material Body of Christ and so become Christiferi and Christo concorporei Christ being concorporated with them as the food is with the body for so they will expound those words of our Saviour John 6. 56. He that cateth my flesh and drinketh my blood dwelleth in me and I in him But although in the due receiving of that Sacrament we spiritually by faith are made partakers of whole Christ and so far as saving grace is conveyed to us in the use of it we may be truly said by it as by other Ordinances to be made partakers of that which the Apostle here calleth the Divine Nature yet 1. He speaketh more generally of it here than to be restrained to the effect only of that Sacrament 2. And more spiritually than to understand any such gross absurd and blasphemous commixture and concorporation of Christ's Body with ours so as to be this partaking of the Divine nature 3. Others therefore more rightly and properly interpret it in reference to the Holy Ghost and so C. à Lapide saith we are made partakers of the Divine nature not only accidentaliter as we are by the spirit of God and the work of his grace indued with Divine Qualities and Graces wherein especially the image of God consists and so by those Divine Lineaments drawn by the finger of God which are a shadowy representation of his glorious being and holiness we are made conformable to him and as Children like unto our Heavenly Father But he would have it also understood substantialiter that we Bonavent 1. Sent. dist 14. a. 2. q. 1. Thom. p. 1. q. 43. ar 3. 6. Vasquez Valent Suarez de Deo c. l. 12. c. 5. n. 11 12. are substantially also made partakers of the Divine nature in that the very person of the Holy Ghost is united to us and dwelleth in us as in his Temple substantially and personally novo modo and so in a manner deifieth us This he proveth out of others of their Authors Nor do I deny but that some of our own * Mr. Downham Mr. Cotton Vt in perfectis sima amicitiâ necessaria est amici praesentia Divines though I know none of them that expounds this Text of it do yet hold that not only the grace but even the person of the Holy Ghost is in an especial manner in Believers who is therefore as they conceive said to be given to them 1 John 3. 24. 4. 13. Rom. 5. 5. to be and to dwell and to abide in them John 14. 16 17. 1 Cor. 6. 19. and such like But although I fully believe these Scriptures and therefore subscribe to what Lombard lib. 1. dist 14. proveth out of Antiquity that the Holy Ghost himself is given to and dwelleth in believers yet as concerning that novus modus which they speak of I must confess my own ignorance as not knowing how the Holy Ghost being God and so in his Essence substance and person alike every where should in that respect be more present in believers than elsewhere but only in a more gracious and glorious presence of manifestation of himself to them and operation in them unless they would have the third person hypostatically united to believers as Christ's humanity was to the second person which Lapide's words seem something to sound like to when he saith that the Holy Ghost personally dwells in the righteous Soul which I suppose he meant not of a personal union but only an union of persons of the person of the Holy Ghost dwelling there not as though it were so personally that the spirit and the believing Soul were one person as it was with Christ's humanity in its hypostatical union with the second person of the Blessed Trinity which yet he there compareth this to and to my apprehension doth but nicely distinguish it from it whilst in that personal Union in Christ of the second person with the humanity he makes the bond and tye to be modus substantialis but in this personal Union of the third person with a believer the tie is grace as a quality But I leave these niceties which many a gracious Soul in which the Holy Ghost dwells by his grace cannot conceive and therefore troubleth not it self with It 's sufficient for my present purpose that he confesseth this grace of the spirit to be the medium vinculum causa of this personal indwelling of the spirit in us and therefore it is that as the spirit by his grace dwelleth in us we are made partakers of the Divine nature And this fitly leads me to that which undoubtedly and if not only yet is most fully and properly intended and held out by this Expression Partakers therefore we are of the Divine Nature See Forbes of justification Cap. 8. p. 23 24 25. Id praestant Christi beneficia illud maximè quod sumus filii Dei See Bellarmin de justific l. 2. c. 5. Quomodo autem c. 1. In and by the grace of Adoption and Sonship for by Adoption being called to the fellowship of Christ in his Sonship what he is by nature we are made by grace viz. the Sons of God and so Christs father is our father and his spirit our spirit and consequently the nature of all three being but one is in this relative sense communicated to us we as Sons having our subsistence from the Son who is one with the Father and we in our manner and measure one with them both even the Children of God and so partakers of the Divine Nature So Athanasius * Orat. 4. contr Arrium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being partakers of the Son of God members of his body of his flesh and of his bones as the Apostle expresseth it Ephes 5. 30. we become thereby partakers of God and of this he addeth this Text is to be understood But as we are the Sons of God upon a double Title both of Adoption and Regeneration for whom he adopts to be Sons John 1. 12. he begets as Sons v. 13. so we are made partakers of the Divine nature upon a double interest as relative in adoption so 2. Positive and inherent in Regeneration and it carried on in sanctification and this I conceive here especially understood So Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 4â— Deiformes effecti Cyprian de singul Cleric Deiformi conversatione Idem de unctione Chrismatis S. 3 Deifico studio Idem de aleatoribus S. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 1. de lib. arbitrio Vt in his nos filios ejus veréque Deos praestemus Bucer in Rom. 2. Concil 2. pag. 120. Calvin Beza Piscator Lapide Amesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are made partakers of the Divine nature by partaking of the Holy Spirit as Athanasius in another place expressâ—th it de S. Trinit dialog Tom. 2. p. 164. whilest by the operation of the Divine Spirit in heart and life we are made like God in the one bearing his image
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
works that are therein shall be burnt up yet in this their 2 Pet. 3. 10. everlasting inheritance they are provided for to eternity Eternity whether you look on the black or bright side of it is a matter of saddest consideration To go at last either into everlasting punishment or life Eternal Matth. 25. 46. On the one side the worm that never dieth and the fire that never goeth out may startle and affright the most senseless and obdurate sinner but the sure possession and everlasting inheritance of everlasting righteousness here and everlasting life hereafter is that which cannot but administer strong and everlasting consolation to the poorest weakest believer In this vast wide common of eternity which they can find no end of they may be lost as to their thoughts but it 's well that they are saved though because it 's in their own inheritance Well may they say with David the lines are fallen to me in pleasant places I have a goodly heritage Psal 16. 6. What content do men use to take in their inheritances continued to them in so many and so many descents from their great Ancestors Salve haerediolum majorum regna meorum Quod proavus quod avus Ansonius quod pater excoluit Though not Regna but haerediola though not Kingdoms but far less matters yet if our fore-father's inheritance it 's that which as we much set by so we take very great content in And how much more may every heir of life in his whether continued in his earthly Progenitors several descents or no yet an inheritance provided for him by his heavenly Father from eternity Matth. 25. 34. and continued to him to eternity v. 46. that he shall never out-live his means as the Prodigal did nor out-last his inheritance because it is Christ who is yesterday Heb. 13. ◠and to day and the same for ever Substance there is solid comfort Inheritance There is everlasting consolation He may now add and say with the young man in the Gospel What lack I yet Is there Can there be yet any thing wanting when the Commodity is so 1. substantial 2. so lasting No. If you add but a third to those two That there be enough of it and that the following part of the Text adds In Christ there was we have seen 1. Solid Reality He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance 2. Perpetuity It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him we inherit substance To both which is added in the close of the verse 3. Perfect fulness and plenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will fill their Treasures Two very full words Treasures speak Plenty and Fulness fills up to the Brim and leaveth no vacuity and therefore well might the Apostle say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 10. that we are compleat in Christ If this here in part be meant of the supply of outward mercies it 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 6. 38. the over-measure running over that by him we may have always all-sufficiency 2 Cor. ◠8. in all things as the Apostle speaks but that which abundantly sufficeth a godly heart and is here chiefly intended shall suffice me now to treat of and that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that All of spiritual blessings in heavenly places which are in Christ which he most plentifully imparts to them that love him Concerning which he doth not here speak over when he saith he will fill their treasures The more full clearing whereof will be too great a task for me to dispatch in the remuant of the hour Suffice it therefore for the present Digitum ad fontem to shew you in how full a current the stream is likely to 〈◊〉 or how full the Cistern will be shewing you how full the fountain is And so it will be a Demonstration à priori of Christ's being able perfectly to fill us by declaring that he is absolutely compleatly above measure full in himself there is no doubt but that he will be able to fill our treasures In whom are hid all the treasures of wisdom and knowledge as the Apostle from his own experience bears witness Col. 2. 3. In Christ are hid from Strangers but most safely laid up for believers Treasures and that 's a great deal but all treasures is as much as can be especially if it be not only of wisdom and knowledge but of all grace and whatever may fill and enrich us For that the Apostle had said in the foregoing Chapter v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It pleased the Father that in him all fulness should dwell And more could not be said nor more fully to make our joy full 1. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fullness no emptiness nothing wanting 2. An indwelling fullness Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as sojourning in a moveable tent but ever abiding as in an everlasting mansion not as the Prophets who in those extraordinary illapses were full of power by the spirit of the Lord as Micah speaketh cap. 3. 8. which yet lasted not always but like the sea which is now up in a full spring tide and ere long sinks down into a dead low water But this sons perennis this everliving spring retaineth its constant fulness in the dryest summers This following Rock goeth along with the Israel of God in the 1 Cor. 10. 4. droughtiest wilderness Hagar's bottle now full ere long may be empty Gen. 21. 15. Elijah's brook now overflowing may after a while dry up 1 Kings 17. 7. The Creature like Naomi and that name signifieth pleasantness the most pleasing and promising creature like her may go out full and return empty Ruih 1. 21. But as in Christs presence there is fulness of joy so at his right hand there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16. 11. pleasures for evermore 1. Fulness 2. an indwelling an everlasting fulness 3. And this from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the good pleasure of God the Father which never faileth in what it designeth 4. And to make all compleat There is a Note of universality added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All fulness dwells in him All for kind and All for degree Nothing wanting no measure defective in him to whom the spirit was not given by measure John 3. 34. It 's otherwise in the most complete creatures The head may be full of notions and the heart empty of grace and the same Christian who is eminent in one grace may be very defective in another In nature eminency in one kind is but to compensate the defect in another But in Christ who is All in All is All fulness Col. 3. 11. Plenitudo fontis the fulness of a fountain which notwithstanding all the water it poureth out is still always full though not of the same individual water but of what flowes in a continual succession Plenitudo solis the fulness of the
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
that he answers the want and desire of every living thing Psal 145. 16. So this Presence-Chamber of his Church he hath so fully fitted and furnished that in his Word Sacraments Censures and other Administrations his Mannah is answerable to every Palat he hath a fit Medicine for every Malady both a Rod and a Pot of Manna in his Ark. But now to â—â—w which of them to use and to whom This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this right dividing of the Word of Truth 2 Tim. 2. 15. so as the proud Sinner may not presume nor the fainting Christian droop the right Administration of the Keys that no false Pretender notwithstanding his greatest shews may be let in nor the weakest Believer notwithstanding his many weaknesses kept out that we do not on the one hand in too rigorous a way kill a fly on our Brothers Forehead with a Beetle nor on the other through ignorance in advertency Interest or the like blow whole a corrupt Ulcer a little skinned over This is one of the hardest pieces of our work hic labor huc opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord who is sufficient for these things 2 Cor. 2. 16. This would call for in Ministers a more diligent inspection into and Knowledge of the state of our Flock Prov. 27. 23. than I fear we have any of us attained to or many of us endeavoured after which we had need this day to be greatly humbled for our want neglect of This requires all the qualifications which Christ here mentioneth of Faithfulness Wisdom Sincerity Constancy Instancy which I said are contained in the third part of the Text so worthy to be sought and yet so hard to be found if all of you should be like some of us that in both respects Christ may here ask the question Who is that Faithful and Wise Servant whom his Lord shall make Ruler over his Houshold to give them their Food or due portion of Meat in due season 4. Which last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season is the fourth particular in this second part of the Text. Food is to be given and that in a fit proportion and also in a fit Season It 's so with orderly Men and in well-ordered Families Eccles 10. 17. and God would not have his House worse ordered The wise Physician as he weighs the Dose he gives so he calculates the time in which he should most seasonably give it It 's the Wisdom of God as Governor of the World that as he satisfieth the desires of his Creatures in giving them their Food so that it is in due season Psal 145. 15. and accordingly as the Lawgiver of his Church you shall observe how punctual he is in the Law to require his Ordinances to be observed but in their season Exod. 13. 10. Levit. 23. 4. Numb 9. 3 7 13 28. 2. He is now no whit less careful of it in the dispensaon of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical Precept 2 Tim. 4. 2. Be instant in season He adds indeed and out of season too though that is out in some Copies but if you take it Beza in you must understand it of that which the wisdom of the Flesh accounts out of season as that it will not stand now with the Ministers profit or the peoples occasions or humors For otherwise it 's the both faithfulness and wisdom of Ministers and other Church-Officers heedfully and watchfully to watch and catch all fittest oportunities in which they may act most seasonably 1. Hard to be hit on and therefore the more carefully to be heeded Much good lost because the opportunity is slipt because is every purpose there is a time and judgment therefore the misery of Man is great upon him Eccles 8. 6. 2. Most Successful usually if observed The thing is then Beautiful Eccles 3. 11. and therefore taking upon the Wheels them and therefore goeth on smoothly I am no Arminian to make the Efficacy of Grace to consist in Moral perswasions applied tempore modo congruis in the fitness and seasonableness of such Applications No I know that God to shew the freeness and prevailing Efficacy of his Grace sometimes works it as in Paul and others when the Sinner is most indisposed as Christ the Physician came when the World was most Corrupted who otherwise than other Physicians can to purpose give Physick in the height of a Fit as he cured Simon 's Wive's Mother In aestu Febris in the very Paroxism of her Disease Nullum tempus occurrit Regi SERMON XXXIX PHIL. 1. 21. 1. Sermon Preacht at St. Maries May 2. 1658. For to me to live is Christ and to die is gain ACcording as our Nature is so proportionably is our Life and Practice It is so with us as we are Men and so it should be with us as we are Christians As such in my former Text lately handled Peter told us that our Nature is Divine and Paul telleth us here that his Life is 2 Pet. 1. 4. such To me to live is Christ and so to die is gain When Christ first is our Life then even Death at last proves our advantage In the two following Verses the Apostle telleth us he is in a strait between two and knew not which of them to chuse Happy strait Not such an one as David was in 2 Sam. 24. 14. when he was to chuse which of three Evils but of two Good things and both so Good that he knew not which to make choice of Such a proffer whether to live or die to a condemned Malefactor would not be accounted a Strait but an happy Enlargement when all his hopes are in Life and he hath no assurance of any Good after Death Skin for Skin and all he would give for his Life Indeed such an Option whether of Life Job 2. 4. Eccles 15. 17. Deut. 30. 15 19. Jer. 21. 8. or Death was once by God tendred to Adam and by Moses and Jeremiah afterward to Israel and Death was by them unhappily made choice of not as sometimes * Jer. 8. 3. it is out of present anguish and weariness of Life but from desperate preferring of Lust to Life and a careless if not wilful Ignorance or non-attendance of what Death and its consequents come to But Paul's both Case and Temper here was far better Because Death would have been his own gain so he could willingly have made choice of it But because his Life would be Christ's and the Church's advantage which he must prefer before himself and therefore deny himself rather than them so as Christ when Nature simply would have desired Life out of Obedience Mat. 26. 39 42. to his Father chose Death so on the contrary but from the same Spirit the Apostle Mortem habet in desiderio vitam in patientiâ When Self-interest would have made choice of Death Christ's Interest makes him chuse Life And happy he that he might so well do
account themselves the greatest if not the only Scholars plainly shew that as it was an hand of pride which was lift up at first to the tree of knowledge so it is a fruit which hath been very ready to grow upon that tree ever since To have high parts and a lowly heart is a rare temper most excellent but seldom met with A man cannot look upward and downward together Happy were it that even the man of God to all his other learning could add this skill whilst with one eye he is soaring aloft in highest speculations at the same time he could look so low as to see himself and all other learning nothing but folly in comparison of this more excellent knowledge because as pride first is the Scholars special snare in which he is easiliest taken So 2. That whereby he is most hindred from this saving knowledge of Jesus Christ whether we consider it on Gods part or our own 1. On Gods who takes no pleasure to communicate Himself in so precious a mercy to a proud Creature The Scripture saith he beholds such afar off Psal 138. 6. and then they will be as far from beholding Christ in any nearer approach Nay that he resists them James 4. 6. and what advance can Balaam make when an Isa 29. 15. Rom. 1. 21 22. 1 Cor. 1. 19 20 21. Angel can these when God stands to resist them The Apostle in his Epistles to the Romans and Corinthians fully shews how God blasted all those high-conceited great learned men of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Philologists or Philosophers natural or moral as some expound those three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought to nought all their wisdom that as learned and profound as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they professed themselves wise they became fools when they proved so proud as to account the Gospel foolishness and notwithstanding all their depth and solidity they became most vain vanished quite away into meer emptiness were swoln empty Bladders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wisdom of God by wisdom could not come to the knowledge of God but proved most vain and corrupt when they endeavoured to be most accurate as it s observed that Aristotle speaks more wide of God in his Acroamaticks than in his Exotericks and in after-times how dull and arid some Schoolmen and other Writers are in the more spiritual truths about Jesus Christ and the Power of Godliness who were most subtle and acute in other speculations the saving knowledge of a crucified Christ suting best with that Christian heart in which proud conceits of these carnal excellencies are crucified and God delighting to give grace to the humble and Jam. 4. 6. Psal 25. 9. promising the meek that he will teach them his ways In some low Vault they say they may see Heaven more distinctly than they that are on the upper ground I am sure the more lowly the heart is the higher pitch it riseth to of the saving knowledg of him who bad Matth. 11. 25. ad 30. us learn of him to be meek and lowly presently after he had thanked his Father that he had hid those things from the wise and prudent and had revealed them to babes Babes in humility do here prove men in understanding It was a Piscatoria simplicitas that at first made the best Preacher and a like simple-hearted lowliness of spirit is yet and will ever be a great help to make the best Scholar especially in this piece of learning of the excellent knowledge of Jesus Christ who is ever ready to teach them most who acknowledge themselves to know least as he is wont to be all in all to them who to themselves and in themselves are nothing It is Scultetus his Exercit. Evangel observation of Osiander and some other like him that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wont to be very proud but all may observe that they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all are most humble Socrates did not know the less because he professed he knew nothing nor was Agur any whit the more unlearned because he acknowledged he was more brutish than any man Prov. 30. 2. Some think he was Ithiel and Vcal's Tutour who are there mentioned That I cannot say But this I may that a man of his humble temper is the fittest Scholar for Jesus Christ who as others think is signified by that Ithiel and Vcal so that we have not more need to be studious if we would be learned than to be humble if we would be made wise to salvation because pride on the one side makes God unwilling to teach us 2. And us on the other as unwilling to learn of him Pride may possibly prick us on to learn other things but it 's an humble heart only that knowing its own blindness and darkness sends a man to School that he may learn Jesus Christ for selfulness as an intus existens hinders us from taking in the fulness of Christ as the Jews going about to establish their own righteousness did not submit to the righteousness of God Rom. 10. 3. and the thoughts of their own freedom hindred them from accepting true liberty by Christ John 8. 33. so conceit of our own learning and wisdom so prepossesseth the heart that it prejudiceth it against the saving knowledge of Christ so that his Gospel to the learned Greek is no better than foolishness 1 Cor. 1. 23. and with the great Rabbies they are but the cursed Ideots which know not the law who believe in Christ John 7. 48 49. The highest and hardest Lessons in Christs School as Self-Denial Taking up the Cross and the like being diametrically opposite to the main Principles of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which therefore stands out in Enmity against them Rom. 8. 7. and because it looks at them as silly and poor low notions fit only for mean and low spirits and apprehensions doth not more hate them than despise them as Michaâ—l did David for 2 Sam. 6. 16. 20. dancing before the Ark and told him in plain terms that he played but the foolish Morice-Dancer in so doing as the wise men of the World are wont so far to make use of Religion as may countenance their designs but they say they will not follow it too near at the heels lest it should dash out their brains And so P. Martyr and Deodate expound those searchings of heart about Reuben of Judg. 5. 15 16. their being wise Statesmen but therefore so wise as they would not foolishly adventure for God and his people It 's a very bitter Pill and hardly swallowed that a man who is in reputation for Eccles 10. 1. wisdom should out of zeal to God and in obedience to his word do that which the World would call him a fool for his labour or that a very learned and great-read man as Paul even in the judgment
study Christ but as hard as many a close student doth other Arts and Authors But to devour them without any hungring appetite after him is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false appetite is extream unworthy and ill in it self and shews that we are very ill affected For our better help herein to these Caveats let me add these 3. directions 1. Study other Books but especially the Scriptures for they are they which testifie of me saith our Saviour John 5. 39. other Authors may afford thee some light but it 's the law of God that issues forth the light of life to convert the soul Psal 19. 7. other Books may help to make us wise for the World but the Scriptures only wise to salvation 2 Tim. 3. 15. David was a very wise man but he acknowledgeth himself beholden to Gods Testimonies for it Psal 119. 98 99. and Solomon who is accounted the wisest sends us to his Books for it Prov. 1. 1. to 6. he saith it must be digged for Prov. 2. 4. but the Scripture is the field which you must dig in if ever you find this Pearl Matth. 13. 44. His was too bold a word when he added Non in flore Patrum aut Carie Scholasticorum for whatever rotten stuff there may be in some of the latter yet I am sure there is much of Christ to be found in the former But yet as I would not have Abulensis dispute so long as to forget his Creed so nor other greatest Students in their well-furnished Libraries to want a Bible as they say some have or to study either Fathers or Schoolmen more than the Scriptures as it may be too many do One said that Aristotles Ethicks was the Schoolmans Body of Divinity How truly I say not but it 's too true that time was when skill in a Romish Missal and some old Liturgy was more in request than readiness in the Scripture but sure Christ was less known both then and now too when by our Anti-Scripturists their spirit not Gods is so cried up that the Scriptures are decried and H. N. his blasphemy revived with whom to be Scripture-learned is a terminus minuens or title of disgrace But for us that would not be so over-wise but wise to sobriety and salvation as the wise men had their Star Matth. 2. so let the holy Scriptures be ever ours to lead us to Christ And for this purpose let us be careful and conscionable in a constant reading of them as also in a diligent attendance upon the Ministry of them For wisdom is by instruction Prov. 1. 3. Asaph was in a mist till he got into the Sanctuary to know his way Psal 73. 16 17. and the Spouse is directed to the Shepherds Tents if she would find her beloved Cant. 1. 8. And this though we be never so able and wise For wisdoms Proclamation is not only who so is simple and he that wanteth understanding let him turn in hither as Prov. 9. 4. But Hear my words O ye wise and hearken unto me ye men of understanding Job 34. 2 10. The wisest may hear and increase knowledge Prov. 1. 5. 9. 9. especially in the knowledge of Jesus Christ the oldest and wisest may yet live and learn it being the fault of those foolish women not that they were always learning but that they never took out their Lesson in coming to the knowledge of the truth 2 Tim. 3. 7. learn out of Scripture though we our selves be never so learned And this even of those that are weak and it may be in respect of our selves unlearned who yet in some things may be better informed and experienced Thou who in a strange place wilst sometimes ask and learn the way of a simple man or a young Child disdain not to learn more of Christ of the simplest though thou beest a man of God yet herein according to that in the Prophet let even a Child lead thee Thus study other things but the Scriptures most Isa 11. 6. 2. Study much but pray more for this wisdom must be got by asking James 1. 5. as it must be digged for Prov. 2. 4. so it must be cried after v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must give or as some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophare coelum intuens it consecrate thy voice in loudest cries and earnestess prayers for such a Boon Solomon the wisest man that ever was came to it this way 1 King 3. 9. And David that was little short of him at least in this part of Divinest Learning Psal 119. 98 v. 12 13. 64 66 68 108 124 135. Ps 25. 7. 27. 11. 86. 11. 143. 10. 99 100. yet how often in that and other Psalms doth he pray and beg for teaching Daniel must not lie groveling Dan. 8. 18 19 10. 9. but Zechariah must look up Zech. 1. 18. and Ezekiel must be lifted up Ezek. 8. 3. 40. 2. if he would see a Vision and John must come up to Heaven if he would have a Revelation Revel 4. 1. Brightman prayed much when he commented on that Book and I believe they that pray most have most of Christ revealed to them All here is not gotten by poring on a Book but more by looking upward God is the Father of lights James 1. 17. Christ the true light John 1. 9. 8. 12. Ille lux nos lumina dicimur ut oculi lumina and the Holy Ghost is the spirit of wisdom and Revelation Ephes 1. 17. It 's he that sometimes blinds and hides and that can alone Rom. 11. 7 8. Job 17. 4. open Luke 24. 45. and enlighten We want it and it 's in his hand alone to give it And therefore because it can neither be wrested or bought it must be prayed out of it Study much but Psal 51. 6. Exod. 36. 2. 2 Chron. 1. 10 11 12. pray more 3. Lastly Study well but live better And that 's the best course to know most of Christ in a saving way Aristotle could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In foul water you cannot see your own face nor the face of Christ in a foul Conscience The Sons of Belial knew not God 1 Sam. 2. 12. nor do they desire it Job 21. 14. nor shall the wicked understand Dan. 12. 10. and so they leave off to be wise and to do good together Psal 36. 3. but as in one place Augustin in Joan. Tract 2. John 6. 69. its said Nisi credideritis non intelligetis so in another it s added Nos credidimus cognovimus we know by believing and as Jonathan did we see by tasting 1 Sam. 14. 29. Psal 34. 8. And so knowledge and sense are joined together Phil. 1. 9. Non enim haec lectio docet sed unctio non litera sed spiritus non Eruditio sed Epist 108. exercitatio saith Bernard The Romans were filled with goodness and knowledge together Rom. 15. 14. And therefore would we know Christ 1. First make
means to reclaim her rebellious Son out of anguish of spirit broke out into this deep expression sinful wretch I have used all means for thy good in vain but look to it I that have done all this sorrowing if thou dost not amend shall rejoice one day to see thee frying in hell A harsh word you will say and it may be not so safely imitable but yet they say was blessed to bring home that Prodigal and it may be to do as much to thee This only I will say that as David's fear of Absalom's sad Estate made him so sad at his death so it was something yet that he died lamented and that he had a Father to say O my Son Absalom my Son 2 Sam. 18. 33. my Son Absalom But this is yet more sad that if thou beest once lodged in Hell thou must not then expect from most tender-hearted Godly Parents their Prayers no not so much as their pity for thee in that everlasting undoing misery I dare not say they will or can rejoice in it but their wills being wholly melted into Gods I am sure they will fully acquiesce in it yea and rejoice in that glory which he shall gain by thy misery from which not their Covenant but Christ and the free mercy of God in him only can deliver thee And therefore even that as the Apostle here doth is to be accounted loss and dung in comparison of him For Application From what hath been spoken on this argument Use 1 Let such as are born of Godly Parents and so have the excellent advantage of this Birth-right-Privilege First very much bless God for it as having thereby an interest in those many forenamed Blessings wrapped up in it And if Plato thanked Nature that he was born an Athenian and not a Theban how much more cause have we to bless the God of Nature and Grace too that we are born Christians not Pagans especially if of true and godly Christian Parents from whose Covenant we have right to and interest in so many happy privileges that the Patent was granted not only to our Parents persons but to descend to their posterity for a great while to come which David speaks of as an unparallel'd mercy 2 Sam. 7. 18 19. First I say Bless God for it 2. Take heed of neglecting rejecting and so forfeiting it as it 's said of them 2 King 17. 15. that they rejected the Covenant which God made with their fathers as Esau sold his birth-right for Gen. 25. 33 34. a mess of pottage which the Holy Ghost calls a despising of it and the Apostle counts him a profane person for doing it Hebr 12. 16. and we shall be as profane if upon less straits than he was then in for the satisfying of our vainer sinful lusts we part with such a blessing for he that sold the birth-right lost also the blessing But Naboth was more natural who upon no terms no not to gratifie a King would give away the inheritance of his fathers And Solomon 1 King 21. 3. would have us more ingenuous when he gives this in charge Thy own friend and thy fathers friend forsake not Prov. 27. 10. much less our own God and the God of our Fathers and our Fathers Covenant forsake not reject not 3. But as a very precious talent let us make much use of it and improve it as a portion and stock left us by our Parents which if we be good husbands with we may grow rich of The Ordinances which by their Covenant we have right to should not fail to be improved to our greater edification which it 's expected we that have the advantage of godly Parents private Catechising instruction and Prayers should the more thrive by And the more as we shewed it setteth us in Christ's walk the nearer we should be to the saving touch of Christ's garment and therefore even whilst we are not as yet converted we should be less disorderly nor so far run away from Christ in sinful courses as others are but nearer to the Kingdom of God And when brought home and converted God expects such should be more eminent in grace and serviceableness as having besides their own care and endeavour and the immediate workings of Gods Spirit upon their own hearts the happy advantage of their godly Parents Faith Prayer direction encouragement and Covenant as the Boat or Vessel which besides the wind filling its sail is helped on with the Rowers Oars useth to go much the faster Godly Eunice her Son and Lois her Grand Child should prove a Timothy a grown man when young If thy father were good thou shouldst be better but if thy Grandfather too it 's expected that thou shouldst be eminently godly He that can say not only O Lord truly I am thy servant but also the Son of thy Hand-maid should more fully pay his vows and the vows of his Parents Psal 116. 16 18. and ever when tempted to sin should think he heareth his godly Mother saying to him as Bathsheba to her Son Solomon what my Son and what the Son of my vows Give not thou thy strength unto women c. Prov. 31. 2 3. It is not for Kings O Lemuel to drink Wine c. What thou a Son of such a Parent a son of so many Vows and Prayers for thee to devote thy self to sin and destruction Sure whatever others may do or will do it 's not for thee to be wicked and profane nay it 's not for thee to come lagging behind but to outgo others who hast such helps and furtherances to make greater speed and progress in the ways of godliness It 's not for thee to make it thy aim and pitch only to be and do as others which would be not only ungracious but even unnatural to desire rather to be like your neighbours than your Parents whose examples and other helps should advance you to a more eminent degree of holiness In these and the like kinds our godly Parents Covenant should he improved But Fourthly Which is more to my present purpose This Covenant is not wholly and only to be relied on and rested in Indeed Israel was brought low because they relied not on the Lord God of their Fathers 2 Chron. 13. 18. we are to rely on the God of our Fathers but not only on our fathers and their Covenant to think that because our Parents were good therefore we shall do well for this without further care of our selves will fail us as the Jews who built upon this that they had Abraham to their father John 8. 39. notwithstanding they were sunk into the depths of sin whilst our Saviour said they were of their father the Devil as the rich man V. 44. was sunk into the depths of Hell though he had Father Abraham much in his mouth as you have him thrice repeating it Luke 16. 24 27 30. And therefore it was that our Saviour to prevent or meet with this fallacy
a fair way but baulk'd him in a foul we should what we can as it were revoke and reform their sins by a quite other yea contrary course as the son that shall surely live seeth all his fathers sins and considereth and doeth not the like Ezek. 18. 14 17. So good Asa removed all the 1 King 15. 12. Idols that his father had made and Nehemiah could say that his Predecessors the former Governours had done evil so and so But he adds But so did not I because of the fear of God Nehem. 5. 15. It 's not in their sins that we should imitate them as the Sons of Korah not joining with their father in his sin escaped that woful pit-fall Numb 16. 32 33. with Numb 26. 10 11. and were Levites in Gods service But in their Graces and well-doings and herein labour to express them to the life that when they are dead they may yet live in thee Here above all things take heed of degenerating That the Heathens should complain Aetas Parentum pejor avis tulit nos nequiores c. that of the Egyptians it should be said another King arose that knew not Joseph Exod. 1. 8. is a less wonder but that of the people of God it should be said Judg. 2. 10 17. their fathers obey'd the Commandments of the Lord but their Children did not so how sad if after godly Parents and Ancestors it may be in some successions are gone to their rest such prodigals should arise as not only to wast all that estate which they had gathered but also quite extinguish all that lustre of holiness which they had so long continued to have the head of gold and the feet of clay although it expressed what degenerous successions there are in the World and as at this day we may see in many both greater and meaner families amongst us yet we must needs judge that they are very sad changes when posterity proves so degenerate that God may justly disinherit them and Godly Parents not own them as the Prophet speaks of Abrahams not knowing his degenerous posterity Isa 63. 16. as Augustus would not acknowledge Julia for his daughter but accounted her rather as an Imposthume broken out of him as on the contrary we read the effect of John Baptist's Ministry was to turn the hearts of the fathers to whom he Brugens yet preached not unto the Children so as to own them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitimate and not spurious when it was withall to turn the Mal. 4. 6. hearts of the children to their fathers viz. in following them in their godly ways dum in id quod senserunt illi consentiunt isti Augustin de Civ D. L. 20. c. 29. Which therefore Luke rendreth by turning the disobedient to the wisdom of the just Luke 1. 17. Thus Godly Parents and Children should mutually reflect a lustre upon one another as Abner's name may be taken both ways either Pater Lucerna or Lucerna Patris either the father was the 1 Sam. 14. 50. lamp or brightness of the Son or the Son the brightness of the Father Indeed both should be mutually according to that of Solomon Prov. 17. 6. Childrens Children are the Crown of old men and the glory of Children are their Fathers but that is if both be virtuous Dod in locum and gracious for else Blessed Hezekiah was in no sort dignified by his wicked father Ahaz nor Ahaz any whit graced by his godly Son Hezekiah But therefore it in part was as some observe that Abraham Isaac and Jacob are usually named Idem in Proverb 5. together as mutually reflecting a lustre on each other the Root giving life and sap and verdure to the branches and the flourishing branches back again commending the lively root that it may be said they are the seed of the blessed of the Lord and their off-spring with them or as it is Isa 59. 21. the word and spirit of God may not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth and for ever What a glorious resplendency is it when such bright beams from Father to Son as of Basil's Parents that they were such that if they had not had such blessed Children of themselves they Nazianzen Orat 20. p. 322. had been renowned and their Children such that if their Parents had not of themselves been so famous yet they would have been most happy in so blessed an off-spring what a glorious resplendency I say is it when such bright beams from Father to Son and back again are thus mutually reflected and when both are conspicuous and eminent How comely and glorious a sight is it to see Abraham Isaac and Jacob hand in hand going up to the Mount of God striving which should be formost At least when there is a failure on the one part greater care should be taken that the supply may be made up of the other as that when the Child is bad the Parent may be good ut ramorum sterilitatem radix foecunda compenset as Hierom ad Demetriadem or as he elsewhere expresseth it ut quod in virgâ non poterat in radicibus Ad Oceanum demonstraret as in some plants in which the branches are useless the root is of Soveraign use Or which is nearer to my present purpose when Parents are bad the Children need be good to keep up the Family ut radicis amaritudinem dulcedo fructuum compenset as the same Hierom speaks in his Epistle to Laeta as in some plants when the root is good for nothing the fruit is admirable both for Meat and Medicine and as he there shews of Albinus Laeta's Father that by reason of his Childrens and Kinreds Piety was himself a Candidate of Heaven and adds that he thought even Jupiter the father of all Ego puto etiam ipsum Jovem si habuisset talem cognationem potuisse in Christum credere Idolatries and impieties might have believed in Christ if he had had such Children and relations as our happy experience hath sometimes found sinful Parents brought home to God by the Prayers and helps of their godly Children and so they proved means of their spiritual birth which were causes of their natural at least have been a means to keep off judgment from them and so bring honour to them though they continued bad But if good did double yea multiply it whilst they were multiplied Copies and Portraitures of their Parents Beauties as Tully said of Sextus Sulpicius Nullum unquam monumentum Philippic 9. clarius S. Sulpitius relinquere potuit quà m effigiem morum suorum virtutis constantiae pietatis ingenii filium the happiness of the Son being one great part of the blessedness of the Father they being a part of their Parents and as dear nay often dearer to them than themselves And therefore it is that in Scripture as we find God
together and now gotten into a wild Wilderness and having lost the right path we irrecoverably lose our selves and are ready to seduce others in numberless by-cross-ways and like so many crooked lines drawn off the Center cross and cut one another or a routed Army run either singly or in some small parties this way and that way justling and treading down each other as well as others who come in their way but yet think that the course which they take is the only way to their own and others safety And thus from these and other such like grounds too many do and we are all too apt to betake our selves to such Sects and to think to commend our selves to God in so doing Which was the second thing I propounded Paul sometimes counted this to be gain But now that he is grown wiser he reckons it as well as other things but loss yea and dung that he might gain Christ 3. Which was the third thing propounded and chiefly intended in the Text and Point That this being of or adhering to any Sect or Party is not that which we should take up with or rest in Whatever vain men say or think it 's not the being wrapt in a Friars Cowl that will either Cure the sick mans Body or save his Soul not being of this or that Sect or Party that will dub or Canonize thee a Saint or make thee meet to be partaker of the inheritance of the saints in light that we must be beholding to Col. 1. 12. Christ only for in compare with whom this especially had need be accounted loss and dung and indeed it 's no less than a dishonour to Christ that such dung should come into comparison with him And therefore I must say less in this kind of this particular than of all that hitherto I have compared with Christ or hereafter shall compare with him for in those other particulars there is otherwise much at least some good but in this of following and maintaining of Sects nothing that is pleasing to God and that therefore should please us And what comparison should we then make of Light with Darkness of Christ with Belial will this sect-following justifie and commend us to God or may it be compared with Christ which 1. Is so directly opposite to Christ the Prince of Peace and the spirit of Christ and the Gospel of Peace one body one spirit one hope one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all So many unities and yet universals that it comes to one and all makes a Catholick Vnion which therefore the Apostle calls for in the same place whiles he exhorts us to keep the unity of the spirit in the bond of Peace Eph. 4. 3 4 5 6. More in so few words could not be said nor more Emphatically And must Christ then be divided into Parties 1 Cor. 1. 13. and his seamless Coat rent into pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Romanus piously Cant. 6. 8. bemoaneth however we may pride our selves in it yet it 's truly filthy and unworthy of Christ and a true Christian conversation Though there be fourscore Concubines of such as do not so sincerely profess Christ and Virgins without number that make no Cant. 6. 8. profession of love to him yet his Beloved is but one And that one should not prove many Straight lines drawn from the centre to the circumference never cut one another and therefore if we so part as to cross and clash the cause must needs be that either we do not truly centre in Christ or that there is some lesser or greater obliquity that we are not right either in heart or life judgment or practice Such secting I may without affectation say is a dissecting and mangling the body of Christ and therefore very much against Christ and the Spirit of Christ 2. Contrary also to God and his Law and that many ways for if where strife and division is there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every evil work as the Apostle saith Jam. 3. 16. in this one offence as it 's usually said of the first Adam's there 's at once a violation and breach of Gods whole Law I insist not in particulars as idolizing our selves or others against the first Commandment and setting altare juxta altare our threshold by God's against the second c. In general I say If love be the fulfilling of the whole Law this is so destructively opposite to love that it 's a perfect evacuating of it By which we are at odds not only with God and our brethren but oft-times even with our selves and our own judgments and consciences which men often cross that they may comply with a party to which they are captivated as Lactantius said of Tully Verùm haec non Ciceronis culpa est sed sectae Thus Lib. 2. cap. 9. such breaches at once snap all asunder And whilst they cry up their own opinion and way if that be Tom 6. de Haeres haeres 54. ut asseveraret quod nihil cuique obesseâ— quorumlâ—â—er perpetratio perseverantia peceatorum si hujus quae ab illo docebatur fidei particeps esset but believed and followed by themselves and their followers a broad way is set open and liberty indulged to trample upon all other Commandments as Eunomius in Austin gave out That the commission of or perseverance in any sin could not hurt that man that would but entertain the faith which he taught as our later Libertines and Antinomians make the worst sins none but only the sense of them and sorrow for them Hence Arch-Hereticks though some few as Pelagius especially at the first were more sober and seemingly religious yet have been observed usually to be very abominable and scandalous in their practices exemplified if not exceeded in our Ranters and other Sectaries railings cursings stark-naked obscenities which Grace could not name and even Nature would cover and blush at A manifest heavy judgment of God upon them written with a Sun-beam had they not unmann'd themselves putting out their own eyes and debauched their very natural consciences But Lord whither do we not run when thou leavest us As this is another manifest Judgment of God upon them that as by these Sects they cut themselves off from others so very often they cannot keep long together amongst themselves O Lord divide their Psal 55. 9. tongues prayeth David against his enemies and it 's that which God most justly inflicteth on these Babel builders What divisions See Socrates l. 5. c. 21 23 24. Graec and subdivisions are they mouldred into and what deadly irreconcileable feuds and animosities amongst themselves do they often fall to Thomists with Scotists and Jesuits against Dominicans Seculars and Regulars and one Sect against another till at last See Watsons Quodlibets Judg. 7. 12. 1 Sam. 14. 20. Ezech. 38. 21. when others could not
Ephes 4. 24. Col. 3. 10. and in the other shewing forth his vertues and graces 1 Pet. 2. 9. made one spirit with him 1 Cor. 6. 17. not by any Partnership of his Essence and substance but of excellent graces holy as he is holy 1 Pet. 1. 15. pure as he is pure 1 John 3. 3. merciful as he is merciful Luke 6. 36. perfect as he is perfect Matth. 5. 48. grace for grace John 1. 16. as the Child to the Father member for member or in the Wax to the Seal stamp for stamp or in the glass face to face being changed from glory to glory as by the spirit of the Lord 2 Câ—r 3. 18. This likeness to God and imitation of him in hatred of sin in holiness righteousness and all other graces is as a transcript of what is in God originally and infinitely A new Creature is this Divine nature when from an inward Divine Principle and energy as in the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Ingenium in word and deed we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 express God as well as our selves and in many things God and not our selves or God more than our selves we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius and others Deo pleni So gratia habitualis est Divina natura participata Aquin. 12. q. 110. See Gibicuf lib. 1. cap. 17. pag. 108. of old were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like God and as Adam at first having God's image in holiness and righteousness stampt upon him was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God Gen. 3. so a true Saint having this image renewed in him is as God vir Divinus which is even the highest Title which the Socinians will vouchsafe the second Adam our blessed Saviour In a word when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierocles expresseth it or as Calvin quantum modulus noster feret sumus unum cum Deo as far as our measure reacheth we are like God one with God we are here said to be partakers of the Divine nature Which is evident from the words foregoing and following 1. The Text that you might be partakers of the Divine Nature and immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having escaped the corruption that is in the world through lust added on purpose by way of exposition to tell us what it is in and by which we are made partakers of the divine nature not of God's divine essence so as to Hoc ipsum indicat cum definit naturae divinae participem fieri idem esse ac mundi corruptionem effugisse Beza be Godded with his Godhead for whosoever should ascribe to it the escaping of pollution would thereby most unworthily and blasphemously disparage his infinite and essential holiness but only a participation of his heavenly grace whereby in a way and frame of sanctification we escape worldly pollutions 2. Again immediately before the words of the Text it 's said there are given to us exceeding great and precious promises whereby we are made partakers of the Divine nature It seemeth theâ—â—fore we have it by promise so hath not God it being his essence and nature nor should we if we had his very nature of which there is no one promise made us in the whole book of God unless that of the Devils ye shall be like God Gen. 3. but of Divine grace and sanctification very many 3. And lastly that which in the Text is called a giving to us that whereby we are made partakers of the divine nature in the foregoing verse is called the divine powers giving to us all things that pertain to life and Godness and as many expound that which followeth a calling of us to glory and vertue The divine nature then is in that which pertains to godliness and vertue here in an estate and way of grace and to life and glory in the other world which leads to the 3. Third and last particular of our being partakers of the Divine Nature and that is the perfecting of grace in glory when God Beza Diodat Estius Lapide and so Calvin expounds this place Instit lib. 3. cap. 11. sect 10. shewing himself face to face shall so fill us with his light and life that then we shall be most fully Deopleni most perfectly like him when we shall see him as he is 1 John 3. 2. And if by beholding him in the glass of the Gospel in the face of Christ we are here transformed from glory to glory as by the spirit of the Lord into a most divine and heavenly conformity 2 Cor. 3. 18. what a far greater tranâ—figuration will it at last be when we shall be once got up into the holy mount and there see God and Christ face to face Oh how shall we then be changed from glory to glory when made 2 Thes 2. 14. partakers of the glory of Christ John 17. 22 24. and the glory of God Rom. 5. 2. when we shall as much as we are capable of Rom. 15. 7. transire in Deum be transformed into his likeness in the immediate fruition of himself there where all old things and whatever See Calvin in Psychopannuch pag. 558. we were before more unlike to God in shall pass away and God only shall be all in all 1 Cor. 15. 28. Thus at last in these particulars we have seen what it is to be made partakers of the divine nature and in the explication of them there hath gone along with it a sufficient proof that true believers are so and by truly being God-like do make good their name while they are called Godly And because the main thing I intended in the choice of this argumeâ—â— was the due improvement of it in heart and life Let us first with all humble reverence and thankfulness to God Vse 1 in Christ admire and adore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this his On bended knees with hands and hearts lifted up to God let us say now thanks be to God for this unspeakable gift unspeakable gift inenarrable that cannot be uttered or declared sufficiently The Apostle 2 Cor. 9. 15. used that phrase of God's makâ—ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints but by how much greater right may we apply it to Gods giving himself and in the sense before explained communicating of his own nature to sinneâ—s The poor Scholar when he had nothing else he gave himself to his master and the great God as having nothing greater sweareth by himself Heb. 6. 13. so having nothing better he giveth himself to his servants It was Peters poverty that made him say to the Cripple silver and gold have I none but such Act. 3. 6. as I have give I thee But it is the unsearchable unvaluable riches of Gods grace who though he could say the silver and gold is Psal 50. mine Hag. 2. 8. when all the silver and gold in the world is his to bestow upon the heirs of
Water lib. 31. cap. 7. So such a temper a Scribe rightly instructed to the Kingdom of Heaven should aim at that his word may be not more like Salt to pierce and bite a corrupt Sore than like Oyl to sink into and supple a wounded Conscience Or to keep to the comparison of the Text not more like Salt for smarting than for healing and binding up bleeding Wounds What unmeasurable abundance of this suppling Oyl was poured upon our Saviour in his Ministry to bind up broken hearts Isa 61. 1. Which like that good Samaritan he poured into our deadly Wounds Luke 10. 34. And how would he have Salt and Peace joyned in his Disciples Ministrations together Mark 9. 50. which some froward ones would ever keep asunder How did Peter ply those with Lenients whose hearts he had pricked Acts 2. 37. with 38. 39. And how shall you observe with Austin Paul in his Epistles In Psal 101. 6 7. joyning Paternam authoritatem maternum affectum to a Father's authority over stubborn wantons the tenderest bowels of a Mothers pity Thus when we have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing Tongue Prov. 15. 4. We are indeed as God's Mouth Jer. 15. 19. This this is to be right Salt indeed not more to prick with a sense of sin than to refresh and heal with application of mercy as Pliny saith of Sal Terentinus that Physicians most esteemed of it of which he withal saith that it was Suavissimus omnium atque candidissimus of all the whitest and sweetest Oh how truly medicinal is this Oxymel this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this candor and sweetness in this Ministerial Salt far hereby exceeding the best of all the natural For Ille carnem ligat hic conscientiam That heals the wounds of the Flesh this binds up the bleeding wounds of the Soul And therefore here again the Salt hath lost his savour when the Minister in his Dispensations is 1. Pitilesly careless Le ts the poor man bleed to death whilst with the Priest and Levite he passeth by on the other side Luke 10. 31 32. or with the chief Priests and Elders puts off a deadly wounded Judas with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that to us Look thou to it Mat. 27. 4. Sure if we will not for certain God will look to it one day and mean while he is Pastour stultus a foolish Shepheard that heals not the broken Zech. 11. 15 16. And it 's Sal infatuatus unsavoury Salt that takes no more care of binding up broken hearts 2. Passionately froward and furious when the Spirit is sowre and all Vineger Only galling and fretting Sermons Satyrs and Invectives at all times but if offended Thunder-claps With those Sons of Thunder will fetch Fire from Heaven at every affront Luke 9. 54. our Saviour tells such that they knew not what spirit they were of ver 55. Not Elias's as they pretended much less of the Spirit of the Gospel which came down in the form of a gall-less Dove and would have those Ministers on whom it sits instruct with meekness even Gain-sayers 2 Tim. 2. 25. The wrath of Man here never working the Righteousness of God James 1. 20. Ever inflaming the Wound rather than healing it and so sprinkling on it not Salt but Poyson 3. Especially if he fret and gall sound Flesh most As the guise of some is to inveigh against the soundest Hearts bitterliest Making the hearts of the Righteous sad whom God would not have grieved Ezek. 13. 22. This is Carnificinam non Medicinam exercere That which thus frets the whole skin I must again say is not Salt but Poyson 3. Salt that it may thus heal cleanseth being of an abstersive nature Mordet quidem sal sed purgat saith Brentius and so keeps from putrefaction partly by its heat and driness and acrimony attenuating and spending superfluous Humours and Spanhemius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Pliny saith cures Dropsies and partly by consolidating the flesh that it lie not open to corrupting Air Therefore the new-born Infant used to be salted Ezek. 16. 4. And Jericho's corrupt Waters by casting in of Salt though miraculously yet so as in a natural way as Vallesius * Sacra Philosoph c. 34. sheweth were healed 2 Kings 2. 20 21. And so it is with our Salt also No savoury Ministry ever either wounds in the Doctrine of Humiliation or healeth in the Doctrine of Justification and Adoption but cleanseth too in the Doctrine of Mortification wounds and cleanses with the Threat of the Law whilst he tells us if we live after the flesh we shall die Rom. 8. 13. And withal healeth and purgeth by the sweet Promises of the Gospel whilst he makes this inference that if we have such Promises of being Sons and Daughters of the Lord Almighty we should cleanse our selves from all filthiness 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting that those which must sit on the Throne should be grovelling on the Dung-hill Thus it eats out the very Core of the Plague-sore the inwardest lust of the heart the original spawn and fomes and first taint of Nature will have the Spirit savoury words seasoned with salt Coll. 4. 6. cuts off the unclean foreskin both of heart and lip In this sense like salt and that with a blessing makes the earth barren Sale sapientiae compescit in terra humanae carnis luxum seculi aut faeditatem vitiorum germinare Bede Ministerium ex faetidis sapidos reddit Cartw. Vt vel scelera caveat vel exedat Zuingl Though Chrysostom seems to deny this in locum but his meaning is that their sprinkling of this salt would not do it without Christ for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst it kills the sinful weeds of our natures and hearts as Bede observeth nay herein far above all salt for it only prevents putrefaction and doth not recover it flesh already tainted will take no salt But this Diviner Salt with Gods blessing recovers the most corrupt of all flesh a Manasseh a Mary Magdalene the bloodiest Murderer the horridest Blasphemer the uncleanest Drunkard and Lecher that hath given himself over to all lasciviousnesse to work all uncleanness with greediness so filthy as you would be ready to say let him be filthy still and for ever But yet as the Proverb useth to say in such a desperate case sale perunctus hic adjuvabitur Nor doth Lactantius despair of that but that there is enough in this salt to make such a lazer sound Da mihi iracundum c. Give me whom you will though as mad and furious as though he were possessed with a Devil I 'l tame him with a word though as filthy as if possessed with an unclean spirit when Exorcists superstitious salt will do him no good I 'l with this other salt cleanse him What admirable cures might this salt work if it did not lose its savour By this Gregory who might well be sirnamed
own eyes would you know how crooked and shameless it was they did then Read but over those Chapters and you shall see what cursing and stealing and cozening chap. 17. and 18. yea what most prodigious and unnatural filthiness and murder upon it came thereby chap. 19. And then come home to my Text and say whether it may not well be here promised as a blessing to have a Governour especially and if with him Government too Else better under a Nero than under a Nerva sub illo nihil sub hoc omnia under the one nothing was lawful and under the other any thing and the last the worst for they that have so much liberty that they may do any thing will certainly be so licentious as they will do nothing Away then first with Anabaptistical Anarchies which behead Common-wealths and make them walk like spirits without heads Away secondly with such dangerous Tenents that in commands of things otherwise lawful the interposing of a Magistrates Authority is the intercepting of a Christians liberty Such leave heads but no brains in them as able and fit to direct the body Away lastly with all rebellious murmurings against Government and your more strict Judicatures as too strait a curb Corrupters of youth in the University use this Engine first to bring the Tutor with them into distaste and so they know the plaister is poisoned and therefore will do no good It 's the foot swelling that often makes it complain of the shoes nipping of it and it s the headstrong horse that stamps and fomes and bites the bridle because it reins him in from running headlong But how much better for him to be backed by Authority Sober and thankful spirits I am sure will acknowledge this a blâ—ssing that Reign and Rule is promised to be in the world 2. Especially which is a farther blessing when Kings reign and Princes rule Blessed art thou O Land when thy King is the son of Nobles said noble King Solomon Eccles 10. 17. Such standing high on the top of the Rock with an Eagles eye can spy farther than such Batts that see no danger or want wings to fly from it Such the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ingenuous as great who can graciously condescend to a generous ingenuity which Pesants though lifted up on their fellow-bores shoulders cannot rise up unto The one's honour is ingaged which he will not have blemished whilest the other that hath no worth hath little to lose by unworthiness Plutarch observes that the Judges in Areopagus were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the chief men of the City and when Valerian was chosen Censor the people's vote was Is de nobis omnibus judicet qui omnibus est melior which they therefore Optimates are as happy that have as they miserable which are without Either in such Democraties in which the common crowd shall bear the sway and the confused noise of the ruder rout shall be instead of Imperial Edicts Plebiscita instead of Senatus-consulta and the bellua multorum capitum is head without brains whilst every one that is more eminent either for place or worth must be cast out by their goodly Ostracismes Especially if in such Anarchies and Confusions in which Princes go on foot and Pages ride on Hors-back Eccles 10. 7. When Robert Ket a Norfolk Tanner will prove a General and John à See Speed in Eâ—w 6. Leyden no less than a King of Munster and Goodman Krechting and Knipperdolling his worthy Counsellours when every sorry Mechanick will be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a Sutor under his bulk but can more freely control Prince and State and censure their actions and tell how they should have done better than any either dare or can at the Council-Table Yea friend but move before the 〈◊〉 unless you would fall into quick-sands Aristotle gives it for one rule of houshold-ordering in his Oeconomicks that every thing be set and kept in its place that at any time you may readily go to it though at midnight It will hold and should obtinere in Christian Politicks In which every one knowing and keeping his own place would either prevent a midnight or at least not be in such darkness and confusion but to know what to do in it and then acknowledge that its a blessing promised if Kings reign and Princes rule But did not the Prophet forget himself think we that he did not add by the Pope's license No. That is a point of new Learning which this Seer it may be foresaw not and which our Ancestors here in England as well as we believed not One of your late deceased Worthies Honourable Lords hath fully reported it and although F. Parsons hath laboured after his railing manner to disprove it yet the answer was well returned to Sir Edward Coke 5th part of Reports 6th part in Prefat him that his was a Writ of Nihil dicit for this was but a Crutch to hold up the Pope's Supremacy which as it was first helped up by Phocas a Traytor to his Lord so it hath delighted to be maintained by Treason ever since But leave we them together by the ears amongst themselves about his direct or indirect Power in this kind Bellarmin and other Jesuits holding the latter and Carerius Tit. Libri adversus impios Politicos hujus temporis Haereticos calling them no better than Hereticks and impious Politicians for it whilest he stands for the former In the mean while with the Pope's leave we shall bless God that Kings reign and Princes rule without it 3. Above all as it is here added as the top of all if in Righteousness and Judgment of which two Righteousness is that Point or Port which such Pilots are bound for and Judgment is that which stears to it in a right course For Righteousness in the Hebrew Text is Justice and Judgment in Scripture phrase amongst other things implyeth Wisdom Psal 119. 66. 1 King 3. 28. and Moderation Jer. 10. 24. Yea so when Justice is so maintained that neither for want of Strength and Wisdom the Bow is too slack on the one side nor for want of Moderation over-bent on the other is a King's Honour his Princes and Judges Duty and the Peoples Happiness that live under them 1. First then for the Ground-work of all and the Magistrates Master-peece it 's Justice If Kings reign in Justice and Princes rule in Judgment In Justice in Judgment Nay that 's not enough to express all that 's here said its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Justice and for Judgment as though to reign and rule were only for to do Justice Thus Prov. 8. 16. Kings reigning and Princes decreeing of Justice are put as terms equivalent so that fiat justitia is the fundamental Maxime of State and they on whom others wait must themselves attend on Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 16. 20. Justice Justice shalt thou follow or pursue What! Justice
tota plena te saith holy Augustin Confess l. 10. c. 28. There 's no grief in him when he is all in God he hath a lively life of it when he can sit so near the Fountain of Life as to be filled with the blessed inflowes of it If David cannot tell how good and pleasant it is for brethren to dwell together in unity you had Psal 133. 1. need of the tongue of an Angel and not mine to tell the unutterableness of that delight and Joy when Children and Father Spouse and Husband Head and Members cleave together in closest Union And if Honour use to go in the first rank of the World's excellencies Honorificum then he that 's nearest to God must needs herein have the upper hand Our blessed Saviour is exalted to highest Honour in that he is at the right hand of God and then sure that soul is no base one that lies nearest to the heart of Christ Seemeth it a small thing to you said Moses to Korah that the God of Israel hath brought you near to himself in the Ministry of the Tabernacle Numb 16. 9. in which respect Nazianzen highly extolls the now despised Ministry and Chrysostom lifts it up above Crowns and Scepters but how much more honourable is it to draw near to God in saving Grace than in that Sacred Office which sometimes they that are most unworthy climb up to They were the Grandees of Persia who sat next to the King and saw his face Esth 1. 14. May I never affect greater Grandure in this World than in nearest approaches to see the face of God in Christ though the great ones of the World set me under their footstool I might add a word of Beauty which according to the Hebrew Honestum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 16. phrase hath a kind of goodness in its comeliness But even that is when the parts of the body are joyn'd together amongst themselves and all united to the head which if parted or dislocated occasion horror rather than delight But O the ravishing Beauty of Christ mystical when from him and with him the whole body is fitly joyned together Ephes 4. 16. when met together to meet with Christ they are the Beauty of Holiness Psal 110. 3. This made Moses's face shine when he talked with God Exod. 34. 29. This encompasseth the Saints in their approaches to Christ with rayes of Divine lustre that they need not be beholden to the Limner or Painter for a painted glory Though the Moon be at the full of her light and beauty when she is in furthest opposition to the Sun yet our Full is in our nearest Vnion with the Sun of Righteousness I forbear further instances But that you may further see how good it is to draw near to God give me leave to propound these two convincing Arguments That 's indeed good and good to me that makes me better but so Argument 1 do not the profits pleasures honours and the rest of those things which the World calls good A man may be extremely bad with them and too often whilst they prostitute his body and debase his mind is made the worse by them But was it ever so by our humble drawing near to God Doth it not elevate the mind The soul is then in Apogaeo 2 Cor. 3. 18. enlarge the heart innoble spiritualize and by a Divine Metamorphosis transform the soul into the Image of Christ in its nearer approaches and interviews Intellectus fit idem cum objecto The understanding is made one with him in its Divine Contemplations and love makes him one with it in its cordial embraces not in H. N. his mad phrase Godded with God but yet in the Apostles 2 Pâ—t 1. 4. divine expression made partakers of the Divine Nature Here 's cure by coming near and touching Luke 8. 44. Healing under his wings Mal. 4. 2. Life and Joy in his Presence Psal 16. 11. The Prodigal dare not be so bad as he would be unless he run far from his Father's house And that tells you the good child is better Luke 15. 13. for keeping in his Father's presence When we keep near to God Heaven is not only near to us but Heaven is in us we then have not only heavenly Joyes but also heavenly Hearts and is it not good to be there and therefore to draw nearer And again good to draw near because best when nearest and Argument 2 worst when farthest off 1. First best when nearest Angels and Men by nature the best of God's Creatures because in nature they are nearest to him and most resemble him and are capable of communion with him Of Angels they are the good ones that continually behold him Maâ—th 18. 10. and they the best that are nearest and therefore the chief of them are wont to be called Assistentes Of Men as first when was Adam best when now created and enjoyed converse with God or when fallen and then run away from him Of all Men the Saints that are most honoured by him are a people near unto him Psal 148. 14. their first beginning to be well being when at first in conversion they begin to turn towards him and how well are they never better than when in the exercise of Grace performance of service in Meditation Prayer Word Sacrament in doing nay though it be in suffering they can get nearest to him let it be upon the Canon's mouth saith the soul that is truly touched if I may but so make my approaches to my Lam. 3. 25 26 27. God Let my Father whip me if whilst he so doth he takes me into his Arms. The Child is not afraid in the dark if then he have his Father by the hand nor is David in the valley of the shadow of death if his good Shepherd be with him Psal 23. 4. The whole World is not worth a Dungeon's light and a Prison's inlargement when Christ shines in and his Spirit sets the soul at liberty to go out to him The Martyr is not bound when tyed to the stake his soul is upon the wing to take her flight to her Saviour It seems then that it is so good to draw near to God that in so doing the Serpent hath lost it's sting the Lion is become a Lamb the Gridiron a bed of Roses Darkness is no Darkness Psal 139. 12. the worst evils are not themselves It s good to be afflicted tormented to suffer to dye good to be to do to suffer any thing if thereby we â—e set nearer to Christ who is all in all But how good then when in a better conditon when once come nearest in Heaven's full vision and perfect communion there and so to be with Christ what saith Paul of it he wants words and yet multiplies them it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multò magis melius Comparative upon Comparative which riseth higher than a Superlative It 's much more better even
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said some read it you may you shall And therefore for the Application 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the common Vse reading is Christ here commands us to endeavour that we may possess our lives in Patience At the best we are but Tenants at will and if some of us consider our Ages and others our Weakness and all of us the perilous Times we are cast into we may well think that our Leases are fast hasting to an expiration What Man therefore is he that desireth Life and loveth many days let him seek peace saith the Psalmist Psalm 34. 12 13 14. and let me add Patience for Patience is one of the best Preservatives Prayers and Tears were wont to be the Churches best offensive Weapons and Patience one of the chiefest Defensives Not by Might nor by Power but by my Spirit saith God when he stiles himself the Lord of Hosts Zech. 4. 6. And truly the Spirit of Meekness and Patience hath in it the Spirit of a Conqueror As therefore Christ our Lord vanquished the Devil not by fighting Qui pro nobis mundum vicit non aâ—mato milite sed irrisà cruce Austin in Psal 62. ad finem but by dying so our way to overcome the World and save our lives is rather by patient yeelding and suffering than by peevishly contending I mean not by a base unworthy complying with Mens sins but by a generous suffering of their rage and ever with a silent and meek submission to the righteous Judgment of God Yea in the way of thy Judgments have we waited for thee O Lord said the humbled Church Isa 26. 8. And waiting as it implyeth a still and quiet attendance so with God it ever finds at last a gracious acceptance Thou wilt never bid that Beggar stay and wait whom thou at last intendest to send away empty much less will God make thee content quietly to wait whom he intends to send away discontented by wholly frustrating thee of thy Expectation The prudent shall keep silence in that time for it is an evil time saith the Prophet Amos 5. 13. How evil our times are I need not say and therefore if we would shew our selves prudent and wise for our selves as we love our lives let us keep silence and that 's the Expression which in the Old Testament Patience is usually and almost only set out by Not a malicious silence as Absalom's was 2 Sam. 13. 22. whereby we bite in for the present but lie in insidiis to watch opportunities of mischief and revenge but a shamefaced silence in sense of our own confusion and guilt an humble meek silence not murmuring against God's dealings or an angry clamouring at evil Mens proceedings but a quiet submitting to his hand and a patient enduring as long as God continues it of their oppressions saying if any thing with the Church I will bear the indignation of the Lord because I have Micah 7. 9. sinned against him or rather with our Saviour though led as a Sheep to the Slaughter and as the Lamb before the Shearer so Act. 8. 32. open we not our mouths as Paulinus to his Friend Nos taceamus Epist 1. ad Aprum istis loquentes ad Dominum silentio humilitatis voce patientiae tunc ipse qui invictus est pugnabit pro nobis vincet in nobis So the dumb Dove's mourning in a far Country was heard and she delivered if you compare the Argument and the 56th Psalm together And Christ the meek silent Lamb though slaughtered yet shortly after was raised from the dead to whom if we be Unisons in this sweet still-Musick we shall for certain have our lives for a prey either preserved or restored either kept from death or if the two Witnesses be now to be slain shall have part in a better Resurrection For so if we should take the word in the Text for our lives so it holds good that by our patience we may and therefore ought to possess our Souls But take the word Soul in its more proper signification for 2 Soul that nobler part of Man and so most understand our Saviour's meaning when he here saith In your patience possess ye your Souls In which words we have these two Particulars considerable 1. That it 's our duty to possess our Souls 2. That Patience is one special means to keep this possession As always so especially in evil and perilous Times for such Doct. 2 our Saviour here speaks of whatever else we are deprived or thrust out of our great care and endeavour must be to possess our Souls Whatsoever the force be we must stand to it and keep possession Above all keepings keep thy Heart saith Solomon Prov. 4. 23. And keep thy Soul diligently saith Moses Deut. 4. 9. Take heed to your Spirit saith the Prophet Mal. 2. 15. And so here In your patience possess ye your Souls saith our Saviour A dear and great Pledg it is which both God and his People do mutually betrust each other with and both to our present purpose They him looking at it as their Jewel and considering their own weakness and heedlessness leave it to be kept in his safer Hand That we may possess it as the Child gives the Mother that it would have kept we put it into God's Hands to keep it for us And so it 's Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 12. his Depositum which he leaves with God And our dying Saviour when now to be dispossest of his Life that he might keep possession of his Soul saith Father into thy Hands I commend my Spirit Luke 23. 46. And he them it being one of his chief Master-pieces and Possessio siduciaria therefore as soon as it comes out of his hands he commends it to every Man's best care as a great Talent which he betrusts us with and will have at last a strict account of At our Birth sent out from him and in Death Eccles 12. 7. again to return to him that he may have an account how it hath been abused or improved whether kept or lost When thrust out of this House of Clay whether we have not lost it and it Heaven For so this possessing of our Souls includes a double care and endeavour 1. That it be not utterly lost 2. No nor so Distempered and Disguised that neither we nor it be our selves 1. First I say our care must be so to possess our Souls that they be not utterly lost for so the Scripture speaks of losing the Soul Mat. 16. 26. And what is quite lost is then out of our possession And on the contrary that in Matthew He that endures to the end shall be saved Chap. 10. 22. and this of the Text In your patience possess ye your Souls are by learned Interpreters Grotius Brugensis made Parallel so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possess the Soul and to save
a broken Leg nor daintiest Meat make the sick Man well nor all the choicest Extractions from the whole Body and Bulk of the Creature afford a Cordial strong enough to revive a languishing lost Soul And therefore as the Arabick Proverb adviseth Noli gemmam perdere in die festo in our greatest Feasts it would not have us lose our Jewel because it 's of such worth that all the delight we can have in the costliest Meal cannot countervail the loss of it so in all the richest of the World's entertainments let us be so merry and wise together as to be sure to look to our Jewel to our Souls the loss of which all else can no way compensate 3. As being in the last place irrecoverable When our Saviour said What will it profit a Man if he win the whole World and lose his own Soul In those words he tells us that the loss of it is inestimable But when he adds or What shall a Man give in exchange for his Soul He would thereby assure us that if after the price of Purchase which he laid down to redeem our Souls and repossess us of them they shall yet be so neglected as that they come indeed to be lost that Morgage will never be able again to be bought out No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be given in exchange but the loss absolute and irreparable But shall then such precious Souls be lost for want of looking to pawned for Toys nay sold outright for Trifles That thou mayest take thy pleasure carest not as sometimes thou profanely sayest if the Devil take thy Soul Is not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more sottish than the Indians exchanging Gold for Glass and more profane than Esau's selling his Birth-right for a Mess of Pottage by Drunkenness Passion Drowsiness Lust putting our selves out of possession of the use of our Souls for the present or by these and such-like courses hazarding the utter loss of them for ever Should this be the sad lot of any as it will be of too many let it be of such sensual Brutes that know not the worth of a Soul that can so easily part with it of such sordid Muckworms quibus anima tantum est pro sale whose Souls serve only to keep them alive and to preserve their Bodies from stinking and who are as such something distinct from their Souls as it 's intimated of the Fool in the Gospel to whom God said This night shall they fetch thy Soul from thee Luke 12. 20. But for Christians that believe that the Blood of the Son of God was shed to save Souls for Scholars whose Souls are themselves Animus cujusque is est quisque who study the nature of Souls and therefore should know the worth of them for Divines whose traffique is in trading for Souls let us have ground to hope better things of you and such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompany Salvation Heb. 6. 9. whilst like wise Men Prov. 11. 30. you labour to win other Mens Souls be not such Fools as to lose your own It 's his Disciples and Apostles that our Saviour especially directs his Speech to in the words of the Text in which there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever others do yet you above all in your patience possess ye your Souls SERMON XXXIII LUKE 21. 19. II. Sermon Preacht at St. Maries Cambridg Aug. 19. 1649. In your Patience possess ye your Souls TErtullian begins his Book of Patience with an ingenuous acknowledgment of his own unfitness Homo nullius boni aeger doloribus impatientiae c. And so may I well begin my Sermon of the same Argument with the like Apology but as he there adds The rich Man that so much desires health must be born with if he be speaking of it especially is his speaking help to instruct him in the Cure And therefore in the handling of this Text of Patience having dispatched the two first parts of it the last time which I called the Free-hold and the Seisin and from them held forth our duty to possess our Denotat causam instrumentalem quam necesse est pios adhibere si in calamitatibus spiritualem incelumitatem râ—tinere velint Illyricus Souls I now close with the third viz. the Tenure of it and that 's of Patience In your Patience possess ye your Souls All Graces indeed are of the Soul's Life-Guard and Faith is the Captain of them all according to that Heb. 10. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are of them that believe to the saving of the Soul But under Faith in perilous times Patience in an especial manner is here by our Saviour set upon the Guard And therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in your Patience possess ye your souls And so James 5. 8. Be ye also patient establish your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Patience What 's that As they are your souls so is it your patience Yes Thus far in the general Both their 's Subjectivè but neither of them Causaliter Both Patience and Soul 's theirs but so as both from God the one from him as an Almighty Creator and Father of Spirits Heb. 12. 9. the other as a gracious Sanctifier and a God of Patience Rom. 15. 5. most patient in himself not forward to inflict any evil And the Giver of Patience to his afflicted Servants whereby they are ready to endure all according to that Col. 1. 11. Strengthened with all Might according to his Glorious Power unto all Patience and Long-suffering with joyfulness Your Patience therefore as thus 1. Subjectivè yours from God's gift in possession And 2. Specificativè yours by way of Distinction and that as some would have it from a Fourfold other kind of Patience viz. 1. Sinful 2. A Natural 3. A Moral 4. A Legal Patience 1. There is a Sinful Patience Falsa probrosa as Tertullian De patientia c. 16. calls it When Men as he instanceth are Patientes rivalium divitum invitatorum impatientes solius Dei Impatient only of Christ's Yoke and God's Commands and Chastisements But basely patient of the Tyranny both of their own and other Mens Lusts can endure nothing for God's Cause but any thing for their own for Profit Pleasure or Preferment sake can patiently here and see God blasphemed and dishonoured tamely prostitute Body Soul Conscience the Honour and Peace of them all The Parasite patient of Abuse and Scorn for his Belly-sake The Courtier can receive an Injury and give thanks for his Preferment 's sake Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch to raise themselves make their Backs their Mistresses Footstools Even Pathici are in Authors often Patientes Happy See Cerda in Tertullian de patientia we if we were but as patient in God's Service as too many are in the Devil's drudgery But this Bastard-patience the meekest Christian Spirit is impatient of as of that which in stead
the Gospel labour carefully to gain Souls to Christ and that will bring thee plentiful gain both at Death in inward Comfort and after Death in a more plentiful reward Paul was very industrious in this Trade as you may see 1 Cor. 9. 19 to 23. and Chap. 10. 33. in which his Life was so laborious that you find here his Death was gain to him 5. But add Perseverance to all else we lose all that we have gained 2 John 8. As the Nazarite in the Law if after his Vow he were polluted he lost all his former days Numb 6. 12. or as he that runneth a Race though he hath gone on far in it loseth the prize if he give over before he come to lay hold of it and therefore although either the length of the way or our pains in getting on in it put us to it yet with that worthy Knight on his Death-Bed say Sir John Pickring Hold out Faith and Patience yet a little longer and it will not be long before Death pay for all 6. Lastly Remember what went before these words in the Text To me to live is Christ and then to die is Gain Labour that Christ in all the fore-mentioned Particulars be our Life and then we be very certain that Death will be our Advantage A Christ-like though painful Life will certainly end in a most Acts 10. 38. John 17. 4. gainful and joyful Death He went up and down doing good and finished the Work which his Father gave him to do suffered those things which were appointed Him and so entred into Luke 24. 26. Glory And we following Him in His steps need not doubt but we shall into it also But to live like a Beast or a Devil and to think to die like a Saint to live so unprofitably that neither Christ hath service from thee nor any Body any benefit by thee and to hope that Death will be Gain to thee how vain and unreasonable Epictetus could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is true Gain there must be true Godliness and the Apostle saith Godliness is Gain 1 Tim. 6. 6. and profitable for all things having promise not only of the Life that now is but also of that which is to come 1 Tim. 4. 8. And therefore the profit of it is not ended in Death but then more than ever before comes in and is made over to be enjoyed in everlasting Life and Glory Which therefore for the third Use of the Point should encourage Vse 3 the Faithful against the fear of Death and calls upon them rather to desire it than be afraid of it Our Gain doth not use to be the Matter of our Fear but of our Desire and Joy The Tradesman is not wont to be afraid of a profitable Bargain nor the Labourer of his Day 's work in the evening to receive his Wages and Reward Now this if we believe Paul Death is or brings with it He confidently saith here that it is Gain and therefore as such is not afraid of it but ver 23. desires it Indeed he speaks of some Heb. 2. 15. who through fear of Death were all their life-time subject to Bondage But who were they I confess such he speaks of as were to be saved by Christ as the beginning of the Verse sheweth in those words that he might deliver them c. But yet so as they were out of Christ for the present or if in Christ yet not assured of it but still under a spirit of Bondage according to that Legal Dispensation before Christ And yet I do not remember I read in Scripture of any either under the Law or Gospel truly Godly that were much affrighted at the approach of Death Hezekiah indeed wept sore at the Message of Death and some I confess think he was then under some inward auguish of Spirit But I cannot Isa 38. 3. easily believe that it was simply from any fear of Death whilst he even then had so clear a testimony of his Conscience that he could appeal to God that he had walked before him in truth and with a perfect heart in his life but it was because he yet wanted a Son to continue the Promised Seed or for some other like cause And as Death is an Enemy to Nature so Nature may with submission to God's Will without sin be ready to turn from it So our Saviour desired that the Cup might pass from him And it is said of Peter that some should Matth. 26. 39. John 21. 18. gird him and carry him whither he would not But our Saviour's was more than an ordinary Death than any Martyr's death that suffered never so great Torments in it and was it out of fear of Death when his Face was set to go to Jerusalem to be Luke 9. 53. John 18. 4. John 10. 18. Crucified When he went out to meet His Apprehenders when He saith that no Man took away his Life but that He willingly of himself laid it down and therefore was not thrust out or driven but saith I go to my Father as some observe When John 7. 33. Cartwright even He deprecated to be delivered from that Hour yet saith even for that Cause He came to that Hour And therefore quietly John 12. 27. Matth. 26. 39. Luke 22. 42. Luke 23. 46. and submissively said Father not my Will but Thine be done And even in the Pangs of Death so quietly could say Father into thy hands I commend my Spirit And for Peter when now near to Death we do not find him bewailing it but calling of it only a putting off his Tabernacle 2 Pet. 1. 14. Nor doth the Story of his Death mention any such affrightment of him then but the contrary And for others Moses and Aaron went up the Mounts to die as a quiet Child doth at his Fathers command go up to his Bed to sleep as I have else-where shewed Simeon sings his Nunc dimittis Paul knows his departure is at hand 2 Tim. 4. 6 7 8. but he calls it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that word signifieth such an Unbinding and Taking off of Burdens as we do to our Beasts when we come to our Inn or return to our Home and that I hope is not dreadful but desireable and welcome as his was there when after his good fighting of his good Fight and finishing his Course he had his hand upon the Crown of Righteousness And it was a breaking of his heart that they should weep and pray him not to go to Jerusalem who was ready not only to be bound but also to Die for Christ there Acts 21. 13. As Ignatius in the very like case said to his Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Rom. How chearfully did the Martyrs in former and latter Times make haste to their Torments as fast as an old Man can said old Latimer imbrace the Flames and had less trouble to endure the Torments than their
them and calls them by other truer names as deceitful lusts Ephes 4. 22. and lying vanities Jonah 2. 8. So far from any substantial goodness in them of which they are such privations as that they fall short of any true real entity For certainly sin is no substance 2. And for all Creature-contents how unsubstantial they all are we may learn from the Names which the Scripture gives them 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 6. Images Pictures which use to flatter and at best as they are called are but counterfeits have only a resemblance but no reality if as you call it to the life yet not to truth 2. Schemes and Fashions 1 Cor. 7. 31. though in fashion yet vain fickle and which soon pass-away 3. Shadows 1 Chron. 29. 15. which indeed oft shew greater than the body but are only from the intercepting of heaven's light and so have nothing of substance in them fly as we move yea and decline though we standstill 4. Fumi umbra the shadow not of a great rock as Christ is Isa 31. 2. but of a fleeting cloud and of smoak presently scattered 5. Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only a shadow but which is more vain the very dream of â— shadow 6. And so the Scripture oft expresseth our content in them by dreams Job 20. 8. Psal 73. 20. than which though sometimes pleasing yet nothing is more confused and empty and at the first opening of our eyes quite vanish 7. To this purpose also it is that they are called Phansies Act. 25. 23. as indeed of all our needless superfluities what is more than for supply of necessities and moderate delight is it any thing but mere phansie And is any thing more vain and empty Is there any substantial reality in that which is only fantastical and merely imaginary 8. The Scripture goeth yet further and calls them nullities Non-entities Nothings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoice in a thing of nought Amos 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is not Prov. 23. 5. that are either nothing in themselves or in case we lay our stress on them to us will prove nothing or worse a very spiders web Job 8. 14 15. which if laid hold on will be sure not to uphold but it may be will poyson the hand that grasps it in Titulo pharmacum in pixide venenum 9. A very lie that hath no reality and truth in it Psal 62. 9. belie their Names as in those elegant Antonomasies in which the Prophet much delighted Micah 1. If they speak evil they will make them good Aphrah in the dust v. 10. and Achzib will in this speak true it will be a lie v. 14. but if they promise good they will lie to purpose and perform the quite contrary Sapher beauty naked and ashamed Zaanan will not go forth though it be Bethezel a next neighbour v. 11. This is Pharaoh and all his multitude Ezek. 31. 18. but a noise Jer. 46. 17. that makes an hubbub in the world but ends in silence O quantum est in rebus inane How much vanity is there in all such things And yet how much more in our vainer hearts light flies to be so catcht in such cobwebs to build all our present comforts and all our hopes for eternity upon no more substantial but upon these sandy foundations of sinful or bare outward pleasures profits and such like enjoyments that we should be such fools as to exchange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to part with that massy tried gold which our Saviour profers as the rude Savages do for glass beads or such gay nothings Mittamus animum ad illa quae aeterna sunt contemnamus omnia quae adeò pretiosa non sunt ut an Seneca Epist â—9 sint omnino dubium sit Are they but shews pictures and counterfeits then as we laugh at children for taking pictures for live men so even children may pitty us for these more childish mistakes even senseless Idolatries for so Idolaters are condemned in the Scriptures for worshipping painted Idols Ezek. 23. 14 15. Alas the whole world is now like their Chambers of imagery Ezek. 8. 12. hung round about with such painted Idols Nothings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all sorts from all quarters fall down to and worship and have not so much knowledge and consideration as to say Is there not a very lie at our right hand Isa 44. 18. to 21. Are they shadows and how hard do such deluded fools as we are grasp them Pro Junone nubem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of a shadow They afford the shadow and our vain hearts bring the dream as Psal 39. 6. the vain world was a vain shew and the vain man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly instantly walketh and trudgeth on it That what we use to say of a man dreaming that he is gotten into another world a world of fancies may be too truly affirmed of a world of men most waking if we do but think of our phantastical garbs fashions behaviours our whimsical opinions and practices and which is worse in the things of God and which is worst of all whilst we place our Religion and the power of God himself in them do we not live in a world of phansies like men that look through a triangular glass what pleasing orient colours do they see and whilst we look through these false glasses what gayes and brouches do we fancy And thus with the foolish woman Akko talk so long to our selves in the glass that we prove Fairy-Queens or inchanted Knights and then whatever Tragelaphi Chimera's or the most prodigious crack-braind Fancies are greatest Realities and most Divine mysteries but no part of this substance in the Text which Christ the wisdom of the Father promiseth to make them that love him possessors of Thus are we deluded and gulled with vain shadows and fancies and as sometimes all Egypt was scattered over with Israelites gathering of straws Exod. 5. 12. so the whole World is now spread over with such as are no better imployed with Boys running amain after Bees or painted Butter-flies that have either a wing to fly away from him or a sting if caught to wound him And thus whilest they trust in vanity as Eliphaz saith vanity is their recompence Job 15. 31. and vexation to boot But that 's not all Besides this vanity there is this further vexation that whiles these superficial vanities are thus pursued that which is substantial and real Christ and his Grace and Peace are undervalued neglected it may be opposed and hated as those sick of the Pica whilest they feed on trash forsake more solid and wholsome food and the Prodigal when he came to his husks had run away from his father's house where there was bread enough to satisfie him And the Reason is because they that are after the flesh mind or savour only the things of the flesh Rom. 8. 5. but skill not of the things of
the spirit because they are spiritually discerned 1 Cor. 2. 14. Christ and his Grace are of such a spiritual Nature and therefore are not fit provision for sensual lusts which are taken with gross corporal sensible objects To such eyes Christ had no beauty in him to be desired Isa 53. 2. As the hungry Plowman must have something that hath cut in it you pine him with dainties so here these spiritual dainties that we partake of by feeding on Christ by faith living on God by hope looking up to heaven in prayer especially if joined with repentance for those things which a carnal heart rejoiceth in and reformation and mortification and denial of those lusts which all the comfort of his life is wrapt up in and if the Kingdom of God consist in righteousness and peace and joy in the Holy Ghost these are as to Gallio but words and Acts 18. 15. names too thin notions for such cross gross apprehensions A heart that is sensual and carnal cannot skill of things that are so spiritual But are they therefore the less substantial was Christ's and shall our Bodies after their Resurrection be less real Bodies because more spiritual 1 Cor. 15. 44. Are Angels and our own Souls no real Beings because they cannot be seen with bodily eyes A substantive may be such if understood though not felt or heard Is there nothing to be had in Heaven because no bodily meat and drink sleep or such like pleasures that we here delight in God is most blessed without all these And our Saviour speaks of drinking of the fruit of the Vine new in his Father's Kingdom and he told Mat. 26. 29. his Disciples that he had meat which they knew not of John 4. 32. and he hath such even here for his that such strangers think not of Joh. 14. 27. Things maximae Entitatis are least comprehensible And therefore seeing there is no defect in Christ let us be the more sensible of and humbled for this woful sinful defect in our selves in thus wronging and undervaluing him whilest we thus prefer these empty vanities and fine nothings before him committing thâ—se two great evils which God is doubly and bitterly displeased with in forsaking the living fountain and sitting down Jer. 2. 13. by the broken Cistern grasping shadows and letting hold go of that substance which the Text here speaks of In which dangerous mistake let us sadly take notice 1. Of our original miscarriage which hath begotten this in its own image Our first slip in that great Fall began here Eve was Gen. 3. 6. taken with the seeming beauty of the forbidden fruit and with an imaginary conceit of becoming like God in the eating of it and so turning away from the God of Truth both she and we have been naturally pursuing vain shews and lying vanities ever since like the Prodigal in the Gospel who leaving his Father's house where was bread enough was brought to his empty husks and we that were created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the image of God Gen. 1. 27. to have kept close with him in an uninterrupted union and communion are now the men that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk in a vain shew as the Psalmist speaks Psal 39. 6. and as the Prophet saith in the light of our own fire and the sparks which we have Isai 50. 11. kindled which like ignes fatui in these wild vagaries lead us into precipices end in darkness and so we lie down in sorrow Which leadeth to the second thing it should put us in mind of as of our first fall to be humbled for it so 2. Of our last irrecoverable ruine unless we take the better care to prevent it without which taken this pidling with these toyes and trifles will be a sad foregoing sign and means of it The sick man draweth fast on to death when he beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floccos vellere to be picking and plucking the flocks of his covering and no surer way to drown the man that is fallen into the River than for him to lay fast hold on the weeds or such like trash that are at the bottom of it By catching at the shadow thou losest the substance and by building on the sand thou fallest short of the City which hath foundations This therefore being our great sin and the inlet of all our misery 1. Duty our contrary duty is seeing man thus walketh in a vain shew seriously and heartily with the Psalmist to say and pray And now Lord what wait I for my hope is in thee Psal 39. 6 7. my hope is in thee my desire is after thee thou art my choice and portion I have none in heaven but thee and there is none on earth that I desire besides thee My flesh and heart faileth as all Psal 73. 25 26. vain outside comforts will but thou art the strength the solid rock of my heart 〈◊〉 and my portion for ever Count Gold as dust and then God will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver of strength to thee See Grotius in locum Job 22. 24 25. And therefore to all poor deluded souls that are gulled and cheated with these shining shells these painted Sepulchres that Matth. 23. 27 28. seem to be what they are not but what they are as our Saviour said of them they appear not be that message sent which Elijah Luke 11. 44. did to Ahaziah Is it because there is no God in Israel that thou 2 Kings 1. 3 6. hast sent to Baalzebub the God of Ekron Is there not that in the true God which can really and substantially satisfy you that you betake your selves to Baalzebub such Gods of flies such vain nothings oh knock at the head of such empty vessels and hear how hollow they sound set down cyphers at the foot of the Account under all such Items Leave off to feed on wind and to fill Hos 12. 1. our bellies with the eastwind which will rather gripe and wring Job 15. 2. than feed and satisfy us and for any substantial real good to be had by them they are but Tanquams are but as if they were what they seem to be And therefore let our carriage to them be accordingly Rejoice in them as if we rejoiced not and use them so as though we used them not for else we shall abuse them 1 Cor. 7. 30 31. But on the contrary really and in good earnest betake we our selves to Jesus Christ that what others have in the shadow we may have in the substance as what Nebuchadnezzar saw in a dream Dan. 2. Daniel saw in a vision Dan. 8. 1 2 3. And therefore as you may observe when other Countries traded with Tyrus in other commodities and many of them superfluities Ezek. 27. Judah and the land of Israels trade with them was in the staples commodities of Minnith and Pannag honey and oyl and balm in the substantial