gone before me should not I follow why should I sit still and doe nothing when others have done so much I resolve not to regard the carping Mate or curious Reader either of secret Heretick proud schismatick dissembling Hypocrite or blind Atheist who never with godly reverence regard the truth of Christ or the dividing the Word of God aright But if my sober friend shall urge that the over-plus of printing and excesse of Writers patronized by the greatest men is enough to silence any mean and ordinary pens It 's true in this scribling age t is too common under pretence not practise of piety to send worthlesse and empty Pamphlets abroad in great mens liveries they know their slimy Comets although they make a great blaze cannot move themselves without the helpe of the Moone or some greater star to whirle them about the world yet this all this is but vanity in Pamphlets no tincture of good so much as intended But for my part as I dare not put my selfe into the ranke of the best deservers so can I boast nothing though I have since completed some points which the shortnesse of my time then denied of my present performance howbeit this much I will take upon me to affirme that as the subject I here present is farre from all extremes so mine ayme is nothing but publicke service and common good Books that presse this way the godly Reader will say the more the better no excesse of Writers no over-plus of printing in such a case it is impossible to surfeit where it is lawfull to covet as in these things wee may nay we must I much lament their sicke and diseased estate who are cloyed with spirituall food in this case no man is more wofull then hee that feels himselfe most full I say no more lest I say much and not little only this Pray for mee in that I shall not cease to doe for thee that thou maist be enriched and made more wise to know and willing to doe what is good and what the Lord requireth of thee wishing thy best happinesse in Christ Jesus in whom I am Thine so farre as I may further thee to him SAMPSON BOND A Sermon Preached before the Reverend the COMMITTEE of Divines the 20. of May 1646. at their usuall place of meeting in Westminster ROM. 12. VERS 1. I beseech you therefore Brethren by the mercy of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service MENTION is made by Aristotle of two Brothers Archilocus and Lycambes of different constitutions Archilocus having sharpned his tongue and dipped it in gall against his Brother finds that it became not his condition being a Brother to upbraid yet that his satyricall invectives might rellish better putteth his tongue into his Fathers mouth and by an elegant Prosopoeia maketh him check Lycambes with those errors and sores which was not fit that any but his Father should in such sort rub up so your Text your Audience and my limited time had beene fitter for a Reverend Father then a sonne We reade of an invention laid on Tully how that hee was to reade a grave and sober Lecture to Clodia a Matron of much gravity and modesty understanding how that the exercise became not his years rayseth up her old Grand-father Appius Coecus and out of his mouth delivereth a sage and fatherly admonition to her In like manner Reverend Fathers receiving a command from you and an intreaty from your Text I have willingly though unworthy been obedient to both especially unto the intreatie the subject of your command in these words I beseech you Brethren c. In the Chapter immediately before Saint Paul had spoken of faith in this Chapter hee writeth of obedience that the former might be fastned in their hearts the latter manifested in their actions such was the care and love the good Apostle had of their spirituall estate true love hath a longing desire to enjoy the outward sight of what it most inwardly affects this made Moses so importunate with God to shew him his face this made our blessed Saviour so desirous to see Jerusalem and this was that that made Saint Paul so earnestly to presse obedience because it was a grace which he did inwardly affect therefore he desires to behold the practice of it outwardly in the life and Christian conversation of the people Now as true love is not onely in affection but in action so Paul doth shew the truth of his love for he doth not onely inwardly desire it but useth all good means to bring the same to passe setting downe precepts of a godly life to be united in faith and to the intent they may be effectuall the great Apostle comes humbly praying and begging them I beseech you Brethren for the mercy of God c. These words are a generall exhortation to a godly life figuratively expressed delivered in borrowed speeches Wherein we will observe two generall parts 1. The manner I beseech you therefore Brethren by the mercy of God 2. The matter That ye present your bodies a living Sacrifice holy First the manner or forme of speech presenteth to our spirituall view 1. An Introduction Therefore 2. A courteous compellation Brethren 3. A holy and sweet insinuation I beseech you for the mercy of God c. First the Introduction in this word Therefore which maketh cleare way for the exhortation not only looking backe upon the last verse of the chapter going before Rom. 11. verse 36. For of him and through him and to him are all things to whom be glory for ever Amen But also it hath respect unto Election Vocation Justification with the great comforts comming from them all which are powerfully applyed unto the conscience by this word Therefore which brings us to our second particular part the courteous compellation in this word Brethren If it be demanded who are meant by Brethren Jew only Gentile only or both joyntly The Jew for Nation and Countrey-sake but Jews and Gentiles as Christians for the Gospel-sake No name so frequently occurreth in Scripture as this of Brethren no love more often inforced then brotherly love Nature her selfe kindleth the fire of brotherly love in our hearts and God by the blasts of his spirit and the breath of his Ministers bloweth it continually yet in many it waxeth cold and in some it seemeth to be quite extinguished If we would but remember what our Apostle desired of the Philippians and to what he exhorted the Hebrews we could not but cry out oh how long have we forgotten our selves of the Philippians he desireth that love might abound more and more the Hebrewes he exhorteth Let brotherly love continue but if Saint Paul were now upon earth in his mortall body and should behold this Kingdom and take a survey of all the evils some doe and what others suffer Paul would cast his exhortation into a new mold and
say Let brotherly love begin in you for were it begun so many quarrels so many factions so many sects so many broyles would not be so farre from an end oh that the saying of our Apostle to the Corinthians did not so nearly concern us Yee are yet carnall for whereas there is among you envying and strife and divisions are ye not carnall and walke as men did we contemplate the badge by which we ought to be knowne brotherly and mutuall love we would blush wee then would know it were a worke of the great Deceiver that they should lift their hands up one against another for whom Christ spread his hands upon the Crosse let us consider what Abraham said to Lot Gen. 13. Let there be no falling out betweene mee and thee for wee are brethren What Plutarch observeth is very true i that the neerer the tye is the fouler the breach bodies that are but glewed together if they be rent asunder experience tels us they may be made as fast as ever they were But bodies of flesh and blood if any cut or rent be made in them they cannot bee so fast glewed but a scarre will remaine how much more in bodies tyed together by nerves and sinews not only of naturall but also of spirituall Obligation as all Christians in generall the Brethren of England and Scotland in particular if there fall any rent or breach between them it cannot be so fairely made up but it will prove like the putting of New Wine into old Bottles both will be spilt ruit Ilium et ingens Gloria Dardanidum And then after our many grievous stroaks wounds received we shal bleed at the heart and breath out our last gaspe wherfore let there be no tinder of malice in our hearts ready to take fire upon the flying of the least sparke into it oh let us endeavour by all friendly offices so to endeare our selves to our Brethren being Members one of another nay which is more being Members of Christ Iesus and so fasten all naturall and civill tyes by religious obligation that wee alwayes keepe the unity of the spirit in the bond of peace remember oh remember how that our Father is the God of peace our Blessed Saviour is the Prince of peace our Comforter is the spirit of peace and love God who is love and of his love hath begot us loveth nothing more in his children of love then the mutuall and brotherly love of his children one unto the other oh let us hearken to the counsell of our wise and blessed Saviour Matth. 23. Yee are all Brethren love therefore as Brethren be pitifull be courteous not rendring evill for evill nor rayling for rayling but contrariwise Blessing knowing that yee are thereunto called that yee should inherit a blessing here we see what our Redeemer would have us to be beames of the same Sunne meeting in the same center of brotherly love But where is our obedience wee turne the Adders eare to our Christ and his counsell and in the Serpent we contend how we may poyson and sting one the other most If Forrainers can put on the bowels of pitie and sigh to see Brethren struggle in the same wombe then Natives may weepe when all the true Family of Love shall seeme to be extinct In Saint Lukes Gospel Christ demands this Question When the Sonne of Man commeth shall hee find faith upon the earth may he not rather demand shall he find love on the earth for the greatest part of men as if they had beene baptized in the waters of strife are in continuall frettings vexings quarrels schisme and faction Martial writeth of two Brothers betweene whom there was never any contention but this who should dye not who should kill one for the other Nobilis haec esset pietatis rixa duobus Quod pro fratre mori vellet uterque prior Let these Salamanders which live perpetually in the fire of contention take heed lest these Heathen rise up in judgement and condemne them to that eternall Lake which admits not of one drop to cool either tongue or hand marke the contrary of our Saviours words Mat. 5. If Blessed are the Peace-makers for they shall be called the children of God then Cursed are all Make-bates for they shall be called the children of the Devill the like may be applyed from the words of Gods spirit by Solomon Prov. 6. they that sow discord amongst Brethren are an abomination to the Lord if so then let the contentious man tremble for God hath him in abomination on the other side let the Peace-maker rejoyce for if they That sow discord among Brethren are an abomination to the Lord then they that plant love and set concord among Brethren are his chiefe delight which constitutes our second part viz. the courteous Compellation Brethren leading us to our third part the sweet insinuation I beseech you by the mercy of God In this last of the first generall part we will examine two things in particular 1. The manner of the insinuation I beseech you 2. The Matter By the mercy of God First the Manner in these words I beseech you What can bee more powerfull more forcible to allure and winn the hearts of men to obedience which is meerly the Apostles end then such a sweet expression I beseech you If any object and say What necessitie was there that Paul should be thus humbly earnest they being Christian Romans people full of excellent knowledge and to every good thing most willing True S. Paul doth write to them who are endowed with spirituall gifts to them who by grace are willing notwithstanding Paul knowing that even the best men are sluggish and slacke to good things and that they need forcible exhortations to move and stir them up the Apostle therefore comes like himselfe meekly I beseech you and the Romans gladly and willingly receive his godly desire they say not with prophane Laodicea wee are rich and know enough of these things no that had beene the way to have beene beggers for ever yet wee know what hath beene it was the exploded Argument and it is assumed still by some i nihil est dictum quod non sit dictum primus where or what shall wee heare that we have not heard or known This Objection whether framed by the heart only which is deceitfull or by heart and tongue joyntly bewrays ignorance and want of knowledge in spirituall things All men should know that the Scripture is like a plentifull Mine in which the deeper wee dig the vein of heavenly truths proves still the richer hence is it that the Saints of God in all ages have complained of and confessed their ignorance and continually prayed with the man after Gods owne heart O teach me the way of thy statutes and open mine eyes that I may see the wonderfull things of thy Law the Romans to whom our Apostle directs himselfe knew that
it was their duty to improve their talent of wisdome spirituall understanding so it is the duty of every good man to improve his talent of knowledge and spirituall gifts according to that saying 1 Tim. 4. to meditate on those things he readeth and heareth that his profiting may appeare to all and to grow in grace and in the knowledge of our Lord and Saviour Iesus Christ admit that the Christian Romans should have learned no new thing by divers of Saint Pauls Sermons yet this would not have excused their grosse carelesnesse in case they had neglected their duty of hearing for instruction of ignorance is not the onely end of hearing there are many others as to glorifie God to countenance the Ministry of his Word by their presence to encourage others to the diligent and constant hearing of the Word by their example who happily may more need instruction then themselves againe that men may be put in mind of those things which indeed they knew before but either forgot or made as little use of them as if they had never knowne them Lastly to perform all religious duties in a better manner that they may for the future receive more comfort in their private devotions and more benefit by the publick Ministry of the Ordinances of our blessed Lord and Master these or the like considerations made the true beleeving Romans as joyfull in obeying as their Apostle was humble in desiring and although by grace they were both knowing and willing yet the deadnesse and dulnesse of their natures to the best things made way for this powerfull and sweet exhortation to rouse and stir them up I beseech you this Phrase denotes two good qualities in Saint Paul gentlenesse and earnestnesse both to perswade the willing soule this was his constant course I wil instance but in one 2 Cor. 10. Now I Paul my self beseech you by the meeknesse and gentlenesse of Christ in these and the like passages Saint Paul is an example for the Reverend Assembly themselves and all other faithfull Dispensers of the sacred mysteries of the Covenant of grace gentlenesse and meeknesse are such Load-stones that they draw nay pierce the hardest heart so powerfull that they make a Rock drop tears it is not the storme of haile and rain that ratleth upon the tyles and maketh such a noyse but the stil kind showre that sinketh deepe into the earth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} We find by experience that hee that maketh an incision in the body of a Patient that hath tough and hard flesh putteth him to little or no paine at all but if he mollifie the flesh first and then apply his sharpe instrument the party begins to be sensible and shrinketh at it It seeems Paul was well acquainted with this truth therfore that hee might doe good upon his hearers he first makes their hearts tender I beseech you and then pricks it Now that which makes the heart tender is not heat of passion is not rage is not the spirit of furie but the spirit of meeknesse Doe not we see that the soft drops of rain pierce the hardest stones and the warme blood of a Goat dissolveth the Adamant which the strongest Axe cannot break this faire and gentle meanes is laid downe by our Apostle 1 Cor. 4. What will yee shall I come unto you with a rod or in love and the spirit of meeknesse as if he had said for my part consider me in my selfe I had rather come in love and meeknesse Nature seemeth to prescribe this method which always sendeth a flash of Lightning before we heare a clap of thunder and nothing is strucke which is not blasted before Art doth the like Si frustra molliora cesserint ferit venam for Physicians first minister weake and gentle potions and as the disease groweth apply stronger medicines Good Surgeons like Machaon in Homer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} first lay plasters and poultesses to wounds and swellings and never launce or burne the part till the sore fester and other parts be in danger thus S. Paul shewed himself a skilfull Surgeon of soules he knew desperate remedies are never good but when no other can be had hee knew that if the Romans were of a great spirit and well given they will not entertaine violent and compulsive remedies if they be ill cannot be amended by such meanes viz. extreame courses wherefore that he might gently and comfortably move them with his finger whom peradventure he could not wag if he should put his whole body and strength wisely applyeth himselfe after this manner I beseech you which brings us to our second particular of our last generall the Matter By the mercy of God This is the matter by which hee so humbly beseecheth them though we find by daily experience that in God there are miserationes multae yet there is but one mercy which is his essence from whence issue motus miserecordiae divers motions and acts of that infinit mercy as there is but one spirit yet divers gifts and graces of that spirit so there is but one mercy yet from that one mercy flow divers motions and acts this mercy in God is infinite and happy is it for us that it is so misery is infinite in us we therefore stand in need of an infinite mercy with this mercy Paul doth reason that his earnest desire may bee effectuall as if a another should intreat her children by her wombe that bare them and her paps that gave them suck in like manner Paul doth supplicate I beseech you by the mercy of God Oh my Christian Brethren then consider is God mercifull and shall man bee cruell is the Master meek and mild and shall the servant Be fierce and furious shall God give the Lambe in his Scurchion and man the Lyon if he who ruleth the Nations with a rod of iron and breaketh them in pieces like a Potters vessell will not breake the brused reed shall reeds break reeds the sensible mercy which we daily receive from our Creator should teach the creature of what degree soever whether in the Mount or in the Plaine mercy and compassion these are vertues which our Lord Jesus himselfe richly setteth forth with a title of Blessednesse over them and a large promise of great possessions by them as Mat. 5. Blessed are the meeke for they shall inherit the earth Blessed are the mercifull for they shall obtaine mercy these graces of meeknesse and mercy are not more acceptable in the sight of God than agreeable to the nature of man witnesse our moist eyes ready to shed teares upon any sad accident witnesse our tender and relentings heart apt to receive the least impression of griefe Why hath God given us soft hearts but to melt into compassion why moist eyes but to shed teares as well for the grievous affliction of others as our owne sinnes what shall not grace imprint that
Eccles. 1. Vanitie of vanitie all is vanitie and worse too vexation of spirit in the end the good spirit summes up all Feare God and keepe his commandements Now when his soule is setled upon his God and his Commandements it is at peace and rest So then as we said before let the soule be tryed in all the fortunes and conditions in the world and it will rest in nothing till it come to its God God then is the object upon which our soules should be set wee should alwayes have an eye to God labouring to approve our selves to him that our soules may rest with him that wee may enjoy the light of his countenance here and the fulnesse and brightnesse of his glory hereafter thus by bodies is meant bodies and soules especially as we have heard the soule Now not only the soul in general is meant but also all the parts and faculties thereof in particular Wherefore if any demand here also what are the parts and faculties of the soule that they may know how to present them to God Though there are many I can mention but a few time would fayle me to speake of many First there is the Act of the understanding the intellectuall part viz. the Remembrance our remembrance is a Facultie i facultie of the soule which ought to be had in holy use and great esteeme it was so with the Prophet Esay as I shewed before Esay 26. Our remembrance is towards thy name This Chapter is a sweet song of the Prophet concerning the restauration of the Jewes and in this verse Esaiah maketh a good use of the act of his understanding of his remembrance that noble facultie of his gracious soule saying our remembrance is towards thy name Esay ought to be looked on by us as an example of our imitation and though wee can never over-take him yet we ought to follow after him this should bee one thing which a Christian should take speciall care of that our memories should not be like sives to let out the cleare water and to returne the graines and the dregs wee should not have that treasury to preserve rubbish but to keepe and preserve our Jewels Remember Mary shee treasured up those things she heard in her heart wherefore doubtlesse for these reasons that she might lay up the remembrance of God there that she might be alwayes thinking upon God that she might be breathing out prayers to him and prayses of him in returne of his mercy take notice of Solomons advise Remember thy Creator saith he in the days of youth that is begin betimes hold on and never be weary of this therefore this should be a thing that wee should often inure our selves unto not to put the thoughts of God from us or to thinke they are too sad and serious and so to account them as unwelcome guests but we should rather often bathe our selves in these sweet thoughts in meditation and remembrance of God this is one part and facultie of the soule Facultie 2 There is an act of the will and affection viz. Desire which is an other part and faculty of the soule A true desire is one of the sweetest acts of the affection we heard before of Esay and the Jews the desire of our soule say they is toward thee this was in one part their Christian Badge by which their God knew them and loved them and past by doubtlesse many faylings and infirmities which were incident to them The life of Esay and these Jewes is a perfect samplar of many vertues which the spirit of God hath pricked out for us to imitate and follow that our desires might be always breathing out flaming up towards heaven that in case we cannot obtain a full perfection in grace and heavenly vertues yet whatsoever we come short in otherwise to make it up in abundant desires longing desires ardent desires in any case not to come short of that which will make an excellent and comfortable supyly for much want defect and imperfection this facultie of the soule Desire is an Argument of a gracious heart desire is that if there be truth in it be it in the lowest degree of it which is an evidence of spirituall life we must know there cannot be truth of grace where there are not unfaigned hearty desires towards God desires to approve our selves to him desires to walke with him in our whole course desires to be defective in nothing againe the desire of God is that that maketh some union with God It is impossible for the heart to love God or to love grace except it desire God and desire grace for desire is nothing but a configuration of love it must needs be therfore that where there are desires towards God and desires of grace there is somewhat of God formed in that person there is somewhat of grace begun this is a second part and faculty of the soule which Christians should take speciall care to cherish and willingly practise There is endeavour constant endeavour which is another Facultie 3 part and facultie of the soule the good people in that 26 of Esay cry out Our soule hath desired thee in the night and our spirit also shall seeke thee early the soule of a good man of every good man desires God in the Evening and his spirit will seeke him early in the morning Solomon gives the reason Pro. 27. Who can tell what a day will bring forth it may be albus maybe at er dies it may be a white a happy a comfortable day may be a blacke a dismall a dolefull day so who can tell what a night may bring forth whether judgement or mercy whether good or bad events therefore to prevent the worse t is good to make sure worke for our owne safety namely that our soule desire him in evening and that our spirit seeke him early and then come what will come all shall bee for the best God will turne it all to good Omnia cooperantur c. Rom. 8 all things worke together for good to them that love God Now when the Jewes say our soule shall seeke thee in the Evening and our spirit shall desire thee early these words Evening and Early doe expresse not onely Desire but Endeavour which sheweth that the one is not to goe without the other our desires must be joyned with enquiries and endeavours searching after God to see if wee may by any meanes find him out that wee may know what is the way of his good-will and pleasure whether wee are in the way of life whether wee are effectually called whether wee are in the state of grace whether we have any part in the promises of salvation except there are continuall endeavours the suspicion is too palpable that the desires are ineffectuall desires and empty desires and not those that argue any life and truth of grace but when our desires are joyned with these bestirrings of the soule to seeke after Gods