whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
Angel Luke 2. What need then have we to be innocent patient perfect holy and righteous Christs righteousness is a perfect righteousness and God hath given him and he hath given himself unto us Certainly if this were all that is to be done it were a very easie thing to be a Christian but we must know that Gods giving infers our receiving But you will say That is easily done for what is more easie then to receive a gift And what gift would we receive more willingly than this Paschal Lamb that he may be ours But we must further know that neither every giving nor every receiving makes this Passover ours for as the Lawyers distinguish there is Donatio mera modalis or ob causam interpositam Donatio mera or meer gift is the transferring the Dominion of a thing without prescribing what shall be done with it or for it so that the Donatarius or he to whom it is given is free and at liberty and may do what he list God gives not his Son upon these terms 2. The Modal giving or giving for some cause is not to be understood for some cause precedent for then it were not free gift but recompense rather or requital But we cannot be before hand with God according to the Apostles challenge Who hath first given unto him and â—t shall be recompenced unto him again For of him and from him and to him are all things to whom be glory for ever Amen Rom. 11.35 36. But Gods giving for some cause is meant for some end to be obtained in us this end the Father intends when he gives his Son God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have the everlasting life Joh. 3. And the same end is also intended by the Son when he gives himself for the Church that he might sanctify and cleanse it by the laver of water in the word of life Eph. 5.26 Thus ye perceive that every giving will not make this Passover ours nor will every receiving make this Passover ours For to receive this Passover or Paschal Lamb is to believe on him so receiving is expounded by believing by St. John To as many a received him gave he power to become the Sons of God even to them that believe on his Name Joh. 1.12 But that 's an easie matter too for who believes not that Christ is his And indeed if every Man may be his own Judge it is a harder matter to find an unbeliever than a believer one who hath not this Passover or Paschal Lamb for his own than one that hath it But every belief makes not this Passover ours for the Devils believe saith St. James and tremble because this Passover is not theirs Nay this belief alone was not sufficient for the holy Apostles themselves to make this Passover theirs for therefore St. Peter exhorts the believers such as were partakers of the same holy Faith with the holy Apostles themselves to add unto their faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly love Charity Wherefore the rather since we may have a false perswasion that Christ is ours when he is not let us give all diligence to make our calling and election sure and so much the rather let us be exhorted in the fear of God to make sure of this Passover that it is truly ours If any of our Temporal estates be called in question what Right and Title we have to what we have Oh how careful we are to make good our Tenure yea so careful we are that we scarce sleep quietly till we make all sure Are we so anxious for the assurance of a temporal estate which we may either be deceived of by fraud or may be wrested from us by violence an estate that can endure with us no longer than for our life which as St. James saith is but a vapour and shall we not much more make sure of our Eternal Inheritance our Right and Title to this Paschal Lamb to make it sure unto us It 's a terrible speech that which St. Paul hath 2 Cor. 13. Know ye not that Jesus Christ is in you except ye be reprobates I I that 's the surest way of having Christ to have him in us and unless we have him so we are Reprobates and Christ is not our Passover But would we be assured that Christ is ours indeed then let us be his indeed My beloved is mine saith the Lambs Wife of the Lamb Cant. 2.16 how doth that appear she adds and I am his And if we can truly say that the Lamb is ours as truly and by the law of Relatives we must say that we are his as in Unity and Love so also in likeness for Amor transformat amantem in rem amatam the love of the lover makes him like the party loved wherefore as the Lamb is innocent so must we be 1 Cor. 18. as he is patient so must we be also 1 Pet. 2.20 as he was perfect so must we be also Luk. 6.40 as he is strong against sin so we also 2 Tim. 2.1 as the Lamb is holy so is the Lambs Wife also Apoc. 19.10 and in a word such as the Lamb is such also must we be shewing forth the Virtues of him who hath called us out of darkness into his marvellous light 1 Pet. 2.9 Now try thy self therefore by these signs and marks of the Lord Jesus whether he be thine and thou his or no for if thou be mischievous and hurtful if impatient and furious if unholy and unclean the Swine the Serpent the Dragon the Lion the Bear and the Wolf may be thine the Lamb is not thine unless it be to tear him to devour him to crucifie him anew If any man have not the Spirit of Christ he is none of his and if Christ be in us the body is dead because of sin and the Spirit is life by reason of righteousness And if the Spirit of him that raised up Jesus from the dead dwell in us he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us Rom. 8.9 10 11. But to the end that no man might be deceived but know infallibly whose he is he speaks it painly Gal. 5.19 c. The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness c. But the fruit of the spirit of Christ is love joy peace long-suffering gentleness goodness c. It may be these signs have discovered some man unto himself at least that this Paschal Lamb belongs not to him or at least he is not so sure of it as he seemed to be before 3. Christ our Passover is killed for us or sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both 1. It was kill'd till they had a Temple and Tabernacle Deut.
exhorted to let these old things pass away to put off these old rags that we may be new clad that all may become new in us The Motives to enforce this duty might be many I shall name only such as I conceive most forcible and they are these 1. Our Love to the New Christian life 2. Our desire of increase of knowledge 3. Our desire of assurance of Faith 4. Our hope of prosperous success in our affairs 1. Our Love to the new Christian life which if we truly love we will hate and part withall things contrary thereunto Cleombrotus having read in Plato that excellent state of the Soul separated from the body was impatient of any longer stay in the body but leaped into the Sea and drown'd himself that he might the sooner obtain that good he hoped for But Beloved we perswade not men to destroy no nor hurt themselves that they may attain unto the new the blessed life no let the Papists meagre and scourge themselves as they do in Lent But do thy self no harm saith Paul to the Jaylor that would have slain himself Act. 16. That we may obtain this new life we must not part with our natural but our old our sinful life 'T is like the casting out of the unclean Devil The Devil threw the man down that was possessed but hurt him not saith St. Luk 4. And so our Apostle we are cast down saith he but not destroyed as dying and bebold we live as parting with the old life and cloathed with the new for this love of Christ who is our life constraineth us that we thus judge that if one dyed for all then were all dead and that he dyed for all that they who live should not henceforth live unto themselves but unto him who dyed and rose again 2 Cor. 5.14 15. As therefore we love the new Life let us dye unto the old That 's the first 2. As we desire increase of knowledge for indeed there is no true understanding of Divine Truth unless first we suffer these old things to pass away So Daniel confesseth Dan. 4.13 We made not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth confer Rom. 12.2 Psal 53.4 3. As we desire assurance of Faith For if we believe that we shall live with Christ we must first believe that we must dye with him Thus our Apostle Rom. 6.8 If we be dead with Christ we believe also that we shall live with him and Chap. 8. of that Epistle vers 13. If we by the Spirit do mortifie the deeds of the body we shall live And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a saying of faith our precious Faith for so truly to believe will cost us our life our sinful life If we dye with him we shall also live with him we shall also reign with him 2 Tim. 2.11 12. 4. As we hope to perform any duty with Gods acceptance as we hope to obtain any new Grace and Mercy of God First go and be reconciled to thy brother first do away the old hatred as the Prophet calls it and then come and offer thy gift Matth. 5.24 First pluck out the beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Matth. 7.5 No hope of new Mercy otherwise First we must forgive them that trespass against us and then we may hope that God will forgive us our trespasses No hope otherwise of any blessing from God upon our designs When the Israelites were smitten before the men of Ai and Josuah enquired of the Lord what the reason might be The Lord answers him Jos 7.13 There is an accursed thing in the midst of thee Thou canst not stand before thine enemies until ye take away the accursed thing from among you The Lords answer is as true if applyed to any one of us When we would enquire of the Lord what the cause might be that we want good success in our affairs when God blesseth not our endeavours in any kind we need not look for a Reason without us There is an accursed old thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you So LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts your minds your spirits your thoughts So the LXX often render that word 'Till that accursed old thing whatever it is and whatever that is every one of us best knows for every one knows the plague of his own heart saith Solomon 1 King 8.38 till that accursed old thing be taken away from the midst of thee hope not for any blessing upon any thine affairs or designs hope not for any mercy hope not that any thing will become new in thee But 2. When these old things shall be passed away then behold all things shall become new That 's the second Point which I shall soon finish and so end this Text. 1. When the Ceremonial old things shall pass away Behold all things shall become new This as befits the Word of God hath two edges and strikes at two extreams 1. It reproves those who please themselves extreamly that they have no Ceremonies and yet they have no new thing that 's better neither Spirit nor Truth nor Life they thank God that they are not superstitious when they dishonour God in that they are hypocritical or prophane I hope it is not the condition of any one of us 2. Others it reproves who dote upon the old Ceremonial shadows in the new clear day of the Gospel yea who esteem them above the Truth it self it is the fault not only of those who are popishly affected but of some in all Sects I shall tell you a plain and homely but a very fit similitude A Nut is cracked and the shells fly one piece one way another another every one pretends to look after the kernel and one leads his followers this way another that way one saith here it is another there it is one saith lo here is Christ another saith lo there one saith he is in this Congregation another saith no he is in that and why here and why there and why there and not here Oh because here one sits while another stands there there one kneels while another sits here O Beloved in the Lord what are these but meer shells and no better is there more self-denial here than there is there more meekness more gentleness more faith more virtue more knowledge more temperance is there more patience here than there Is there more godliness is there more brotherly kindness is there more charity is there more mercy is there more long-suffering is there more righteousness is there more holiness is there more obedience c These these and such as these are the new things these are the kernel and these lie still in the midst and are neglected and few regard them but run after the shells and husks
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
with you in it Here 's the opening of that hidden Mystery or the further clearing it That great mystery of godliness God made manifest in the flesh The end of the Law and tenour of the Gospel unto mankind secretly shut up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizavit to preach the glad tydings of God made manifest in the flesh to make known what is the riches of the glory of this mystery which is Christ in you saith the Apostle Col. 1.27 Here 's a Christmas that lasts all the year even all that acceptable year of the Lord as the time of Christ is called Here 's a nearer Union with Christ than the common sort of Christians dream of Christ formed in us unless Christ be in us Christ without us profits us nothing unless Christ be in us we are reprobates 2 Cor. 13. Here 's an higher pitch of Christianity than Christians ordinarily attain nay aspire unto Christ not only to be known not only to be talked of Christian Religion consists not in tittle tatle Christ not only to be believed on not only to be desired not only to be called upon but Christ dwelling in our hearts by faith Christ Emmanuel Christ one with us and we one with him Joh. 17.21 Christ formed in us and we conformed to him both in his sufferings and in his Resurrection Phil. 3.10 O suffer then I beseech you the word of exhortation not to content your selves with the childhood and minority of Christ not to stint our selves in the very nonage of Christianity but to grow up unto riper age from grace to grace from strength to strength from virtue to virtue until we be perfect men in Christ Jesus and Christ Jesus be perfectly formed in us O glorious state this yea this is that high pitch of Christianity this is that mature age of Christ which all the Saints of God do and ever have aspired unto this all the Ministers of God setting aside all jarring and jangling Controversies do or ought to preach and warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Col. 1.27 This our Apostle longed for till it were formed in the Galatians But so many pretences there are so many outward shews and counterfeit forms of godliness so many false Christs in the world as our Saviour foretold and growths in them that it 's a very difficult thing to perswade almost any man but that Christ is indeed formed in him But I beseech you since it so nearly concerns every soul consider with me Can the form of Christ be in the body of sin If Christ be in you the Body is dead because of sin but the Spirit is life because of Righteousness Rom. 8. He that is Christs hath crucified the flesh with the affections and lusts Do lusts war in thy members and yet are they crucified and yet are they dead Can the most lively action for even such is war proceed from a body of sin that 's dead He in whom Christ is formed as he hath a fellowship with Christ in his sufferings suffering as a Christian 1 Pet. 4. and is made conformable unto his death by dying to sin Phil. 3.10 So also is he raised up again with Christ unto newness of life Rom. 6. He lives the life of Christ and Christ is a life to him and lives in him the life of all Virtues and Graces of Love of Joy of Peace of Long-suffering of Gentleness of Goodness of Faith of Meekness of Temperance of Patience of Godliness of Brotherly kindness of Mercy of Humbleness of Mind of Moderation of Obedience and Subjection unto Governmen Here yea here 's a form of Christ indeed in how few alas to be found though we seek it I speak it to our shame even among the crowd of our seeming most forward Christians for when we place the power of Christ in us in hatred in variance in heady undiscreet zeal in wars in strife in sedition in despising of Dominion in presumptuousness in self-will in speaking evil of Dignities in bitter Invectives against Authority in scribling of Pamphlets to disturb the common peace Is Christ formed in us so much as according to Youth much less according to Old Age Alas we are yet but Children For whereas there is among you envyings and strifes saith the Apostle and divisions and factions are ye not carnal and walk according to man the old Adam and not according to Christ for while one saith I am of Paul another I am of Apollos one I am for this Sect and this man another I am for that Sect and that man are ye not carnal The Apostle appeals to their own Conscience in this matter when they called themselves after the names of Paul and Apollos how much more may I appeal unto yours whom ever it concerns who have taken up Leaders far inferour and perhaps some contrary unto Paul and Apollos I appeal unto your own consciences are ye not carnal These dissentions come not of him that calleth you No no the Apostle reduceth them to their own Original Whence come wars and fightings or brawlings among you come they not hence even from your lusts that war in your members wherefore I cannot speak unto you saith St. Paul as unto spiritual those in whom Christ is formed but as unto carnal even unto babes in Christ 1 Cor. 3. But if there be among us as I doubt not but there are many who long as earnestly for Christ to be formed in their souls as those ancient holy women in the Old Testament desired to bear him in their wombs to those I will propound some means and helps for the forming of him and those both before conception of the Seed in the womb and after it 1. And before Conception it 's necessary that if we would have Christ formed in us we be chast Virgins like the holy Virgin Mary I mean untainted and unpolluted by the Serpents Seed 2 Cor. 11.23 that is unperverted by our own worldly wisdom Isa 47.10 a wisdom by which the world comes not to know God 1 Cor. 1.21 Hebr. 10.35 36. 2. And the heart or womb of the Soul as it were thus emptied and prepared must receive the Seed of the Word Matth. 13. the Seed of God 1 Joh. 3.9 to the fit receiving of which faith's required as when the Angel told the Virgin Mary that the holy Ghost should come upon her and the power of the most High should overshadow her she believed Luk. 1.45 and so must every one of us who would have Christ formed in us we must believe the message of the Angel or Messenger of God unto us 2. We must have a good will and desire to entertain this holy Seed such a desire was also in the same Virgin Mary so saith she unto the Angel Be it unto me as thou hast spoken and so must every one of us
without patience 'T is true Faith leads the dance but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads on the rest in their rank and order 't is St. Peters Metaphor Add unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity where 't is most observable that the Apostle directs this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who had obtained equally precious faith with St. Peter himself and the rest of the Apostles And therefore Faith in Scripture is ordinarily concrete with patience and sometimes expresly joyned with it for where Faith is called a shield it 's not precisely to be understood of Faith but as it is concrete with patience whose property agrees with that of the shield as to defend and keep possession of the Soul and where St. John saith this is the victory whereby we overcome the world even our faith patience must needs be understood together with Faith For Faith in its own nature and of it self includes no such action but vincit qui patitur and where 't is said be faithful unto the death patience is involved in Faith for Faith abstractly taken imports not perseverance or pertinacious enduring Hence it is that Faith and Patience are often expresly joyned together as means necessary to Salvation for so the Saints by faith and patience inherit the promises saith the Apostle And cast not away your confidence for ye have need of patience that after ye have done the will of God ye may inherit the promise Heb. 6.12 and 10.35 36. Yea Abraham himself the Father of the faithful did not inherit the promise without patience for after he had patiently endured he obtained the promise Heb. 6.15 But lest hereby we seem to derogate from our precious Faith or intimate that Faith alone in our Churches sence saves not I beseech ye consider that a lively saving Faith hath patience and suffering with Christ for a part of the object and ground of it For if we be dead with Christ saith our Apostle we believe that we shall also live with him Rom. 6.8 And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a word of faith that if we be dead with him we shall live with him if we suffer with him we shall reign with him 2 Tim. 2.10 Now to believe that God accepts Christ's sufferings for ours so that we need not suffer when yet he commands us to take up our Cross and suffer with him Or to believe that our old man is crucified with him when yet our conscience tells us that indeed it is not but that he is yet alive in us What is this but out of an over-weening self-love and a strong fancy to believe a lye For whether God accept Christ's sufferings for ours without ours let St. Peter judge for hereunto are ye called us because Christ also suffered for leaving us an example that we should follow his steps who did no sin nor was their guil found in his mouth who his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2. And whether we have followed his example or no whether we are dead with him whether our old man be crucified with him let St. Paul judge He that is dead saith he hath ceased from sin St. Austin gives us a description of him that 's so dead He is like a man saith he that lyes in his grave he detracts from no man does violence to no man oppresses no man He neither eats too much nor drinks too much he is not puffed up with pride nor vain-glory In a word such he is to sin and the temptations unto sin as a dead man is to life And are we thus dead unto sin Is our old man thus crucified crucified he is alive and a crafty deceitful old man he is Wise to do evil but to do good he knows not an old lascivious Letcher a pettish angry malicious envious covetous contentious old man Nay he is as active as malicious his feet are swift to shed blood the work of violence is in his hands he serves in the war of the members and fights against the Spirit Serves nay he is a Commander he reigns and rules in the members he hath cast down many wounded and many strong men have been slain by him Will any man living say this man is dead Are not his works manifest adultery fornication uncleanness lasciviousness idolatry witch-craft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like without doubt this man 's not dead he is a lusty vigorous old man he is alive and like to live many a fair day if he be not put to death if he be not hang'd if he be not crucified But perhaps God accounts him as if he were dead or if he yet live yet God reputes these but as infirmities and weaknesses of the Saints Yes as if to be dead unto sin were only to be thought so and to be baptized into Christ's death were only to have our sins called by a new name as weaknesses or frailties which were deadly sins before we imagined they were crucified By this means we shall have wicked mens couzenage murder drunkenness and adultery and the Saints couzenage their murder their adultery their drunkenness the same only fancied otherwise new christened and called by another name and many like prodigious unheard of distinctions of sins O Beloved I beseech ye Let us not be deceived for God is not he cannot be deceived he always accounts sin sin He never accounts a covetous man liberal nor a drunkard sober nor a letcher chaste nor an angry man patient He judgeth righteous judgement Shall I account them pure with the wicked ballances and with the bag of deceitful weights saith the Lord Mich. 6.11 No this is the time foretold by the Prophet Esay when the vile person shall be no more called liberal nor the churl bountiful But the liberal deviseth liberal things and by liberal things shall he stand Esay 32.8 For if we be crucified with Christ we bring forth fruit worthy of amendment of life Joh. 12.24 as our Saviour speaks of himself under a parable of a grain of wheat If it dye saith he it brings forth much fruit And if we be dead unto sin we also have our fruit unto holiness saith our Apostle Rom. 6. and the good ground brings forth fruit with patience such fruit as St. Paul requires of those who had mortified and crucified the old man Bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another Col. 3.5.13 And so we pray for Infants being Baptized into Christ's death that all carnal affections being dead in them all things belonging to the Spirit may live and grow in them And do these fruits of the Spirit these spiritual
Thus Enoch walked with God Gen. 5.22 so 't is in the Hebrew But the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God And the Apostle Hebr. 11.5 Enoch before his Translation had this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he walked with God Gen. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God saith the LXX So whereas we have in our latter Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk before God Psal 116.9 the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk pleasingly before the Lord in the Land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk before me saith God to Abraham Gen. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 please me so the LXX the like ye have Gen. 24.40 and 48.15 beside other the like places The issue of all which is that to walk in Gods way and to please him are one and the same thing And yet there is somewhat more implyed in this kind of walking wherever the word is taken in this sence 't is in the reciprocal form and includes a reflex act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and this word of many other in this form is frequentative which imports a frequent and continual walking in holiness and righteousness and so pleasing God and our reflex and reciprocal delight contentment complacency and pleasing of our selves in the continual walking and pleasing God Such is that word of Promise Gen. 22.18 In thy Seed all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be blessed or shall bless themselves A most happy reflexion and reciprocation wheresoever it is found Man blessed of God and blessing himself that he is blessed of God Man walking with his God and pleasing him Man delighting and pleasing himself that he walks with his God and pleaseth him 3. So that it 's no marvel that where these meet that there should be abounding more and more that 's the third and last word to be explained they are all one indeed and the same thing the Apostle in the Text plainly speaks as much Ye have received of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how ye ought to walk and to please God and how 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye abound more and more and indeed the nature of walking implyes as much it being a progressive and continued motion And it will yet more plainly appear if we shall consider the object store and plenty and fulness of that wherein one may be said to abound and the subject confirmed and rooted in that fulness which is called radicatio in subjecto and the increase both in the kinds and degrees of it which they call intention and the perseverance and continuance in that growth with a fulness of will earnestness confidence resolution chearfulness and endeavour All these are comprehended in the notion of abounding and thus to abound is nothing else but to walk and please God For 1. As concerning the object the store fulness and plenty wherein we ought to abound it is no other than the very same way wherein we ought to walk and that 's Christ himself in whom all fulness dwells abundance of Grace exceeding riches of Gods Grace fulness of Grace and Truth And wherein ought we to abound but in all goodness and mercy in righteousness and holiness in truth in peace in faith in virtue in knowledge in temperance in patience in godliness in brotherly kindness in love in the whole Christian life Ephes 5. 2 Pet. 1. And what are all these but the way wherein we ought to walk what else but Christ himself the way the truth and the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and mercy of God the righteousness and holiness the life the peace the virtue or strength and power of God And what is our abounding increase and growth in all these Graces but our continual walking progress and going on in this most excellent way in all kinds of virtues and virtuous actions adding unto our faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity 2 Pet. 1. Our continual progress in all degrees of every Grace and Virtue our growing in Grace from grace to grace from virtue unto virtue from strength to strength our abounding in every Grace and Virtue and every degree of every Grace and Virtue more and more And thus to walk thus to abound more is to please God and therefore the Apostle puts them all together as here so 1 Cor. 15.58 My beloved brethren be stedfast unmoveable alwayes abounding in every good work of the Lord so many Translations have it as knowing that your labour is not in vain in the Lord and so he prays for the Colossians That they might be filled with the knowledge of Gods will in all wisdom and spiritual understanding that they might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing or abounding in the knowledge of God strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full when we so walk and abound more and more in pleasing God and so rejoyce and please and delight our selves in so walking and abounding and pleasing God Nor will it be curiosity or presumption as some conceive to inquire into the reason why walking and abounding more and more pleaseth God if we seek not the reason without God himself When God is said to be pleased it refers to somewhat of God in the object pleasing otherwise either 1. God should not be the only good or 2. Not pleased only with that which is good And because there are degrees of good there must likewise be degrees of pleasing God for if that which is good because good pleaseth God that which is better and abounds in goodness is better pleasing and that which is best of all pleaseth God best of all according to the Rule Vt se habet simpliciter ad simpliciter ita magìs and magìs maximè ad maximé Seeing therefore the Graces and Virtues of God wherein the Saints walk and abound are far better than the very best of all Gods Creatures for they by how much the more they are worn by so much the more they waste and consume away Whereas the Graces and Virtues of God are of a far better mold so that by how much the more they are used by so much the more they increase and abound more and more An Argument of their Divine Nature for such they are 2 Pet. 1. and therefore worthy of God as the Apostle speaks Coloss 1. Hence it is that God is so well pleased with them as with his own nature and natural Image and as he saith of his own essential Image in whom the fulness and abundance of the God head dwells bodily Coloss 2. That in him he is
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
from your sins ye became servants to God or else 2. By righteousness is here understood that which Divines and Philosophers call Universal Righteousness and so that which is here called Righteousness vers 16. is called Obedience Of this Righteousness the Poet speaks in that known Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness all virtues are contained which as that river which watered the Paradise of God divides it self into four streams these the Philosophers call the four cardinal Virtues the very same which Solomon summs up Wisd 8.7 Righteousness saith he teacheth temperance and prudence justice and fortitude In a word the Righteousness here meant is either 1. The God of our Righteousness Or 2. The Righteousness of our God Nor is it much material in whether of these two Notions we conceive of Righteousness when the Apostle exhorts us to yield our members servants thereunto since God and Christ cannot be served of us but by our service unto Righteousness and when we serve Righteousness then we serve God and Christ Thus much our Apostle teacheth Chap. 14. of this Epistle He that in these things i. e. in righteousness peace and joy serveth Christ he is accepted of God and approved of men and Zachary in his Hymn That we serve God saith he in holiness and righteousness Yet howsoever we take that phrase it 's but an improper speech for surely a Righteous man cannot properly be called a servant unto Righteousness since a servant is in bondage and obeyeth out of fear Rom. 8.15 Ye have not received the spirit of bondage again to fear and by constraint and compulsion of the Law Gal. 4.3 When we were Children we were in bondage under the rudiments of the world But the Law was not made for a righteous man 1 Tim. 1. and he whom the Son makes free is free indeed So much we confess that his service is perfect freedom And St. Austin Liberalitèr servit qui Domini sui voluntatem libentèr facit therefore the Apostle excuseth this phrase in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I speak after the manner of men because of the infirmity of your flesh Such is your weakness you conceive in the beginning of your obedience that to work the works of Righteousness is a kind of servitude and bondage it is not so yet because your obedience comes off with pain and difficulty by reason of your weakness I call it service so Oecumenius and others understand it Unto this service we ought to yield our members The Metaphor I told you was taken from the plyable submission of the Beast the Horse or the Ass unto the rider And there is a double necessity enforceth this duty both 1. Praecepti of Command for 't is Gods command grounded on the right of Creation Preservation first Covenant and second Covenant and Redemption And 2. Necessitas Medii for having as it were cast our rider and said in effect that we will not have him to reign over us and so become like the Horse and Mule without understanding and like the beasts that perish Most necessary then it is that if we would recover our former lost happiness for it is the happiness of a beast to serve saith Aristotle we again submit our selves unto our God and become again unto him as a serviceable beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the patient Ass that our Saviour rode upon Such a Beast David professed himself Psal 73.22 I became even as a beast with thee and the New Jerusalem shall be filled with such men and such beasts Jerusalem shall be inhabited as towns without walls for the multitude of Men and Cattle This reproves the more than brutish restiveness of disobedient men who rather yield their members servants to uncleanness and iniquity than unto righteousness But this Point is a Theme too large to be fully handled at this time let us therefore use it only as the Apostle hath left it unto us by way of Exhortation unto our selves That we would yield our members servants unto righteousness Nothing hath been hitherto spoken but may serve for a reason inducing to the performance of this Duty whereunto we may add this consideration That since we must needs serve one of these two Masters Uncleanness and Iniquity or Righteousness and Holiness 1. How filthy and abominable how unjust the service of sin is it 's a service to uncleanness and to iniquity 2. It 's a fruitless service how shameful What fruit had ye in those things whereof ye are now ashamed the wise man answers There is no fruit no reward unto the evil man Prov. 24.20 3. What no reward at all the Apostle answers That the wages of sin is death let no man deceive you with vain words calling sin by names of diminution as infirmity frailty weakness tricks of youth for these things the wrath of God comes upon the children of disobedience Ephes 5.6 one such trick of youth cost all the men of Sechem their lives Gen. 34. and may cost us our souls 5. Add to this the Plagium what have we to do with anothers servants our members are not our own for know ye not that your bodies are the members of Christ 1 Cor. 6.15 5. The justice and equity in giving God his own our members are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 6. The dignity of his service gloriosum est sequi Deum it is to be truly free without his service all other freedom is slavery 7. The reward of his service it hath the fruit unto holiness and the end everlasting life Unto which many like motives might be added had we not already yielded our members servants unto righteousness yet seeing our eternal happiness or misery is concerned let us examine whether so or no. A servant is instrumentum and therefore because an instrument he is moved and directed wholly by the will of his Lord his Agent but he is animatum instrumentum a man he is and some active power he hath through God enabling to will or not to will to do or not to do somewhat that 's implyed in that he is exhorted to yield but being not sui juris but subditus alienae voluntati that power he hath of yielding is to be directed by his masters will and what he doth is with an eye to him and for his masters sake So that the obedient servant of Righteousness in all and every act he doth per se obeyes his masters will I say per se for if at any time he do otherwise it 's wholly beside his own will as a knife or axe hath a power to cut and cuts well if being guided by a discreet hand but being not guided by that hand may fall and cut what and how it should not but that is by accident and therefore the falls of the servants of righteousness are called by the names of such actions as argue contingency and such as no man of purpose would willingly do wherein
to see his new day and he saw it and was glad Joh. 8.5 6. And the Patriarchs saw these new things afar off and were perswaded of them and embraced them Hebr. 11.13 But when this desire of all Nations now came among his own his own received him not Many Prophets and Kings desired to see the things which ye see saith our Saviour Luk. 10.24 But our Apostle preferrs the sight of Christ in the spirit before that in the flesh But when he came in the flesh the Jews despised him and rejected him whence it is that they now themselves are rejected of God and scattered among all Nations Beloved in the Lord there is much talk among us much glorying of Christ and his Gospel much talk of Christs Day the new Birth and the new Man and the new Covenant but where shall we find that new Birth that new Covenant that renewed Mind In whom is that new Heart in whom is that new Spirit where is that new Creature where is that new Life that excellent new Christian Life where are all these new things bowels of mercies kindness humbleness of mind meekness long-suffering love joy peace gentleness goodness temperance These these and such as these are the new things the Virtues and Graces of the new Man And behold now is the acceptable time behold now is the day of salvation God offers these in his Ordinances unto us and invites us to be partakers of them Wherefore Beloved I beseech ye let us take good heed when these are now present with us and offered unto us that we reject them not as the Jews did Let us take heed that we disesteem not that new Man let us take heed it be not truly spoken of us Isa 53.2 When we shall fâ—â— him he hath no form nor comliness there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not Let us take heed it be not said of us He came among his own and his own received him not More NOTES on II CORINTH V. 17. THat which remains of this Text is the order of the former words unto the latter and so they afford us these two points of Doctrine 1. The Old things must first pass away before all things can become new 2. When the old things are passed away then behold all things are become new Both which I shall by Gods gracious assistance dispatch and so make an end of this Text. Ye may remember the old things here meant are either 1. Ceremonial opposed to new i. e. Spiritual and heavenly or else 2. Moral opposed to new i. e. to things holy just and good 1. Then the Ceremonial old things must first pass away before all things become new i. e. Spiritual and Heavenly The Apostle demonstrates this from the High Priests entrance into the Holiest of Holies once a year only The Holy Ghost this signifying that the way into the holiest of all that new and living way or way of life was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9.7 8. And Hebr. 12.26 27. Yet once more saith the Lord I shake not the earth only but also heaven And this word yet once more signifieth the removing of those things which are shaken as of things that are made That those things which cannot be shaken may remain But here a question may be made were not these old Ceremonial Services Divine Ordinances as well as the new and why then must these pass away before all things become new The answer to this doubt shall be the Reason of the point which will appear 1. Partly from the consideration of the new things the Spiritual and Heavenly truths themselves And 2. Partly from the consideration of those old people to whom they were reveiled and Gods gracious condescent thereunto 1. As for the Spiritual and heavenly truths themselves there was a kind of necessity that they should be covered with types and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is impossible saith Dionysius Areopagita that the beam of Divine Light should otherwise shine unto us than as it is inveloped and hidden in variety of holy coverings As in Nature there is first the blade then the ear then the full corn in the ear Now the blade and the ear are no longer regarded than while the wheat is ripe and as the kernel is brought forth not naked but covered with a shell and husk and when 't is ripe they are done away and the kernel only respected So it pleased the only Wise God to bring to light his Spiritual and Heavenly Truth not openly and nakedly but covered with Ceremonies Types and Figures as husks and shells which were to last no longer nor longer to be regarded than till the harvest i. e. the end of the world Matth. 13.39 Till the people should be created upon whom the ends of the world should come 1 Cor. 10.11 and then having done their Office they should pass away 2. In regard of those old people under the Law who first live a Natural Life first that which is Natural and then that which is Spiritual 1 Cor. 15. and therefore can reach no higher than sensible objects something that can be seen or heard or felt and therefore God was graciously pleased to accommodate Natural Men with a sensible kind of worship and such means of knowing Him and his Truth which might help them somewhat for the present and lead them to future and better things which done God takes away the first that he may establish the second as the Apostle speaks of this very Argument Hebr. 10.9 This point is useful for Instruction two wayes 1. This discovers the Glory of the Christian Religion far exceeding that of the Jews for as the shadows vanish at the presence of the body and the less light as that of the Moon and Stars is either perfected or extinguished by the greater as that of the Sun so doth the glory of the Ceremonial old things and Jewish Religion give place as being perfected or abolished by the Spiritual and Heavenly new things of the Christian Religion So the Apostle speaks expresly of the Jews Ceremonies Col. 2.16 That they were shadows of things to come but the body is Christ and if that which was done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 2. It discovers their gross ignorance of Spiritual things who are yet under the oldness of the letter like Bats and Owles they see best in the night they cannot judge of new and spiritual things it was the case of Nicodemus he was a Pharisee and one of the great Masters of Israel Joh. 3. yet he knew not what belonged to Regeneration and a new Life The same is to be said of those who troubled the Primitive Church with questions about Circumcision not knowing
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
righteous and a godly life that which we have oft prayed for in that good old Liturgy that we may live it which life the Grace of God bringing salvation to all men not only teacheth them and instructs them how this life may be lived but also gives power and strength actually to live the same for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation and gives power to be saved from all ungodliness and worldly lusts and to live soberly c. He gives the seeing eye and the hearing ear he openeth the ear to discipline and commandeth that we return from iniquity Job 36.12 he teacheth excellent things and gives power to understand and obey and therefore well may Elihu say who teacheth like him Job 36.22 Axiom 4. We have heard the first Lesson of Gods Grace teaching us to deny ungodliness Come we now to the second the positive Lesson Grace teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all this in this present world and first generally then more particularly Of these three several Duties the first special rule is to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we render soberly the word is of larger extent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such an one as is compos mentis one who keeps his mind safe and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Such a one I say is prudent which prudency of the mind rules the affections Col. 3.2 Set your affections or mind on things that are above not on things on the earth whereas therefore they are carried forth immoderately toward the creatures as the desires of meats and drinks quae seqùuntur which they divide into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there are ambitious desires of Honours and for the maintaining of these there are covetous desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live prudently temperately soberly chastly modestly moderately These three Adverbs then contain the whole Duty of man these Duties also the Philosophers and wise men of the world have taught Thus ye read in Aristotle touching temperance and justice and fortitude and prudence Tully also teacheth the same Duties and the wisdom of God delivers the same Doctrine Wisd 8.6 7. If prudence work who of all that are is a more cunning workman than she and if a man love righteousness her labours are virtues for she teacheth temperance and prudence justice and fortitude which are such things as men can have nothing more profitable in their life Observ 1. Note here then how most methodically the Grace of God teaches us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that 's general and common to all these three particular Lessons and that 's comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is implyed a keeping of the mind and affections in or with a guard as our Lord after he had taught the Lesson of self-denyal he presently adds that of taking up the cross the heart and mind ought to be lifted up in the ways of God as Jehoshaphats was 2 Chron. 17.6 This was intended by Enochs translation hereby he became an Example of repentance and conversion to all Generations Ecclus. 44.16 Thus we read that the eminent Saints of God who were made of like passions with us yet they kept their minds and affections above earthly and wordly objects they got the possession of their own souls and lived above the world So did Abraham an high Father of the faithful and Isaac and Jacob Moses Joseph and David and Jeremiah the highness of the Lord. If we look into the Christian world as we call it how few shall we find such as these were nay rather O curvae in terras animae coelestium inanes do not their belly cleave unto the ground How then can their mind and affections be lifted up to things above they are opposite Col. 3.1 2. The minds of most men now-a-days are sunk down drowned in earthly things sunk into their bellies venter non habet aures stultus non intelligit nisi ea dixeris quae sunt in corde ipsius they have no ear to listen to the Grace of God teaching them to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly c. no ear to the Grace of God teaching them to live justly no ear to the Grace of God teaching them to live godly their god is their belly who mind earthly things Observ 2. Whither to refer those gifts of Temperance Chastity Sobriety which were notable in some Heathen men among whom we have no certainty that the Gospel had been preached among them Is it not said here that the Grace of God brings Salvation to all men it is not said that man teaches but that Grace teaches to live soberly Do we not read that God nurtureth the heathen Psal 94. We ought not to confine the teachings of Gods Grace only to the Pulpit Observ 3. Intemperate men are mad men which appears by the opposition which St. Paul makes in the Act and the prodigal young man wasted his substance but when he became sober he said to himself I will return and we are wont to say of Drunkards they are not themselves Let us hence be exhorted to learn this Lesson which the Grace of God teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly temperately chastly modestly and moderately It is true there are sensible Objects which draw out the soul towards themselves as meats and drinks and beauty and honour and wealth and it is as true that God hath planted or set in our nature natural affections or desires but the Grace of God winds up those desires unto higher Objects Gen. 1.28 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second special Rule in this second positive Lesson is to live righteously The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have in Rom. 7.12 speaking of Gods Law or Commandment according to which we should square our lives it is holy and just and good The thing we call Justice or Righteousness is either general or particular and is recorded or contained in the moral and judicial Laws of God wherein we have the form of Obligation both to God and our Neighbour not from the Nature of the things only but also from the Authority of our Law-giver Now the righteous Law of God prescribes Rules for those who live in luce vita communi and it contains duties of Wisdom and Justice as well to those who live private as to such who are in more publick employments The Reason why we ought to live justly is taken from our due conformity unto the just God whence we may take notice of that common cement whereby mankind is united even Justice and Righteousness such as is according to the perfect law of righteousness Hence are to be reproved those who under pretence of Righteousness prove unjust unrighteous But let us be perswaded to live justly or righteously He that is righteous let him be righteous still that is more righteous 3. 〈◊〉