Helias To this ignorant zeal referr rash zeal when without due consideration of particulars on the sudden men engage and rush upon action Moses anger we read waxed hot when upon his coming Exod. 32. 19. down from the Mount he saw the golden calf and the people dancing and though his sudden breaking of the tables upon it was ordered by God to convey a good Moral to us yet that passionate hastiness it may be had a touch of this Rashness or if not as some See Calvin in locum Chrysestom Hierom Ainsworth conceive it had not yet that of Israels sudden resolution of going to war against the two Tribes and half Josh 22. 12. and against the Benjamites Judg. 20. 8. had in it too much precipitancy Hitherto refer also all indiscrete zeal when not managed with sobriety and wisdom as Psal 112. with zeal v. 1. is joined discretion v. 5. but so weakly and indiscreetly with such antique looks and gestures such foolish attempts and actions as makes all ridiculous And can that which is so justly unsightly to men be in it self or make us pleasing in the sight of God No remember the four beasts Revel 4. 8. had alas oculatas their wings full of eyes which zelum cum scientia ac fide conjunctum designavit Mede as one well upon that place The wings expressed zeal but the eyes in them wisdom and knowledge to guide it as John Baptist was not only a burning but also a shining light John 5. 35. But yet more burning than shining Fervor ei quodammodo substantialior videtur as Bernard saith of him and this withal Serm. 3. de verbo Isaiae p. 68. Lucet Joannes tanto utique clarius quanto amplius fervet tanto verius quanto minus appetit lucere as when David◠heart was hot yet his tongue was silent Psal 39. 2 3. there had need be light as well as heat else there will be more of the smothered heat of hell than of the kindly warmth of heaven in it especially if Secondly It wants sincerity as well as knowledge for the ground-work and carrying on of it as when in hypocrisy and out of design it 's wholly or in part counterfeit for our own sinister ends worldly advantage vain-glory and applause and accordingly managed with pride and ostentation In all which Jehu's zeal was grosly faulty when pretending God his eye was on a Kingdom and yet would have mens eyes on him as a great zealot Come and see my zeal for the Lord 2 Kings 10. 16. This the Pharisees zeal was also deeply guilty of that they might be seen of men and Matth. 6. ◠5 10. have glory of them of which also Luther accused the Monks and Friars of his time that were very loud and seemed to be exceeding zealous but it was rather for their Paunch than the Pope whilst he said of himself At non eram it à glacies frigus ipsum in defendendo Papam his zeal for his then-Religion was more plain and honest hearted whilst theirs was selfish and counterfeit which is so far from commending us to God as it justly makes us abominable both to God and Man Too costly a paint to be laid on so rotten a Sepulchre that zeal that noble spark which is the flower vigour spirit and quintessence of all the affections should be so debased as to be prostituted and made a stalking-Horse to such poor and low projects that divine flame to be only a torch to give them light more speciously to go about their works of darkness The Apostl◠gave it too good a Name when he here called it dung not only to be lost but with detestation to be cast away that we may win Christ 3. And the like we may say of our zeal if it be not principled and guided with love pity meekness and moderation For how should love be absent from our zeal which is the chief ingredient of it It being intense love of God and our Brethren that should make us zealous for him and against any practice or person so that it should not burn up our compassion and meekness even towards them against whom we are so zealous The fine flower of the meat-offering in the law was to be baked we heard in the frying-pan which the Ancients I told you said typed out zeal but it was to be mingled with oil Levit. 2. 7. by which the same Authors would have us understand meekness and gentleness which should always go with our zeal the better to temper it as the hot heart in nature hangs in water the better to cool and moisten it And as our Saviour sent forth his disciples by pares so he suted them when he joined a zealous Luther and a meek Melanchthon together and so the hard stone and the soft morter built up the wall the sooner as before a zealous Elijah and a meek Moses were speaking with Christ in the Mount It 's into the Mount to a great height that we then get when such a Moses and an Elijah Matth. 17. 3. meet if we be meekly zealous especially if they meet and speak with Christ if they be truly Religious and Christian not only with whom but in whom a Moses and Elijah fully and transcendently met Highest zeal you 'l say when you see it eating him up whilst he whips the buyers and sellers out of the Temple John 2. 15 17. But you must say too and most compassionate pity and meekness at the same time when you read Mark 3. 5. that whilest he was most angry and you never expresly read him angry Exod. 32. 19. Levit. 10. 16. Numb 12. 3. Berengosius in Bib. Patrum Tom. 2. p. 556. but there yet even then and there you read too that out of compassion he was grieved for the hardness of their hearts as Moses we sometimes find very angry in the cause of God and yet the meekest man upon earth as the same spirit which appeared upon the Apostles in the resemblance of fire Acts 2. 3. descended upon Christ in the likeness of the meek dove Matth. 3. 16. If therefore on the contrary our zeal instead of love be imbittered with hatred and malice it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal as the Apostle calls it James 3. 14. zelus amaritudinis non amoris as Divines speak the one of which is to be blown up but the other to be put out and quite extinguished Or if it be inflamed into discontent a touch whereof David had when his heart was hot and glowed Psal 39. 3. and Ezekiel when he went on God's errand but in the bitterness and heat of his spirit Ezek. 3. 14. or Rage and Fury that like Solomon's mad Prov. 26. 18. man it casts fire brands arrows and death Boanerges thunderclaps all devouring words and actions as zealous Jehu used to drive 2 King 9. 20. Luke 13. 14. Act. 5. 17 33. 7. 54. 13. 45. 22. 23. furiously and those
are to be taken with such trifles Our Apostle telleth us No that Meat commendeth us not to God nor doth his Kingdom 1 Cor. 8. 8. Rom. 14. 17. Prov. 8. 21. consist in meat and drink but in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness and Peace and Joy in the Holy Ghost It is Christ who is substance that must make us substantially happy not zeal for trifles that can afford solid comfort 2. Sometimes our zeal is pitched upon that which is intrinfecally and sometimes notoriously bad and sinful So the smith sweats with making an Idol Isa 44. 12. So the Jewish Zelots Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. cap. 11. Hammond on Matth. 10. Annot c. under that name committing all riots and bloudiness imaginable And you will think Paul's zeal here was not very well placed when it was so hot upon it in persecuting the Church Oh the hellish heat of many Sinners in their hot pursuits of revenge malice lust c. But will zeal not against sin but for sin commend us to God who hateth it perfectly and punisheth it in Hell-fire Eternally No they must be the sweet spices burnt that make the Exod. 30. 34 35 c. holy sweet perfume in his nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's good to be zealously affected always if it be in a good thing Gal. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealously affect the best gifts 1 Cor. 12. 31. and if we would be a peculiar people to God we must be zealous but then it must be of good works Tit. 2. 14. It was not for sin but against sin that Lot David and Paul were so zealous that 2 Pet. 2. 7. Psal 119. 139. 2 Cor. 11. 29. gained Gods approbation And when it 's only sin that condemns us surely zeal for sin cannot justifie us 3. Our zeal may be against sin and yet not rightly pitched when it 's only against other mens sins and not our own So Judah was all fire and tow against Tamar for playing the Harlot bring her forth and let her be burnt Gen. 38. 24. till by the staff signet and bracelet he came to know that it was himself by whom she was with Child and then we hear no more of it the fire was quenched presently And it 's said that Davids anger was greatly kindled against the man whilest he knew not that he was the man 2 Sam. 12. 5 7. and our Paul as exceedingly Gal. 1. 14. zealous as he saith he was yet it was against Christians and their sins as often it falleth out that what we are so zelous against in others in not sin but what we conceit and make to be so whereas there was enough in himself and rather than fail even that his misguided fiery zeal for him to have been zealous against which he rather applauded himself in But this makes such fire of our zeal to be like some scare-fires in which the fire leapeth over the next Houses and seizeth on those that are further off whereas in nature fire warms and burns that first and most which is nearest and so in Grace God over-heareth Ephraim bemoaning himself most bitterly Jer. 31. 18. And David when more awakened cries out of himself Is it not I even I it is 2 Sam. 24. 17. 1 Chron. 21. 17. Deut. 33. 9. that have sinned let thy hand be against me and against my fathers house And Levi when he was zealous for God acknowledged not his brethren nor knew his own Children The righteous man who is accepted by God as he is justified and liveth by his own faith so he hath most indignation against his own sins not as some who as the Lamiae have their eyes in their pocket while they are at home and only put them on when they go abroad to see and to be hot and angry against other mens sins and as I said such often as they will make to be sins but indeed are not and let me add though they be indeed sins yet out of a natural proud and pettish frowardness in our selves and want of love to others that which makes us so angry and as we think zealous in other mens sins is because it displeaseth rather us than God and rather thwarts our touchy humour or it may be outward design or interest than Gods holy Nature and will But this is a distempered heat and no true zeal Passion without Compassion which our Saviours zeal was ever happily tempered with as we read Mark 3. 5. when he looked upon the Jewes with most anger that he was withal grieved and that for the hardness of their hearts And thus in these and the like respects our even Religious zeal may be far from commending us to God if first thus misplaced and mis-pitched upon wrong objects Secondly if ill grounded for the inward cause and principle To which let me add and as ill guided in the undue management of it if not principled and managed with knowledge sincerity and love First If principled and managed without knowledge For this sharp knife need be in a wary hand and wisely handled So our Apostle tells us the Jews had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a zeal and that of Act. 21. 20. God a religious zeal but it was not according to knowledge as also Act. 22. 3. he himself had and acted acordingly but he saith he did it ignorantly 1 Tim. 1. 13. but therefore oftentimes the more headily and furiously as the mettled blind horse runs headlong Sedulius on Rom. 10. did minus dicere when he said Non multum prodest habere zelum non habere scientiam that zeal without knowledge did little good No rather knowledge without zeal doth little good but zeal without knowledge is in danger to do a great deal of hurt The one is like a Ship that hath a good Card and Pilot but without Sail and so stirs not the other hath a large sail but wants Compass and Pilot to steer it aright and so soon runs upon the Rock and here oftentimes the more blind the more bold and the less light the more heat more ignorant men are usually the more zealous This sometimes hitteth right as it hath been observed of the Martyrs in Queen Maries dayes the more unlearned men and the weaker women were more couragious in the cause of Christ than the greater Scholars the spirits of the one being more in their heads but of the other more in their hearts And here we may use Bernards words Bonum erat tibi si ignifer magis esses quà m lucifer But most commonly it falls out otherwise Serm. 3. in Isaiam that zeal without knowledge as in the Bores wars in Germany and our combustions at home proves most tumultuous and pernicious when he is most cried up as Calvin saith sometimes he was chosen as the best Preacher ut quisque clamosissimus erat stolido furore praeditus quem illi zelum vocant quo nunquam arsit
necessaries for man's life So whilest others seek shells and cockles on the Sea-shore let the wise merchant seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly pearls Matth 13. 45. and when he hath found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one of greatest price v. 46. even Jesus Christ let him deal for That and rather sell all than not buy it So he himself counselleth the Church of Laodicea which was taken too much with glittering outsides to buy of him gold tried in the fire Revel 3. 18. that is to be had in him which is solid in it self and which we may substantially live of Oh when shall we be so wise as to lay aside our false sick appetites to other flashy poysoned Cates and once to hunger after and to feed heartily on the bread of life on that which is really good that so our souls Isa 55. 2. may delight themselves infatness to be no longer flitting from one temporary empty contentment to another but by fully closing once with Christ we may as it is in the Text inherit substance But this is not all there is a further sin and contrary duty Vse 2 which this Truth calls upon us as sadly to take notice of For if 2. Sin and Duty in Christ there be such real and substantial worth and excellency our sin and miscarriage will not only be in our mistake of the object in our making choice of other empty vanities before him or instead of him but also in our not answering this his substantial reality in our heart and life though we should have pitched upon him and made our choice of him And the contrary Duty in the General is that as Christ is substance so we look to it that we answerably be substantial Christians i. e. really seriously and in good earnest godly not contenting our selves with a form of godliness and mean while wanting or denying the power of it 2 Tim. 3. 5. that we be as solid grane and not light empty chaff on Christ's floor not bare Nominals but Reals that what the Apostle saith of Love may bâ— 1 John 3. 18â— 3 be said and made good of our whole Christianity that it be not in word and in tongue but indeed and in truth Again I say it that our care must be that as Christ here promiseth to make us inherit substance so we prove real solid substantial Christians And for further discovery and direction herein I shall briefly touch upon some particulars in reference to 1. Our understandings and Judgments 2. Our hearts and affections 3. Our outward Conversations in our words and professions behaviours and actions And first as to our Vnderstandings and Judgments I name only two particulars which come cross to that solid reality which should be in a substantial Christian and is really in Christ 1. A weak doubtful hesitancy and especially a more loose and profane Scepticism in the things of God and Christ The former is to be more pitied in weak or young Christians upon whom the sun of Righteousness is not yet risen to any considerable height or not shined out in more full brightness and then it is the early dawning or darker day tanquam in re creperâ they are doubtful and stumbling in the dark have not their senses exercised to Hebr. 5. 12 13 14. discern so clearly to apprehend or so solidly and resolvedly to judge and conclude and so are subject to waver and doubt with those two Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we trusted that it had been Luke 24. 21. he These I say are to be pittied and helped But as for Pyrrhâ—es Scholars who abound every where in this loose age those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will resolvedly affirm or determine nothing but to doubt and query and question all not only in Phâ—losophy but in Divinity and that in the most solid and sâ—bstantial points of it as the Soveraignty of God in his Decrees and Providence God's free grace if it seem in the least to intrench on our free will the imputation of the first Adam's sin to our guilt and of the second Adam's righteousness to our Justification and the like in which the true Believer hath the most solid foundation of his most established peace and therefore with him are amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most surely believed and most firmly built Luke 1. 1. upon for such I say as do thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and question and dispute all into uncertainties and so draw fast down to flat Atheism we should reject them and abhor their attempt which would sever Ens and verum and despoil Christ in whom the Text saith there is substantial Entity of his infallible verity And therefore on the contrary our duty is if we would be answerable to him to stand fast on so firm a ground-work and as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a founded founded stone Lapis fundatissimus a most Isa 28. 16. founded Corner stone and a most firm foundation so he expects that we should grow up to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 10. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6. 11. the full assurance of knowledge as well as hope and faith that we be not carried Ephes 4. 14. away with every wind of Doctrine or be led away with the errour of the wicked falling from our stedfastness but be firmly built on 2 Pet. 3. 17. so substantial a foundation and especially in fundamentals to be confirmed resolved solid Divines as well as Christians 2. A Second particular as to our understandings which suits not with this substance in the Text nor that answerable substantialness that should be in every true Christian is when the whole or main substance of all our Religion is in taking up and maintaining some Notions and Opinions and it may be some new lights and high speculations concerning which we are not as the Scepticks were in the former particular at an indifferency but press them with utmost intention as if in them were the marrow kernel the very heart and substance of all godliness as in truth it is the whole of many of those who now most pretend to godliness who by being of such or such a Sect opinion or persuasion do measure their own and others Saintships like them 1 Tim. 1. 4. who gave heed to fables and endless genealogies doubting about questions and oppositions of science falsly so called 1 Tim. 6. 4 20. which is far enough from that laying up a good solid substantial foundation which the Apostle exhorted to in the verse foregoing Were the bare knowledge and confession of most solid truths sufficient Satan may go for a Saint But if the whimsies and airy or fiery fancies of weak or hot heads may go for sound and solid Religion it would be a very thin empty frothy thing not this substance which the Text speaks of The Astronomers Phaenomena
the use of these and the like means our first duty is to endeavour to come to be partakers of this divine nature 2. And then secondly walk worthy of it and answerable to it that we shew forth the vertues of God as our Apostle exhorted chap. 2. v. 9. of the former Epistle that in our spirits and carriages more of God may appear than of our selves as in red-hot iron there is more fire seen than iron Otherwise whilst the As every thing in the first Creation brought forth fruit according to its kind Gen. 1. 11 12. so in this new Creation let us in our kind And as thorns bring not forth grapes nor thistles figs corrupt nature nothing that is good so let not the good fig-tree bring forth bad figs or the vine soure grapes but such as becomes its kind and Gods planting Sons of God walk like other children of men express as much corruption and as little grace whilst according to the Text we say and preach that they are partakers of the divine nature men will be ready to think that the Citizens of Zion and of Plato's Commonwealth are much a-kin if not the same but Ideas and fancies and like as the Painters pictures of Angels and the Papists of the Virgin Mary in which they intend not to make them like but only brave and beautiful so we say rather what they should be than what they are but it may be the quite contrary as Polydor Virgil observes that their Popes had usually names given them which were quite contrary to their temper and practice but although Art may paint yet Nature is real and therefore if thou sayest that thou art partaker of this divine Nature loquere ut videam say and then do and be what may really and substantially prove and manifest it otherwise an Ape will be an Ape though with a childs coat put upon it and as it is in the story will shew as much when almonds are cast before it Naturam expellas furcâ licèt c. Nature may be disguised and dissembled for a while and for ends and upon design thou maist mask and keep it in but it will out so will corrupt nature and so will the Divine too which we should labour what we can to exert and manifest and that so evidently and fully that both our selves and others may be convinced that what we are or do can proceed from no lower a principle By wallowing in sensual lusts and pleasures we take part with the beast to be proud envious blasphemous and malicious is to partake of the Devil that is brutish this devilish to be kind and courteous is indeed humanity but if there be no more it falleth exceeding short of the Divine Nature and our walking up to it and worthy of it That in general is a more full imitation of God and Christ and Imitatores Divinae bonitatis nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox ad Dei proprietates pertinet Grotius in Textum of his more peculiar properties When the same mind is in us as was in Christ Philip. 2. 5. When humble and meek as he was when spiritual and holy as God who hath called us is holy Christianismus est imitatio Divinae Naturae Nyssen adv Ennomium Christianity in its proper formality is nothing but the imitation of the Divine Nature and fully to imitate God and Christ is in the general both to be partakers of it and to walk worthy of it In particular I name only three things 1. Abound in those fruits of the spirit Love peace long-suffering gentleness goodness meekness c. Gal. 5. 22 23. for whereas the Apostle 1 John 4. 16. saith that God is love it telleth us that love is of his nature and that therefore he that abounds in love doth abundantly partake of it even dwelleth in God and God in him What they use to say of forma augusta of a goodly Majestick Personage is much more true of a loving heart and carriage multum de coelo trahit it hath much of Heaven in it and partakes much of God's Divine Nature and Majesty whereas on the contrary wrath strife envy and malice though sometimes miscalled ingenious the Apostle James assureth us if it be wisdom it is earthly sensual and devilish Chap. 3. 14 15 16. instead of Heavens serene light hath much of Hells smothered fire in it much of the Devil who since his fall is of all other of Gods Creatures the most troubled and discontented himself and is so mischievous thereupon that his main endeavour is to make others like him and in nothing more than in these hellish heats and these devilish sour distempers Have therefore and express much of this grace of love if we would evidence that we partake of the nature of God the God of love 2. Labour to get and keep above the World for Heaven is high above the Earth and God above the Creature were we aloft in Heaven what a poor little point would the Earth be in our eye To God it 's less than nothing and vanity Isa 40. 17. and were we more like God the World would have less both room and esteem in our heart and the greatest and goodliest enjoyments of it especially in compare with God in Christ would be exilia vilia poor little worthless nothings as he saith upon the Text Qui C. à Lapide semel se in Divinitatem immersit animus non nisi Deo Divinis pascitur Were we once as it were swallowed up in God we should not be so immersed in these miry puddles below if fed with this Heavenly Manna we should not surfeit on these Leeks and Onions of Egypt This one Meditation saith Calvin on the Text would abundantly suffice ut mundo renunciantes toti in coelum feramur to make us overlook and despise the World and to have eye and heart up to God and Heaven Were we partakers of the Divine Nature and so up in Heaven with God we should be far above the Earth and Worldly contentments 3. But far higher above Hell in sinful defilements which is the third particular of our worthy deportment answerable to so high a grandeur and exaltation This the words immediately following the Text hold out to us when having said that we are made partakers of the Divine Nature presently telling you wherein that consists and appears he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cum aufugeritis or as Pagnin rendreth it si refugeritis when you have escaped or if you shall flie from the corruption that is in the World through lust with the like speed and earnestness that you would fly from fire sword or pestilence as the word imports it and some interpret it Sin is strong and we are weak and therefore our safety is by flying That is one strong argument for us to fly but this we Fugiendo Victoria Estins now speak of is stronger Are we made partakers of the Divine Nature and
which Patience doth not either receive life from or give life to or both It 's joyned with Faith Heb. 6. 12. Rev. 2. 19. 13. 10. Faith begets Patience Jam. 1. 3. and Patience back again strengthens Faith Fidei fundamentum firmiter munit Cyprian And the like I may say of Hope Sometimes in Scripture Patience seems to be made the fruit of Hope Rom. 8. 25. 1 Thes 1. 3. and sometimes Hope the effect of Patience Rom. 5. 4. 15. 4. And so I might shew of other Graces But that of Cyprian in the general may suffice De unius quidem nominis fonte proficiscitur sed exundantibus venis per multa gloriarum itinera diffunditur This one blessed Fountain spreads it self into many happy streams The patient Man as such believes and hopes is Loving Humble Meek Wise Valiant by it approved to be sincere and trained up to be Heavenly-minded And so of the rest that the Soul that is thus guarded need not fear to be kept in possession How sweetly and fully doth that happy Soul enjoy it self while Patience takes time and by what it suffers opportunity and advantage to exercise all other Graces And whilst it 's suffered to have its perfect work so fully completes our happiness that we are as the Apostle expresseth it Jam. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfect Entire and wanting nothing And sure there is full possession kept where there is nothing wanting And thus Patience doth first as it is a suffering Grace 2. As it is a waiting and expecting Grace So the Husbandman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waits and expects a Crop in his Wait patiently Psal 37. 7. long patience Jam. 5. 7. And so with Christians that sow for Eternity though it be in tears of Affliction yet it 's with patience because with expectance of a better Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we hope for it then with patience we wait for it Rom. 8. 25. Christian Patience though it suffer much yet is full of Hope and thereby full of Heart And so keeps the Soul in life according to that of the Prophet The Just shall live by his faith Hab. 2. 4. and he there speaks of dying Hours Even in them the Heart may live Psal 22. 26. and that it doth as long as the Man hath in him that lively Hope the Apostle speaks of 1 Pet. 1. 3. and in this a Christian's Patience so much exceeds that of the choicest Heathens as his Hope exceeds theirs They sometimes with patience suffered much it may be out of love of Virtue and hope of Applause But he may more patiently suffer more when it 's out of love of Christ and hope of Glory Nothing more exanimates and dispossesseth a Man of himself than Despair makes Cain run wild out of God's presence Gen. 4. And them Rev. 16. 10 11. gnaw their Tongues and blaspheme God like Mad men And he that you read of 2 Kings 6. when he hopes for no relief from God in stead of keeping possession he gives up all for lost is short-winded and will not wait on the Lord any longer But a patient Christian though he sorrows yet it is not as others that have no Hope and here then invert the saying Dum spes est anima est Till he is Hopeless he is not Heartless He keeps possession of his Soul as long as it 's possessed with a lively assurance of an happy close at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschylus was said you know to animate some to patience and courage Sutable to which is that of the Apostle You have heard of the patience of Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have seen what end the Lord made Jam. 5. 11. and his expectation of such an Chap. 19. 25 26 c. end was that which helped him to possess his Soul with such patience And well may the Soul be possessed with that patience now which assures that at last it shall be possessed of Glory It 's through Faith and Patience that some inherited the Promises as the Apostle speaks Heb. 6. 12. Promises are of things to come and therefore patience is put to stay and wait but faints not away in waiting because it 's joyned with Faith and so is assured of inheriting it at last and therefore mean-while keeps the Soul in quiet possession And this I say in these two respects 1. As it 's enabled to suffer much from Man 2. To expect more from God So that what the Apostle said of Charity 1 Cor. 13. 7. that Charity beareth all things endureth all things and withal believeth all things and hopeth all things ver 7. and thereupon in the very next words adds that Charity never faileth may fitly according to the former particulars be applied to Patience Because it 1. Beareth and endureth all things And 2. Believeth and hopeth all things it therefore never faileth nor will suffer the Christian's Heart to fail that the spoiling of his Goods Heb. 10. 34. should come to the spoiling of his Soul Psal 35. 12. but that in greatest Direptions and Depredations he may in patience possess his Soul Which for Application calleth upon us for an earnest endeavour Vse after this Grace and such a due exercise of it that whatever we lose we may be kept in possession of our Souls by it The Apostle's word is strong and very general Let patience have her perfect work that you may be perfect and entire wanting nothing Jam. 1. 4. Some Christians then were forward and quick at the first Assault but when the Battery continued long were too ready to faint and so by giving out in the Race fell short of the Prize For want of patience too soon plucked off the Plaister And so came not to a perfect Cure And therefore the Apostle's advice is that they would but stay that it might have its perfect work and then assures them that it will make them perfect and so entire that when come 〈◊〉 to the worst it will come to a Nec habeo nec careo that even when they have nothing they shall then want nothing Such a perfect and perfecting Grace is this Grace of patience that by its perseverance it sets the Crown upon the head of all other Graces For Omnes virtutes certant sola perserverantia vincit coronatur The Arguments by which the Ancients much commend this Tetullian Cyprian Basilius M. Ephrem Syrus c. Grace to us are many The Example Of God who with much long-sufferance doth not only bear his undutiful Childrens manners Acts 13. 18. but his professed Enemies rebellions and insolencies forbearing to punish them when their sins would enforce him and causing his Sun to shine Justis similiter injustis indiscretas pluvias largiatur Cyprian and his Rain equally to fall on them and on them that are dearest to him insomuch that he suffers because they do not and that even by them too whilst they are ready to think that
Simoniacal chafferings of thee as thou art either a Minister or Christian something akin to Judas selling and the Jews buying of Christ for thirty pieces of Silver and a goodly price wherewith I was prised at of them saith the Lord Zeeh. 11. 13. The Apostle would lift us up to higher thoughts when he calls the Church Officers maintenance not Wages but Honour 1 Tim. 5. 17. to be freely honorably allowed not as a recompense of their Labour but as an honorable testimony of our love and respect not as the price of the Gospel and all that either we mean to give for it or the Ministers should look at in dispensing of it There 's much more that God expects for it from the People and which his Ministers should look at in their administrations of it They are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give the Houshold their Food in due Season 2. The second thing observable is what they are to give expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Food and Nourishment by which Hierom means Cibaria doctrinarum others verbi Sacramentorum pabulum the sacred Food of the Word and Sacraments not excluding either the wholsom Physick of Church-Censures for it's Physick as well as Food which we pray for when we begg our daily Bread Matth. 6. 11. or the due administration of any other of the parts of Church-Government for as Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeds whilst he rules Matth. 2. 6. Kings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we may properly be said to Feed by Governing as well as Teaching In reference to both which Paul in his charge to the Elders of Ephesus calls upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed the Church of God Act. 20. 28. That 's their Task nor can you conceive otherwise if you consider 1. Either the Master of the House his Royal Bounty He would not have his Family starved and therefore takes order that they shall be fed In our Fathers House there 's Bread enough Luke 15. 17. 2. Or his Servant's Office and Duty They are elsewhere stiled Shepherds and a Pastor's work is to feed the Flock Zech. 11. 7. Nurses and they suckle and cherish their Children 1 Thes 2. 7. in the place of Luke parallel to the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stewards whose whole work both here and there is summed up in this comprehensive expression of giving Food to the whole Family And for your quickning herein the Application of this Proclaims the People of God their great need even greater of Vse 1 these Spiritual supplies than any can have of those corporal the fainting-Soul standing in more need to be plied with Promises and Incouragements than the swooning Man with Cordials the careless and foul Sinner of Threats and Admonitions than the foul diseased Body of stronger Purges and the obstiuate Sinner more to be cast out than the gangren'd Member to be cut off all of us as much and more of this Spiritual Food than any than all of us do of our Natural-Food and Job called that necessary Food Job 23. 12. and therefore no wonder if Paul said a necessity is laid upon me and wo unto me if I Preach not the Gospel 1 Cor. 9. 16. God and Nature is not wanting to thee in necessaries Let not Grace suffer thee to be wanting to thy charge in their necessities Christ was willing to bleed that of his Flesh and Bloud he might make the Provisions wilt not thou be willing to be at the Cost though it be of thy Sweat to set them on the Board Let thy People's hungring desires bespeak thy pity It was one of the saddest Notes in the Church's Lamentations that the Children asked Bread and there was none to break it to them Lament 4. 4. Or should their Desires be silent yet let their Wants cry for thy Compassion Cogita de cibo potu animalium tuorum saith Bernard nam esuriunt non potunt they oft are Hungry and yet so weak sullen or shamefaced that they will not or cannot ask nay which is worse inediâ langnent tamen non esuriunt they too oft are half-famished and yet are not an hungry are ready to die not so much for want of Food as of a Stomach as it is with too many of our Flock at this day And therefore in this case if in any if there be any Consolation in Christ if any Comfort of Love if any fellowship of the Spirit if any Bowels and Mercies let our Bowels earn over them Starved Souls will be frightful Ghosts to us when they â—â—d we at last shall stand together to give up our account and to receive our doom Let this make us think of our charge and mind our work It is to give Food to God's Houshold Which calls for a second part of our care that it be indeed Vse 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourishing-Food that we give them If they ask Bread give them not a Stone or if Fish let it not be a Serpent Matth. 7. 9 10. in hard and harsh usages It 's Food not the Poyson of Heresies and corrupt Doctrines or destructive Administrations Your Power is given to Edification 2 Cor. 10. 3. and not to Destruction It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid nourishing Food not the Froth of Airy Notions or our fine-spun high-flown Speculations not the Trash Hay and Stubble of our own Fancies Humors Passions no nor the rarest Flowers of our great Readings and curious Elegancies The Sheep of Christ's Pasture use to feed on more wholsom Herbs whilst they let such Flowers stand by The Word is the immortal Seed that begets us 1 Pet. 1. 23. These too dilute to be prolifical as he of the Philosopher's Books animum non dant quia non habent and the sincere Milk Chap. 2. v. 2. to nourish us From these we can suck nothing but Wind which makes us swell and that 's all What 's the Chaff to the Wheat Jer. 23. 28. It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solid nourishing Bread of Life and therefore away with all such Kickshaws 3. The third thing observable in this second part is that what Matthew here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Food Luke in the parallel place calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demensum their portion of Meat which Agur phraseth though in another sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30. 8. Food convenient for me The same Dispensation will not either for kind or measure sute all There are in God's Family young Babes as well as grown Men. Some sick and weak others healthy and strong some sick of lighter Fevers others of more putrid it may be Hectical or Malignant That which will feed the Child will pine the Man and what 's Food to him that 's healthy may be poyson to the Sick and that which will heal a Whitlow will not cure a Gangrene As therefore God in his greater House of the World hath such both store and choise