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
in which sense he Mr. Perkins is said to be made of God to us wisdom 1 Cor. 1. 30. This immediately infused That 's donum that by ordinary means and our own study and industry is acquisitum Now infused habits exceed them that are acquired and that knowledge is more full and clear which we have of God's teaching than that which we have of our own learning Daniel is ten times wiser than all the Magicians Cap. 1 20. One shower from Heaven will fill our Pools more than many Buckets of our own drawing So that Elihu sets a Non sicut upon it There 's none teacheth like God Job 36. 22. Nor is there any learning like that which God thus teacheth which is the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excellency namely in regard of the Author of it 2. In regard of the matter and subject of it which useth to innoble Matter the faculty and science that is conversant about it And this also is God and Christ again John 17. 3. their Natures Attributes Counsels Works not only of Creation but of Redemption and which of those two are the greater works And which therefore the more noble study The former the Philosopher is taken up and puzled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Job Cap. 26. v. 14. what poor short broken ends are they of knowledge which the ablest in those faculties attain to in which Galileus with his glass is short-sighted and Aristotle whom after-ages have despaired to exceed and not dared to contradict in his Problems chuseth rather to content himself with Queries than to venture upon Resolutions and Determinations But a greater even in this kind than Aristotle nay than Solomon is here and matters of higher speculation and more Divine Contemplation God became man Man born of a Virgin Here you may see Life Dying and yet when dead reviving I cannot say all that is nor may I all I can The great Doctor of the Gentiles when he cannot sound the bottom stands by the brink and cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the knowledge and wisdom of God how unsearchable are his judgments and his ways past finding out Rom. 11. 33. Here are judgments unsearchable nay riches of grace inscrutable Ephes 3. 8. Peace passing understanding Phil. 4. 7. 7. joy unspeakable 1 Pet. 1. 8. glory unutterable 2 Cor. 12. 4. light unapproachable 1 Tim. 6. 16. here are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great things of the law Hos 8. 12. Here those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wondrous things of God and Jesus Christ whose Name is Wonderful Isa 9. 6. all he was and did and suffered a miracle The Apostle hath summed it all up and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 16. a great mystery He indeed there saith that it was believed in the world But it was by them who were above the World in whom faith exceeded reason and humility discovered wisdom in that in which the Greeks proud learning could see nothing but foolishness so much wiser is the foolishness of God than the wisdom of man and so much more excellent is the knowledge of Christ than all other learning by how much he himself who is the chief lesson learnt by it excells all other things who is All in All and therefore without him all else is just nothing 3. A third fourth and fifth excellency of this knowledge Properties Effects Ends. might be shewn in its properties and in the effects it produceth and in the end it leads to which three the both positive and comparative goodness of any thing is wont to be judged by which I have not time distinctly and at large to prosecute but must cast all these suffrages into one Urn and read so many of them as the time will permit and as they come to hand 1. This is sound and substantial knowledge Prov. 2. 7. as closing with the substantial wisdom of God whereas our other greatest wisdom is often vain 1 Cor. 3. 20. and much of our knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scientia ventosa an aiery vapouring wind Job 15. 2. and many of our studies both in younger and riper years no better than Elians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we lose our time and if at last we find not the way to repent of it may come to lose our selves too 2. It 's sure and certain In other studies we walk much in the dark else Job had not been so soon posed or we so much puzled as we are sometimes to come to a clear Demonstration What a clashing was there between the Academicks and Stoicks about this Quaere Whether all our knowledge were Science or Opinion yea and in Lactant. l. 3. c. 3 4. many things that we think we know how oft is a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authority of a fallible master rather than the truth of the lesson that which our knowledge is lastly resolved into But here we have Christ the faithful witness Revel 1. 5. the holy Ghost a spirit of truth John 14. 17. the Scripture a most sure word 2 Pet. 1. 19. that here to be a Sceptick is to be an Atheist whilst faith is above Science and belief above Demonstration fastens on that which Reason cannot reach believes that which it self cannot prove and adheres to that which sense contradicts comes to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without contradiction Heb. 7. 7. to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without controversie 1 Tim. 3. 16. nay to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a rich full sâ—il of assurance without so much as the least stumbling scrupling doubt Col. 2. 2. 3 It 's an experimental knowledge following upon pardon They shall know for I will forgive Jer. 31. 34. and knowledge by remission Luke 1. 77. and joined with sense Philip. 1. 9. so that we see the promised Land not as in a Map but as Travellers that have been there with the Samaritans John 4. 42. we believe not because others have told us which yet most mens knowledge of Christ is resolved into but upon our own knowledge and that knowledge upon our sense and experience as Job I have heard of thee by the hearing of the ear but now mine eye seeth thee Chap. 42. 5. I hear and I see I see and I feel and I feel more than I can express or fully understand I have found God to me what he hath said in his word and there is that in my heart which contradicts such and such false Doctrines that are contrary to it so that even when my head is so weak that I cannot sometimes answer the Cavillers argument yet mine heart from an intùs existens denies the Conclusion that when I come to read and hear the word it 's like two men reading of two Copies of the same evidence The original I find in my Bible and the Counterpane I find in my heart and therefore dare sign it and
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
which thou shouldst especially desire and expect from them It 's no good thou gainest by them But on the contrary 3. Much hurt and dammage for if not for the better it will certainly be for the worse 1 Cor. 11. 17. and that every way both in point 1. Of sin 2. Of misery 1. Of Sin and hence it is that we often find worst men under best Ordinances Sowrest grapes brought forth where most cost hath been spent Isa 5. 2 7. strong Physick if it do not Cure strengthning and enraging the Disease and so 1. For more spiritual or rather devilish sins seldom shall you meet with more keen anger and rage or more invenomed malice and hatred against God and Godliness than in such men who having enjoyed means of Salvation not being by all Christs intreaties prevailed with to be reconciled friends prove most inveterate Enemies So we find the men of Penuel Judg. 8. 8. yea the young Children in Bethel 2 King 2. 23. to have been virulent scoffers and from the Scribes and Pharisees downward greatest pretenders to Gods worship most malicious persecutors 2. Nor are sensual lusts though 2 Sam. 12. 4. expressed under the notion of a traveller wont to be strangers to those whom we now speak of Paul writes of such fornication to have been among the Corinthians with whom he had stayed and preached longer than in most other places as was not so much as named 1 Cor. 5. 1. among the Gentiles And Peter and Jude speak of false Prophets 2 Pet. 2. 10 12 13 14 18 19 20. Jude 4 8 10 16 18 19. and Professors in the Church as in this kind abominably guilty whom we should never have so well understood if our Libertines and Ranters in the former and present age had not imitated and out-acted in their loathsome practises to the most impious defiling of the Church and scandal of the Gospel God in his just judgment revenging their rejecting of Christ and his Holy Spirit by suffering them as the Gentiles of old to give themselves over to lasciviousness to work all uncleanness with greediness yea with Ephes 4 19. the blasphemous pretences of Gospel-liberty and holiness I do not now insist on all that either open or secret uncleanness either of profane sinners or close Hypocrites amongst us which God and their own Consciences and it may be other men are privy to This that I have said is sufficient to have shewed that dead Trees grow the more corrupt and rotten by being often rained upon 3. I only add a third sin which they who gain not Christ by the enjoyment of his Ordinances take occasion to lull themselves asleep in and that is carnal security and presumption and obdurateness that they are not only Sermon and Ordinance-proof can rebel against the light Job 24. 13. but think they have by them gotten a protection and plea which will hold at the last Judgment-Bar to secure them against the accusations of all their other abominations that Christ hath preached in their streets as you heard out of Luke 13. 26. and those other fore-mentioned instances and so it cometh to pass that these blessed helps prove their greatest hindrances and diversions in the way to life whilst taking up with outward attendance on Ordinances as the way they sit down and rest in it and so never come to their intended journeys end or rather most dangerously mistaking the way to Hell for that to Heaven before they be aware come to a sadder end of it than they ever thought of and so as I said they find best helps to prove greatest hindrances of their peace and salvation And heaviest aggravations both of their sin and condemnation Of their sin when at an higher rate because against greater light And of their Condemnation which will be exceeding heavy when Gospel-Grace neglected pronounceth the sentence and the wrath of the meek Lamb proves heavier than rocks and mountains Revel 6. 16. But this leads me to 2. The second thing propounded that by Ordinances without Christ gained by them we come to be worse as in point of sin so of judgment and this temporal spiritual and eternal I confess the Case is very sad when our Physick proves poyson It was one of the saddest Curses that David could imprecate against his worst Enemies that their table should become a snare and what should have been for their welfare a trap Psal 69. 22. and yet that 's sadder which the Prophet expresseth that the acceptable year of the Lord should become the day of vengeance of our God Isa 61. 2. and yet another Prophet fore-tells it will so be that very day in which the Sun of Righteousness would shine upon some should burn like an Oven to others Mal. 4. 1 2. and a third assureth us that the Lord God is a witness against Sinners even out of his holy Temple Micah 1. 2. not only from Mount Sinai Calvin in loc but even Sion too God thunders in judgment against such that make not sure of Christ for their shelter And that Earth is nearest to a Curse and its end is most sure to be burnt that drinketh in the rain from heaven and yet brings forth nothing but briars and thorns Heb. 6. 7. which make fewel for the fire even the savour of life proves to such the savour of death 2 Cor. 2. 16. A surfeit of Bread some say is most dangerous but how deadly will it be if a surfeit of this Bread of life The Cure is desperate when as Austin speaks ipsa medicamenta convertuntur in vulnera if my Medicine wound De Temp Serm. 55. me and the word of life kill me And yet so it doth if Christ be not gain'd but rejected Ordinances though enjoyed will be so far from proving means of Salvation that they or rather our abuse of them will be the inlet and means of 1. Heaviest temporal judgments both to persons and nations Scripture for this is pregnant and instances too frequent In the giving and instituting of Ordinances Passover Law Gospel Lords Supper Promises are join'd with Threats The burden of the valley of Vision Isa 22. 1. The Controversie of Zion Isa 34. 8. the quarrel of God's Covenant Levit. 26. 25. and the vengeance of his Temple Jer. 50. 28. are very reverend and terrible and speak loud to this purpose Holy Ordinances are sharp-edged tools and we had need of great care how we handle them as being in great danger to wound our selves with them if we do it not dextrously Such showrs that should quench the fire prove Oil to kindle it This in part made the Elders of Bethlehem tremble at the Prophet Samuels coming to them and the Widow of Sarepta in a passion to 1 Sam. 16. 4. 1 King 17. 18. say to the Prophet Elijah what have I to do with thee O thou man of God Art thou come unto me to call my sins to remembrance and slay my Son This the men
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
〈◊〉 may ever have the upper hand Prefer Jerusalem above our chief joy Psal 137. 6. Love all men as men as the Prophet saith Hide not thy self from thine own flesh Isa 58. 7. but yet so as to love them most with whom we have one and the same spirit 1 Cor. 12. 13. Honour all men but especially Love the brotherhood 1 Pet. 2. 17. Let at least humanity prevail with us to esteem and love all that with us partake of humane nature for so far we love our selves but so as to put more abundant honour on them who are made partakers of the divine nature for so we shall love God in them SERMON XVIII ON 2 PET. 1. 4. BUT that We may have this honour and love it will be Preacht at St. Maries June 21. 1657. Vse 3. required that we examine our selves whether we have attained to this true ground of it this truly honourable state of being made partakers of the divine nature Wherein that consists hath already in the general been declared in the former doctrinal explication the main of it was that divine grace was this divine nature Pelagius heretically called humane nature grace we may piously and truly call saving grace divine nature to be Godly is to be God like God is holy just wise good spiritual heavenly and it is his very nature to be so And he that is of such an heavenly spirit and carriage although nil humani à se alienum putat yet totus divinitatem spirat though otherwise he be a poor weak man subject to humane infirmities yet by this his conformity to God he is raised to divine perfection As the eye of faith under all that bloud and spittle saw on our Saviours face his glory as the glory of the only begotten Son of God full of grace and truth John 1. 14. so the same eye under the mean outside of him who hath filled out of Christs fulness his measure of grace and holiness even grace for grace beholdeth with awful reverence and complacential love bright rayes and reflexions of divinity In his heavenly discourse it saith Non vox hominem sonat there is more than a man God speaks in him as Junius thought In ejus vitâ of that poor godly man who was one means of turning him from his Atheism And when it beholds his holy and heavenly conversation though it do not say with the Lycaonians Acts 14. 11. that Gods are come down to us in the likeness of men yet though but an Idiot he will report that God is in him of a truth 1 Cor. 14. 25. But enough of this in general Let us rather for our better direction consider some particular properties of this Divine Nature by which it may be discovered and manifested some from that it 's called Nature and some from that it 's stiled a Divine Nature 1. Nature is an inward inbred principle In natural bodies it 's ordinarily defined to be principium motûs quietis and so this Principium motûs intrinsecum Aquin. 1. 2 ae q. 10. a. 1. corp divine nature in a gracious spirit is an inward principle of power and act the spring that in this divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets all the wheeles a going like the spirit of the living creatures in the wheels Ezek. 1. 20. In this sense our Saviour saith that the water which he giveth to the thirsty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be in him but what a well of water springing up to everlasting life John 4. 14. not a Cistern which hath all its water from without put into it It is so indeed as it hath all from God but in regard of outward supplies such a well it is that hath such a spring in it as from it self is continually bubbling and springing up to everlasting life It 's no artificial engine to spout out that water which it had not of its own but a true natural fountain that poureth out of what springeth up in it self Jer. 6. 7. as in the creation the herb brought forth seed and the tree fruit after its kind Gen. 1. 12. from its innate seminal vertue its inward natural temperament and constitution and the stone moveth down to the center and the sparks fly upward from their Job 5. 7. natural propension nature being that ingenita rei vis potentia quâ ipsa à seipsá movetur so in this new creation where there is a Divine Nature there is something within not only a blaze in the lamp but also oyl in the vessel Matth. 25. 4. an inward principle which sets the soul in motion to God and heaven these divine sparks naturally fly upward as it 's said of Timothy Philip. 2. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did genuinely and naturally care for the things of God and his Church and Job said of himself that the root of the matter was in him Job 19. 28. contrary to what is said of the stony-ground hearer that he had not root in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. 21. which is the broad difference between a true born child of God and a formal hypocrite the one flutters and makes a great stir in the things of God but God knows and he himself knows and feels there is no inward vital principle that sets him on work nothing from within unless vain-glory or other finister â—imes and intentions which are only corrupt nature but usually all is from without either the applause or frowns of men and the one as the wind drives about the millsails which else would stand still and the other as those Trochlerâ— or water-works force the water upwards which else would lie below or fall downward But O friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he laid of Plutarch the dead statue which he could not make stand by it self there must be something within that goes to a divine nature an inward principle of Divine life and love which without these pullies and plummets sets the wheels of the soul on going God-ward Doth not even nature it self teach you saith the Apostle in that case 1 Cor. 11. 14. and doth not the Divine nature it self where-ever it is in truth from an inward principle and pondus animae prompt and incite and carry you out towards God in communion with him and obedience to him as Act. 18. 5. it 's said of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was pressed in spirit occasioned by the Jews obstinacy but there was a spirit within him that pressed him to it But here take a double caution when I speak of this inward principle it is not with our Enthusiasts so to cry up a Christ within them as to cry down a Christ without them indeed without them because never truly in them Christ indeed dwells in our hearts but it is by faith Ephes 3. 17. and that is both brâ—d and fed by his word and ordinances Rom. 10.
of their recoveries The Sheep may fall in the dirt but it 's the unclean Swine that continueth to lie and wallow in it The seed of God may sometimes be 1 Joh. 3. 9. under-ground but if it abide in us as the Apostle speaks it will at last get up and out again As there is hope of a tree though when cut down the root thereof wax old in the earth and the stock thereof die in the ground that through the scent of water it will sprout again and bud and bring forth boughs as a plant as Job speaks cap. 14. 7 8 9. So even a plant of righteousness may sometimes be so nipt and blasted that all may seem to be dead but being planted by the river implanted into Christ by the scent of water from this Divine nature and supply of the spirit of Jesus Christ after such a nipping Winter doth recover again its verdure in the spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle of his Philippians Cap. 4. 10. I rejoiced in the Lord greatly that now at last your care hath flourished again Not like Jude's trees twice dead and pluckt up by Vers 12. the roots and so even dead without possibility of after-growth Till Nature be quite spent and extinct which the Divine Nature never can be it hath an inward natural Balsam in it which helps on its cure and recovery and as long as there is any breathing of the Divine Spirit it will at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up that 2 Tim. 1. 6. grace which seemed to be raked up under the dead ashes and blow it up into a brighter flame And therefore after such falls and stumbles labour we to express this Divine nature by these happy As corrupt nature breeds these decayes so let this Divine nature work these recoveries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. advers Colot as Cyprian Ep. 2. ad Donatum Quod sentitur antequam discitur after recoveries Nor doth it only play such after-games but is much discovered by its forehand quickness Grace is preventing as well as subsequent And this adds A seventh particular Nature hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympathies antipathies its hints instincts and impetus which antevert the Acts of Reason prevent discourse and deliberation At the first blush the heart closeth with this thing or person before it can think why and riseth up in abhorrency and loathing of that other when it cannot tell wherefore Non amo te Volusi nec possum dicere quare It 's so with the Divine Nature It doth abstain and on the sudden start back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the very first appearance of evil 1 Thess 5. 22. quicquid malè fuerit coloratum as Bernard phraseth it Some expound it of matters of Doctrine De Considerat lib. 3. and so the good Womans Spirit rose against false Doctrine preached though she could not say it was so some understand it of practice and so the chast Soul hates even the garment spotted with the flesh Jude v. 23. is troubled sweats and faints at the first appearance of it as some naturally do at the presence of that against which they have a secret Antipathy On the contrary at first sight or speech by an unio animarum closeth with persons of the same spirit and things that are as it were connatural before it hath time or leisure to give a rational account of it I know the word of God must be the standing rule both of our Faith and practice and am far from indulging the wild phansies and the sudden violent impetus of rash inconsiderate men and yet in some cases give much to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and propendency as also to the aversation of the spirits of sober godly men especially if of all or most as having in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something of the workings of this Divine Nature in them which anticipates their discourse and as John out-ran John 20. 4. Peter is got out before they can come to any deliberate resolution By its nature the Lamb dreads the Wolf when so young that it cannot discern him and we should discover more of this Divine Nature if by the divine instinct of it we can loath sin when we are otherwise so weak or surprized that we have not time or Nature doth act always as high as it can and then how high should this Divine Nature carry us ability to make a deliberate judgment of it 8. As Nature sometimes anticipates Reason so this Divine Nature always exceeds and goeth beyond that which is only humane Divinity is above Humanity Grace above Nature A Christian is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare man but more than a man And therefore to have or express no more than what Nature can work or natural men by other helps can attain to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk as men with the Apostle 1 Cor. 3. 3. terminus minuens or as Cap. 6. 7. he calls the like it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect in which we fall much short of and below that which a man or God that is made partaker of the Divine Nature should arrive at and come up to For as man by nature and kind is and acts above other creatures so a Christian man should even above himself as a man and above other men that want that Divine Principle The widwives once said that the Hebrew women were not as the Egyptian women Exod. 1. 19. And truly the men of God should not be as other men I mean not more proud and froward and worldly but more holy and humble and unblameable than other men Samson the Nazarite became then only like another man when his locks were shaved off and the Spirit of God departed from him Judg. 16. 17 20. But as long as the sanctifying Spirit acts and abides in us we are true Nazarites as by our holy Vows separated to God so we should be though not wholly separated yet very much distinguished from other ordinary men Christ expects from us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where much is given much is required and more than a Divine Nature could not be given therefore there he requires most Mat. 5. 47. something singular eminent and transcendent a proportionable distance from others in our lives which may answer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we expect to be fixed between them and us after our deaths Luc. 16. 26. Contarenus de Justificat makes the comparison of the manners of a Rustick and of a Citizen or Courtier and a like difference he saith there is between the carriage of an earth-born sinner and a Saint made partaker of the Divine Nature The Sons of Princes should not be in the garb of Peasants children but that comparison is too low Between Nature and Grace there should be a more vast distance A Child of God should be as much above a natural man as heaven is above the
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
what Communion then hath light with darkness or 2 Cor. 6. 14 15. Christ with Belial or God or those that are godly with the Devil Sin makes us like the Beast or Devil and I would not that you should have fellowship with Devils saith the Apostle 1 Cor. 10. 20. Sinful lusts are sensual low base filthy but God is a most pure and holy spirit and truly therefore those that profess themselves to be partakers of his spirit and nature should in this labour to be like him Otherwise Either with Enthusiasts to pretend not only to Divinity but even to a Deity and yet to wallow in all loathsome filthiness with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnosticks and our abominable Ranters what is it else but a piece of Atheistical non-sense and blasphemous contradiction to make Gods of incarnate Devils and men believe what he Psal 50. 21. thought that God is like us whom in such a way we so far pretend to Or as others sometimes do when they have no mind to leave their sins to plead that they are but flesh and blood not Saints and Angels to be able to abstain from such lusts or to be so holy as you would have them be is also in a proportionable measure alike vain and senseless and to such I only say that if they be but flâ—sh Ex ore tuo serve nequam out of thine own mâ—uth will I condemn thee and blood they are not as yet partakers of the Divine nature for that is not carnal and if they continue such the Apostle tells them they shall not inherit the Kingdom of Heaven 1 Cor. 15. 50. where the holy God is If thou beest so far from the grace of an holy Saint thou art much farther off from the nature of an holy God and if thou canst contentedly say that thou canst not perform such duties or abstain from such sins it 's but little it 's nothing that thou partakest of this honour and happiness for where there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Nature as in the Text there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the foregoing-verse a Divine Power whereby through Christ with Paul thou wilt be able to do all things Philip. 4. 13. in his strength to grapple with Sin and Satan and the World and through him to prove at last more than Conquerour Rom. 8. 37. De Nat. Serm. 1. Depâ—â—amus veterem hâ—minem cum actibus suis adepti participationem generationis Christi carnis renunciemus operibus Leo ibid. Confiderent peccatores quantum gratiae bonum ob vilem voluptatent amiserint Chrysostom And therefore here let me make use of Leo's words Agnosce dignitatem tuam O Christiane Divinae consors factus naturae noli in veterem vilitatem degeneri conversatione redire Heaven born Christian but art thou indeed made partaker of the Divine Nature walk then answerable to thy birth and breeding and best nature and by a sinful life do not degenerate into thy former baseness When tempted to sin Divine Nature should look at the first blush of it as from a natural instinct with an holy Antipathy and abhorrency Aâ— least when thou thinkest of it reason it out of countenance with such thoughts as these shall such a man as I do this with Nehemiah Cap. 6. 11. Shall I that in my kind and measure partake of the nature of God do the Devils work Shall I take the members of Christ and make them the members of an harlot 1 Cor. 6. 15. Nay this Nature of God in me formally forbids it Doth not even nature it self teach you So Paul argued against mens wearing of long hair 1 Cor. 11. 14. and doth not this Divine Nature much rather teach men to abstain from more foul deformities Sins against common nature were the abominations of the Heathens Rom. 1. 26. and therefore sins against this Divine Nature should be esteemed more unnatural and abominable to Christians Thus let the consideration of this Divine Nature antidote and prevent sin that it infect not But if through our carelesness it have let it however strengthen the heart to expel and eject it that it kill not How will nature till it be overcome be sick of bad humours and thrust out corruption as a fountain works out pollution Nature I said is a principle of recovery and so will this Divine Nature be also from those peccant humours which it 's sometimes oppressed with But because as long as we live here that will be too much and 3. Vide Calvini Instit l. 3. cap. 25. S. 10. ità sanè ut in hâc vitâ quantuscunque profectus sit longè absit ab illâ perfectione similitudinis quae idonea erit ad videndum Deum sicut dicit Apostolus facie ad faciem Augustin Epist 6. Quam majorem dignitatem accipere poterit adopt atus quà m ut sit ubi est amicus non aequalis factus Divinitati sed consociatus aeternitati Augustin Tractat 51. in Johan id ipsum innuit Petrus c. too often this should make us weary of the World and sigh and breath after Heaven for it will not be till we get thither that this will be made perfect Blessed be God that we have any tasts and beginnings of it here that in any degree and measure we partake of God in grace and holiness are any whit like to God but alas all that 's done here is but first rude draughts poor imperfect lineaments of that Divine Image and they too often and too too much blotted out by our sins it 's not till we come in Heaven to see God as he is that we shall be most fully like him 1 John 3. 2. it will not be to the life till we live with him in glory How ugly in our own eyes mean while should our present disconformities to God be How weary should we be of them oh how happy will that day be and how earnestly should we breath after it when we shall be fully transformed into Christs Image most perfectly be made like God and as far as our finite nature is capable of become partakers of the Divine Nature when God shall be all in all Lord Jesus come quickly Amen Salus non aliter consistere potest nisi illi qui salutem consequuntur Dei fiant Deificatio antem est Dei quoad ejus fieri potest imitatio cum eo commixtio ut ità dicam unitio Dionys de coelest hierarch Cap. 1. SERMON XXI PHILIP 1. 27. Only let your Conversation be as becometh the Gospel of Christ MInisters of the Gospel Gregor Nyssen compareth to March 19. 1625 6. Schoolmasters who as they have different natures and tempers to deal with so they should have Wisdome to observe it and accommodate themselves accordingly Sure our blessed Apostle had and therefore knew when to comfort and encourage and on the contrary when he had just occasion durst both chide and strike So
command Reverence Thus our Saviour's Sweetness allured and John Baptist's Gravity made even an Herod fear A Minister's care should be to have a fit mixture of both that others frowardness may be sweetned by his amiableness and yet that the least wantonness might blush under such a Christian Cato's eye It was his advice Vt plebeculae aspectum fugiat vel coram plebe se tanquam mysterium adhibeat He would have him either not seen or at least that seen in him by the worst which may either win them or awe them One required such a Sagacity in a Minister that Mr. Marbury should make him pick an use out of his hearers Forehead but I should think such Sanctity even in outward carriage were more necessary that the beholder might read a Lecture of Holiness in his Forehead In a word this requireth and implieth such an holy Boldness as not to be ashamed of an holy Way but therein to have a Forehead as long as Holiness is engraven on it As also a greater forwardness both with word and presence to check sin in whom they see it more than others may as having besides a common Christian's boldness and zeal the advantage of a Minister's Calling to bear them out in it And therefore to conclude this It 's for others to stand aloft with Adultery Drunkenness Blasphemy pinned on their Fore-heads not for those that in these places as the Prophets of old 2 Chron. 24. 20. stand above God's People Let Drunkenness be read in other Men's misfigured Copper-faces but Aaron's Frontlet must be a plate of Gold with this ingravure Holiness to the Lord. 3. There but Ingraven there like the graving of a Signet This is the third particular which signifieth not only the Clearness Scriptura â—â—ara distincta ver 27. of the Character so the Chaldee but also the depth of the Sculpture And this for two Causes 1. To sink deep against Hypocrisie 2. To last long against Apostacy 1. Ingraven to sink deep through the Fore-head into the Head yea and Heart too The Holiness which a Minister must express must not be a bare out-side Fore-head-paint of Pharisaical Mat. â—3 hypocrisie or Friar-like humility or Pope's holiness forsooth For so indeed Rome's high Priest when in his Pontificalibus would have that title like another Aaron on his Fore-head Holiness to the Lord. But St. John unmasks the Whore and sheweth you her true Frontlet Revel 17. 5. On her Fore-head was a Name written Mystery if Holiness yet in a Mystery but in plain terms as followeth Babylon the great the Mother of Harlots and abominations of the Earth But not so with the genuine Sons of Aaron His Garments were not only of Embroidered which hath only a fair outside but also of cunning work of which they say that both sides were alike Holiness on the Fore-head but so ingraven that it may reach even that which is within nay it should begin there first and look out only in outward holy demeanour Thus ingraven to sink deep against Hypocrisie 2. And again Ingraven to last long to be always on his Forehead ver 38. against Apostacy Paint is soon rubbed off but Ingravure is longer in wearing out though it were longer and it may be brake some Tools in getting in Over-hasty precocity in this kind hath ever been dangerous to the Church soon ripe soon rotten Some Preachers have been Christian Hermogenes's Men when Children but Children ever after Some so hasty that they cannot stay the time of Engraving and Polishing A little Painting or washing over with the Name rather than the Learning of a year or two's-continuance in the University fits too many for the Country which would have been too deep they think if they had stayed longer like the plain Country-man that carried his Son to Melancthon to have him made a preacher but if he might not carry him back again with him a day or two after fully accomplished he could not stay longer tuning of the instrument But what comes of it too often discords in the Church of Christ Ordinarily it comes to this that either they make wash-way of preaching and so their sermons are as shallow as themselves or else at first get on some Saul's armour â—â—n another's borrowed paines which after such levis armaturae miliâ—â—s cannot go in winding up the string to so high a peg as iâ— cracks â—â—e long as not long since somewhere sad experienâ—e hath testified To prevent this Paul puts by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Novice from holy orders 1 Tim. 3. 6. as for other things so for profâ—ssion and grace especially Not that I dare with them Micah 2. 7. straitâ—â— Gods spirit or hinder him to breath when and where he pleaseth and sometimes to ripen some exâ—raordinarily but only I add that every one is not a Cyprian in whom tritura sementâ—m praevênit vindemia palmitem poma radicem as Pontius his Dâ—acon speaks of him in his life for he adds ille fuit primus puto solus exemplo plus fide posse quam tempore promovere Sure I am it 's via tuta to stay a graving time for learning and godliness and not to content our selves with a paint of either The one will last long whilst the other ere long will wear off Time hath seen some hot-spurs run out of breath and the world hath shewn whom preferments have choaked and taken off It hath been no wonder to hear of the Vine and Olive-tree when once they come to bear rule over other trees to lose their former fatness and sweetness but the more to blame they who when they have better helps and tools less work is done or less exactly Good ingraving at first would help all this and when God's Law is within Christs heart Psal 40. 8. it was such a lasting deep fountain there as made him grow upon his work and as Divines have Cartwr Horm in Luke 19. 47. observed out of the course of the Gospel to have been more frequent in preaching toward the end of his Ministry and well he might he being that stone of which God said Zech. 3. 9. Behold I will engrave the engraving thereof On our blessed High-priest's forehead was thus deeply ingraven Holinesse to the Lord. Thus in these three particulars we have seen that holinesse must be graven on Aaron's forehead 4. But the fourth must needs be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness and thus ingraven but to the Lord and his glory not seeming holiness for my profit like a Jesuitical holinesse â—n excellent pageant out of which they suck no small advantage Nor for my credit like Pelagius who they say was a strict seeming-holy Pelagii viri ut audio sancti non parvo profectu Christiani Augustin 3. de peccat merit remiss 1. istum sicut eum quinoverunt loquuntm bonum ac praedicandum virum Ibid. cap. 3. Alexander de Alex. lib. 6. cap. 6. man to give the better credit
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
best of all Phil. 1. 23. which when Peter in Christ's transfiguration had only a glimpse of he half translates my Text and cryes out in an Extasy Lord it 's good to be here Mat. 17. 4. And so when the elevated soul is got into the Holy Mount and there having a nearer stand takes a fuller view of the glory of Christ is so near that being in the Spirit it 's carryed out to him in strongest workings Rev. 1. 10. and heavenly raptures as the inferior Orbs are carried about by the motion of the Primum mobile and when in inward peace can quietly ly down in its Saviours bosom whilst others are anxiously asking who will shew us any good their Corn and Wine is Psal 4. 6 7. nothing to such a lifting up of the light of God's Countenance it sweetly sings its requiem and knows what it saith which Peter did not and crieth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it 's good to be here Juvat usque morari Let us here not make a Tabernacle but a Mansion for ever For first it 's best to be nearest 2. Secondly many now do and many more at last will find it worst when farthest off If Devils of all Creatures are in the worst condition I am sure they are at the furthest distance and therefore Satan in ancient Liturgies stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a far-off stranger to Christ and his Kingdom And for Men our first unhappy step towards misery was in our first retrograde from the God of our Mercy whence we came to be estranged from the womb and to go astray as soon as we were born Psal 58. 3. So as the further we go it 's the further from God and nearer to our own destruction leaving him and forsaking our own mercy together Jonah 2. 8. And so at last when we are furthest run from him we are arrived at the lowest pitch of our own misery So when the rich man is in Hell it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afar off that he saw Lazarus in Abraham 's bosom Luke 16. 23. And accordingly that infernal dungeon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outward darkness Matth. 8. 12. As Prisons were wont to be without the City Acts 12. 10. So those unhappy souls in this sett at the remotest distance from Christ's presence and Kingdom as the Apostle describes everlasting destruction to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence of the Lord 2 Thess 1. 9. When the Lord Jesus at the last day shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chide those undone Miscreants into Hell with those soul-sinking words Depart from me ye cursed Matth. 25. 41. Then at least the truth of this Doctrine that it 's good to draw near to God though now not heeded will be by such fully but most uncomfortably resented of which truth had we no other proof we need no better evidence â—han this double witness 1. Of an humble soul in desertion which had formerly felt the sweetness of Christ's nearer presence and is now fainting Cant. 5. 6. and swooning away by reason of his absence how is it starved with such a cold blast when removed out of that warm Sun-shine would not the poor Woman when she feels her self fainting and her Issue running say it would be well with me if I could draw near would not the least touch of the utmost hem be a rich mercy 2. Of a forlorn soul in the estate of despair and damnation Was it not a trembling Cain's saddest Note Thou hast driven me from thy presence and therefore my punishment is greater than I can bear Gen. 4. 13 14. Though malice guilt and horror make such bid God depart from them and make them fly from him yet Job 21. 14. their own present feelings cannot but make them sensible how good it would be to be nearer to him when they find it the extremity of all evil to be utterly and for ever removed from him The ground of all which may be taken principally 1. From Reason the Nature of God 2. Of the Creature in general 3. Of Man in particular And 4. More especially from that new Nature or gracious frame which God works in the new Creature For God Reas 1 From God As Omnipresent Psal 139. 7. 1. First he is an Omnipresent God not far from any of us Acts 17. 27. but more inward than our very souls to every one of us So that there is now no flying from his presence And therefore think whether upon this ground it be not best to draw near to his goodness When Jacob could not escape Esau as an enemy it Gen. 32. Hei mihi quam excelsâ—â— es in excelsis quam profundus es in profundis nusquam recedis vix redimus ad te August Conf. lib. 8. cap. 3. was his wisdom so to apply himself to him as to make him his friend Because we cannot meet God as an enemy be we as suppliants to make him a friend Amos 4. 12. There is no escaping from God but by running to him nor escaping his Wâ—rath if we betake not our selves to his Mercy If we draw not near to the Throne of his Grace we shall be drawn to the Bar of his Justice In a word he is an infinit God so that we cannot avoid him and is it not then good to make a virtue of necessity and so to draw near to him 2. But that we may not be so much driven by fear as drawn As good with Cords of Love Consider we as his greatness so especially his goodness and that 's a strong Attractive hath a wonderful Magnetick force to draw the soul to love and the mind to assent that it 's so good to draw near to a good God that it 's a Conclusion above Demonstration Particularly 1. As God he is Bonum Vniversalissimum All in all 1 Cor. 15. 28. which contains all good in him and so is able to make an universal supply of all that good which we stand in need of from him Christus meus omnia My God is my All my all-sufficient portion who as such sufficienter movet implet voluntatem as Aquinas speaks like the huge Ocean that fills every 1. Aq. 105. A. 4. As in Haman Esth 5. 11 12 13. Creek which the shallow narrow Rivolets of the Creature 's largest perfections cannot reach cannot supply all and the want of any good thing ministers more disquiet than the enjoyment of many Satisfaction I have seen an end of all perfection saith the Psalmist but it 's well that he adds thy Commandments are exceeding Psal 119. 96. broad One God more than enough to fulfil our desires and wants And why then should I not prefer God before my self as the whole before the part Why should I not be nearer to God than to my self How well would it be to have the Head of all our Springs ly in this immense Ocean How good is it to
if we look to it may be the glorious Mansions of the Blessed God to dwell in and which to be sure we must dwell with either in weal or woe to Eternity Had we nothing else to say these two words might heighten our Souls worth and should our care in possessing of them 1. They are the purchase of the Blood of the Son of God And shall we trample under foot his Blood in so neglecting our Souls which were purchased by the Blood of the Shepherd of Souls 1 Pet. 2. 25. 2. And this that they might be holy and glorious Temples for the Blessed Spirit of God O then be sure to keep possession for so happy a Guest that the Devil may not prove an Intruder And thou that wilt be stiff and earnest and peremptory to maintain thine Interest in what thy Father or Friend left thee do not so under-value either thy Saviour or thy Soul as not to keep possession of that which He at so dear a rate hath purchased Our Souls should be precious that were purchased by Blood so precious Let that be said to every incroaching Enemy what Jephtah said to the invading Ammonite Judg. 11. 23. The Lord hath dispossessed the Amorites before his People and shouldst thou possess it And let their resolution ver 24. be ours Wilt thou not possess that which Chemosh thy God giveth thee to possess And so Whatsoever the Lord our God hath given to us that will we possess Our Souls he first made Jer. 38. 16. which we afterward lost which he repurchased by the Blood of his Son and restored to us to be kept as an everlasting pledg of his Love and therefore whatever else we lose look to it that we here keep possession But to the quickening of our care herein I need not seek for more particulars to set forth the Soul's worth than what I there propounded 1. Such as the saving and possessing of it 1. Crowns all other Enjoyments Wisdom with an Inheritance doth well Eccles 7. 11. but if mens sana in corpore sano it 's much better It was a Solomon's happiness that amidst all his delights of the Sons of Men his Wisdom also remained with him It 's an happy saving Bargain indeed if a Man especially in losing times when he saves his Estate and his Life can save his Soul too without which a Man with all his other Gettings and Enjoyments is but like a dead Body stuck with Flowers or as a Room round-about-hung and richly furnished and nothing but the dead Master's Hearse in the midst of it 2. Countervails all other Losses David's Mouth praiseth God with joyful Lips though in a dry and thirsty Land when his Soul is filled with marrow and fatness Psal 63. 1 5. And though he was for the outward Man at a weak pass yet it was a sufficient support that God had strengthned him with strength in his Soul Psal 138. 3. Though I possess months of vanity Job 7. 3. and with him be ejected out of all if yet in possession of my Soul I am no harbourless Object Though the invading Enemy hath quite broke down the Fence and laid all open and waste yet as long as with the Christians in Justin Martyr we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they have possessed themselves and taken away all with them if they have left but a good God and a good Conscience a Soul and a Saviour it 's but the Casket that 's lost the Treasure is saved and lends them a Key for Paul's Riddle of having nothing and yet possessing all things In this sense dum Anima est spes est as long 2 Cor. 6. 10. as my Soul is mine own I am not only in hope but in possession No cause to faint though the outward Man perish if the inward Man be renewed 2 Cor. 4. 16. nor to complain if the same hand that casts the Christian's Body to the Beasts casts his Soul at the same time into his Saviour's Bosom Paul meant not to kill but to cure the incestuous Person when he would have him delivered even to Satan to the destruction of the flesh if his Spirit may but thereby be saved in the day of the Lord Jesus 1 Cor. 5 5. and that will make amends for all Thus we see that the saving and possessing of the Soul crowns all Enjoyments more than Countervailes all other losses 2. But on the contrary the loss of it 1. Compleats all other losses and miseries and makes them utterly undoing David speaks of his Enemies spoiling of his Soul as their greatest cruelty and his chiefest misery Psal 35. 12. The Prophet Lam. 3. 65. when he had given that heavy blow that made the heart ake Lord give them sorrow of heart he strikes the Nail to the Head when he adds thy Curse unto them O woe unto thee thou hast added grief unto thy sorrow Jer. 45. 3. and a curse to both when by thy riotous unclean or otherwise vicious courses thou hast lost it may be thine Estate thy good Name the health and strength of thy Body and which is worst of all thy Soul and all Undone wretch It was a desperate prodigal expense which all the Money in thy Purse and thy whole other Substance could not discharge but thy Soul also must go in to pay the reckoning Thy Saviour's Soul being heavy to the death was more sad than all his bodily Mat. 26. 38. Sufferings and that thrust which lets out the heart-blood of thy Soul is far beyond all other Wounds and makes them deadly To see an Enemy in the Habitation is one of Eli's sorest Afflictions 1 Sam. 2. 32. and to be a possession to Enemies is Edom's heaviest Cursé Numb 24. 18. but not so heavy as to see an Enemy possessed of this inward Mansion The loss of the Soul compleats all other losses and miseries 2. Cannot be made up and recompenced with all other Gains and Enjoyments The round World is but a Cipher to it For what is a Man profited if he should gain the whole World and lose his own Soul saith our Saviour Matth. 16. 26. He that tenders a whole World makes a great offer but he that loses his Mar. 8. 37. Soul for it sustains a greater loss for that World which cannot satisfie the desires of a Soul before it be lost cannot satisfie for the loss of a Soul when it is And therefore the rich Man Luke 12. 19 20. was but a Fool for all his Riches and the Hypocrite Job 27. 8. is brought in as a desperate Fool for all his Gain when God took away both their Souls How miserable when dead to have so many Friends to accompany the Body to the Grave and Devils only the Soul to Hell such Funeral Pomp and Tombs He that hath lost his Soul is a poor undone Man though with the Young Man in the Gospel he have never so great possessions Mat. 12. 22. For a Silk Stocken will not cure
Head Bread Sun Light Life it self and the Breath of our Nostrils as divers expound that Lament 4. 20. and if all this we may well ask Bernard's question Vbi bene est sine te Vbi male poterit esse cum te Lord with thee how or where can it be ill with me who in thee have Father Husband Captain Shepherd Head to guide protect and provide for me the Staff of Bread to feed and support me the Sun Light and Life to inlighten and inliven me But alas how where will it can it be well with me if without thee without whom all this all else is nothing What forlorn Orphans are we if we have not him to be our Father What desolate Widow-Souls have we if divorced from this Husband silly helpless stray lost Sheep and only for a Prey though fed in other never so fat and green Pastures if not under this good Shepherds care Though a Sampson should be my Champion yet a miserable inthrall'd Captive I shall be if not under the protection of this Captain of my Salvation pined with all other dainties if not fed with this Bread of Life benighted in blackness of darkness for ever though other Starrs shine and all other Torches be lighted if not enlightned with this Sun of Righteousness a sensless trunk if not united to this Head a liveless Life if not enlivened with this quickning Spirit and Life Sine Christo vanum est omne quod vivimus what good will my Lapide in Lament 4. 20. Life do me if Jacob marry with the Daughters of Heth said Rebekah Gen. 27. 46. and what good will mine do me if I be not married to Christ None but Christ nothing but Christ Whatever ground I stand on my foot sinks till set upon this Rock And therefore what ever other mercy or Deliverance I have still with Jacob in the Text I will wait for thy Salvation O Lord. Which leads to 4. A 4th Consideration to this purpose and that is of what all other Mercies and Deliverances are besides Christ his Salvation 1. They but pledges of this Outward mercies of Christ and his Grace and Salvation Indeed they are not this in themselves so as either wicked Men that have their share in them should thereby have any Evidence of interest in Him or that the Godly from their want of them should doubt of their part in him For in both these respects Solomon's rule holds By them no Man knoweth either Love or hatred Eccles 9. 1. But yet because as to Believers the same electing Love that designs Heaven and Eternal Salvation to them in Christ doth in and by him dispense also outward Mercies and Deliverances and therefore the Apostle from the one argueth and ariseth to the other Rom. 8. 28 29 30. therefore they in their enjoyment of them should so improve them as Israel's Deliverances from the Iron Furnace in Egypt and Babylon were types of their and our Salvation by Christ from the fiery Furnace of Hell and Damnation so still that temporal Favours and protections should be tasts and pledges to us of spiritual and eternal Salvation by Christ as it was with Paul 2 Tim. 4. 17 18. I was delivered from the Mouth of the Lyon and the Lord shall deliver me from every evil work and preserve me unto his Heavenly Kingdom But if so then the thirsty Soul cannot be satisfied with such tasts but by them rather hath its appetite further quickned after those fuller draughts of Grace and Mercy in Christ And these lesser pledges draw it out in more earnest longings after those greater matters and which it far more looks after For although in some other cases the pledge may in worth equal yea and exceed the thing insured and expected yet here it 's far otherwise This pledg is scarce an earnest penny and therefore will not satisfy the wary Soul instead of its full payment And so though it hath this Earnest yet it looks still for the Principal Though delivered by Sampson yet still waits on God for his Salvation 2. These outward Mercies and Deliverances are given and intended by God in a sanctified use of them to be as means and as it were under-steps to lift up the Heart to higher desires and enjoyments of Christ and Salvation As Zacheus by getting up into the Sycomore-Tree gets a sight of Christ In these more savourable and liberal entertainments in our way God never intended that with the drowsie Disciples we should dream of pitching our Tabernacles and say it 's good to be here but that These Accommodations on the one hand should be as our viaticum and incouragements And those Deliverances on the other hand remove discouragements and stumbling-blocks in our way to Salvation The one build our Scaffold that we might better edify our selves in the Faith of Christ as Act. 9. 31. when the Churches had rest and peace they were edified walking in the fear of God and in the comfort of the Holy Ghost And therefore the Lord by his Prophet Joel Chap. 2. after he had promised plenty of other food v. 26. adds a Promise of pouring out his Spirit v. 28. The other are but to free us from incumbrances that we might vacare Deo and serve him with less distraction as Zachary sings being delivered out of the hands of our Enemies might serve him without fear in Holiness and Righteousness before him all the days of our Life Luke 1. 74 75. Indeed we are too subject so to abuse and pervert such outward helps that on the contrary they too oft prove hindrances Snares and Thorns to intangle us in our advance to Heaven so that sometimes we never had less of Goâ—â— than when we had most of the World and our being set free from trouble is but the opening the Cage or Prison-door for loose hearts to run further from God Who thereby is inforced that he may recover us out of those wild vagaries to bring us into some narrow deep Lanes beset on both sides with Thorns the better to keep us in our way and to break those Crutches which we too much rested on that we may be taught to lean upon our Beloved in a Wilderness Cant. 8. 5. and so we come to make more speed to our journey's end when lightned of that Luggage which so much loaded and hindred us in our way But that is from God's Grace Mean while it 's a great part of our folly and perverseness to turn our helps into hindrances He at once both wrongs himself and his Friend's courtesy who having a Stool lent him to reach something he hath great need of when he hath gotten upon it only stands strutting upon it and braving over others that are under him till instead of reaching what he wanteth falls down headlong He is a foolish Passenger that when the Master of the Ship puts him ashore for his refreshment or to take in something for his accommodation stayeth so long gathering Shels on the
because a Servant is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational tool in his Master's hand to be ad nutum Domini resigning up our Reason to his Wisdome and our Will to his Commands doing it willingly chearfully fully without contradiction or exception Frequently and sadly thinking of our Account Heb. 13. 17. which will be very great when we have so many besides our selves to reckon for and yet most certain and cannot be avoided Luk. 16. 2. Matth. 25. 19. And yet comforting and encouraging our selves in a faithful and joyful expectation and assurance of a faithful and bountiful Act. 13. 36. Lord's reward From Enemies Strangers yea from Fellow-Servants it may be envy and hatred derision opposition and the greatest injuries and mischiefs they can reach us but what 's all this to our Master's last Euge well done good and faithful Servant enter into thy Masters Joy Thus much of your Office as in reference to God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are but his Servants 2. Secondly Consider it in reference to his People so you by it are made Rulers of his houshold In which words two things 1. The place it self It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the houshold 2. The Institution of it and the investiture or putting them into it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made or constituted Ruler of his Houshold I shall briefly touch upon both 1. For the Place or Station Rulers of God's Houshold as he 2 Chron. 31. 13. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the House of God I confess the word is not here in the Original as it is there but 1. The Phrase in this place implieth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Houshold i. e. in place of Rule and Superiority over the Houshold as Gen. 41. 43. its said Pharaoh made Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all i. e. as our English rightly expresseth it Ruler over all the Land of Egypt according as it 's expressed Act. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Other places in plain words and full titles express it where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 1 Thes 5. 12. Heb. 13. 7 17 24. Act. 20. 28. words partly in Scripture and partly in other Authors given to Princes in Common-Wealths to Generals Captains in Armies to Governors in Families in all which there is an authoritative power of Rule and Government over them that are set under them They are called Rulers and that word commands Obedience Fathers and that speaks Authority Elders and such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Senate hath power Were it but only Shepherds and Stewards as he that is here Act. 20. 1 Cor. 4. 1. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Luke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that tells that although like the Centurion Matth. 8. 9. they be under a Superior Authority yet as such they have others under theirs Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 13. 34. but not taken for an ordinary Porter but servus atriensis a Steward that hath the Keys of all as Isa 22. and yet as Porters to let in and keep out of the House of God and from his Table Eveâ—â—â—ey who most of all raise up the Authority of the whole Church as the immediate and first Subject of Church-power as totum and finis do freely grant the Exercise of that Power in some things as only vested in the Officers and in some other things in them especially But the Duty of this place especially of this day is not to dispute Controversals but to exhort and urge Practicals And therefore in that God by this Office hath advanced you Vse 1 so high as to set you over his Houshold Be exhorted so far to know your Place and the dignity and worth of it as not to be ashamed of it nor to be babished in the Execution of it Take heed of such an height of spirit as to grow proud of it of which by and by but yet pray and labour for such a generous magnanimity of Spirit as may in some measure answer the worth of it and may help you with a Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free boldness of Spirit to manage it Great Men expect it in their Stewards and the great God requires it in his This Masculine Ingenuity was in Jehoshaphat in his Temple-work It 's said his Heart was lifted up in the ways of the Lord 2 Chron. 17. 6. and Nehemiah that unwearied and undaunted Repairer of Jerusalems ruines when the breaches were many and the rubbish that hindred their work much the strength of the Labourers little and yet decaying and the scorns insolencies and oppositions of Enemies very great and yet increasing how did he by Faith and Prayer raise up his own Spirit and by encouraging both Words and Actions endeavour to do as much for his Fellow-Labourers Chap. 4. and 6. Tricubitalis Paulus a low little Man for stature of Body and yet for lowliness of heart yet lower in his own Eyes less than the least of all Saints Ephes 3. 8. yet there was magnum in parvo With what an Heroick Spirit doth he carry on the work of his Ministry How doth the little Man stand as it were on Tiptoes when the Pride and Malice of false Apostles and others would have debased that Fastigium Apostolicum with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I magnify mine Office Rom. 11. 13. Yours is nothing near so high yet whilst it is over God's Houshold too high to be trampled upon by the foot of Pride which yet it is and will on purpose be more if Enemies once perceive that their Scorn and opposition can baffle you into a degenerous Despondency whom this height of your Office should set above any such Indignities A Luther's Courage with a Melancthon's Meekness make between them a fit temper for a right Church-Man Although what I have herein said perhaps is not enough to raise some of our Spirits yet it may be to some is too much who will think I preach that Pride which out of their Charity they say we will practise And therefore because it is a Duty of Humiliation we are now upon I shall rather press Humility And that as from the former Particular because by our Place Vse 2 we are Servants so also even from this because that by it we are set over Gods Houshold For though the Station be High yet be not high-minded but even therefore the rather fear Lower thy Sail the higher the Wind is In Ezekiel's Vision we read the Rings were so high that they were dreadful Chap. 1. 18. As the higher we are the more we tremble when we look downward The height and weight of your Places though it may make an empty pragmatick spirit Proud yet when well considered strongly engageth them that are better advised to be Humble Watchful Fearful As for Instance Are we over Gods Houshold 1. It