vessels and not a few and there was more oyl than vessels to receive it 2 Kings 4. 3 6. so bring we to Jesus our Elisha our own vessels yea go abroad and bring our children friends and neighbours be they never so many and never so empty yet as long as there is a vessel to receive there will be oyl to fill it What Aristotle said of vertue is most eminently true of Christ Rhetor. l. 1. c. 9. parte 6. Gulson he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth good to many as it is the greatness and magnificent munificence of great men to have many to depend upon them and receive from them so of Jesus Christ the great God to have infinite numbers to be sed and filled by him who giveth liberally and that to all James 1. 5. and is ascended so high above all heavens that herein he infinitely transcends the greatest sufficiency and bounty of the highest here on earth in that he is able to fill all things Ephes 4. 10. and yet himself not emptied Xerxes army may be so numerous that it might drink up great rivers and as Senacherib boasted dry them up with the soles of their feet Isa 37. 25. But Jacobs well then is very full and deep of which he himself drank and all his children and cattle John 4. 12. But how inexhaust is this fountain of Israel of which Psal 68. 26. all the Israel of God have all drunk and that abundantly and that in all ages from the first Adam and so shall to the last Saint on earth Truly that last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and general assembly of the first-born when they shall appear before Christ at the last day and be with him in heaven for ever will be a goodly company so great Revel 7. 9. a multitude as none can number It will be a Royal sound which that whole Chorus shall then make when they shall sing and aloud proclaim this truth that one Christ hath abundantly filled them all Them all when there were
Cursing c. But Beloved we are perswaded better things of you and things that accompany Salvation Heb. 6. 9. All this to teach us that whatever other Men be or do yet that we should think those sins which will stand with another Man's Profession à re notwithstanding unworthy of us that profess the Gospel who should shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 15. Providing for things honest in the sight of all Men Rom. 12. 17. That they seeing our holy Demeanour may glorifie our Saviour whom we partly adore and partly imitate and reverence His Gospel which we profess and adorn And lest any should think that thus to live belongs to them that need mind nothing else and thus to adorn the Gospel is for such only whom God hath adorned with greater Gifts and set in more eminent Places and so put upon greater Occasions and Employments Give me leave to add this that as I said before every saving Grace is part of a Christians beauty even the Feet are beautiful Rom. 10. 15. And the Gospel may not only be adorned by exact looking to the great things of the Law but even in the use of things in themselves indifferent So Paul speaks of Apparel becoming Women professing Godliness 1 Tim. 2. 10. And so we may of the use of Meat and Drink and Recreations in all in the least we may we must labour to have our Conversation as becometh the Gospel And for the Persons whom this concerns they are all none excepted For though I confess by how much a Man's Place and Gifts are more eminent he be further engaged in this Duty and so the Magistrate especially is bound to look to it that both private Carriage and publick Government be for the credit and advantage of the Gospel and above all we the Ministers of the Gospel are in a especial manner betrusted with it as Paul speaks of himself 1 Thes 2. 4. And therefore as it is most fearful when our lives are so Scandalous that with Eli's Sons we make Men abhor the Offering of the Lord even despise that which they see we so abuse So on the contrary it would be more seemly for us to magnifie the Gospel as well by our Living as by our Preaching so that whilst by the one we labour to beget Men to God by the other I mean a Godly life we might as it were hang goodly Pictures before them as they use to do before Women conceiving that the Birth may be more beautiful so that they may conceive as Jacob's Sheep did whilst they looked upon the Rods whilst they look upon us for Examples of decent and godly Behaviour But though we especially yet not we only but every Christian of what rank and condition soever is betrusted with the credit of the Gospel For proof of which I refer you only to the second of the Epistle to Titus where indeed he begins with him as the Minister and for his Doctrine he must speak such things which become sound Doctrine ver 1. and for his Life he would have him in all things shew himself a Patern of good Works that he that is of the contrary part may be ashamed having no evil thing to speak of him ver 7 8. But yet withal he calleth for a Behaviour becoming Godliness in old Women for they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. And for young Women whose more wanton Behaviour might have expected some exemption yet he tells them that it belongs to them also to look to their Behaviour that the Word of God be not blasphemed ver 5. And Servants lastly which perhaps might have thought they had enough to look to if they could procure only their Master's profit and credit yet in so doing he tells them there is another thing they must look after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they adorn the Doctrine of God our Saviour in all things ver 10. So that the meanest Vessels in God's House are Vessels of Honour and none in the Church so low but that as his sins may dishonour so his holy and decent Behaviour in his rank and condition may bring some Credit to the Gospel Now what an happy thing would it be if we would from the highest to the lowest set our selves in good earnest to the Practice of this Duty What a glorious sight would it be to see the Magistrate governing and the Subject obeying the Minister preaching and all of us in some measure living so as becometh the Gospel Such a well-ordered Army where every one did so keep his Place and Rank would be a Spectacle fit for an Angel's sight and admiration Sure they would not be ashamed then to behold us as now oftentimes they are at our Abominations but might well look at us as in a manner emulating their Divine Hierarchies and practising that here which at last together with them we shall be taken up with in Heaven for ever Which I may add as a further Motive to this Duty and with which in a word I will conclude Beloved This life of ours should be but a Praeludium to Heaven which we all look after Now there is no sinful or unbeseeming Behaviour of any but all are and do that which becomes their glorious Condition and therefore it would be well if we would in this respect begin our Heaven betimes here on Earth and labour to adorn our selves and the Gospel with those Graces here which will be the greatest part of our Glory there Indeed as the Romans were wont to hang their Bullae about the Necks of their Free-born children which when they came to Man's Estate and Age were laid aside So Chrysostome in his Preface to this Epistle observes that some Graces that adorn us here we shall not need there not Faith because the Promise is fulfilled not Repentance because no Sin to cause it nor Bountifulness because no Poor to receive it which yet in this our Non-age we must in part be adorned with But besides there are others as Holiness and Purity Love of God and our Brethren and the like common to both Estates here defective but there made fully perfect And in regard of all even whilst we are here below we must labour to have our Conversation in Heaven Phil. 3. 20. Begin to do that now which we shall do there for ever Begin to Tune and Sing that new Song in the Revelation here which will be turned into those Heavenly Hallelujahs there to be Sounded out by us with the whole Quire of Heaven to our everlasting comforts SERMON XXII PSAL. 119. 96. I have seen an end of all Perfection But thy Commandment is exceeding broad COncerning this Psalm in general I must not say much Yet this That if St. Austine had it presented to him sleeping in the likeness of the Tree of Life in the midst of the Paradise as some say he had I think it was a Vision and no Dream And if another compare it set Ambrose amongst the
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
in so many places of his writings toucheth yea and runs descant upon a sweet posie that he so oft smelt to a sweet friend whom he cast's about how again and again to meet and to have some parly with as well he might it containing a compleat sum of both our Duty and Happiness both here and in Heaven Whilest here Travellers in the way What 's our Duty But as in Conversion at first to turn to him so still to walk with him and to draw nearer and nearer to him What 's our Comfort but when in Prayer or otherwise we can get nearest into the inner Court and touch the top of the golden Scepter or but the hem of Christ 's garment But might we get into the Apostle John's place into our Saviour's bosom softest Beds and gloriousest Thrones would be but stones and dunghills It 's our Spring and Summer when the Sun of Righteousness draws near and our Heaven here when we may draw near rejoycing but not playing the wantons in this Sun-shine And what 's our highest Heaven and Happiness at last but to be caught up into the Clouds to meet with Christ in the Air and so 1 Thess 4. 17. for ever to be with the Lord In nearest approach to see him as he is and in closest Communion to enjoy him there always to be experimenting and yet ever learning the truth of this Text to all Eternity It 's the A and Ω of a Christian course in his first setting out Godward bonum est mihi appropinquare it 's good for me to draw near who am so far off in his progress yet better to draw nearer at death the dying Christian 's Swan-like Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Saints Antiphony in Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that whether you listen to the voice of the mourning Turtle here below or to the joyful Quire of Heaven above they in this are perfect Unisons however in other respects they have different strains yet in this one Note they all agree There 's not a Saint on Earth or Angel in Heaven but the whole Chorus uno Ore Corde with one mouth and heart feelingly heartily say or sing aloud to God's praise Mihi autem appropinquare adhaerere Deo bonum est It 's good it 's best for me to draw near and cleave fast to God Which being the joynt vote of Heaven and Earth the very natural Heart-Language of the New-born Convert when as yet he cannot speak and of the dying Christian when he now lyes speechless of the conflicting Martyr at the Stake and of the Saint Triumphant before the Throne it needs less proof when encompassed with such a cloud of witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the blessednesses of that man whom thou chusest and causest to draw near to thee saith the Psalmist Psal 65. 4. it seemeth he made account it was a multiplied admirable blessedness Acquaint thy self now with God and thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good shall come unto thee saith Eliphaz Job 22. 21. The very word there translated Acquaint hath profit included in the fignification of it and well may when so much good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proventus as the word there is the proper fruit of it for here if ever Bonum propter vicinum bonum much good by so good acquaintance Good will proportionably come to us as we come and draw near to God Good will come he meaneth universally all good will but he speaks indefinitely because he cannot define how much But as the Psalmist saith Taste and see how good the Lord is Psal 34. 8. So he bids Job acquaint himself with God and try how much good will come by that acquaintance which they know best who have tasted and tried most and they are such as have got nearest and kept closest They 'l tell you there 's so much that whatever others mean by their bonum utile jucundum honestum is herein formally fully eminently comprehended If we measure goodness by profitableness O the blessed gainful Vtile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Treasure incomes of Grace Peace Glory yea of outward good things so far as they are indeed good to us by our drawing near to God in Christ Jesus The Summer-Sun drawn near to us doth not so load the Earth with Fruit as the Sun of Righteousness doth us in his approaches to us and ours to him with the Fruits of his Bounty Ctesias his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one of his Fables but in this River of Paradise is a real truth else Paul would not have counted the loss of all things gain that he might come so near as to be found in Christ Phil. 3. 8 9. Nor would David have reckoned a day in God's Courts better than a thousand Psal 84. 10. but that by experience he found in God's Courts what others found in his that a Courtier near to the King can get more by a word than another at a further distance with far greater pains and industry When Jacob was near to Joseph he was nourished by him Gen. 45. 10 11. but not so as that soul is feasted and fatted that sits near to Christ and lieth in his bosom And that tells you there is Pleasure as well as Profit Light in Jucundum such a Goshen as well as nourishment In God's presence fulness of joy and at his right hand pleasures for evermore Psal 16. 11. Away with the empty vanishing pleasures of Sin and the World here 's both fulness and everlastingness in these joys together a full cup which can never be drunk to the bottom but only the deeper the sweeter It 's Christ's presence and our nearness to him that makes Heaven it self a Paradise of delights and not Mahomet's Chrystal Fountains and pleasant Orchards and Gardens and Et haec est maxima merces interminabilis Alcoran Azora 2. 28. 47 48. Fruits and the like which he like a beast accounts the greatest happiness in his When the Sun is sett how dark is the night and when it 's gone far from us how cold is the Winter but when it draws near in Summer how pleasantly do the Birds sing and the Plants flourish and the Flowers smell as in those Climats that are nearer to it is a Ver perpetuum And all these but shadows of that solid joy and delight which the faithful soul feels and enjoys in the approach of the Sun of Righteousness I sat down under his shadow with great delight saith the Spouse Cant. 2. 3. As it 's expressed Cant. 2. 3 to 14. and would be loth to leave God's blessing in that shade for the warmest Sun-shine and to be haled or forced from such sweet Enjoyments by any other most pleasing delights would account it as a banishing of it from a Paradise into the howling Wilderness Cum inhaesero tibi ex omni me omnino nusquam erit mihi dolor labor viva erit vita mea
Father Guilt of sin lying on the Conscience is like a Mist that keeps Friends from seeing and coming near one the other as the Pillar of Cloud kept the Israelites and Egyptians asunder But the Son of Righteousness arising and shining out in bright Beams of Assurance and Joy sheweth us our Friend and imboldens us ruere in Amplexus When the Spouse can say my Beloved he is then as a bundle of Myrrh lying all the night between her Breasts Cant. 1. 13. And that is very near her Heart 7. I might here add Hope which though in nature it 's of an object absent yet as a Grace it hath God very present And so the Apostle calls it a better Hope by which we draw nigh to God Heb. 7. 19. 8. And Sincerity which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare draw nigh to the Light whilst the painted Hypocrite is like the Man John 3. 21. cloathed with a kind of course Stuff which they called stand further off cares not for so near a view of so piercing an Eye But I shall not Insist on any more Particulars 9. But lastly add in general That a course of sincere Obedience in the practice of all Saving Graces is in Scripture-phrase a Walking with God and that implieth very near Communion Gen. 5. 22. 6. 9. Every particular Grace in us is part of the Divine Nature and so Allieth us to God But in the general exercise of them all God is ours not only in surest Covenant but also in closest Communion It was the want of such a Wedding-Garment that cast the Guest in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into utter Darkness Mat. 22. 13. which signifieth the utmost distance from God and Heaven that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that impassable Gulf Luke 16. 26. being between But whilst we are here in a gracious Course we have the best Stand and Prospect for the fullest and nearest view of God Thou meetest him Psal 17. 15. that rejoyeeth and worketh Righteousness Isa 64. 5. And to him that ordereth his Conversation aright I will shew the Salvation of God Psal 50. 23. But when once Grace is made Perfect and the Bride all over Cloathed and fully made Ready then shall be the Marriage of the Lamb when Christ shall come from Heaven to us and we shall be caught up in the Clouds to meet with him and so for ever shall be with the Lord when the whole Quire of Heaven every one in his own Part and all together shall sing aloud this sweet Note of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good for me to draw near to God and to keep close to him for ever Even so Amen Lord Jesus SERMON XXXII LUKE 21. 19. I. Sermon Preacht at St. Maries May 13. 1649. In your Patience possess ye your Souls OUr Saviour in the beginning of this Chapter is foretelling Jerusalem's destruction vers 6. but as a forerunner of it he foretells also his Servants Persecution that they shall be persecuted by Enemies v. 12. betrayed by Friends v. 16. and hated by all v. 17. As when the Ship Acts 27. 42. was ready to be wracked they would first have killed Paul who alone kept them from drowning A foolish mistake of a mad World to do the Godly most hurt when they should most stand them in stead when the Night is putting in to put out the Candle which should give them light and when the House is falling to make sure of it they will needs pull down the Pillars that uphold it the Holy Seed being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statumen eorum Isa 6. 13. So sottish is the World's malice which otherwhile useth to be too ingenious in doing mischief to the Godly as it were on purpose to undoe themselves But although they be such Enemies to themselves yet Christ is a better Friend to his Servants and therefore as he encourageth them telling them That not an hair of their head shall perish v. 18. so he directs them in this 19th Verse In your Patience possess ye your Souls In which words we have three Particulars which according to the Metaphor here used we may call 1. The Freehold and that 's their Souls 2. The Seisin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are to be kept in possession Possess ye your Souls 3. The Tenure and that is the Tenure of Patience and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In your Patience possess ye your Souls 1. For a little opening of the words and first for Patience it 's duplex Activa Passiva The one forbears the other bears both suffer though in a different way Active so called in reference to acting but improperly a minime agendo because it acts not when Passion 's Fingers itch and would fain be doing and so it 's defined quae malum non infert that even when provoked doth no evil which the Greeks express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or long suffering This is eminently and essentially in God who when we provoke him is yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering Exod. 34. 6. even a God of Patience But Patience Passive is that quae malum fert that quietly suffers evil from others which is more properly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text not properly falling upon God who simply is impassible but is that which by his Grace he works in his suffering Servants when in an humble submission to his Will out of Faith in his Promise in hope of his assistance and deliverance they neither sink in despondency under the burden nor rise up in rage against him or the Instrument he strikes with but willingly submit and quietly wait for the Salvation of God Lament 3. 26 27. If you will have Tully's description of it Patientia est honestatis utilitatis let us add Religionis causâ rerum arduarum ac difficilium voluntaria ac diuturna perpessio Or if rather you would have Bede's Patientia vera est aliena mala aequanimiter perpeti contra eum quoque qui mala irrogat nullo dolore moveri This is properly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text by which when dispossessed of all things else we are even then able to possess our Souls 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possess ye so it 's usually read and so it holds forth a Command though some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may or so ye shall possess and so it contains a Promise I shall make use of both and here only add that this word in the Greek answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth both acquirere and conservare both to procure and preserve and Patience doth F. Illyricu◠both 3. For the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need not tell you that although it most properly signifie the Soul yet oft in Scripture is put for Mat. 16. 26. the †Gen. 46. 15. Levit. 4. 2. whole Man and sometime for our * 1 Sam. 26. 21.