and pleasure in learning and knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle there is much pleasure in learning and increase of knowledge Man naturally is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding knowing creature Ey but that is not all the duty to be learned in the Text. 'T is a practical duty and practical things are best learned by practice We may know them in notion and apprehension and still be accounted ignorant men if we do not practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher Those things which we learn to do by doing we learn them You may teach a man all the rules and method of Musick but he is no Musician till he can handle his Instrument Ambulando discimus ambulare we teach children to go not by rules and precepts but by making them go S. Iohn bids us take heed we mistake not in this point Little children let ' no man deceive you he that doth righteousness is righteous 1 Iohn iii. 7. A good understanding have they that do thereafter Psal. iii. Such learning is to some purpose And this brings in 3. The last particular the Lesson to be learned that is Righteousness And take the summ of this duty in these three particulars 1. It is Primarium officium Righteousness is that which God chiefly aims at in all our afflictions To make us a righteous people zealous of good works Indeed there are other substantial duties which he requires of us and expects at our hands in the day of our visitation Prayers and Fastings and Mourning and the acts of Humiliation they are pious and profitable and seasonable duties when Gods Hand is heavie upon us Humble your selves under the mighty hand of God saith Saint Iames Return to me with fasting and with weeping and with mourning saith the Lord Ioel ii In that day did the Lord call to weeping and to mourning and to girding with Sackcloth Isai. xxii 12. And the neglect of those duties were an high provocation Vers. 14. But yet the doing of these is not the thing that God chiefly aims at as if all were well when these services were performed These are not Iustitiae but conditurae Iustitiarum as Origen speaks they are but instrumental and preparative duties to fit and dispose us to the great duty of Righteousness 1. They are Realia insignia real confessions of our sinfull unworthiness 2. They are Incitamenta poenitentiae good provocations to Conversion and Amendment 3. They are Testimonia interni doloris visible testimonies of our inward Contrition But yet they come short of the works of Righteousness They may serve for Physick but not for Diet and the regiment of health We do not say a man is recovered because his physick works kindly The life and strength of Piety consists in Righteousness 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom not abstinence from meat but from sin that makes a good fast The Ninevites they fasted and wore Sackcloth and sat in Ashes and it was well-pleasing to God but yet it was their Righteousness and the amendment of their lives that prevailed for deliverance 'T is not said That God saw their Fasting but God saw their Works that they turned from their evil way and he repented and spared them 'T is Righteousness saith Solomon that delivers from death 2. It is Substantiale officium The Lesson to be learned by Gods judgements is Righteousness and that 's a Substantial duty Our Saviour calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law It consists in the performance of real and substantial and moral Obedience The neglect of those duties God revengeth and the practice of these he calls us unto by his severe judgements It is not the altering of some outsides and rituals to purchase some external forms that God will be appeased with or that which he ayms at in his heavy judgements and yet this is the construction that we make of all his judgments As if we should pull down an house to remove a few cob-webs that are in the roof of it or pluck out the eye that we may free it from a mote or as Gerson wittily as if to kill a Fly that is on a mans forehead we should take an hammer and beat out his brains No What saith God when he reckons with his people Psal. l. I will not reprove thee for thy Sacrifices and Burnt-offerings 'T is not the failing in these ceremonious Services that doth so much provoke him The kingdome of God consists not in these but in Righteousness and Holiness We must not cum capiti mederi debeamus reduviam curare think to cure a vital part by washing away a mote or freckle that appears in our face Relieve the oppressed saith God judge the cause of the poor break every heavy yoke let Righteousness run down like a mighty stream that is able to quench the flames of Gods anger and just indignation 3. The Lesson to be learn'd is Righteousness and that is Universale officium 't is a comprehensive duty of a large circumference 1. It takes in all estates and orders of men Some virtues are appropriate to some sorts of men they suit not with others Good Government that is the Magistrate's virtue Obedience that is the duty of the people and so in many others But Righteousness it is of universal concernment It speaks like Iohn Baptist to People to Publicans to Souldiers teacheth every one of them what they must do Warns us as S. Iohn doth I write unto you Children I write unto you Young men I write unto you Old men It gives every man his charge And then 2. It takes in all sorts of duties 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every virtue As health is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good temper of all the humours of the body so is Righteousness the just proportion and exercise of every virtue And Gods judgements ayms at both these First all the Inhabitants of the land every rank and order of men must take out this Lesson Not say Reform the Clergie and all will be right punish exorbitancies in them no matter for the rest What saith the Lord to the Israelites that were so hot in pursuing their brethren 2 Chron. xxviii 10. And now ye purpose to keep under the children of Iudah and Ierusalem for bond-men and bond-women unto you but are there not with you even with you sins against the Lord your God It was a word in season and gave a check and stop to their rage and fury Oh! that it might do the like with us And then every sort of men must resolve of every sort of duty that belongs unto them Gods judgements have an universal aym he hunts us not out of one ill course to drive us into another hate Idolatry but commit Sacriledge flee from Superstition and run into Prophaneness cry out of Oppression and bring in Confusion suppress Popery and suffer Schisme and Faction to increase and multiply as if Locusts had
and diligence much exercise and experience to attain unto it Those Arts that have in them many abstruse mysteries are long a learning Oh! the Art of godliness the Trade of piety the Skill of living holily 't is no small matter but very mysterious The Philosopher could say of his Art Ars longa Vita brevis a mans life was too short to attain to the perfection of it How much more is this high Art of Religion the mysterie of godliness It makes David for all his learning to cry out still Teach me Instruct me Make me to understand the way of godliness S. Paul that great Proficient yet professes he fell short Phil. iii. 11 12 13. Brethren I count not my self to have apprehended I have not already attained I am not already perfect but I follow after and press forward if by any means I might attain words of striving and contention How hard a thing is it to attain even to the knowledge of godliness Then how difficult must it be to mortifie thy lusts to subdue thine appetite 'T is call'd a Crucifying Consider it you who think seven years little enough to learn any Trade of life but any little time any poor pains sufficient to learn that which the Saints were practising all their dayes Try thy strength but with one Act but with one Duty of godliness and then tell me If slubbering over a few prayers or coming to Church and yawning out an Amen half asleep half awake be likely to make thee a skilful man in this Trade of piety That 's the first Religion is the mysterie of godliness 2. The second Truth is The Mysterie and the Piety of Religion must go both together We must take both to us not onely content our selves with the mysterie of Christianity but be sure we acquaint our selves with the piety True Religion joyns both together Thus S. Paul describes Christian Religion ' T is a Doctrine according to godliness 1 Tim. vi 3. And Tit. i. 1. it is called the Knowledge of the Truth according unto godliness We may as well separate light from heat in the fire as the mysterie and knowledge of it from the piety Indeed first we must get the mysterie then labour for the piety of it First God created light so it is in mans soul. A man is sooner enlightned then sanctified The Sun enlightens in an instant but it begets heat in the Ayr by length of time but they must never be a sunder Blind Devotion would have the piety without the mysterie Oh! Zealous it would be but not with knowledge Oh! A good heart to God-wards no matter for knowledge And prophane Curiosity that would have the mysterie without the piety understand all secrets and mysteries comprehend all Truths but for the holiness of Christianity they have no list to it True Christianity joyns both together True Religion is not like the tree of Knowledge onely pleasant to the eye and a tree to be desired to make one wise Gen. iii. 6. but it must be to us as the tree of Life for Devotion and Practice Religion is not placed in the upper region of the Brain but in the Heart the seat of affection the fountain of action 'T is a sanctifying Truth Holy Father sanctifie them through thy Truth not enlighten them onely Ioh. xvii 17. There is not any Truth so mystical and contemplative but must be drawn into practice There is no mysterie in Scripture but hath its piety As there is not any creature but it is for some use it is not onely beautiful but useful Non tantum visu delectat sed usu prodest so there 's no Truth in Religion but we may and must extract from it Piety Some Truths at first sight seem but dry as to this but as the Licorish stick at first looks like any weed but chew it and you suck sweetness so those mysteries that seem to be most remote from practice have a juice and sap of piety to be suck'd out of them If ye know these things happy are ye if ye do them Joh. xiii 17. This man shall be blessed in his deed Iam. i. 25. See how Christ checks Curiosity and turns all to Practice Lord are there few that be saved And he said unto them Strive to enter in at the strait gate Luk. xiii 23 24. 1. Piety 't is the end of Christianity 'T is mysterium practicum Not a Science in contemplation but an Art of doing not to make us the wiser but the holier 2. Piety 't is the best keeper of this mysterie The knowledge of Religion 't is a precious Jewel see the Cabinet S. Paul tells us of wherein it must be kept Holding the mysterie of Faith in a pure Conscience 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith Take heed of making shipwrack of a good Conscience Knowledge in this vessel is like the Manna in the golden-pot it is kept sweet In a prophane heart it is like Manna in other vessels that stank and putrified God takes away natural knowledge if we abuse it and live not accordingly When they knew God and glorified him not as God God gave them over to errour and never would call them to the knowledge of the Gospel Rom. i. 21 c. As we try vessels first with water if they will hold and keep it sweet then we pour wine into them They who corrupt natural knowledge God will not trust them with this mysterie Take heed thou divide not the piety from the mysterie In all Truths labour to be better In any mysterie make S. Peter's collection If these things are so What manner of persons ought we to be in all holy conversation and godliness We have seen the quality and condition of this mysterie It is a mysterie of godliness Now follows IV. The infallible undoubted certainty of this mysterie It is beyond without all controversie There is a double Certainty 1. A certainty in the thing it self 'T is a most grounded Truth Heaven and earth may sooner fail then the least particle of this Truth It hath the Power and the Truth and the Faithfulness of God nay his Oath to establish it 2. A certainty of perswasion at this the Text ayms See with what confidence and assurance S. Paul seals up this great Truth ' T is without controversie Observe True Faith embraceth these heavenly Truths with all assurance and strength of adhesion and fulness of perswasion 'T is the nature and office of true Faith in matters of God to breed all possible assurance 'T is a Seal He who receives God's testimony of his Son hath set to his Seal that God is true Ioh. iii. 33. Philip shews the assurance of Faith which he requires of the Eunuch Acts viii 37. If thou believest with all thine heart that Iesus is the Son of God Especially in this Truth Iesus God-Incarnate Faith breaks through all controversies and unquestionably must believe 1. This Truth is clearly revealed in Scripture And
Ob solitudinem for retiredness and privacie he withdraws himself from tumults and multitudes sequesters himself to a more intimate Devotion This is a blessed opportunity for Devotion retiredness and solitude Christ bids them enter into their Closet to recollect their thoughts They Pray in plateis in the streets who suffer their thoughts to wander in worldly cogitations Christ when he raised the Woman put out the Minstrells Matth. ix Abraham left his servants below Iacob sent his carriages over the River stay'd alone to wrestle with God 2. Ob elevationem This bodily ascent teaches us to raise up our thoughts in Prayer above the sphere of the world Prayer it is Ascensus mentis ad Deum the scale and Ladder to get up to Heaven We must mount up as Eagles clamber as Ionathan and his Armour-bearer to the top of this Rock Devout Prayer mounts the Soul up transports it into Heaven It makes our conversation to be in Heaven 3. Mons typus coeli Heaven is prefigured and compared to a Mountain Who shall ascend into the hill of the Lord Ps. xxiiii 3. I will lift up mine eyes unto the hills from whence cometh my help Ps. cxxi 1. The Temple the type of Heaven was reared on a Mountain Heaven 1. It is stabile ut Mons stable as a Mountain not moved nor shaken 2. It is excelsum ut Mons high as a Mountain 3. It is amoenum delightful it is Mons olei 4. It is arduum ut Mons much pains to ascend and gain the top of it 5. It is securum Mountains are places of strength so is Heaven 4. Ibi liberior conspectus coeli It gives a glorious view of the beauty of Heaven and so administers thoughts of Prayer and Praysing The aspect of that goodly Frame how should it raise our thoughts to enlarged Meditations Thus David viewing the Heavens breaks forth into admiration of God Psal. xix A Psalm penn'd as some conceive upon his being a Shepheard and so lying abroad and contemplating the Heavens THE SECOND SERMON ON S. LUKE ix 29. And as he prayed the fashion of his countenance was altered and his raiment was white and glistring S. MATTH xvii 2. He was Transfigured before them and his face did shine as the Sun and his rayment was white as the light S. MARK ix 2 3. He was Transfigured before them And his rayment became shining exceeding white as snow so as no Fuller on earth can white them HAving seen our Saviour's solemn Preparation unto his glorious Transfiguration vers 28. Come we now to the actual Entrance and Manifestation of this his Glory And the Text sets it out in two particulars 1. His holy Disposition and Action in which he was conversant when he was Transfigured As he prayed 2. His glorious Transfiguration it self The fashion of his countenance was altered and did shine as the Sun c. First his holy Disposition and Action In it two things 1. Consider it in the absolute Performance Quòd or avit that he Prayed 2. In the respective Accommodation of it to this Transfiguration When he prayed then he was Transfigured I. Consider it absolutely that Christ prayed And the Observation from hence is thus much That our blessed Saviour in the dayes of his flesh was religiously conversant in this Duty of prayer Many Instances of this in Scripture And this he did for divers Reasons 1. Ut cultum servitium Deo exhiberet To do homage and honour to God his Father Christ as Man was inferiour to Him and so was to perform this recognition of his Father's Soveraignty Adoration is due from the most glorious Creatures to God All knees must bow to him and therefore Christ the first of all the creatures of God tenders this homage to him Prayer it is our Moral and Real and Spiritual Sacrifice enjoyned us by the law of Nature In recognitionem Universalis Supremi Dominii 2. Christ was conversant in Prayer Ut Orationem exemplo sanciret dedicaret And so to make it by his performance a welcome and acceptable service to him Christ was not sanctified by Prayer but Prayer was sanctified by Christ. As Baptism did not sanctifie him but he sanctified and consecrated it All God's Ordinances convey holiness into us in the performance of them but they drew sanctity from Christ. He makes Word Prayer Sacraments the holier for his performing of them The Altar sanctifies the Gift 3. Christ was conversant in Prayer That so he might put himself into the exercise of all kind of graces He prayed not out of absolute necessity as we do but to stir up and beautifie himself with the practice of all kind of graces As he said of S. Iohn's Baptism What though he needed not Yet thus it becomes us to fulfil all righteousness The grace of Prayer is so holy a grace the Art of Prayer so heavenly that Christ would abound in this as in all other endowments The Saints they are more plentiful in some gifts and more scanty in others but Christ was abundant in all 4. Christ was conversant in Prayer To testifie his state of Humiliation Therefore he prayes not onely by way of Compellation or Intimation but by way of humble Petition and Supplication Thereby acknowledging himself 1. To be Man 2. To be in a continual subjection and dependance from God 3. That he had put himself into a state of want and deficiency and so craves a gracious supply from the hand of God 5. Christ was conversant in Prayer as a special performance of his office of Mediatour He is our High-Priest all his requests are meritorious for us He was set up for us in the things of God This is a special excellency in Christ's Prayers The best of our Prayers have but the virtue of Impetration and the grace of Acceptation but Christ's Prayers were of a Meritorious value We know that besides the great Paschal Sacrifice the daily Incense was to be offered so besides Christ's Passion his Prayer was to be tendred for our Redemption 6. Christ was conversant in Prayer for Spiritual Solace and Consolation The enjoying of the sweetness of Communication with God it was to the spirit of Christ above all comforts As to Preach so to Pray was meat that he fed upon and Spiritual refection We see when he was wearied with the multitudes Matth. xiv He went up to a mountain to pray as the most ravishing refreshment he had If any be afflicted heavy sorrowful thirsting after joy and gladness let them get into these holy parleys with God suck honey out of this honey-comb it will glad them presently Well then 1. Did Christ the natural Son of God carefully and religiously tender up this honour to God How should we be assiduous in this homage who are the lowest and meanest and unworthiest of his creatures He who in his Deity was equal to God yet bowes and prostrates himself How should we humble our selves in this holy Adoration Do Saints in
as Christ's Prayer S. Steven's prayer procured Saul's conversion how much more shall Christs Father forgive them reconcile us to God recommend us to his mercy 2. By his Satisfaction he hath wrought this peace and made him well pleased having satisfied for us Satisfaction it is the making up of a wrong or injury or damage by the paying of a full recompensation Now the sufferings of Christ were 1. Of that Infinite value in their natural Dignity 2. Of that high esteem in God's valuation that by them the breach of Gods Law had a condign satisfaction by this performance Penal Statutes are never satisfied but by the mulct and forfeiture The Law of God that 's Penal the price of his Death the value of his Bloud that was laid down and in it God is pleased 3. By his Merit In him God is well pleased as Meriting for us Christ's actions had not onely the virtue of impetration or satisfaction but of abundant Merit to purchase favour for us Now the reason why Christs Merits do thus pacifie God is because his Merits do more please him then sin can displease him Praestando bonum acceptabilius Christs obedience gave God higher content then our disobedience can discontent him He is more delighted in his righteousness then he was offended by our unrighteousness This is like and beyond Noah's sacrifice A savour of rest in the nostrils of God I will curse the earth no more This is a main Argument against Despair Christ hath more pleas'd God then thou hast displeased him 4. By his Union God is pleased in him uniting us to him Not one hair of Christs head shall perish He is the Saviour of his Body Ephes. v. 23. When we are implanted into Christ then God looks graciously upon us As Isaac said unto Iacob Gen. xxvii 21. Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not So when God feels us to be members and parts of his Son O 't is the voyce of my Son 't is a member of his Body then his Soul blesses us This Union makes us to enjoy a communion in all that Christ did As S. Bernard speaks Non alius qui foris-fecit alter qui satisfecit quia caput corpus unus est Christus Christus non potest habere membra damnata That 's the first Quibus modis See II. Quibus gradibus Take them in these three steps 1. In Christo placabilis Christs Mediation and Gods good pleasure in him makes him placable and appeasable and reconcileable Out of Christ God is a consuming fire Heb. xii 29. His thoughts towards us are onely thoughts of anger But his Son hath founded a new Covenant in which God is Intreatable sin Pardonable heaven Attainable This is one step of favour he hath wrought his Father to to enter a parley and treaty of Reconciliation He hath set up an Office to sue out our Pardon He hath set forth a gracious Remedy open'd a Fountain for sin and for uncleanness Non sic Diabolis God was in Christ reconciling the world unto himself 2 Cor. v. 19. and hath sent Ambassadours vers 20. to treat and intreat for Reconciliation 2. In Christo placatus That 's more Our Peace and Reconciliation is actually obtained in and for him onely He hath made us accepted in the Beloved Ephes. i. 6. Thus the Apostle Having slain enmity not only weakned it but overcome it He hath reconciled us unto God Ephes. ii 16. He presents us to God obtains our pardon knocks off our fetters discharges us out of prison cancels our bill seals up our pardon 3. In Christo continuo placandus Christ doth not onely set us in Statu quo and so leaves us but brings us into favour and holds us up in favour Christ is of perpetual use not at our first Reconciliation but in all our life This virtue of Christ 1. Makes our sins of another condition then when we were out of him They are not condemnatorta but our pardon shall be granted 2. Makes our actions though imperfect yet acceptable because done in him He is the Altar that sanctifies the Offering His Odours persume our Prayers In Numb vi 19 20. The Priest at the Offering was to lay his hands upon the hands of him who brought it and to wave it before the Lord So Christ he is to present our Prayers and all our Offerings and that makes them acceptable 3. Our persons they are look'd upon as in Christ and so with them God is well pleased Corollaries from hence let be these 1. In quo complacitum ergo non ex odio Patris morti tradendus Peter thought Christ must not dye We thought him forsaken of God No it was not hatred of his Son that brought him to death for he was most pleas'd with him in his death 2. In quo complacitum ergo gratuitum 'T is good pleasure and acceptation that 's all our tenure He had a Son who pleased him he needed not us 3. In quo complacitum ergo firma reconciliatio If Gods favour were in our selves we should soon forfeit all but our salvation is now put into Christs hands He is Sequester Dei hominum All 's entail'd upon him Oh let us bless Christ for making our peace Let us kiss him for whose sake God is well pleased with us 1. Osculo Fidei With the kiss of Faith Thankfulness Love 2. Osculo Gratitudinis With the kiss of Faith Thankfulness Love 3. Osculo Amoris With the kiss of Faith Thankfulness Love So much for the Excellency of his Mediation Now follows Thirdly The Authority of his Doctine Hear Him In it two things 1. The Designation of the Person Him 2. The Prescription of the Duty Hear First The Designation of the Person Him Christ he is appointed by God the Father to be the Prophet and Teacher of his Church Hence he is stiled in Scripture A Prophet Deut. xviii 15. A Prophet will the Lord your God raise up of your brethren like unto me Him shall you hear He assumes this Title to himself displaces all Rubbies One is your Doctour and Master even Christ Matth. xxiii So Heb. iii. 1. He is called The Apostle and High-Priest of our Profession Maâ—…ch iii. 1. The Angel of the Covenant Now this Prophetical Dignity of Christ that he is the grand Doctour of the Church will appear if we make these four Enquiries 1. Enquire into his Authority who hath authorized him 2. Into his Sufficiencies 3. Into his Priviledges 4. Into his Discharge 1. For his Authority that is most full and ample He hath a Commission from heaven Warranted 1. By Predictions and Prophecies I will give thee for a Covenant of the people for a light of the Gentiles Isa. xlii 6. to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison-house vers 7. The Spirit of the Lord God is upon me because
take heed ye despise not him that speaks from heaven 4. Respectively to my Successour to whom Christ should give place look for no more Hear Him This is the last time There is no other means of salvation The Law was imperfect insufficient therefore it is abolish'd but surely they wil reverence my Son His Gospel it is Evangelium aeternum Nobis non opus est curiositate post Christum nec inquisitione post Evangelium 5. Respectively to all that he shall teach His Patent it is general no man was ever so authorized but his Commission was limited Christ hath an universal Charter We must question nothing not doubt of any point of his Doctrine not in some cases but to all purposes 1. Quamvis supra rationem in mysteriis 2. Quamvis contra carnem in officiis 3. Quamvis ultra spem possibilitatem in promissionibus 4. Quamvis contra Mosen Elian in lege abroganda That 's for the Designation of the Person Him Next is Secondly the Act or Duty prescribed Hear Him 1. Hear Him Not think of gazing upon him and erecting up Tabernacles He honours Christ most not who imagines some voluntary service of his own but who hears him believes him obeys him The obedient Ear honours him Acknowledge him as my Son listen to him and believe in him this is the truest honour we can do to Christ. Peter like Martha was troubled to entertain him we must like Mary sit at his feet and Hear Him 2. Hear Him Adore him not onely as my Son believe in him not onely as your Saviour In quo complacitus sum but Hear Him as your Law-giver Christ comes with Commandments and Duties and expects our attention to them as well as to his Promises Set him up as thy Lord and Ruler and resolve to serve Iesus thy Lord. THE SEVENTH SERMON ON S. MATTH xvii 6 7 8 9. Vers. 6. And when the Disciples heard it they fell on their face and were sore afraid Vers. 7. And Iesus came and touched them and said unto them Arise be not afraid Vers. 8. And when they had lift up their eyes they saw no man save Iesus onely Vers. 9. And as they came down from the Mountain Iesus charged them saying c. Vers. 6. And when the Disciples heard it they fell on their face and were sore afraid THis sixth Verse sets out the Effect that this Voyce from heaven wrought in the Apostles It casts them into a Passion of Horror and Amazement In it two things 1. The Impression of this Passion They were sore afraid 2. The Irruption of it into the body They fell on their face First The Impression of this Passion They were sore afraid Of this we will take a double consideration 1. Ex parte Dei Why God stirs up in them this great amazement 2. Ex parte eorum What occasioned it in them I. Consider it in respect of God Purposely God affects them with this rather then with any other Passion for divers reasons 1. Ut altiùs imprimeret in memoriam Those lessons that are fastned into us with extraordinary fear take deepest apprehension in us stick fastest in us Those Truths are dearest to us that cost us dearest Fear and horror and temptation are the most profitable Schools to learn in As a mother loves that child most that she brought forth with the greatest pain and sorrow 2. To teach them the fittest and best way to make use of Christ. He hath now propounded him to them and to drive them to this refuge and sanctuary to make them see their great weakness and insufficiency out of him and need to shelter themselves in him he purposely affrights and terrifies them While we are at ease no fears or terrors seise on us we sit loose from Christ but if Gods Glory once fears us then we run to the horns of this Altar When men are prick'd in their consciences then they cry out What shall we do to be saved So the Jaylor Before conversion Love is too weak an attractive to our servile nature Fear works more powerfully Lot must be affrighted out of Sodom and constrained to fly for his life The pursuing of the avenger of bloud must make the man-slayer to fly to the city of Refuge Some save with fear pulling them out of the fire Iude vers 23. 3. This fear at the voyce of God was sent upon them to enforce them to this particular duty to hear Christ. The voyce of God out of Christ is terrible but Christs voyce it is a comforting voyce It is the gracious goodness of God and a merciful respect to our infirmity not to speak to us from heaven by his own glorious voyce that would amaze us but to speak to us more humano Christ Incarnate and so men of our quality and condition are the most fit means to speak to us Deut. v. 26. the people desire that Moses may speak unto them in Gods name Go thou near and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and do it So the Apostle Heb. xii 19. They that heard the voyce of God intreated that the Word should not be spoken to them any more vers 20. For they could not endure it Nay Moses himself did exceedingly fear and quake vers 21. Yet how perverse are we Oh we think if God from heaven would speak unto us we would believe Alas How unable are we to bear it If men speak we fleight it Is not Iesus one of us His brethren and sisters are they not all with us Matth. xiii 56. If he speak himself then he is too terrible if by men then too contemptible They are offended at him 4. They are cast into this great dejection and fear to humble them lest the glory of these heavenly Visions should too much puff them up Naturally we wax proud upon any extraordinary favour As Haman being alone called to the Banquet with the King how proud was he upon it The Lord to keep down our spiritual pride after high favours usually exercises us with low abasements Thus Paul lest he should be lifted up with those Revelations he was buffetted by Satan To this purpose 1. Sometimes God humbles us before he pleases to reveal himself to us Thus Abraham was cast into a great horror before God appeared to him So Esay Ezekiel Daniel So Paul before he was called to be an Apostle he was cast down to the earth Humility is the fittest preparation to receive any favour or Revelation from God It makes us sensible 1. Of our weakness that it is not our strength that attains to these Revelations 2. Of our unworthiness To me who am less then the least of all Saints is this grace given that I should preach the unsearchable riches of Christ Ephes. iii. 8. 2. Sometimes after God hath vouchsafed us some extraordinary favour then he abases us and casts
of Contrition observe two things 1. Actum 2. Objectum 1. The Act expressed in this word Rent 2. The Object that is specified 1. Affirmative what we must rent that 's the heart 2. Negative what we must not rent Not your garments And this latter object may be resolved into a double sense 1. If we conceive it as Objectum solitarium as divided and sever'd from the renting of the heart So it is Sensus purè negativus a flat negative Rent not your garments Or 2. As Objectum conjunctum Joyn renting of the heart and garments together So it is Sensus comparativus Rent your hearts rather then your garments That 's the first the Exhortation to Contrition 2. The Exhortation to Conversion that follows Return to the Lord your God Return and that implies a Motion And therein observe three things 1. Motum ipsum the kind of Motion it is a Returning 2. Terminum Motus that whereunto we must return that is the Lord. 3. Habitudinem mobilis ad terminum that habitude and relation which guides and byasses us unto the term in the words following Your God And it is twofold For 1. As in all natural Motion so in this there is an attraction in the term and place to which the Motion tends that which draws the Mobile towards it as the heaven doth the fire that 's in the last word God 2. An Impulsive in the Mobile that which carries and disposes the thing moved towards it as levity in the fire that 's exprest in this word Your He is Your God That 's the first main Precept the Precept of Repentance The second follows the Motive to Repentance in these words For he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil And in it consider three things as most observable 1. Speciem Motivi 2. Partes Motivi 3. Gradus Motivi 1. The kind and nature of the Motive It is a Motive and Perswasion drawn from one who is gracious merciful slow to anger of great kindness and repents of the ill All of them invitations of love and favour 1. Contents not himself to put us in mind of our duty We must Return unto the Lord our God So requiring Repentance Sub ratione officii as performance of duty 2. Uses no threatnings intermingles no curses So enforcing Repentance Sub ratione periculi for avoydance of danger But 3. Urges mercy and favour Strange saith Tertullian proemio invitat ad salutem So perswading to Repentance Sub ratione spei Thus we see a loving Father receives his returning Prodigal neither strikes him nor threatens him no nor expostulates Where hast thou rioted and wasted thy time and my goods Uses not an harsh word to him but meets him and kisses him and embraces him and receives him with all loving affection That 's the first thing observable the kind of the Motive 2. Take a view of the several parts of this affectionate Motive contents not himself to open some glimpse of hope and possibility of pardon makes not an offer of some one of his gracious and forgiving Attributes but opens the riches and treasures of his mercies conceals not any hint or hold of comfort thinks all little enough Either 1. To make a full expression of love in Him Or 2. A deep impression of hope in Us enlarges the bowels of his compassion sets out the heighth and breadth and length of his Mercy to us summons up all his Attributes of grace and favour Gracious merciful slow to anger of great kindness he repenteth of the evil That 's the second thing observable The number and parts of the Motive 3. Observe the Degrees of the Motive See how they are all set and purposed to prevent and remove all the fears and discouragements that a timorous guilty Conscience can forecast to it self 1. We are here called upon to present our selves unto the Lord to hope for and expect his love and favour Whose heart will not object that he is not worthy of so great a blessing not having the least desert of the least favour True but he is a gracious God shewing his goodness and compassion freely without desert That 's the first degree He is gracious sine merito But 2. We are not only destitute of any good deservings but our lives have been demeritorious sinful offensive deserving the contrary True but he is merciful and compassionate even against desert That 's the second degree He is merciful contra meritum But 3. We daily provoke him by our rebellions grieving his Spirit increasing his wrath by our offences Yet let not this discourage us he is a patient God forbearing his people He is longanimis a God slow to anger That 's the third degree of the Motive But 4. The cry of our sins hath ascended up to Heaven and called loud in the ears of God he is already offended his wrath is kindled his anger incensed yet despair not he is easie to be entreated he is of great kindness That 's the fourth ascent of the Motive But 5. His wrath hath smoak'd out against us his Prophets have threatned and denouneed his judgments the Decree is come out we are all senteneed to destruction Yet let not this deject us yet there is hope of mercy and forgiveness he will reverse his sentence He repenteth of the evil These are the degrees Then 1. Do thy sins discourage thee Let the offer and invitation of his mercy assure thee 2. Doth the number and variety of thy transgressions dishearten thee Consider in the second place the multitudes of his mercies and let them perswade thee But 3. Doth the measure and heinousness of thy rebellions affright thee Let the degrees and plenty of his Compassions comfort thee These are the Motives First Let us begin with the first part of the Text the duty of Contrition unto which we are exhorted And in it 1. The Act of Contrition is to be observed in this word Soindite Rent And the Observation is shortly thus much That the act and practice of Repentance is no less then a Renting A renting and that naturally implies and inâ—…erts three things 1. Duritiem in objecto Stiffness and obduration in the Object to be wrought upon A sinful heart is stiff and obdurate it needs a rending 2. Difficultatem in actu Hardness and difficulty in the act to be exercised Repentance 't is no slight gentle easie performance No 't is grievous and painful 't is no less then a Renting 3. Vim in agente It requires all the strength and might of him that undertakes it Repentance 't is a renting 1. Durities in objecto That 's the first Inference A sinner not mollified and wrought upon by repentance he is naturally hardned he needs a renting S. Paul puts them both together Rom. ii 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardness and impenitency they are never asunder Observe those measures and degrees of obduration that the Scripture discerns and describes
Christians The Faith of the Patriarchs and Prophets was chiefly employed about Christs first Coming and Incarnation the Faith of Christians must now expect and wait for his second Coming in Glory to Judgment They listned to hear the first voyce gentle and meek as the voyce of a Lamb we must be attentive to hear his last voyce that is dreadful and terrible as the roaring of a Lion Answerable to these two Epoches and periods of the Churches Faith the Scripture tells us of two dayes of Christ. 1. The day of his Incarnation the Prophets and Patriarchs fixed most upon that Abraham rejoyced to see that day Iohn viii 56. Then 2. The Scripture tells us of a second day of Christ that is the day of his Coming to Judgment That is called The day of the Lord 2 Pet. iii. The day of Iesus Christ Phil. i. 6. It is called The dreadful day of the Lord Malach. iv 5. The great day of his wrath Revel vi 17. For this day must be the expectation and preparation of Christians S. Peter tells us 'T is our duty to look for and to hasten to the Coming of this day of God 2 Pet. iii. 12. That is the first thing I note here Christ forewarneth it Secondly He doth not onely forewarn it that one day sooner or later it will come upon us but he tells them of many signs and prognosticks of the approaching of it vers 25. there shall be signs of it and they certain and infallible and dreadful and dismal that will astonish the beholders Indeed the particular season and set time of it is reserved and concealed from us and that for great and good purpose but yet Christ hath furnished his Church with such signs and tokens of it in the fulfilling of which we may plainly conclude The day is drawing on and now approaching that we may resolve with S. Iohn 1 Ioh. ii 18. We know that it is the last time See saith S. Iames The Iudg standeth before the door Who knows how soon he will enter in upon us That 's the second he foretells the signs of it Thirdly He doth not onely forewarn it and foretel the signs of it but premonisheth and giveth a Caveat to us that we should carefully provide for it 1. Be the truth of his Coming never so certain 2. Be the signs and tokens of it never so manifest yet 3. If we look not well about us we may be surprised by it It may rush in upon us when we little think of it S. Paul tells us It shall come suddenly as the throes and travel of a woman with child 1 Thes. v. 3. Let a woman with child keep her reckoning never so carefully yet the just time and season of her travel she may not know she may be taken with those pangs when she little looks for them So then we have here a strict Caveat given us a warning-piece shot off to arouse and awaken us against the day of Judgment And it stands upon two Particulars 1. Here is a special Caution against a dangerous indisposition that will make us unfit for the entertainment of that day that is Gravedo cordis a spiritual surcharge and surfeit that our souls may fall into that will so clog and dull and oppress the heart that it can never heed nor expect or once think of the day of reâ—…koning that must come upon us That 's vers 34. 2. Here is a special direction to an holy preparation and â—…itting our selves against that day that is the duty of Vigilancy that we should keep Sentinel continually stand upon our Watch expect daily prepare hourly fit our selves carefully for the entertainment of that fatal day vers 36. The Text contains the first the â—…aution In it observe these particulars 1. The Caveat it self Take heed to your selves lest at any time 2. The distemper and indisposition to be avoided that is oppressing and overcharging our hearts 3. The Causes that will breed this surcharge of our hearts surfetting and drunkenness and cares of this life 4. The mischief that will follow if this Caveat be neglected That day may come upon us unawares and then wo be to us We come First to the Caveat In it three things 1. Is the duty of heedfulness and attention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed 2. The persons concerning whom this Caveat is given Your selves 3. The greatness and measure and strictness of this heed in this vigilant and watchful word of circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest at any time I. The first thing you must consider is the duty of heedfulness and attention Take heed saith Christ. 'T is the solemn watchword and warning of Scripture often urged and pressed upon us Take heed to thy self saith Moses that thine heart be not deceived Deut. xi Take good heed unto your selves Iosh. xxiii Take diligent heed Iosh. xxii Take heed and beware saith Christ Matth. xvi It is a warning always seasonable we all stand in need of it but especially in three Exigencies 1. If the duty we undertake the business about which we are employed be weighty and ponderous Matters of less moment and consequence may be slubbered and slighted but matters of importance require heed and attention Now matters of Religion that concern our spiritual state and condition the eternal welfare of our souls are of all others of highest consequence of greatest concernment Oâ—… set your hearts unto it saith Moses for it is not a vain thing for you because it is your life Deut. xxxii 46. So again Deut. iv 9. Onely take heed to thy self and keep thy soul diligently And amongst all the duties of Religion the fitting of our souls for the day of Judgment the survey and examination of our consciences making 〈◊〉 our accounts against that day of reckoning it is a most weighty business That is the first enforcement of this duty of Heed the matter is exceeding serious 2 There is a second Exigent of this Care and Heed which makes this Caveat seasonable that is the approach of some great danger and miscarriage Safety may breed security but when we go upon hazards and dangers then we look about and arouze our selves to care and heedfulness Now there is no undertaking so beset with dangers as the duty of Religion and the managing of our spiritual condition The way of Piety is exceeding narrow and down-falls on both sides A Christian is Salutis funambulus The way to heaven it is no broad high way but a narrow path we may soon tread awry Especially the dangers of the last day the hazards that our souls must run at that great day of trial and account are most perilous 3. Above all this Caveat is most seasonable and necessary if the miscarriages we may fall into be irrecoverable and such as there is no getting out of them In those miscarriages that may be recovered and fetch'd about again there is some hope but if the danger we go upon be deadly and
desperate once miscarried and lost for ever Oh then take heed the whole stock is at the stake if thou miscarriest here thou art undone for ever Such is the hazard and miscarriage of the day of Judgment Other days and duties may have a revolution if we fail at one time we may mend it afterwards an after-game may recover all again But the state and condition which Death and the day of Judgment will put us into it is fixed and unalterable As the tree falls so it lies As death leaves us so Judgment shall find us It is appointed for all men once to die and then after death comes judgment Heb. ix 27. Once to die and but once Had we a succession of lives and deaths as Origen and some others fondly â—…ancied then had we miscarried in one we might recover our selves in a second No we must die once for all and then comes Judgment The sentence that then shall be passed upon us it is not to be re-called it is not as the Civilians speak in their Law an Interlocutory Sentence but final and peremptory never to be reversed Deliberandum est diu quod statuendum est semel In all Contracts and Bargains every man will take heed of that that must bind him for ever How much more should we take heed to our selves in this final and fatal business in our preparations to the day of Judgment Come we to the next Particular which is II. The Persons who are concerned in this Caveat to whom our Saviour directs this Caveat Attendite vobis Take heed to your selves Christ brings this Caveat home to them and lays it close to their hearts and consciences they must look about them it concerns them And then the strength and force of this Application to these persons will appear by these three expressions which will more fully set out the nature and necessity of the Caveat 1. Vobis sciscitantibus inquirentibus You that are questioning and enquiring about that day Take you heed to your selves In the seventh Verse we find the Disciples so S. Matthew terms them Chap. 24. asking of Christ 1. Concerning the time of his Coming 2. Enquiring of those signs that shall forego and usher in the day of his Appearing And Christ in part satisfies their Query acquaints them with his coming to judgment and the signs of it But withall takes occasion from their curious question to enforce upon them a profitable and usefull and necessary exhortion Take heed to your selves He doth not say Attendite signis you do well to be inquisitive about the signs of my Coming to be able to calculate the times to foresee and foretell the end of the world and my coming to judgment but this he urgeth Attendite Vobis look well to your selves to your own state and condition how that day shall find you Ask your selves Isaiah's question Chap. x. 3. What will ye do in the day of Visitation Aâ—…k also Ezekiel's question Chap. xxii 14. Can thine heart endâ—…re or â—…an thine hand be strong in the day that I shall deal with thee And yet again Isai. xxxiii 14. Who amongst us shall dwell with 〈◊〉 fire Who shall dwell with everlasting burnings Our Saviour calls them off from musing upon these wonderfull prognostications as the Angel speaks Acts i. 11. Ye men of Galilee why stand ye gazing into heaven The darkness of the Sun the falling of the Stars the roaring of the Sea the trembling of the Heavens he bids them call their thoughts homewards and fore-cast with themselves how they shall be able to abide that day and undergo the trial of it It gives plain check and reproof to the curious Enquiries that naturally we are prone to make into Gods secrets Our brains will be full of questions and speculations about many high Mysteries but our hearts remain void of those sad and serious thoughts to make good use of them to our selves A man may be very curious and yet withall extreme careless exceeding inquisitive in matters of knowledge and yet notoriously careless in the practick part The consideration of the day of Judgment 't is not a matter of contemplation as it were to see a blazing Star an Eclipse of the Sun or some wonder in Nature but it abodes some great thing to us-wards Meditate upon it as upon the day of thine account and of thy making or marring for ever Thus S. Paul brings this doctrine of the day of Judgment to practise 2 Cor. v. 10. We must all appear before the Iudgment-seat of Christ. Knowing therefore the terrour of the Lord we perswade men So S. Peter 2 Pet. iii. 10. The day of the Lord will come as a thief in the night and the heavens shall pass away with a noise Seeing then these things shall be dissolved what manner of persons ought we to be in all holy conversation Thus Noah when he was warned of the Deluge he was moved with fear and prepared an Ark for the saving of himself he asked no question disputed not how it could be that all the world should be drowned but fell to building of an Ark for his preservation How many are ready to dispute How long it will be to the end of the world and yet live so as if it were but a meer dream and fable No Christ shews us the right use of these truths calls us to the moral and practick part As when one propounded a curious question to Christ Luke xiii 23. Lord Are there few that shall be saved A strange Querie How many Mark Christ's answer to him Strive to enter in at the strait gate Few or many what is that to thee strive thou to be one of them As S. Aug. piously silenced that intricate Question How originall Sin is conveyed Oh saith he Let us strive how to remove it It were strange when we see an house on fire to stand questioning how it kindled No let us bestir our selves and haste to quench it It is strange in this so serious a business of the day of Judgment which so nearly concerns us how mens wits will busie themselves in many nice Enquiries ye may meet with many such Questions in the School-men as 1. How long to it 2. In what place of the world the judgment shall be held 3. What kind of fire shall then be burning 4. Whether Christ shall come with a Cross carried before him As if Malefactors in the Jayl should fall a reasoning and debating what weather it would be at the day of Assizes or of the Judges habit and retinue and never bethink themselves how to answer their Indictment that they may escape condemnation Oh what David saith of his own days let us say of that day of Christ Teach us O Lord so to reckon and meditate of that day that we may apply our hearts to Wisdom That is the first Vobis sciscitantibus 2. Vobis vivis praesentibus Christ gives this Caveat to his Disciples then alive and present with
Search the Scriptures for in them ye think to have eternal life Iohn v. 39. In other Truths there may be Salâ—…britas quaedam in hac salus ipsa â—…renda est Some sober Truths may be in other words but saving Truth is onely to be found in the Word of God The Angel to Cornelius gives this Testimony of it Acts xi 14. Send for Peter he shall tell thee Words whereby thou and all thine house shall be saved It is the main end of the Scriptures Iohn xx 31. These are written that believing ye might have life through his Name 'T is called The Word of life Phil. ii 16. S. Paul calls this Word of the Gospel The Power of God to Salvation Rom. i. 16. 'T is called The Gospel of the Grace of God Acts xx 'T is the Gospel of the Kingdome Matth. iv The Gospel of Salvation Ephes. i. and so the onely Object of the hearing of Faith 2. Here is Praescriptio actus Our Attention and Hearing of this blessed Word 't is enjoyn'd us 'T is no indifferent arbitrary thing left to our own choyce and liking come to it at your leisure or stay at home at your pleasure but imposed upon us by a strong Obligation 1. It is enjoyn'd us as a Duty 'T is the Preface which God premises to his Law Hear O Israel Necessity is laid upon us and wo be to us if we do not So S. Iames chap. i. 19. Let every man be swift to Hear Swift ready quick diligent suffer not a word to fall to the ground He that planted the ear shall not he Hear saith David Psal. xciv 9. It follows as strongly He that planted the ear shall not he be Heard Shall we turn the deaf ear to him who hath given us our Hearing This Law 't is strengthned with a Curse He that turns away his ear from Hearing the Law even his prayer shall be abominable saith Solomon Prov. xxviii As if he should say He who abhorrs to hear God God will abhorr to hear him That 's no great matter saith the prosane man let not him trouble us with Preaching and we will not trouble him with Praying Oh say not so there will come a time when we would be glad God would hear us as David speaks Psal. xxviii Lest if thou be silent to me makest as if thou wouldst not hear I become like them that go down into the pit What said Iotham Hearken unto me that God may hearken unto you Iudg. ix 7. As it is a Duty so 2. It is a weighty duty not sleightly to be esteemed 'T is a great part of our Religion In it we make a real protestation of our allegiance and humble subjection which we owe to our God By it we acknowledg him to be the Supreme Law-giver in his Church Hear him was the word by which Christ was declared the great Prophet and Doctour of his Church 3. It is a fundamental duty the prime original duty of our Religion the breeder and mother and nurse of all other duties which we owe to God Hearing and receiving the Word it is the in-let and entrance of all piety As the first insinuations of sin were conveyed by the ear into our first Parents so the first inspirations of Grace have the same entrance S. Paul makes it the first beginning of Religion Rom. x. 14. How shall they call on him in whom they have not believed How shall they believe in him of whom they have not heard Auris 't is Os animae saith S. Augustine The soul is nourished by the ear as the body receives nourishment by the mouth 4. It is a duty exceeding profitaâ—…e and beneficial to us Many rich and precious Promises are made to the due receiving and entertaining of the word of God See two main ones in the Context 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An engraffed Word able to alter and change our nature of a wild Crab-stock it will make it a kindly Plant. Invenit labruscam saith Chrysostom facit Olivam It sanctifies our nature and makes it fructifie 2. It is able to save our souls Isal. lv Hear and your soul shall live There is in it a Divine Power to free us from perdition to give us entrance and admission into heaven They have Moses and the Prophets saith Abraham to Dives if they listen to them they may escape this place of â—…orment Luke xvi 5. It is Perpetuum officium not only a duty and means to beget Grace at first but of perpetual use to encrease and continue it It is not onely Semen but Lac not onely Lac. but Cibus It is not onely incorruptible Seed to beget us 1 Pet. i. 23. but Milk to nourish us 1 Pet. ii 2. not onely Milk but Strong-meat to strengthen us Heb. v. You shall see the date of this duty of Hearing Psal. xcv Donec cognominatur hodiè While it is called to day hear his voyce the day of Grace the day of Life This bodiè must be quotidiè This day must be every day Consider the multiplicity of duties required of us the imperfections of knowledg in the best of us the weakness of Grace that still hangs about us those same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul calls them the Wantings of our faith still to be made up and it will appear this Hearing of the Word to be a perpetual duty We have done with the first Particular the Duty supposed Now follows II. The second that is Prohibitio officii erronei the Mistake we must beware of in performing this Duty Hear we must but we must not onely Hear As if he should say All Religion is not in Hearing mistake not your selves more goes to make a good Christian then bare Hearing There are more duties then onely Hearing which we owe to this word of God Take it in these Particulars 1. Hearing 't is not Totum officium 't is not the whole summ and body of Christianity and Religion it is but a part onely All our Religion it is not in lissening and attending to the word read or preach'd to us The body of Religion 't is like the natural body of a man it consists of many members and parts many several joynts required to the making up of an entire body heart and head and hands and feet so Religion consists of several Services â—…earing praying practising doing holily suffering patiently it puts all graces to their due exercise He cannot be accounted a man who is destitute of any vital or substantial part nor can he go for a good Christian who wilfully fails in any of those holy duties that are required of him Pietas consistit ex integris causis He is no substantial Christian who is good at some one duty of Religion and fails in all others can hear well frequent the Church liâ—…en to a Sermon but there 's all We must not place all Piety in one part of it shrink up all Religion into one Duty though never so weighty 'T
with Proficiency in knowledge if thou go no further will fail thee at last 3. But what if our hearing go another step further and so it be an affectionate Hearing that we hear the word with great warmth of affection sure then we are past danger such kind of Hearing will go for currant and be well-excepted 1. If we bring with us to our hearing of the Word the affection of reverence Indeed that 's exceeding lovely A reverend Auditour is a comely Creature in Gods Church he beautifies the Congregation and makes it honourable As for drowzy and heedless and prophane Auditours such as with the same spirit hear Gods word as they would hear any common Discourses the Church and the Market-place is all one to them they shew no awful demeanour in hearing Gods Word we cry shame of them such are blots and spots in our Congregations But if we come with reverence into Gods House listen as to the voice of God with reverence and fear compose our selves to such a deportment as may suit with that sacred work which we are about we hope that will pass for a full discharge of our duty and make us good Christians beyond exception No verily Reverend Hearing without Religious Practising is but mocking of God The Son that Christ speaks of in the Gospel Matth. xxi 28. when his Father bid him go work in his Vineyard heard him and answered him very reverently said to him forthwith I go Sir but that was all He gave his Father a regardful and reverend answer but for all that he went not and is condemned for it So the young man in the Gospel that in all the haste would needs be a Disciple of Christ demean'd himself to Christ exceeding reverently Mark x. 17. He came running and fell down on his knees to Christ and calls him Good Master and desires to be instructed of him but that was all For when Christ injoyns him what to do he turns his back upon our Saviour refused to obey him So then a reverend hearing will not suffice if it stops there and comes short of practising 2. What if we bring with us another commendable affection in our hearing the affection of joy and gladness and delight in Hearing That is much indeed we hope that will be accepted As for those who are listless in this Duty who have no appetite find no rellish taste no sweetness in the word of God we condemn them for unworthy Auditours such as call the Word of the Lord A Burthen as they did in the Prophet Ieremiah's time It was a by-word with them so to taunt the Prophet What is the burden of the Lord Ier. xxiii Or like those whom the Prophet Malachi complains of Chap. i. 13. they cried out What a weariness is it to serve the Lord they snuffed at it Or as those in Amos his time Chap. viii 5. who would fain be rid of the days of Gods worship saying When will the new Moon be gone and the Sabbath that we may fall to our work again Such kind of Auditours have little hope to find mercy or acceptance with God Nay not onely such but thou mayst hear the word of God with joy and much pleasure account the Sabbath a delight and yet if thou restest there and failest in point of practice and obedience thy Religion is vain Ezekiel met with such kind of Auditours who took great delight in hearing him preach Chap. 33. 32. Lo saith God to Ezekiel thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words and doe them not Oh! they were much taken with Ezekiel's Sermons they were as Musick to them sweet aires delicate strains they were ravished with his eloquence but that was all the Musick is ended and so was all their Devotion Thus our Saviour compares some sort of Auditours to stony ground And what are they Such as hear the word and with joy receive it but it never takes root or fructifies with them Matth. xiii The seed rots under the clods as the Prophet Ioel speaks Chap. i. 17. Such Auditours were the High Priests Officers who were sent to apprehend Christ they were transported with his heavenly Sermons Never man spake as this man speaks Ioh. vii 46. but yet fell short of Salvation Nay Herod as wicked a man as he was was much delighted in Baptist's preaching Mark vi 20. 't is said He feared Iohn accounted him an holy man observed him and heard him gladly and yet Herod was a Reprobate for all that 'T is S. Augustine's Question Nunquid omnes qui delectantur mutantur Mistake not saith he many are delighted to hear Sermons that yet are never the better for them Delectare suavitatis est sed flectere victoriae There is that sweetness in the word of God which may much delight us but then the word hath got a full conquest over us when it bowes and bends us to the obedience of it That 's a second Hearing with delight is not the thing that God accepts if it falls short of Practice 3. But what if this hearing of the word of God doth so much affect us that it begets many good motions in us and we find our selves inwardly wrought upon many good thoughts and purposes are stirred up and quickned in us then we conclude we are right-good Auditours and have heard to purpose Indeed those that are never affected or moved with all that they hear dead-hearted men not all the words in Gods book can so much as stirr them such as Christ speaks of Matth. xi 17. We have piped unto you and you have not danced we have mourned unto you and you have not wept the Promises cannot allure them the Threatnings of Gods word cannot affright them brawny-hearted men nothing can enter into them No hope of such men Ey but we you should know are other-ghess men are much taken at a Sermon when we hear God thundering out Judgments we tremble at them when he offers his Promises we are much affected with them and for his Commandements we purpose to observe them Is not this sufficient No even such kind of Hearers if they proceed no further will fall short of heaven A man may be in that condition that Capernaum was even be lifted up to heaven sometimes upon some good motions and yet for all that with Capernaum be cast down to hell Balaam had his devout wishes very heavenly raptures and yet a Cast-away Agrippa had a great pang of devotion at S. Paul's Sermon he was well-nigh a Christian on the sudden but nothing came of it Felix was much wrought upon by S. Paul's preaching it made him to tremble and quake but he proved a Reprobate A man may be Sermon-sick and have a qualm come over his conscience and some gripes of remorse and yet recover again his old sinfull temper and never be converted Non concipi tantum sufficit sed nasci
will appear to you in these two expressions 1. Onely 't is Summum votum meum Of all my desires this is the chief of all my prayers and studies and requests this is the main and summ of them all That you live as Christians Observe the true spirit of Paul and such as he was the spiritual good and growth in grace of them that are committed to them is their main desire and care the height of their wishes S. Paul preferred their well-doing before the care and thoughts for himself He had even now spoken of his own life and death but he breaks off that discourse with this more serious exhortation As if he should say Let God dispose of me as he pleaseth that which goes nearest my heart and doth take up my thoughts is that you may prosper and grow in grace and this hath been the temper or rather the zeal of all Gods faithfull Prophets and servants Moses how did his spirit burn in him for his peoples good Blot me out of thy Book onely be gracious unto thy people do not cast them off He had rather God should destroy him then them S. Chrysostom saith That speech of Moses was a greater wonder then all the miracles he wrought in Egypt It was much in David to say Spare these Sheep and let thine hand be upon Me they were Innocents he was the Offender but in Moses his speech the people were the offenders he was most innocent and yet he prays Destroy me but spare them So Samuel though unkindly and ungratefully dealt withall by the people yet God forbid saith he that I should cease praying for you The Prophet Ieremiah was so earnest with God for the Jews that God is fain to forbid his importunity Pray not for this people The Apostle S. Iohn professeth it was his greatest comfort to see his Disciples thrive in grace I have no greater joy then to hear that my children walk in the truth Epist. iii. 4. S. Peter how doth he make it his main care to further the salvation of the people of God 2 Pet. i. 12. I will not be negligent to put you in remembrance of these things Vers. 13. As long as I am in this Tabernacle I will stirr you up Nay I will endeavour that after my absence you may remember these things Like another Elias who prepared an Epistle before his departure out of this world to be sent to the King of Iudah who should reign afterwards 2 Chron. xxi 12. It adds to the joys of Gods servants in heaven that their people are proficient in the ways of piety And it seems by the Apostle it abates of their comfort if their people miscarry That they may give an account of you with joy and not with grief Heb. xiii 17. Why so If they have done their duties though the people miscarry yet they shall be rewarded the Physician hath his Fee though the sick man dies True true but yet sorry he is that he could not recover him Above all S. Paul is most abundant in these gracious expressions How earnestly doth he pray for the Churches to whom he writes Ephes. i. 16. I cease not to give thanks for you making mention of you in my prayers Again Ephes. iii. 14. For you I bow my knees to the Father of our Lord Iesus Christ Phil. i. 9. I pray that your love may abound more and more Coloss. i. 9. I cease not to pray for you and to desire that you may walk worthy of the Lord 1 Thes. iii. 12. The Lord increase you and make you to abound in love And again Now the very God of peace sanctifie you throughout Indeed this care for the Church took up Paul's heart and life he forgat all other things in respect of that 1. It was the aim and intendment of all his pains and labours We do all things for your edification 2 Cor. xii 19. 2. It was the summ of all his cares The care of all the Churches lay upon him 2 Cor. xi 3. It was the summ of all his desires Phil. i. 8. God is my record how greatly I long after you in the bowels of Iesus Christ. 4. It was the matter of all his joy Phil. iv 1. My brethren dearly beloved and longed for my joy and crown 5. It was the matter of all his sorrow The disorderly conversation of some Christians wrung tears from his eyes I tell you weeping they are enemies to the Cross of Christ Phil. iii. 18. 6. It was the end of all his sufferings I endure all things for the Elects sake that they may obtain salvation with eternal glory 2 Tim. ii 10. 7. It was his very life to him to see them do well Now we live if ye stand fast in the Lord 1 Thes. iii. 8. 8. It was the matter of all his thankfulness What thanks can we render unto God for all the joy wherewith we joy for your sakes before God Vers. 9. That 's the first expression of this Onely 't is Votum Apostoli 2. This Emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely admits of another expression it notes Summum officium populi the greatness of the duty which he charges upon them which is an holy and Gospel-like life and conversation Take it in these three Expressions 1. This duty it is Summè necessarium 't is a duty of the greatest necessity which he doth so earnestly call upon them for Men lay not this load and weight of intreaty upon perfunctory services that are but of slight concernment and more indifferent Thus we find this manner of speech used in the Scripture Be not afraid onely believe Mark v. And again Luke viii Believe onely and he shall be made whole So 1 Cor. vii Let her marry to whom she will onely in the Lord. All these speeches are strict provisoes and shew the duty enjoyned to be of great necessity Such is the duty of the Text. An holy and unblameable conversation 't is not slightly commended to us but strictly enjoyned and upon the most absolute necessity 1. Take it negatively without this duty there is no hopes of heaven Heb. xii 14. Follow peace with all men and holiness without which no man shall see the Lord no salvation without it Then 2. Consider it positively as without it no salvation so upon it salvation is assured 'T is not a Sine quanon onely enough to hinder us from heaven if wanting but it is an effectual condition upon performance of which heaven is assured to us Psal. l. 23. To him that orders his conversation aright I will shew the salvation of God 2. As 't is Summè necessarium so this Onely imports another notion it shews the duty of the Text 't is Officium praecipuum 't is the onely One That 's a signification of the greatest excellency As David speaks of the Sword of Goliah There 's none to that such is this duty of an holy conversation As it is of greatest necessity so likewise it
is of greatest excellency 'T is both a fundamental and a finishing grace It lies low in the foundation there is the necessity of it and then it is chief in the head of the building that 's the excellency 'T is both a vital grace and then it is a beautifying and adorning grace It warms the heart and it makes the face to shine The Saints saith David They are the excellent of the earth Psal. xvi S. Augustine saith it of Charity which is one part of holiness Sure that 's a rare grace without which all other graces are nothing and by which all other graces are made of some value This grace 't is the assimilating grace which makes us like unto Christ. In this S. Peter places our conformity to Christ 1 Pet. i. 15. As he which hath called you is holy so be ye holy in all manner of conversation This S. Iohn calls a walking as Christ walked 1 Iohn ii 16. Walk as he walked How is that not as he walked on the waters in a miraculous operation but as he walked in the ways of piety in all holy conversation So to assimilate him 3. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Onely carries another Emphasis with it it shews the thing he exhorts to is Summè desideratum the main thing which he desires of them 'T is a form of expressing our chief desires and requests we make it shews what above all is most acceptable to us As David One thing have I desired of the Lord which I will also require Unicus is put in Scripture for Summè dilectus the onely One for the dearly beloved Prov. iv 3. I was my fathers Son tender and onely beloved in the sight of my mother So Cant. vi 9. My Dove she is the onely one of her mother Here then is the main return that S. Paul requires of all his love to them his care for them his labours amongst them that their life be answerable to their holy Calling and Profession S. Paul's pains were great amongst them teaching exhorting warning every man What is the fruit of his labours that he expects from them That they should express the power of his preaching in the piety of their conversation What 's the fruit of the Husband-mans labours his ploughing his tilling manuring sowing but to see a fruitfull harvest the fields crown'd with plenty and the barns full with all manner of store How doth the Prophet Isaiah bewail the loss of this fruit Esai xlix 4. I have laboured in vain I have spent my strength for nought And the Prophet Micah mourns for this want of fruit Chap. vii 1. Wo is me there is no cluster to cat my soul desired the first ripe fruit We have done with the first Particular the weight of this Charge Onely Now follows Secondly the Extent of this Charge the compass that it takes it reaches to all seasons and occasions Whether I come to see you or be absent 't is in his Presence and in his Absence It gives a scantling and dimension to a double Duty 1. Here is the dimension and scantling of S. Pauls care for them He is not onely studious of their good while he is among them but the necessary occasions of his absence are here supplied with an earnest desire to hear well of them Love and the spirit of doing good is full of care and forecast Those whom God hath committed to our charge should alwayes be in our thoughts As S. Paul speaks 2 Cor. vii 3. You are in our hearts to live and to dye with you The High-Priest was to have all the names of the children of Israel engraven on his shoulders and on his brest-plate Exod. xxviii Aaron must bear their names before the Lord upon his two shoulders for a memorial and upon his brest-plate 1. Upon his shoulders never to cast off that burthen and 2. Upon his brest-plate that 's the seat of love and affection Thus S. Paul expresses his continual watchfulness over the Colossians chap. ii 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 your faith in Christ. He had not onely a spirit of Revelation by which he was acquainted with all their affairs but he was present in spirit by his continual thoughts of them and care for them Thus was he alwayes deeply affected with the Care of all the Churches Is he present He labours amongst them Is he absent He prays for them thinks of them writes to them As S. Ambrose saith of Zachary Zacharias cum non potuit loqui scripsit when he could not speak he wrote So doth S. Paul to the Churches His care expressed it self in this way of putting them in remembrance by writing He wrote more Epistles then all the Apostles He seems to satisfie for what he had done against the Churches Before his Conversion he procured and carried letters against them for their Persecution Acts ix 2. Now he is Spiritui Sancto ab Epistolis The great Secretary of heaven the great conveyer of heavenly Epistles to them And as it is in the Ministerial Function so it should be in all our other imployments Love will be thus solicitous both present and absent As Iacob was for his sons being absent he sends to visit them Go I pray see whether it be well with thy brethren and bring me word again See he had a privy Monitor among them that should inform him of all their miscarriages Gen. xxxvii See this care of Iob over his children It may be my sons have sinned and blasphemed God in their hearts he presently Sacrifices for them Thus did Iob every day That 's the first dimension of S. Pauls care of them both present and absent 2. Here is the dimension and scantling of the Philippians duty and piety S. Paul puts them in mind of it that not onely in his presence when he is amongst them then they should walk piously and religiously but also when he is absent and remote from them then also he expects to hear of their holy and orderly conversation Gods Church must be like a well-order'd family every one in his proper station and doing his duty though the eye of government be not always upon them How doth God upbraid the failing in this point in the people of Israel Exod. xxxii 7. Moses was out of their sight but forty dayes and presently they fall away 1. How respectlessly do they speak of him As for Moses the man that brought us out of Egypt we wot not what is become of him That 's all they care for him gone he is and fare him well A poor requital for all his pains with them 2. How foulely do they revolt from that Truth which he had taught them Make us new gods to go before us A new Religion presently O what saith God to Moses Go get thee down thy people have turned aside quickly out of the way It was the
our Saviours affection and therefore as having received the greatest love he returns the most again to Christ his heart was enflamed with the love of Christ In all his Epistles he breathes nothing but love he stirs up himself and all others to the love of Christ. Now 1. Because all men are ready to profess their love to Christ no man thinks himself to be so ungracious as to be void of the love of God though the Scripture tells us expresly even of generations of men that hate God Exod. xx 5. And our Saviour tells the Jews plainly I know that you have not the love of God in you S. Iohn v. 42. Every wicked man is Gods professed enemy 2. Because Christian Love 't is the chiefest trial the clearest evidence and demonstration of our Faith the kindliest fruit that springs from Faith is Love A true saving Faith is faith working by Love Gal. v. 6. It works by all other Graces 't is Faith working by Justice by Patience by Temperance but especially by Love 3. Our love to Christ being that which he most strictly enquires into he speaks to us as he did to S. Peter Ioh. xxi Simon Peter Lovest thou me And again and again Lovest thou me never gives over till our hearts answer Lord thou knowest that I love thee Our love to God being a matter of so great importance therefore that we be not mistaken in so necessary a duty S. Iohn gives us here a certain description of the love of God by which we may assuredly know that we love our God indeed and in truth This is the love of God that we keep his Commandments and his Commandments are not grievous So then the words I have read unto you are a sweet description of a good Christian you may know and discern him by a threesold Character 1. How stands he affected to God and Christ What heart bears he to him He is such an one as hath a loving heart to God The love of God is shed abroad into his heart Rom. v. The love of God rules in his heart I am sick of love saith the Spouse in the Canticles protesting the strength of her love to our Saviour 2. What is the action that flows from this affection What is the fruit of our love to God How doth it testifie and manifest it self It shews itself in a religious obedience to what God enjoyns us it will keep his Commandments 3. What is the disposition and inclination which one that loves God finds in himself to the obedience and observation of Gods Commandments My Text tells us he doth it willingly chearfully with delight and alacrity he murmurs not nor repines he groans not under the yoke of obedience he snuffs not at God as they in Malachi and cry out Oh what a weariness it is to serve the Lord No S. Iohn tells us Gods Commandments are not grievous to him Come we to the First Particular What is the affection that a good Christian bears to Christ 'T is Love yes that 's the Christian virtue that 's the Evangelical grace 'T is the main difference 'twixt the Law and the Gospel Timor Amor. The Law 't is the ministration of Fear the Gospel that 's the breeder and begetter of Love The Law begets fear it genders unto bondage but the Gospel breeds love casts out slavish fear The Gospel begets in us the spirit of love and liberty The Scripture makes it the summ of all the substance of Religion Neither circumcision avails any thing as the Jews would have it nor uncircumcision as the converted Gentiles But faith that works by love Gal. v. 6. Indeed 't is the end both of Law and Gospel S. Augustine sets out the several lincks of this chain of Salvation and how they depend one upon another First Lex adducit ad fidem the Law that sends us to Faith then Fides fundit orationem Faith that pours out prayer then Oratio impetrat Spiritum prayer obtains the Spirit then Spiritus diffundit charitatem the Spirit that inspires us with love et Charitas implet Legem and love 't is the fulfilling of the Law Here is the whole frame and fabrick of a Christian. Faith that lays the foundation but love that sets up the wall and lays on the roof brings all to perfection Not that a Christian ought to be free from all kind of fear There is a threefold fear to which we are liable answerable to our threefold state and condition 1. The first I call a state of Subjection in this we were created and in this we stood before our fall 2. The second is a state of Rebellion upon our fall 3. The third is a state of Adoption upon our recovery and reconciliation And these three states have a suitable fear agreeing to them 1. As we were in our primitive original state of Subjection so we owe to God a fear of Loyaltie as good Subjects to their Prince and Soveraign 2. Our state of Rebellion that brought upon us the fear of Slavery But then 3. Our state of Adoption that begets in us a filial and Son-like fear the fear and reverence of a loving child to his dear father The first fear the fear of Loyaltie looks upon God as a Law-giver and so stands in awe of him The second the fear of Slavery looks upon him as an enemy and avenger and so is dismayed with the terrour of him But The third Filial fear considers him as a gracious Father and so is affected with a child-like duty and reverence to him The fear of Subjection must still continue with us The fear of Slaverie while we are in the state of corruption will still haunt us But Filial fear that must grow and increase in us Filial fear 't is the consequent of love They shall fear the Lord and his goodness Hos. iii. 5. Loyal fear 't is consistent with love Hunc timorem habet charitas imò non habet nisi charitas Aug. de Filiali timore but servile and slavish fear 't is contrary to love Fear then 't is not wholly excluded from the state of a Christian but yet the grace that the Gospel aims at 't is the grace of love The end of the Commandment especially as the Gospel propounds it is love 1 Tim. i. 5. 'T is the aim of all Gods gracious dealings with us He hath chosen us that we should be holy and without blame before him in love Ephes. i. 4. 'T is the summ of his Covenant which he hath made with us He keeps covenant and mercy with them that love him Deut. vii 9. See the excellency of this Love of God in three particulars 1. This Love of God gives a chief title and denomination to Christians 't is their badge and cognizance Thus Solomon describes an holy man Cant. i. The upright love thee So David describes an holy man Let them that love thy name be joyfull in thee Psal. v. 11. David sues to God for favour and