sweet Bird mourns when it hath such a stone hung at its leg which keeps it from being upon the wing to which it hath such a natural propensity But the hireling thinks much at the work it self which he hath no inward delight or complacency in and that when not otherwise hindred but by his own wilful averseness and hence it is and from want of an heaven-born inward principle which might naturally mount him thitherward whilst for fear or shame or natural conscience or the like extrinsecal motive he is forced to it all is up the hill and then as weak and unsound bodies climbing up the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they so he pants and blows fast but gets up very slowly and untowardly till at last he tumbles down headlong into deepest gulfs of sin which naturally he delights to swim in and so with Judas goes into his own place Acts 1. 25. 4. From this freedom and delight in natural agents proceeds frequency in their operations That which I delight to do I do often and what is natural is frequent How reiteratedly doth the heart and pulse beat the fountain bubble and one wave in the Sea come on in the neck of another Nature is no slug but like the good housewife is up every morning and afresh resumes her task and perpetuis vicibus turns about her wheel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. James calls it So the sun doth not like Jam. 3. 6. the Persian King or great Mogul to keep state appear abroad but seldom on some high dayes or great Festivals but every morning as the bridegroome cometh out of his chamber and every day Psa 19. 5. repeats his race and for the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Solomon Eccles 1. 6. most elegantly expresseth it it whirleth about continually and returneth again according to his circuits or as Broughton rendreth it the wind whirleth whirleth walketh and into his circuits returneth the wind Nor are the breathings of the Divine spirit less restless and uncessant where he breaths freely God in his own nature is a pure act and therefore continually acting My Father worketh hitherto and I work saith our Saviour John 5. 17. and so doth his spirit too The Divine Nature is continually acting in the government of the world nor is it less operative in the believers heart being in the place before cited a well of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense expressing a continued act of springing and bubbling up and so working out sin as the troubled fountain doth defilement The Divine Nature is continually offering up a judge sacrificium a daily sacrifice to God David morning and evening and at noon Psal 55. 17. even seven times a day Psal 119. 164. Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no rest or relaxation or intermission either in his flesh or spirit 2 Cor. 2. 13. but would spend and be spent in the service of God and his people 2 Cor. 12. As of Baruch Nehem. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. There was much of God and of an heavenly Divine Nature in those worthies who as the heavens were in a perpetual motion And although this height and degree many that are truly godly according to their lower attainments and less participation do not it may be shall not here rise up to till they arrive there where they rest not day and night saying Holy Holy Holy c. yet whereever this Divine life is the man is breathing Rev. 4. 8. and the pulse beating though in some sick fits sometimes too slowly and very weakly even when asleep the heart is waking and Cant. 5. 2. silently working But if on the contrary instead of this frequency such intermitting pulses and Syncope's be frequent the case is very dangerous but if always stone-still or but very seldom and only in some few good moods at a Sacrament or a searching Judgment on our selves or others we faintly move God ward here is dead nature no quickning spirit an ominous Comet that sometimes in an Age appeareth to be gazed on and forebodes some evil no Sun of Righteousness here which ariseth every morning to run his daily course like a mighty man that faints not Which leads to 5. The fifth Particular For Nature as it is frequent and instant in its work so it is also constant nay groweth stronger and quicker towards the end of its motion The stone in its natural motion downward if not hindred stayeth not till it come to its centre and the nearer it cometh to it it moveth the faster This Divine Nature is heavenly and therefore moves amain heaven-ward up the hill and yet finally stops not is a spring of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing or leaping up and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to everlasting life in the place now so often mentioned and which hath helped us in most of these Particulars I deny not but this well by earthly cares and other occasions may for a time be stopped that it floweth not so fully out as the Philistims stopped Abrahams wells with earth but that it did not so dry them up but when Isaac digged them again they gave out their water as formerly Gen. 26. 18. Hindrances and stops from within and without the man of God may have in the way of God but no total intercisions no final Apostasies but when at liberty he mounts up with wings Isa 40. â—1 as an Eagle runneth and is not weary walks and doth not faint And therefore for trial as the clock which for a while goeth right but when weights are taken off stands still and moves not sheweth that it 's not natural but an artificial piece of workmanship so seem we to move never so fast in the ways of God if when outward compulsion and motives cease we stand still or go backward it plainly sheweth that all was but an artifice and nothing of this Divine Nature which as in God is eternal and unchangeable so as it is in his Children as the seed it is begotten of 1 Pet. 1. 23. is incorruptible and immortal But yet in us it may have its stops for a while and partial intermissions as when there is life yet in sickness and fainting fits the puâ—se may be very weak and sometimes intermitted But even in that Case 6. In Nature there is a principle of recovery as Eutychus though Principium as constitutionm so restitutivum taken up dead yet because life was in him came again to himself Act. 20. 9 10 11. The Seed though corrupted under-ground yet at last sprouts out again and the live-spring though for the present defiled with filth cast into it yet by little and little is still working out that pollution and rests not till it hath wrought it self into its former clearness Such falls and defilements may a live Christian a Saint sometimes fall into as David Peter and others but as you read of their falls so
youth is frequently taken with and it were well if some that were more gtown up were wholly freed from But this is one kind of having fellowship with the unfruitful works of darkness and which leads Ephes 5. 11. off from acquaintance with Christ For the Books which for the present we read are wont to leave a tincture and impression upon the spirit of the Reader especially if his judgment be weak as ours in younger years are not very strong And of this make this trial whether when you have been greedy in reading such Books you have thereby any great mind to read the Bible I am sure that when you have been seriously reading it you will have as little delight in reading them as Paul had in the thorn in his flesh when he had before been caught up to Paradise as Hierom saith Ama scientiam scripturarum vitia carnis non amabis 3. All vain and idle studies such were those sciences falsly so called 1 Tim. 6. 20. about Genealogies and questions and those old Wives Fables in the Apostles times answerable to which are our Romanza's too many of our silly Pamphlets and let none be displeased if I add not a few of our Criticks minutiae and argutiae no better than as Elian called some of the great Artists pretty little curious knacks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shallow and light heads take up as Jet doth straws instead of what is more solid and substantial like Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 21. 6. a vanity tossed to and fro of them that seek death very feathers which we break our arm with by throwing them with our whole might make our spirits vain if not profane and so far from helping us to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 2. 7. this substantial knowledge of Christ that many of the plainest and strongest Scripture-proofs of the Doctrine of Christ are attempted to be evaded and enervated by these bold Criticisms 4. All over-bold and curious prying into the Ark of Gods secrets measuring his Counsels by our thoughts and his wisdom in them by our reason which instead of studying to know Christ hath stretched many mens wits into wild and tedious disputes and quite crackt others brains into blasphemy and distraction as men grow mad having their eyes long set open against the Sun This tree of Deut. 29. 29. knowledge a forbidden fruit which yet we have an itch and licorish appetite after whilst by being thankfully content with what Judg. 13. 17 18. God in Scripture reveals of Christ and his will we should be wise to sobriety Rom. 12. 3. But for Gods secrets Eorum fides salutem affert Periculum Inquisitio as Hesychius speaks To which let me add that of Scaliger Nescire velle quae magister maximus te scire non vult erudita inscitia est 1. Let this be the first Caveat in our learning to know Christ that we lay aside these and such like studies that either in their own nature estrange us from him or at least as we handle the matter hinder us in our search after him 2. Let the second Caveat be this that as to this end we must lay aside all unlawful studies so we must take heed that we do not overdo in our studies that are lawful Not that I would have you study them less but Christ more Nor them so much as Christ less And this 1. Either for time in spending it so wholly on them that there 's none left for those duties in which we should more immediately acquaint our selves with Christ Many a close student who hath stinted himself to study so many hours a day hath it may be forgotten to put into the account one half hour to pray and read the Scripture which is such a leaning to our own understanding that we acknowledge not God Prov. 3. 5 6. a proud Atheistical self sufficiency as though of themselves they could study it out by their own Candle whilst they shut their window against the light of Heaven Which therefore God may justly so blast and cross as that Either they never come to attain that knowledge they are so eager upon they had no knowledge that called not upon God Psal 14. 4. Such hardest Students have not always proved the best Scholars but have only studied themselves blind and put out their Eyes by their own Candle light Or if often they prove Scholars it 's as often that of all others they are furthest off from being Christs Disciples It hath been no news in the World both in present and former times to find greatest Scholars greatest Atheists The wisest of the World by their wisdom knew not God 1 Cor. 1. 21. The Creature terminated their sight which should have been a transparent glass in and through which they should have seen God and so by poring on it they lost him even there where he was to be found when our other studies so wholly take up our time that our addresses to Christ are either wholly excluded or curtailed he who is thereby so much undervalued cannot but be very much offended It 's a sad story that you read of Origen who in his Lamentation confesseth that he fell into Satan's Snare by his not saying out his Prayers Do not therefore so over-study other matters that Christ be wronged in point of time 2. Nor in point of intention of mind and heart by being eager on them but remiss toward him wearing out the body and beating our brains in boulting out some nice subtilty or knotty difficulty in other Arts and mean while never know what Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourteenth verse of this Chapter means never acquainted with that giving all diligence which the Apostle Peter calls for in clearing up our interest in Christ and making our Calling and Election sure Solomon indeed would have thee whatever in thy ordinary calling thy hand finds to do that thou do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy might but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All thy might Moses would have thee reserve for God as his due Deut. 6. 5. Such Holocausts are God's Royalty only Such an one David offered to God 2 Sam. 6. 14. where it 's said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that both in their rise signify strength and duplicated words to express his double diligence and earnestness putting out all his strength when it is before the Lord according to the Apostles general injunction though we should not be slothful in any other service yet we should be then especially fervent in spirit when it is in serving the Lord. Rom. 12. 12. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might justly challenge an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our diligence to be as much more intent in studying of him as the contemplation and knowledge of him exceeds both in its sublime excellency and profitableness all other speculations However it would be well if we did
am that I am Exod. 3. 14. many blessed and Divine Truths that expression may hold out unto us I am hath sent me unto you But what is that I am or what art thou why he as it were subscribes a blank and bids you write what you by faith and according to the promise would have him to be or what you stand in need of him to be to you He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 11. He is All to your faith and wants And yet nothing or stands in need of nothing out of himself I am that I am Logick Rules do not circumscribe God nor should our Reason An Identical predication is not here absurd but most Divine Nothing is in God out of his Essence Totus Deus est tota Essentia All in God is only Essence and All Essence so that have we but Him in Him we have all things But to pass by these and such other as may be added to my present purpose from thence I observe what I am now treating of Col. 3. 11. omnibus instar omnium super omnia That in Christ who there spake to Moses there is a substantial reality for the supply and that in solidum of all the wants of the Israel of God I am The Verb Substantive expresseth how substantial and real he is that as God he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference there is between Entity and Reality let the Metaphysicians dispute but our more Divine Metaphysicks assure us that both meet in our Saviour that there is a real substantial Being in him and that as he gave all things at first their natural being so he is the fountain of all spiritual being to his people and that is no less but more real because spiritual as we shall see hereafter Here Ens Vnum verum bonum convertuntur There is a real true being and goodness and all in one Christ and all this infinitely transcending whatever is in the Creature He is and had been in himself God blessed for ever although he had never by any operation or other manifestation of himself made it known to the Creature In Himself He is a most Real and substantial Being And the more real because spiritual in this I speak Reason Reas 2 and Divinity which every rational but especially every spiritual man fully assents to but quite cross and contrary to the gross apprehensions and carnal lusts of dull ignorant sensual brutish men who are of the Sadducees Religion who held that there is neither Angel nor Spirit because they can see neither Acts 23. 8. and of Thomas his belief who unless he might see in Christ's hands the print of the nails and thrust his hand into his side would not believe John 20. 25. nor can they any thing no not of God and Christ but what sense can see or sensuality relish Like lips like Lettice as grosser bodies feed heartiliest on grosser food and would be pined with dainties and relish that drink best that is thick and strong and heady Of these I shall again speak a little in the Application But for the present on the contrary to those that are drawn off from these more gross Lees and dregs either by more refined natural speculation or spiritualizing grace this gross corporeity hath more of matter and so of Potentiality and less of Entity But the more spiritual any thing is the more of form it hath and so more of essence and activity nay a more likeness and nearer approximation to God who is a spirit John 4. 24. and therefore the more spiritual any thing is the more Reality and Being there is in it because more likeness to God who is the most perfect and supreme being and therefore the Exemplar of all others I say the more spiritual the more real and therefore whatsoever grosser heads and hearts think yet the two most spiritual things that we as men and as Christians are capable of and they are learning and grace are the greatest realities and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth substance Essence or Being is in the Old Testament often put for Wisdom Job 6. 13. 12. 17. 26. 3. Prov. 3. 21 8. 14. Micah 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew our Translations render the man of wisdom and therefore well may Jesus Christ the Essential Wisdom of the Father and that saving Wisdom which we have by him be here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance or id quod est as Junius translates it because so much the more substantial as it is spiritual And this first in themselves 2. But so also in their effects and operations for so your rule is Prout se res habet in esse ità in operari and è converso such as the effect is such is the cause also when it worketh per se and from its own nature so that if fire really heateth other things we may safely conclude that it is hot in it self and accordingly if Christ and his Grace put forth real operations on and in us they must be greater realities in themselves Faith is no fancy but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11. 1. gives a real spiritual subsistence to things that are not a subsistence and firm footing to a believer who as to all other props and supports is utterly sinking Nor are his hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Spiders Web or giving Job 8. 14. 11. 20. up the Ghost as some others are called poor thin conceipts and notions No. They are as an Anchor sure and stedfast Hebr. 6. 19. at which he rideth safely when others are over-whelmed Nor is his Love an empty Complement with a Depart in peace be you warmed and filled c. James 2. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that labour of it which the Scripture speaks of 1 Thes 1. 3. Hebr. 6. 10. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it by which faith is actuated Gal. 5. 6. sheweth that it is in deed and in truth 1 John 3. 18. The Imputation of Christ's righteousness to us in Justification is not putative or putatitious as some of us lisp and the Papists speak it out But an Imprison'd Debtour would not so judge of the imputation of his friends payment made over to him It 's no dream when with Peter Acts 12. 9 10. now fully awake he seeth the prison doors opened and himself set at liberty He will say because he finds it to be a happy reality And so doth every pardoned sinner when he findeth sin pardoned person accepted a reconciled Father smiling and the Comforter witnessing his peace he cannot but with much comfort and thankfulness say that these are greatest realities Indeed Justification is a Relative Grace and we are wont to say that Relationes sunt minimae Entitatis but where both Termini and Fundamentum are real as Chemnitius sheweth it to be so here though Bellarmine laugh at it with scorn yet a true
say to his sons Why do you look one upon another get you down and buy for us that we may live and not dye Gen. 42. 1 2. And why then should we look here and there and like fools have our eyes in the ends of the earth to find out other vanities when Pro. 17. 24. did we but lift up our eyes and hearts to heaven we might both see and get that which will make us like the God of heaven I say not therefore as Jacob there of Egypt Get you down thither but get we up hither though it be with Jonathan and his Armour-bearer on our hands and keens with humblest prayers and earnestest endeavours though as with them up sharpest rocks through greatest difficulties and dangers But is it possible that a child of wrath by nature may become a Son of God and by Grace be partaker of the Divine Nature One in himself so much the Beast and the Devil be made like the blessed God And so I that am so vile and sinful may I become holy as he is holy perfect as my heavenly Father is perfect Then sure the happiness of it would not be more inconceivable than our neglect of it unexcusable Let us therefore up and be doing 1 Chron. 22. 16. 3. And this yet the rather upon consideration of what others even Heathens have attempted in this kind and when they have been so mantling the wing this way let them shame us if we take not a further and an higher flight How doth Plato up and down define the chiefest good of man to consist in a full conformity to God! and what a noise do they make with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their being God-like whilest they lived and Deifiâ—d when dead Oh that what we read in their Books we might find in our hearts and others may see in our lives that we might really be and do what they talked of At least for shame let us exceed what they did or could attain to whilst we do so much exceed them both for pattern and principle 1. Our pattern is more fair and our Copy far more clearly and legibly written before us in the word of truth than theirs in the dim light of nature It did more darkly discover to them the footsteps of God that by following him therein they might grope after an Vnknown God and so they fumbled about a poor conformity Act. 17. 23 27. 2 Pet. 1. 19. to him But upon us the day hath dawned and the day-star is risen in our hearts and the Sun of righteousness shineth forth which hath more fully discovered to us the image and nature of God in the face of Jesus Christ unvailed and clearly discovered to us in the glass and bright beams of the Gospel the Deity in its nature persons and properties evidently manifested nor ever could the holiness justice power truth and mercy of God be more fully declared than they are by Christ and as they are held forth in the Gospel In Christ God is manifested in the flâ—sh He being 1 Tim. 3. 16. Heb. 1. 3. â—ol 2. 9. the Brightness of His Father's glory and the express Image of his Person in whom the fulness of the Godhead dwelt bodily and all grace which is this Divine nature in the Text emâ—nently and without measure for our participation imitation So that our better Abimelech our King and Father in his grace and life saith to us all as the other Abimelech did to his followers Judg. 9. 48. What ye have seen me do make haste and do like me The word was made flesh and dwelt among us that we might at a nearer John 1. 14. view behold his glory full of grace and truth and walkt among us on purpose that we should follow his steps In a word he being 1 Pet. 2. 21. God took upon him the nature and was made in the likeness of man that the like mind might be in us and that whilst Phil. 2. 7. 5. we have such a perfect pattern so near our eye according to our measure in likeness and conformity we might be made partakers of the divine nature And if the rich man thought that one coming from the dead would work so great matters with his brethren Luke 16. 30. what a transformation in our hearts and lives should Christ make who for this very purpose came down from heaven Our pattern in Christ is very fair And it very openly and clearly held out to us in the Gospel Whether by Christs own ministry he being the only begotten Son in his Fathers bosom could best declare him John 1. 18. And should we only consider his sermon on the Mount in the 5 6 7. Chapters of S. Matthew we may understand so much of God's nature and will that were our hearts and lives answerable we should therein very much partake of the Divine nature and in our measure be perfect as our Father who is in heaven is perfect as our Saviour there speaks Matth. 5. 48. Or should we consider the Gospel of Christ as dispensed in the writings or preachings of his Apostles or other servants Paul in the general speaks very full to our purpose 2 Cor. 3. 18. that we all with open face as in a glass beholding the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord. In which Text every clause is very strong and emphatical We all not only Apostles and Ministers as some would expound it but all true Christians for they are not only such as we call Divines that are made partakers of the Divine nature With open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not through Moses his darker veils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding the glory of God that is the glorious nature wisdom justice and mercy of God most fully and perfectly expressed and exposed and manifested in Christ And accordingly most clearly reflected and held forth in the glass and most clear mirrour of the Gospel This ex parte objecti medii But what ex parte subjecti is or should be the effect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are or at least God expecteth that we should be changed into the very same image not only there to see and behold him but so as to represent him in speculo repraesentantes as Erasmus translateth it and so are transfigured into the same likeness tanquam secundariae quaedam imagines as Beza well expresseth it And that from glory to glory that is not only from one degree of glorious grace to another as most interpreters expound Beza Lapide it but as some add from the glory that is in God and Christ from this reflexion of it to a proportionable glory according to our manner and measure communicated to us by it And all this as by the spirit of the Lord that is so really and gloriously that nothing but the all powerful
spirit of God could effect it for so that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As by the spirit of the Lord signifieth causam congruam dignam tantae transformationis as C. à Lapide rightly observeth All cometh to this and all fully to my present purpose That now when God is in Christ so fully as I may say exhibited and exposed to our view and in the Gospel so clearly manifested and held forth to us He expecteth and where grace prevaileth he thereby effecteth such a change and transformation that we are not like our former selves but are molded into his likeness and having laid aside our corrupt nature we are made partakers of his Divine Nature This is or should be according to Paul's doctrine there the effect of the Gospel and as Calvin observeth upon my Text according to Peter's doctrine here when he saith that the exceeding great and precious Gospel-promises are given to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by them we should be partakers of the Divine Nature He telleth us this is the end of the Gospel Notemus hunc esse Evangelii finem ut aliquando Deo conformes reddamur id verò est quasi Deificari that at last we may be conformable to God which is as it were to be Deified or as our Apostle phraseth it to be made partakers of the Divine Nature Which whilst we are so plentifully partakers of the Gospel we should be exceedingly ashamed of that we so far fall short of it which yet the very Heathens so much aspired to who fell so short of us as thus in pattern so 2. In principle for as our pattern is more clear so our principle is more high This conformity to God in true Christians you heard from 2 Cor. 3. 18 is from the spirit of the Lord whilst by the spirit of Christ inlightning and regenerating we are renewed after the Image of God Col. 3. 10. As also from faith in Christ laying hold of thâ—se exceeding great and precious promises of the Gospel and on Christ in them from whose fulness alone God would have us receive grace for grace grace in us answerable and conformable to grace in him and so to be partakers of the Divine Nature Now this faith these promises this Christ and this spirit of Christ those Heathens and their most â—â—â—limate Philosophers were utter strangers to him they knew not to him by faith they went not nay out of themselves they went not but to their Philosophical moral considerations and their purgative vertues to which they ever joyned their heathenish idolatries and superstitious lustrations and sacrifices With Porphyrie to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charms and sorceries as utterly inconsistent with the Divine nature as the true God is contrary to a vain idol and therefore it is no wonder that it was so wofully deformed a deiformity which they arrived at how trimly soever their admirers do trim it up and turkess it And therefore when there is so much more light and power in the Gospel when our both pattern and principle so far every way exceed theirs Surely God cannot but expect that it should be another-kins likeness to him that we should attain to than what they arrived at And on the contrary let us sadly think what a shame it is to us and to the Gospel too that when there is so much of God in it there should be so little in us who profess it That when we read David's Psalms and the other Prophets writings in the old Testament we should find so much light and life that they both breath and express so much of God in them and we so little so that in truth although as Eusebius observeth they were not called yet indeed they were the true Christians and many of us are really as much without God as we are strangers from that Commonwealth of Israel Especially that even Heathens should herein exceed us that they should so honourably speak of that God whom we so blaspheme that they should express more of God by the twilight of nature than we in the sun-shine of the Gospel that Erasmus should so hardly forbear to pray to Socrates as a Saint whilst many who are named Christians may without breach of charity be called Atheists that any of us should have upon us such black marks of the Devil when on many of them we may discover though ruder yet very lovely characters and lineaments by the help only of their natural Divinity of the Divine nature which we who have better means in all reason should be more possessed of SERMON XX. ON 2 PET. 1. 4. AND should it be here asked what those means are which Quest we should make use of whereby to attain to this high honour and happiness I must answer that all that we of our selves can do as to any Ans inward worth or efficacy operative of so great an effect is just nothing We that can do nothing to make our selves men surely can do as little to make our selves men of God can less concur to the producing of this Divine nature than we did to our humane both are a Creation and therefore the work of God only but yet so as we are to make our addresses to him for the one now that we have a natural being which we could not for the other when he had none And here as the Divine nature essentially considered in God is common to all thâ—â—hree persons so this communicated symbolical Divine nature in us is the common work of them all and therefore to them all we are to make our applications for it 1. To God the Father who as he is Fons Deitatis and communicates Means that Divine nature to the Son and the spirit so he is Fons Gratiae and through the Son by the Spirit imparts this Divine nature to all his children It was his breath that breathed into Adam at first that soul in which especially was his image and it must be his breathing still that must breath into our hearts that divine grace in which consists that his image renewed and this Divine nature God our Creatour is the Author of this new Creature And here the means of it on our parts is by humble and earnest prayer to breath after him for it as the dying man gaspeth for breath that is going away or rather as the dry earth gapeth for heavens rain and influence which it wanteth and so in this systole and diastole upon the out-breathing of our souls and desires followeth in God's way the breathing in of this Divine breath of life the quickning spirit by which we are made spiritual living souls In this case it was said of Saul Behold he prayeth Acts 9. 11. For although it be true that the prayers of the wicked whilst they purpose to go on in sin are an abomination to the Lord Prov. 28. 9. And as true that the prayer
29. 2. yea a Majesty and that 's more Thus by Faith the Elders received a good Report Heb. 11. 2. And by true saving Wisdome Solomon assureth us we shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint a Crown of Glory as ours read it Prov. 4. 9. Every particular Grace is part of a Christians Beauty But as they use to say Pulchritudo non est partis sed compositi so the perfection of Beauty ariseth from all Graces and a Perfetion in all Which though we cannot here attain to yet if we strive after it what we can we shall surely procure either love or reverence If the Amiableness of Holiness will not allure the Majesty of it will daunt the proudest Scorner and why may it not allure the most obstinate seeing it wins Grace in God's Eyes and therefore may justly challenge it in ours And here now I might open such a Cabinet of precious Jewels I mean so many several Graces as were they put on and worn by us would so beautify every part of a Christian that you should not see a Mordecai riding on Ahasuerus Horse with his Imperial Robes and Crown or another Joseph with Pharaoh's Ring on his Hand and a Chain of Gold about his Neck with the People bowing the Knee and crying Abrek but a Man of God partaker of the Divine Nature and well-nigh already glorified and so both himself and his profession glorious in the Eyes of God and Angels But all these curious pieces I have not now leisure to view many of them you may in the following Chapters of this Epistle I shall content my self with two which the Apostle unfolds in the latter part of this Verse in which he useth a Metaphor taken from an Army in which two things are required for the comeliness and safeguard of it Unity amongst themselves and Valour in beating back the adversary Proportionable to which two things he telleth us will become us in our warfare 1. Mutual Love that you stand fast in one Spirit with one Mind 2. Constancy and perseverance in the Profession of the Truth striving together for the Faith of the Gospel In the first place therefore for Love and Unity How well it sutes with the Gospel we may conceive in that it 's called the Gospel of Peace Ephes 6. 15. And therefore agreeth not with our Heart-burnings and Dissensions Brings us glad tidings of our reconciliation with God and therefore as Joseph to his Brethren bids us take heed we fall not out by the way Thus we see it fits well and would it not be as comely as fitting Yes surely And therefore our Saviour makes one part of his Spouses Beauty that her Teeth are like a Flock of Sheep whereof every one beareth Twins as well to express Love as Fruitfulness And was it not this true-hearted Love in having all things common in continuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in the Temple in eating their Meat with gladness and in singleness of Heart and the like which made those first Christians Acts 2. 46 47 have favour with all the people that because the multitude of them that believed were of one Heart and one Soul therefore great Grace was upon them all Acts 4. 32 33 And the same believe it would be upon us all if we as they according to the Apostle's Exhortation here would now stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Spirit that is having one and the same spirit of Grace dwelling in us and thence with one Mind Will and Affection or in one Spirit as some expound it in one Judgment not one Paul and another Apollos not some Lutherans and others Calvinists not some Remonstrants and others Contra-Remonstrants but all of one mind in Christ for as they use to say of an unnatural Birth that hath two Heads if it have but one Heart though it be to be taken for one Man yet it is a Monster So as long as we have one Heart and agreeing in the main we may grow up into one Man yet if as many Heads there be so many Opinions and Judgments it will be if not unnatural and monstrous yet I am sure ungracious and unseemly For we should stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one Soul and loving affection to each other without hatred and variance and strife and seditions in the Bowels of Mercy and meekness and tender affection forbearing and forgiving one another as God for Christ's sake hath forgiven us which if we did and were thus knit together in Judgment and Affection how much it would adorn and advantage the Gospel I say not because I cannot sufficiently Yet this I can that however bodily and outward comliness may be called as it is Concors discordia amica inimicitia yet in this inward and spiritual Beauty Plato's Divinity is again true that makes Vnum and Pulchrum the same a chief part of it consisting in this Holy Unity and Uniformity 2. Which adds strength likewise to that other Grace of constancy and Perseverance in the Profession of the Truth when we do not only stand together but stand fast and fight for the Faith of the Gospel as our Apostle addeth Which how answerable it is likewise to the Gospel this only were sufficient to manifest in that it shews what Christ endured for us and therefore may justly call on us to indure something for him and truly if it bring to us the sure mercies of David we should not be answerable to it if we should prove Flinchers If it be an everlasting Gospel Revel 14. 6. It would be very unfit that we should be like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. 21. which for a while believe and in time of tentation fall away Nor can we more dishonour the Gospel than if by falling off in harder times we proclaim to the World that we find not so much good in it as at first we thought for as on the contrary we cannot otherwise bring more credit to it than whilst we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take part and happy afflictions in which we have such a blessed Partner with the Gospel in its afflictions as the Apostle's phrase is 2 Tim. 1. 8. we let all Men know that we indeed account it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good News which we will willingly dye for This is that for which Justin Martyr and Eusebius for the honour of Christ set him before the chiefest of the Heathen Philosophers that he had so many thousands ambitious of shedding their Blood in the defence of his Cause and Gospel which none of them could say of their followers Yea this Glory reflects upon our selves likewise So Peter assures us that if we be reproached for the Name of Christ a Spirit of Glory remains upon us 1 Pet. 4. 14. yea though we dye for it yet Stephens Face will even then shine as an Angel's So that however some indeed like our nice Dames that would 〈◊〉 〈◊〉
and Ability Yes but in the very next words with the same Breath he tells you whence his Bow had such a back of Steel It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was all in and from Christ that strengthened or enabled him In which Expression take notice of this multiplied Emphasis 1. It 's not I but Christ 2. Quoad potentiam for the Power Faculty and Ability of it It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the cause of my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's his Power that works in me this Ability 3. Quoad actum for the Act or my actual exerting and putting forth this Ability it 's again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's from his actual Influence by which he actually strengtheneth me 4. Quoad continuationem for the continuation of it it 's still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Participle expresseth a continued Act it 's from Christ still enabling me for should he leave off never so little I should presently stand still and do nothing And lastly it 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only a lighter outward touch but an inward enacting and enabling as from a Vital Principle which David phraseth by God's strengthening him with strength in his Soul Psal 138. 3. And Paul by being strengthned with Might by the Spirit in the inward Man Ephes 3. 16. All this our Apostle feels and acknowledges that he hath need of from Christ in his living to him and acting for him as being very sensible of the truth of what he before had said Ephes 1. 19. that it 's no less than the exceeding greatness of his Power according to the working of his mighty Power which is to us-ward who believe The Expression according to our Translation is most full But the Greek far more Emphatical which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Piscator observeth and admireth a wonderful heaping up of very many most Significant and Emphatical words and all too few to express that unconceiveable Greatness of God's Power which we need and he puts forth in his People It is 1. The Power of God 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greatness of that Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The excess of that Greatness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 4. The Energie or effectual Working of all And all this every faithful Soul finds and feels it hath need of from Christ to any spiritual vital operation and therefore accounteth the Motto of the Spider if applied hither to have deadly Poyson in it Ego debeo nulli No It oweth all to Christ and judgeth that a most profane and blasphemous saying of Mezentius Dextra mihi Deus My Right-hand Aenead 10. is my God Oh! no but on the contrary my God is my Right-hand my Christ is my Strength my Life my All I depend for all upon Him I receive all from Him my Head Root Life * Col. 3. 4. 1 John 5. 12. John 6. 53. Deut. 30. 20. the Strength of my Life Psal 27. 1. The Fountain of Life Psal 36. 9. which if by my sin obstructed and intercepted from me I can do nothing am nothing but dead dry empty as some Allegorize that of the Psalmist Psal 74. 15. If thou dividest the Fountain and the Floud then thou driest up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the fullest and mightiest Rivers As Jordan Josh 3. 13. 16. 2. Christ is a Christian's Life as the Causa exemplaris as the Sampler and Pattern which as you use to say to the very Life he desires and endeavours in his Life to imitate and express so as it may both be like him and beseem him Christ is my Life when in my Life I am not a Counterfeit but as it were a lively Picture of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christ or according to Christ is formed in him Gal. 4. 19. Christ as the Apostle's phrase is Col. 2. 8. As a dead Parent may be said to live in his Child that is like him and Christ in us when we live after his Example 1. When as I said we imitate him and follow his steps as the Apostle speaketh 1 Pet. 2. 21. he speaks there of like-patient Suffering which Paul calls the filling up of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what was behind of the Sufferings of Christ Not of Christ personal for Satisfaction but of Christ Mystical for Edification and so from our Union with him and Assimilation to Him our Afflictions are called Christ's Christ is as it were seen suffering in us and so in our Christian Christ-like walking Christ is seen walking and working and living in us that when some say Lo here is Christ in this way Mat. 24. 23. and others say Loe here it Christ in another it may be truly said of us Lo here is Christ indeed where is to be seen so much of Christ and when Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitations and Transcripts of Christ's Holiness and Humility and Love and Meekness c. when I say we thus imitate Him 2. And thereby lively express Him shewing forth not our own When the Life of Christ is manifested in us 2 Cor. 4. 11. weakness and corruptions but his Virtues and Praises 1 Pet. 2. 9. And this especially when our former Customs or natural Tempers are or have been more unlike and cross and contrary to Christ proud froward malicious revengeful c. If now such a former sinful self disappear and in stead thereof on the quite contrary more of Christ look out in our or rather his Humility Meekness and Love truly then Christ more eminenly is our Life when He looks out so much in our Lives and liveth more in us than we in our selves that the World may know what Christ is whom they do not see by beholding what we are and do whom they do see that He is Holy and Harmless Heb. 7. 26. and separate from Sinners by finding us so Christ is then our Life when in our life we thus imitate and express Him And 3. Thereby thirdly Take care so to live as may be worthy of Him Phil. 1. 27. may become and beseem Him be a Praise and Honour to Him and so what the Apostle 1 Pet. 2. 9. saith of the Faithful who are like to Christ living Stones ver 5. as He is ver 4. that they shew forth his Virtues The Syriack whom our English follow renders it His Praises the Son of Righteousness shining out gloriously as reflected on the lives and graces of his Servants Whereas on the contrary for professed Christians to live viciously and scandalously whereby he is dishonoured and his Name blasphemed Rom. 2. 24. as the Apostle said in another case this is not to eat the Lord's Supper 1 Cor. 11. 20. so truly this is not to live the Life of Christ or Christ to live in us this is not that Christ which the
live to our selves but to think and designe how we may live and be subservient therein to Christ His Interest should direct determine subordinate and qualify all As the Box smells of the Musk that is in it so should all our designs and undertakings of Christ and as the Artery goeth along with the Vein so should Christ with whatever our warmest Life-Bloud runneth in and therefore our thoughts should run much in this Channel Jacob said to Laban thou knowest how I have served thee but when shall I provide for my own House Gen. 30. 29 30. I have lived thus long and thus much to my self but how much mean while to Christ By all these Employments and Attainments I have exalted my self but have they been as so many under-steps to lift up Christ the more and me nearer to him I have other ways gained so much and so much but how much or rather how little have I gained to my Lord and Master by them This were a right Anagogical Sense and Interpretation of our Lives and Actions And thus to live were Christ whilst we reduce and subordinate all to him 3. And this if with all diligence and seriousness earnestness and liveliness for we do not loiter it when we labour for Life Then Skin for Skin and all that a Man hath will be give for it Job 2. 4. And so when Moses told Israel that their obedience to God's Commands was not a vain thing but it was their Life as much as their Life was worth he thinks he hath cause to bid them set their hearts to it with all seriousness Deut. 32. 46 47. and indeed Life is active and lively I am sure a Christian 's should be so if Christ be his Life for 〈◊〉 was not idle but still in his Fathers business ever going up and down doing good and Paul who Act. 10. 38. laboured as he said that the Life of Christ might be manifested in him how active and serious and unweariable was he in Christ's 2 Cor. 4. 11. service He in another sense said to the Corinthians so then Death worketh in us but Life in you but it was Ironically for v. 12. he was very far from being a dead-hearted Servant No the Life of Christ was excedingly operative in him according to that Colos 1. 29. in which almost every word hath a quick Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto I also labour and the word signifieth a cutting labour striving against Dangers and difficulties as the Actors in the Olympick Games with all contention and earnestness yea this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum efficacem illam vim according to the Energy and most effectual power and efficacy and that of Christ which wrought in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potenter mightily I thus to live was Christ when Christ and his Spirit thus effectually and mightily lived and wrought in him and the like he called for in others not to be slothful in service but fervent in Spirit whilst they served the Lord Rom. 12. 11. For on the contrary nothing almost is so unlike yea and contrary to Life especially the Life of Christ than a dull listless Dead-heartedness a cold benummed Frozenness or an indifferent Lukewarmness in service unworthy and falling short of that animi presentia and vigour of Spirit which was found in Heathen Worthies as in him who said se malle mortuum esse quam Curius Dentatatus non vivere that he had rather dye out-right and be dead than to be dull and rather not to live at all than not to be lively for which Drones and Dullards the Pythagoreans would have prepared a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore how much more unworthy is it for Christians who pretend to the Life of Christ whilst they say Christ is their Life to be either all amort Nabal-like through Dejections or to be dull and dead through the Lethargy of Spiritual Sloth Listlesness and Negligence to be as the Scripture speaketh either dull of hearing Heb. 5. 11. when we should be swift to hear James 1. 19. slow of heart to believe Luk. 24. 25. when we should receive the Word as they Act. 2. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladly or as the more noble-spirited Bereans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readiness of mind Acts 17. 11. when the work of Christ is a weariness to us and we puff at it as Matth. 11. 30. 1 John 5. 3. under a burden Mal. 1. 13. when Christ's Yoke should be easy to us and his Burden light and no command of his grievous In a word when what is said of the wanton Widow in regard of her 1 Tim. 5. 6. wantonness may be said of us for our sloth and negligence that we are dead whilst we live But is not this to seek the living among the dead Or is the Life of Christ in this deadness whilst we thus present God with dead Hearts dead Prayers and Services Is this as the Apostle requireth to offer to him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. living Sacrifice Thus to live is it Christ Or expresseth it any thing of the Life of Christ whom the Scripture calls a quickning 1 Cor. 15. 45. Spirit not only at the last day to raise up our dead Bodies but now also by his Grace and Spirit to enliven our dead Hearts Is this any partaking of the Divine Nature which is a pure Act to be thus restive Sure those that come nearer to it give another kind of resemblance of it The Heavens in their unwearied motion and the Sun that like a mighty Man rejoyceth to run his Psal 19. 5. Race the glorious Cherubims whose pictures God would have made in his Temple delighting in them as Stella observeth as Emblems maximae velocitatis of greatest swiftness and chearfulness in his Service as also the Seraphims of burning Zeal who in Isaiah's Vision are described to have six Wings to shew saith Isa 6. 2. Cornelius a Lapide that vere obediens est totus alatus and are there said both to stand and fly to signify as he addeth that Deo adstare volare est that to stand before God as his Servants is speedily and chearfully to fly at his Commands But to come lower to them in a lower Orb who dwell in dull and heavier Houses of Clay yet if the Spirit and Life of Christ dwell there especially if with some more freedom Paul often expresses his Course by the metaphor of running which expresseth speed and earnestness and David 2 Sam. 6. 14. 16. danceth before 1 Cor. 9. 26. Gal. 2. 2. 2 Tim. 4. 7. the Ark which manifesteth his chearfulness but the words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words not so usual and one of them in formâ duplicatâ to hold forth David's extraordinary and double vigour in that Service and which signify intense strength and seriousness and therefore translated Saltabat