world Ah how many have turn'd their backs upon God and Christ and truth c. to gaine the world how will you get off this burden No way in the world like to the exercise and actings of grace Many men heare much and yet remaine worldly and pray like Angels and yet live as if there were no heaven nor hell They will talk much of heaven and yet those that are spirituall and wise doe smell their breath to stink strong of earth and all the art and parts and gifts in the world can never cure them of this soule-killing disease but the exercise of grace till faith break forth in its glorious actings A man may hear and pray many years and yet be as carnall base and worldly as ever There is no way under Heaven to remove this stone this burden but the exercise of faith and love c. Cant. 8. 6 7. 1 John 4. 5. For whatsoever is borne of God overcometh the world and this is the victory that overcometh the world even our faith who is he that overcometh the world but he that believeth that Jesus is the Son of God Not that the habit of faith overcometh the world but faith in the exercise of it conquers the world and that it does these three wayes First Faith in the exercise of it presents the world to the soule under all those notions that the Scripture holds forth the Diviâ—â—ae corporales paupertatiâ— plenae sunt Earthly Riches are full of poverty saith Austin world unto us by The Scripture holds forth the world as an impotent thing as a mixt thing as a mutable thing as a momentary thing Now faith comes and sets this home with power upon the soule and this takes the soule off from the world Secondly Faith doth it by causing the soule to converse with more glorious soule-satisfying soule-delighting and soule-contenting objects 2 Cor. 4. 16 17 18. Though our outward man perish yet our inward man is renewed day by day how comes this to passe while we * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles we loâ—k upâ—n eternall thâ—ngs as a man looks upon the mark that he aimes to hit looke not at the things which are seen but at the things that are not seen for the things that are seen are temporall but the things that are not seen are eternall Now when faith is busied and exercised about soule-ennobling soule-greatning soule-raising and soule-cheering objects a Christian tramples the world under his feet and now heavy afflictions are light and long afflictions short and bitter afflictions sweet unto him c. Now stand by world welcome Christ c. So in Heb. 11. It was the exercise of faith and hope upon noble and glorious objects that carried them above the world above the smiling world and above the frowning world above the tempting world and above the persecuting world as you may see by comparing severall verses of that Chapter together Vers 9 10. By faith he sojourned Every man is as the objects are about which his soule is most conversant c. in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Jacob the Heires with him of the same Promise for he looked for a City which hath foundations whose builder and maker is God Vers 24 25 26. And by faith Moses when he was come to yeares refused to be called the Son of Pharoahs Daughter choosing rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Esteeming the reproach of Christ greater riches then the treasures in Aegypt for he had respect to the recompence of reward Vers 27. By faith he forsooke Aegypt not fearing the wrath of the King for he endured as seeing him who is invisible And in vers 35. They refused deliverance that they might obtaine a better Resurrection So in Heb. 10. 34. They tooke joyfully the spoyling of their Goods Upon what account Knowing in themselves that they had in Heaven a better and more induring substance Thirdly and lastly Faith doth it by assuring the soule of Injoying of better things For my part I must confesse so farre as Heb. 11. 1. I understand any thing of the things of God I cannot see how a soule under the power of a well grounded Assurance can be a servant to his slave I meane the world I confesse men may talke much of heaven and of Christ and Religion c. but give In my treatise call'd Heaven on earth you may find many consideratioÌ„s to evince this and to that I referre you c. me a man that doth really and clearely live under the power of divine Assurance and I cannot see how such a one can be carried out in an inordinate love to these poore transitory things I know not one instance in all the Scripture that can be produced to prove that ever any precious Saint that hath lived in the assurance of divine love and that hath walkt up and downe this world with his pardon in his bosome have ever been charged with an inordinate love of the world that 's a sad word 1 Joh. 2. 15. Now a fourth reason of this poynt why persons are to exercise their Graces is Because its the best way to preserve their soules from Apostasie and back sliding from God 2 Pet. 1. 5-11 Adde to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience Godlinesse c. For if ye doe these things ye shall never fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde to your faith vertue The Greeke word that 's here rendered Adde hath a great emphasis in it 't is taken from dansing round linke them saith the Apostle hand in hand as in dansing virgins took hands so we must joyne hand to hand in these measures of Graces leade up the dance of Graces as in Pulâ—brior in praelio occisus miles quam fugâ salvus the Galliard every one takes his turne So in Chap. 3. 17 18. Ye therefore beloved seeing ye know these things beware lest ye also being led aside with the error of the wicked fall from your owne stedfastnesse There are many turne aside and shake hands with God and Christ and truth and the words of Righteousnesse and therefore you had need to take heed that you fall not as others have fallen before you But how shall we be kept from apostatizing why Grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 'T is a growth in grace 't is the exercise of grace that will make a man stand when others fall yea when Cedars fall c. Fifthly All other exercises without the exercise of Grace will profit nothing Or if you will take it thus All other exercises will be lesse to us without the exercise of Grace therefore we had need to Improve our Graces When the house is on fire if a man should onely pray or cry
my spirit that I would not leave a man alive but blessed be God and blessed be thy Counsel An humble soule can sit downe and blesse God under reproofs An humble soule is like the Scythian King that went naked in the snow and when Alexander wondered how he could endure it he answered I am not ashamed for I am all forehead Manasses King of Judâ—h being reproved by the Aged Princely Prophet Isaiah caused him neare to the Fountaine of Silce to be sawen in sunder with a wooden Saw in the eightieth yeare os his age For which cruell fact amongst other of his sinnes he was sorely punished by God 2 Chron. 33. 11 So Cambyses King of Persia hated Prexaspes one of his Nobles that was familiar with him for reproving his drunkennesse An humble soule is all forehead able to bear reproves with much wisedome and patience Oh! but a proud heart cannot bear reproofs he scornes the Reprover and his Reproofs too Prov. 15. 12. A scorner loveth not one that reproveth him neither will he goe unto the wise Amos 5. 10. They hate him that reproveth in the gate as Ahab did good Micaiah and Herod did John Baptist and the Pharisees our Saviour Luke 16. 13. Christ being to deale with the covetous Scribes and Pharisees he layes the Law home and tels them plainly that they could not serve God and Mammon Here Christ strikes at their right eye but how doe they bear this mark in the 14 verse The Pharisees also who were covetous heard all these things and they derided him The Pharisees did not simply laugh at Christ but gave also externall signes of scorne in their countenance and gestures * Exemukterizon they blowed their nose at him manifesting thereby their scorning at what he said Exod. 2. 13 14 They blew their nose at him for that 's the meaning of the Originall word By their gestures they did demonstrate their horrid deriding of him they fleared and jeared when they should have feared and trembled at the wrath to come In Isa 28. 10. For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little One observes that that was a scoff put upon the Prophet and is as if they should say Here is nothing but precept upon precept line upon line And indeed the very sound of the words in the Original carries a taunt Zau le zau kau lakau as scornfull people by the tone of their voyce and riming words scorne at such as they despise Pride and passion and other vices in these dayes goe armed touch them never so gently yet like the nettle they will sting you and if you deale with them roundly roughly cuttingly as the Apostle speaks they will swagger with you as the Hebrew did with Moses Who made thee a Judge over us And thus much for the Properties of an humble soule I come now to the next thing and that is to shew you the Reasons why the best men are the most humble men First Because they see themselves the greatest debtors to God 1 Reason for what they doe enjoy There 's no man on Earth that sees himselfe such a debtor to God as the humble man Every smile makes him a debtor to God and every good word from Heaven makes him a When a Knight died at Rome that was much in debt Augustus the Emperour sent to buy his bed conceiâ—ing that there must needs be some extraordinary vertue in it it he that was so much in debt could take any rest upon it An humble soul sees hiâ—self so much in debt for mercies in hand and mercies in hope that he can't sleep without blessing and admiring of God I have read of a Stork that cast a pearle into the bosome of a Maid which had healed her of a wound So humble souls cast the pearl of praise into the bosome of God for all his favours towards â—hem Guc Hist l. 4. 2 Reason debtor to God he looks upon all his temporals as health wealth Wife Child Friend c. and sees himselfe deeply indebted for all He looks upon his spirituall mercies and sees himselfe a great debtor to God for them he looks upon his Graces and sees himselfe a debtor for them he looks upon his Experiences and sees himselfe a debtor for them he looks upon all his priviledges and sees himselfe a debtor for them he looks upon hiâ— incomes and sees himselfe a debtor for them The more mercy he hath received the more he looks upon himselfe indebted and obliged to pay duty and tribute to God as you may see in Psal 116. 6 7 8 12 13 14 verses compared In the 6 7 8 verses he tels you of the mercies he had received from God and in the 12 13 verses sayes he What shall I render to the Lord for all his benefits towards me I see my selfe saith he wonderfully indebted well what then why I will take the cup of salvation and call upon the name of the Lord I will pay my vowes unto the Lord in the presence of all his people c. The same you have in the 16 17 18 verses of the same Psalme So David Psal 103. 1 2 3 4. casts his eyes upon his temporall and his spirituall mercies and then cals upon his soule O my soule blesse the Lord and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities who healeth all thy diseases c. An humble soule knowes that 't is a strange folly to be proud of being more in debt then another 'T is true saith he I have this and that mercy in possession and such and such mercies in reversion but by all I am the more a debtor to God Caesar admired at that mad Souldier who was very much in debt and yet slept so quietly So do's an humble soule wonder and admire to see men that are so much indebted to God for mercies as many are and yet sleep so quietly and be so mindlesse and carelesse in blessing and praising of God There is nothing saith one that endures so small a time as the memory of mercies received and the more great they are the more commonly they are recompenced with ingratitude Secondly it is Because in this life they have but a tast of God In the 1 Pet. 2. 2 3. As new borne Babes desire the sincere milke of the word that ye may grow thereby If so be ye have tasted that the Lord is gratious The best of men on this side Heaven have but a tast he is but in a tasting desiring hungring thirsting and growing condition Job 26. ult These are part of his wayes but how little a portion is heard of him So in 1 Cor. 13. 9 10 12. We knew but in part and we prophecy but in part now we see through a glasse darkly but then face to face The
about him are very bad Some say that Roses grow the sweeter when they are planted by Garlick Verily Christians that have gloriously improved their Graces are like those Roses they grow sweeter and sweeter holier and holier by wicked men The best Diamonds shine most in the dark and so doe the best Christians shine most in the worst times Sixthly Such turne their principles into practice They turne their speculations into power their notions into spirit their glorious inside into a golden outside Psal 45. 13. Seventhly Such as have made a considerable improvement of their gifts and graces Have hearts as large as their heads Whereas most mens heads have outgrowne their hearts c. Eighthly Such are alwayes most busied about the highest things viz. God Christ Heaven c. Phil. 3. 2 Tim. 4. 8. 2 Cor. 4. ult Rom. 8. 18. Ninthly Such are alwayes a doing or receiving good As Christ went up and downe doing good Mat. 4. 23. Chap. 9. 35. Mark 6. 6. Tenthly and lastly Such will mourne for wicked mens sins as well as their owne O the teares the sighes the groanes Psalm 119. Jer. 9. 1 2. 2 Pet. 2. 7 8 9. that others sins fetch from these mens hearts Pambus in the Ecclesiasticall History wept when he saw a Harlot dressed with much care and cost partly to see one take so much paines to goe to hell and partly because he had not been so carefull to please God as she had been to please a wanton Lover I have at this time onely given you some short hints whereby you may know whether you have made any considerable improvement of that grace the Lord hath given you I doe intend by Divine permission in a convenient time to declare much more of this to the World I shall follow all what ha's been said with my prayers that it may help on your internall and eternall welfare EPHES. 3. 8. The Vnsearchable Riches of Christ NOw the next Observation that we shall begin with is this That the Lord Jesus Christ is very Rich. And the second will be this That the great businesse and worke of the Ministry is to hold forth to the people the Riches of Christ We shall begin with the first Point at this time namely That the Lord Jesus Christ is very rich For the opening of this Point we shall attempt these three things 1 To demonstrate this to be a truth That the Lord Jesus is very rich 2 The Grounds why he is thus held forth in the word to be one full of Vnsearchable Riches 3 To shew you the Excellency of the riches of Christ above all other Riches in the world And then the Use of the Point For the first That the Lord Jesus Christ is very rich First Expresse Scripture speaks out this truth He is rich in goodnesse Rom. 2. 4. Or despisest thou the riches of his goodnesse that is ready to be imployed for thy internall and To chreston His native goodnesse c. eternall good c. Againe He is rich in wisedome and knowledge Col 2. 3. In whom speaking of Christ are hid all the treasures of wisedome and knowledge Christ was content that his riches should be hid from the world therefore doe not thou be As man is an Epitome of the whole world so is Christ of all wisedome and knowledge c. angry that thine is no more knowne to the world What is thy one mite to Christs many millions c. Againe He is rich in grace Ephes 1. 7. By whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Againe He is rich in glory Ephes 1. 18. That ye may know what is the hope of his calling and what is the riches of the glory of his inheritance in the Saints So in Chap. 3. 16. That he would grant unto you according to the riches of his glory to be strengthned with might by his spirit in the Nec Christus nec coelum patitur hyperbolem Neither Christ nor heaven can be hyperbolized inner man So in Phil. 4. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus The riches of glory are unconceiveable riches Search is made through all the bowells of the earth for something to shadow it by The riches of this glory is fitter to be believed then to be discoursed of as some of the very Heathens have acknowledged But secondly As expresse Scripture speaks out this truth That Christ is very rich so there are eight things more that doe with open mouth speak out Christ to be very rich First You may judge of his riches by the dowry and portion his father hath given him In Psal 2. 7. Thou art my Son this day have I begotten thee aske of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession He is the heir of all things all things above and below in heaven and earth are his Heb. 1. 2. God hath in these last dayes spoken to us by his Son whom he hath appointed Heire of all things Christ is the richest Heire in heaven and earth Men cry up this man to be a good match and that and why so but because they are great Heires Ah! but what are all the great Heires of the world to this Heire the Lord Jesus Joseph gave Portions to all his brethren but to Benjamin a Portion five times as good as what he gave the residue So the Lord scatters Portions among the Sons of men he gives brasse to some gold to others temporalls to some spiritualls to others but the greatest portion of all he hath given into the hands of Christ whom he hath made the Heire of all things Rev. 11. 15. And the seventh Angel sounded and there were great voyces in heaven saying The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever and ever So in Chap. 19. 11 12. And I saw heaven opened and behold a white Horse and he that sat upon him was called faithfull and true and in righteousnesse he doth judge and make war His eyes were as a flame of fire and on his head were many Crownes Mark that what are Princes single Crownes and the Popes tripple Crowne to Christs many Crownes Certainly he must be very rich that ha's so many Kingdomes and Crownes waite but a while and you shall see these Scriptures made good c. Secondly You may judge of his riches by his Keeping open house for the reliefe and supply of all created creatures both in heaven and in earth Crassus was so rich that he maintain'd a whole Army with his owne Reâ—enues â—ut what is this to what Jesus does c. Psal 145. 16. You look upon those as very rich that keep open house for all commers and goers why such a one is the Lord Jesus Christ he keeps
To read much and practice nothing is to hunt much and catch nothing Suetonius reports of Julius Caesar That seeing Alexanders statue he fetched a deep sigh because he at that Age had done so little Ah! what cause have most to sigh that they have heard so much and read so much and yet done so little Surely 't is more honourable to doe great things then to speak or read great things 'T is the doer that will 'T was a saying of Augustine one thousand two hundred years agoe That we must take heed least whilst we fear our exhortation being cooled prayer be not â—amped and pride inflamed be most happy at last John 13. 17. In vitae libro Scribuntur qui quod possunt faciunt si quod debent non possunt Bâ—rn They are written in the Book of Life that doe what good they can though they cannot doe as they would I have read of a good man coming from a publick Lecture and being askt by one whether the Sermon was done answered with a sad sigh Ah! it is said but not done My third Request is this That you will pray over what you read Many read much and pray little and therefore get little by all they read Galen writes of a Fish called Vrana Scopos that ha's but one eye and yet looks continually up to Heaven When a Christian ha's one eye upon his Book the other should be looking up to Heaven for a blessing upon what he reads When one heard what admirable Victories Scanderbeg's Sword had wrought he would needs see it and when he saw it sayes he This is but an ordinary sword alasse what can this doe Scanderbeg sent him word I have sent thee my Sword but I have the arme that did all by it Alasse what can Christs Sword Christs word doe without his arm Therefore look up to Christs arme in prayer that so his Sword his word may doe great things in your soules Luther professeth That he profited more by prayer in a short space then by study in a longer as John by weeping got the sealed Book open My fourth Request to you is this That Ingratitude say some is a monster in nature a solicisme in manners and a Paradox in grace damning up the course of Donations Divine and humane if by the blessing of the Lord upon my weake endeavours any leafe or line should drop myrrhe or mercy marrow or fatnesse upon your spirits that you will give all the glory to the God of Heaven for to him alone it does belong Through grace I know I am a poore Worme I am nothing I have nothing but what I have received The Crowne becomes no head but Christs Let him who is our all in all have the honour and the glory of all and I have my end Pliny tells of some in the remote parts of India that have no mouths and yet live on the smell of Hearbs and sweet Flowers But I hope better things of you even such as accompany salvation My fifth Request to you is this That you would let me lye neere your hearts when you are in the Mount especially 1 Thess 5. 25. 2 Thess 3. 1. Heb. 13. 18. Col. 4. 3. Phil. 1. 19. â— Cor. 1. 11. Acts 12. 5. O pray pray hard for me that the spirit of the Lord may be redoubled upon me that his word may prosper in my mouth that it may run and be glorified and that I may be high in my communion with God and holy and unblameable in my walkings with God and that it may be still day with my soule that I may live and dye in the joyes and comforts of the holy Ghost and that when my Sun is set my glasse out my work done my race run I may rest in the Rev. 14. 13. everlasting armes of Divine love c. My last and least Request to you is this That you will please to cast a Mantle of love In every Pomgranate there is at least one rotten kernell to be found said Grates the Philosopher over the mistakes of the Presse and doe me that right and your selves the courtesie as before you read to correct any materiall faults that you shall find pointed at in the Errata Gods easie passing over the many and daily Errata's of your lives cannot but make you so ingenuous as readily to passe over the Errata's in this Book You are choice Jewels in my eye you lye neer unto my heart I am willing to spend and be spent for your sakes My earnest and humble desire is That my service and Rom. 15. 31. labour of love may be accepted by you and that it may worke much for your internall and eternall welfare And that an abundant 2 Pet. 1. 11. Ch. 1. 8. entrance may be administred to you into the everlasting Kingdome of our Lord and Saviour Jesus Christ And that you may be filled with joy unspeakable and full of glory and with that peace that passes understanding This is and by grace shall be the Prayer of him who desires to approve himselfe faithfull to Christ his truths his interests and his people and who is Your soules servant in all Gospel Engagements THOMAS BROOKS THE Contents THE words opened Page 1 2. The first Doctrine Those that are lowest in their owne esteem are highest in Gods estem Proved 3 c. Eighteen Properties of an humble soule 6. to 27. Five Reasons of the Point 27 30 Eight Motives to provoke persons to be humble 31 41 Nine Directions and Helps to keep us humble and low in our owne eyes 41 49 The dangerous Nature of Pride held forth in nine Propositions Also six wayes wherein Pride shewes it selfe 49 58 The second Doctrine All Saints are not of an equall cize and growth in grace and holinesse 58 59 Twelve things by which soules weake in grace are discovered and deciphered 59 75 Twelve Supports and Comforts to uphold Weake Christians Wherein also you may see how Christ and they are sharers 75 96 Six Duties that lye upon weake Siants And in the opening of them severall weighty Questions are propounded and answered 96-124 The Duties of strong Saints to the weake shewed in eleven particulars 124-136 The third Doctrine That the Lord gives the bests gifts to his best beloved ones 136 137. What those best gifts are that Christ bestowes upon his dearest ones shewed in ten particulars 137-147 The Difference between Christs giving and the worlds giving shewed in six things 147-149 The Excellency of those gifts that Christ gives above all other gifts that the world gives shewed in five things 149-151 Six Reasons why God gives the best gifts to his dearest ones 151-157 Eight Inferences or Vses made of this Point 157-165 A Word to Sinners 165-168 The fourth Doctrine That the gifts and graces that God bestowes upon his people should be improved imployed and exercised by his people This Point proved and opened 168-170 Twelve Reasons why gracious soules should exercise
are in Christ c. Heaven on Earth Or A serious discourse touchinga well-grounded Assurance of mens everlasting happinesse and blessednesse A Book of Short-Writing the most easie exact and speedy method by Theophilus Metcalfe A Copy-Book teaching to write several hands A Treatise of Christs Personall Reigne on Earth written by Mr. Robert Maton Another by Mr. Farmer A Description of the State of Great Brittain written eleven hundred years since by that famous Author Gildas Sir-named the Wise Satans Stratagems or The Devils Cabinet Councel discovered shewing the way to end Controversies in Religion by Jacobus Accontius A Treatise of Church-Government by several Ministers A Treatise of Civil Government by Robert Spye A Glasse for the times confuting divers Errours A Sermon before the Parliament by Samuel Gibson Entituled The Ruine of the Authors and fomenters of Civil Warres The Life and Death of William Laud Arch-Bishop of Canterbury A Speech by Sir Francis Bacon in Parliament Quinto Jacobi concerning the Scotish Nation An Heavenly Wonder or a Christian Cloath'd with Christ Purposely penned to comfort Christs sin-sick Spouse by Samuel More sometimes Minister at Brides The New Creature With a Description of the true Marks and Characters thereof Several Arguments for the unity of all true Believers by Richard Bartlet Which is a seasonable Duty and very necessary to be studied and practiced by all that love truth and peace declared by many Scriptures Sirs ye are brethren why doe ye wrong one another Acts 7. 26. Phil. 2. 3. Jam. 3. 14 15 16 17. Rom. 14. 19. Let us then follow those things which make for peace and wherewith one may edifie another THE Vnsearchable Riches OF CHRIST EPHES. 3. 8. Vnto me who am lesse then the least of all Saints is this grace given that I should preach among the Gentiles the Vnsearchable Riches of Christ Vnto me who am lesse then the least of all Saints THE Greek is a Comparative made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minissimus Estius a Superlative Lesse then the least of all Saints is a double diminitive and signifies lesser then the least if lesser might be Here you have the greatest Qui parvus est in reputatione propria magnus est in reputatione divina Gregory He that is little in his own account is great in Gods esteeme Apostle descending downe to the lowest step of humility Great Paul is least of Saints last of the Apostles and greatest of sinners The choycest Buildings have the lowest foundations the best Balsome sinkes to the bottome those eares of Corne and boughes of Trees that are most fill'd and best laden bowe lowest So doe those soules that are most loaden with the fruits of Paradise Vnto me who am lesse then the least of all Saints Is this Grace given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes taken in Scripture for a free gift a grace gift but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken not only for the favour of God but also for his gratious gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 25. 32. Cha. 28. 19. Io 11. 48. 50. 51. Acts 10. 22. Mat. 6. 32. Ipse unus erit tibi omnia quia ipso uno bono bona sunt omnia Aug. One Christ will be to the instead of all things else because in him are all good things to be found Gal. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec Christus nec coelum patitur hype bolen A man cannot hyper bolize in speaking of Christ and Heaven In the Greek or was this Grace given The word that 's here rendred Grace is taken in Scripture not onely for the favour of God but also for his Gratious gifts and so you are to understand it in this place Grace is taken for the gifts of Grace and they are two-fold Common or Speciall Some are Common to Believers and Hypocrites as knowledge tongues a gift of prayer c. Some are Speciall and peculiar to the Saints as feare love faith c. Now Paul had all these the better to fit him for that high and noble Service to which he was call'd That I should Preach That is declare good newes or glad tidings The Greek word answers to the Hebrew word which signifies good newes glad tidings and a Joyful Message That I should Preach among the Gentiles Sometimes this Greek word is generally used for all men or for all Nations Sometimes the word is used more especially for the people of the Jewes Sometimes 't is used for the Gentiles distinguished from the Jewes so 't is used Mat. 6. 32. For after all these things doe the Gentiles seeke and so 't is used here those that are without God in the world that stand in Armes against God that are ignorant of those riches of Grace that are in Christ This Grace is given to me that I should preach among the poore Heathens the unsearchable riches of Christ That I might Preach among the Gentiles What my selfe No but The unsearchable riches of Christ The Greek word signifies Not to be traced out Here 's Rhetorick indeed here 's riches unsearchable riches unsearchable riches of Christ Riches alwayes imply two things First Abundance Secondly Abundance of such things as be of worth Now in the Lord Jesus Christ is the greatest riches the best riches the choycest riches in Christ are riches of Justification Tit. 2. 14. in Christ are riches of Sanctification Phil. 4. 12 13. in Christ are riches of Consolation 2 Cor. 12. 9. and in Christ are riches of Glorification 1 Pet. 1. But of these glorious unsearchable riches of Christ we shall speak Omnebonum in summo bono All good is in the chiefest good hereafter I shall begin at this time with the first words Vnto me who am lesse then the least of all Saints There are these two Observations that naturally flow from these words First That the most holy men are alwayes the most Observat 1. humble men None so humble on Earth as those that live highest in Heaven Or if you will take the Observation thus That those that are the most highly valued and esteemed of by God are lowest and least in their owne esteeme Vnto me who am lesse then the least of all Saints c. The Second Observation is That there are weake Saints as well as strong little Observat 2. Saints as well as great Or thus All Saints are not of an equall growth or stature I shall begin with the first Observation That the most holy men are alwayes the most humble men Soules that are the most highly esteemed and valued by God doe set the least and lowest esteem upon themselves Vnto me who am lesse then the least of all Saints c. In the handling of this Point I shall doe these three things 1 I shall prove that the most holy soules are alwayes the most humble soules 2 I shall shew you the Properties of soules truly humble 3 I shall shew you the Reasons why those that are
the most highly prized and esteemed of God doe set so low a price upon themselves And then the Use Iob 1. 8. Job was a none-such in regard of those perfections and degrees of grace that he had attained to beyond aâ—ny other Saints on earth Job was high in worth and humble in heart Job 42. 5 6. Humilitas animi sublimitas Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A me me salva Domine Aug. Deliver me O Lord from that evill man my selfe 2 Cor. 12. 1. 7 vid. Bezim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordless words such as words are too weak to utter Isa 6. 1. 5 6. compared The clearest sight vision of God does alwayes give a man the fullest sight of his own emptinesse sinfulnesse and nothingnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a I am out off Luke 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man a sinner a very mixture compound of dirt and sin For the first That this is so I shall give you most clear proofs and open them to you See it in Job no man ever received a fairer or a more valuable Certificate under the hand of God or the broad Seale of Heaven for his being a soule famous in grace and holinesse then Job as you may see Job 1. 8. And the Lord said unto Satan hast thou considered my Servant Job that there is none like him in the Earth a perfect and an upright man one that feareth God and escheweth evill And yet no man could speak more undervaluingly of himselfe then Job did Job 42. 5 6. I have heard of thee by the hearing of the eare but now mine eye seeth thee I abhor my selfe in dust and ashes This expression is the deepest act of abhorrency Abhorrency strictly taken is hatred wound up to the height I abhor my selfe the word that 's rendred Abhor signifies to reject to disdaine to contemne and to cast off Ah sayes Job I abhor my selfe I reject my selfe I disdaine my selfe I cast off my selfe I have a vile esteem of my selfe So our blessed Apostle who had been caught up into the third Heavens and had such glorious Revelations as could not be uttered yet he accounted himselfe lesse then the least of all Saints Not that any thing can be lesse then the least the Apostles holy Rhetorick doth not crosse Aristotle's Philosophy but the Originall word being a double diminitive his meaning is that he was as little as could be therefore he put himselfe downe so little as could not be lesse then the least Another proof you have Isa 6. 1 5 6. As Paul among the Apostles was the greatest so Esay among the Prophets was the clearest and choycest Gospel-Preacher and holds out more of Christ and of his Kingdome and glory then all the other Prophets doe Isa 6. 1. he sees the glory of the Lord in a Vision and this makes him cry out vers 5. Wee is me for I am undone because I am a man of uncleane lips and I dwell in the midst of a people of uncleane lips for mine eyes have seene the King the Lord of Hosts I am undone the Hebrew is I am cut off I am a forlorne man why For I have seen the King the Lord of Hosts Here you have the highest and choycest among the Prophets as you had Paul before among the Apostles abasing and laying low himselfe So Peter Luke 5. 8. Depart from me for I am a sinfull man O Lord. When he saw that glorious Miracle wrought by the Lord Jesus he cryes out as one very sensible of his owne weaknesse and sinfullnesse Depart from me for I am a sinfull man Ah I am not worthy to be neer such Majesty and glory who am a meer bundle of vice and vanity of folly and iniquity Take another cleer instance Gen. 18. And Abraham answered Gen. 18. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaphar vae pher dust and ashes i. e. base vile worthles Solemnly think that thou art dust and ashes and be pâ—oud if thou canst Isa 6. 1 2. Gen. 32. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am lesse then all meretes to wit in worth or weight c. and said Behold I have taken upon me to speake unto the Lord who am but dust and ashes Here you have the Father of the Faithfull the greatest Believer in the world accounting himselfe dust and ashes Dust notes the basenesse of his Originall and Ashes notes his deserving to be burnt to ashes if God should deale with him in justice rather then in mercy The nearer any soule drawes to God the more humble will that soule lye before God None so neere God as the Angels nor none so humble before God as the Angels So Jacob Gen. 32. 10. I am not worthy of the least of all the mercies and all the truth which thou hast shewed unto thy servant c. Jacob a man eminent in his prevailing with God a Prince that had the honour and the happinesse to overcome the God of mercy yet judges himselfe unworthy of the least mercy Ah how low is that soule in his owne eyes that is most honourable in Gods eyes David you know was a man after Gods owne heart a man highly honoured much beloved and dearly prized by the 1 Kings 15. 5. Lord yet 1 Sam. 26. 20. He counts himselfe a Flea and what 1 Sam. 26. 20. Psal 22. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tolagnath An humble soule is a little little nothing in his owne eyes is more contemptible then a Flea In Psal 22. 6. I am a worme saith he and no man The word that 's there rendred Worme is a word that signifies a very little Worm which breedeth in Scarlet a Worme that 's so little that a man can hardly see or perceive it A Worme is the most despicable Creature in the world trampled under foot by every one Sayes he I am a despicable worme in my owne eyes and in my enemies eyes And thus you see the point proved that the most holy men have been alwayes the most humble men The second thing that I am to doe is To shew you the Properties of humble soules I confesse when I look abroad in the world and observe the carriage of all sorts of men my heart is stirr'd to speak as fully and as home to this point as Christ shall help me 'T is very very sad to consider how few humble soules there be in these dayes Ah the damnable pride that reignes and rules in the hearts lives of most men God loves to heare this as a parcell of his praise Paâ—cere subjectis debellare superbos to spare the lowly and strike downe the proud Isa 23. 9. I think 't is far greater then hath been knowne in the Generations before us Ah England England what folly what damnable wickednesse is this that thou shouldest be a lifting thy selfe up in pride when God is a staining the pride of all glory and bringing into contempt the honourable of the Earth and a
setting his feet upon the neck of pride Now the first property that I shall lay downe of an humble soule is this An humble soule under the highest spirituall discoveries and under the greatest outward mercies forgets not his former sinfullnesse and his former outward meannesse Paul 1 Property 2 Cor. 12 1 2 3 4. 1 Tim. 1. 13. Chrysostome observes it of Paul as his greatest honour that although he had obtained pardon of God for his sins yet he is not ashamed to reckon them up to the world Rom. 7. 23. The Spouse of Christ under all the kisses and embraces of Christ acknowledges her selfe to be black Cant. 1. 2. 5. compared Gen 32. 10. Omnia mea me cum porto All my Goods I carry with me had been taken up into the third Heavens and had glorious revelations and manifestations of God he cryes out I was a Blasphemer a Persecuter and Injurious Under the choycest discoveries he remembers his former blasphemies So Rom. 7. 23. I see a Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members He had been at this time about fourteene yeares converted as some judge He was a man that lived at as high a rate in God as any we read of a man that was filled with glorious discoveries and revelations and yet under all discoveries and revelations he remembers that body of sin and death that made him cry out O wretched man that I am who shall deliver me Who shall ease me of my burden who shall knock off these Chaines that make my life a hell I will by a few instances prove the other branch Gen. 32. 10. I am not worthy of the least of all the mercies saith Jacob for with my staffe I passed over this Jordan and now I am become two bands I remember saith he when I went over Jordan I was as a footman that carried all his wealth with him Under his outward greatnesse he forgets not his former meannesse An humble soule is good at looking back upon his former low estate upon his thred-bare Coat that was his best and onely Robe So David 1 Chron. 17. 16 17. And David the King came and sat before the Lord and said What am I O Lord God and what is mine house that thou hast brought me hitherto And yet this was a small thing in thine eyes O God for thou hast also spoken of thy servants house for a great while to come said Bias one of the seven wise men of Greece 1 Chron. 17. 16 17. Iphicrares that noble Captain â—ryed ouâ— From how smal to how great an estate am I raised So does the humble soule when God turnes his brasse into silver his iron into gold his pence into pounds Agathocles who of a Potters son was made King of Sicily would always be served in earthen vessells Psa 73. 3. 13 Iob 21. 7. 16 Vers 14 15. and hast regarded me according to the state of a man of high degree Who am I O Lord God and what is mine house David remembred the meannesse of his birth he remembred his Shepheards Crook as Jacob did his Travelling Staffe Mercies make an humble soule glad but not proud An humble soule is lowest when his mercies are highest he is least when he is greatest he is lowest when he is highest he is most poor when he is most rich Nothing melts like mercy nothing drawes like mercy nothing humbles like mercy mercy gives the humble soule such excellent Counsell as Plasilla the Empress gave her Husband Theodosius Remember Oh Husband saith she what lately you were and what now you are so shall you Governe well the Empire and give God his due praise for so great an advancement The voyce of mercy is Remember what lately thou wert and what now thou art and be humble Now proud men that are lifted up from the dunghill that abound in worldly wealth ah how do's their blood rise with their outward good the more mercies they have the more proud they are mercies doe but puffe and swell such soules in a croud of mercies they cry out in the pride of their hearts Depart from us O God for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit shall we have if we pray unto him A second Property of an humble soule is this He overlookes his owne righteousnesse and lives upon the righteousnesse of another to wit the Lord Jesus So the Apostle Phil. 3. 8 9 10. overlooks his owne righteousnesse and lives wholly 2 Property Phil. 3. 8 9 10 ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs-meat i. e. courâ— contemptible Isa 64. 6. upon the righteousnesse of Christ I desire to be found in him saith he not having mine owne righteousnesse away with it it 's drosse it 's dung it 's dogs-meat 't is a rotten righteousnesse an imperfect righteousnesse a weak righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by Faith That is a spotlesse righteousnesse a pure righteousnesse a compleat righteousnesse an incomparable righteousnesse And therefore an Cant. 4. 2. Rev. 14. 5. Col. 2. 10. humble soule overlookes his owne righteousnesse and lives upon Christs righteousnesse Remember this all the sighing mourning sobbing and complaining in the world doth not so undeniably evidence a man to be humble as his overlooking his own righteousnesse and living really and purely upon the righteousnesse of Christ This is the greatest demonstration of humility that can be shewne by man Men may doe much heare much pray much fast much and give much c. Mat. 6 Chap. 23. Isa 58. and yet be as proud as Lucifer as you may see in the Scribes Pharisees and those in Isa 58. who in the pride of their hearts made an Idol of their owne righteousnesse Wherefore have we fasted say they and thou seest it not wherefore Vers 3. have we afflicted our soules and thou takest no knowledge O! but for a man now to trample upon his owne righteousnesse and to live wholly upon the righteousnesse of another this speaks out a man to be humble indeed there is nothing that the heart of man stands more averse to then this of coming off from his owne righteousnesse Man is a Creature apt to warme himselfe with the sparks of his owne fire though he doth lye downe for it in Eternall sorrow Man is naturally Isa 50. 11. Rom. 10. 4. prone to goe about to establish his owne righteousnesse that he might not subject to the righteousnesse of Christ he will labour as for life to lift up his owne righteousnesse and to make a Saviour of it I but an humble soule disclaimes his owne righteousnesse All our righteousnesse is as filthy raggs Enter not into judgement with thy servant for in thy sight shall Psal 143. 2. no man
Alexander had with the Conquest of halfe the world and the fruition of all the treasures pleasures and glories of Asia So an humble soule is more contented and satisfied with Daniel's pulse and John's Coat then proud Princes are with their glistering Crownes and golden Scepters The fourteenth Property of an humble soule is this It can 14 Property rejoyce in the graces and gracious actings of others as well as in its owne An humble Moses could say when Eldad and Medad Prophecied in the Camp Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon Numb 11. 26-30 them So humble Paul in Acts 26. 29. And Paul said I would to God that not onely thou but also all that hear me this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little and a gâ—eat way day were both almost and altogether such as I am except these bonds I heartily wish and pray for thine owne sake that not onely in a low but in an eminent degree both thou and all that are here present were as far Christians as I am Onely I The Ancient Church had her Diptyâ—hs or publick tables wherein the peâ—sons most noted for piety were recorded Plato called Aristotle the Intelligent Readerâ— and Aristotle set up an Altar in honour of Plato would not wish them Imprisoned as I am An humble soule is no churle there is no envy in spirituall things one may have as much of spirituals as another and all alike So in 1 Thess 1. 2 3. We give thanks to God alwayes for you all making mention of you in our prayers Remembring without ceasing your worke of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our father So in the 2 Epistle 1. 2 3 4. Grace be unto you and peace from God our father and the Lord Jesus Christ We are bound to thanke God alwayes for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that you endure Ezekiel can commend Daniel his contemporary matching him with Noah Ezek. 14. 14. 2 Pet. 3. c. and Job for his power in prayer And Peter highly praises Pauls Epistles though he had been sharply reproved in one of them Oh! but proud soules will be still a casting disgrace and contempt upon those excellencies in others that they want Caesar Bâ—rgâ— a emulating imitating Julius Caesar used to say Aut Caesar aut nullut But not long after he was slaine in the Kingdome of Navarre in themselves A proud Cardinall in Luthers time said Indeed a reformation is needfull and to be desired but that Luther a rascally Fryer should be the man should doe it is intollerable Pride is like certaine Flies called Cantharides who light especially upon the fairest wheat and the most blown Roses Though Licinius who was joyned with Galerius in the Empire was so ignorant that he could not write his owne name yet as Eusebius reports he called the Liberall Arts a publick poyson This age is full of such Monsters that envy every light that outshines their owne and that throw dirt upon the graces and excellencies of others that themselves may onely shine Pride is notable both at Substraction and at Multiplication A proud heart alwayes prizes himselfe above the Market he reckons his owne pence for pounds and others pounds for pence he looks upon his owne Counters as gold and upon others gold as Counters All Pearles are counterfeit but what he wears The fifteenth Property of an humble soul is He will rather 15 Property Psal 94. 1. Rom. 12. 19. I maytruly say of thehumble soul what Tul ly said of Caesar Nihil obli visci solet nisi injurias that he forgot nothing but injuries bear wrongs then revenge wrongs offered The humble soule knowes that Vengeance is the Lords and that he will repay c The humble soule loves not to take the sword into his owne hand he knowes the day is a coming wherein the Lord will give his Enemies two blowes for one and here he rests An humble soule when wrongs are offered is like a man with a sword in one hand and a salve in the other could wound but will heale Psal 35. 11 12 13 14 15 16. False witnesses did rise up they laid to my charge things that I knew not They rewarded me evill for good to the spoiling of my soule But as for me when they were sick my clothing was sackcloth I humbled my soule with fasting and my prayer returned into my owne Aâ—gustus Caesar in whose time Christ was born bid Catullus the â—aiâ—ing Poet to supper to shew that he had forgiven him bosome I behaved my selfe as though he had been my friend or brother I bowed downe heavily as one that mourneth for his mother c. The Scripture abounds in instances of this nature Dyonisius having not very well used Plato at the Court when he was gone fearing least he should write against him he sent after him to bid him not to write against him Sayes he Tell Dyonisius that I have not so much leisure as to think of him So humble wronged soules are not at leisure to think of the wrongs and injuries that others doe them Mr. Fox that wrote the Book of Martyrs would be sure to doe him a kindnesse that had done him an injury So that it used to be a Proverb If a man would have Mr. Fox doe him a kindnesse let him doe him an injury An humble soule is often in looking over the wrongs and injuries that he ha's done to God and the sweet and tender carraiage of God towards him notwithstanding those wrongs and injuries and this wins him and works him to be more willing and ready to beare wrongs and forgive wrongs then to revenge any offered wrongs The sixteenth Property of an humble soule is this An humble soule though he be of never so rare abilities yet he will not 16 Property Isa 11. 6. disdaine to be taught what he knowes not by the meanest persons A Child shall lead the humble soule in the way that is good he cares not how mean and contemptible the person is if a guide or an instructer to him Apollo an Eloquent man and mighty in the Scripture a Master in Israel yet sits by an Aquilla a Tent-maker and Vide Beza on the words Priscilla his wife to be instructed by them Acts 18. 24 25 26. Sometimes the poorest and the meanest Christian may for counsel and comfort be a God to another as Moses was to Aaron As an humble soule knowes that the Starres have their scituation in Heaven though sometimes he sees them by their reflection in a puddle in the bottome of a well or in a stinking
this is the best to keep them from falling Job feares and conquers on the dunghill Adam presumes and falls in Paradise Nehemiah fears and stands Nehem. 5. 15. Peter presumes and falls Mat. 26. Mr. Sanders the Martyr in Queene Mary's dayes feares and stands Dr. Pendleton presumes and falls from a Professor to be a Papist When Agamemnon said What should the Conquerour feare Casander presently answered Quod nihil timet He should feare this most of all that he fears not at all And so I have done with the Reasons of the point I shall now come to the Uses of it And the first is this Is it so that the most holy soules are the most humble soules Then this shewes you That the number of holy soules is very few Oh how few be there that are low in their owne eyes The number of soules that are high in the esteeme of God and low in their owne esteem are very few Oh the pride of England Oh the pride of London Pride in these A proud heart resists and is resâ—sted this is duâ—o duâ—um flint to flint fire to fire yet downe he must dayes ha's got a whores fore-head yet pride cannot climb so high but Justice will sit above her Bernard saith that Pride is the rich mans Cousen I may add And the poore mans Cousen and the prophane mans Cousen and the Civil mans Cousen and the formall mans Cousen and the Hypocrites Cousen yea all mens Cousen and it will first or last cast down and cast out all the Lucifers and Adams in the world Secondly As you would approve your selves to be high in the account of God as you would approve your selves to be not onely good but eminently good Keep humble Since England was England since the Gospel shined amongst us there was never such reason to presse this duty of humility as in these dayes of pride wherein we live and therefore I shall endeavour these two things First to lay downe some Motives that may work you to be humble Secondly to propound some Directions that may further you in this work First for the Motives Consider First how God singles out humble soules from all others ot 1 Motive poure out most of the Oyle of Grace into their hearts No Vessels that God delights to fill like broken vessels like contrite spirits Jam. 4. 6. He resists the proud and gives grace to the humble The Greek word signifies To set himselfe Anâ—itassetai in battell array God takes the winde and hill of a proud soule but he gives grace to the humble The silver dewes flow downe from the Mountaines to the lowest valleyes Abraham was but dust and ashes in his owne eyes I but saith Gen. 18. 17. God Shall I hide from Abraham the thing that I will doe No I will not An humble soule shall be both of Gods Court and his Counsel too Humble Jacob that was in his Gen. 32. 10. owne eyes lesse then the least of all mercies what a glorious Vision had he of God when the Ground was his Bed and Gen. 28. the Stone his Pillow and the Hedges his Curtaines and the Heavens his Canopie Then he saw Angels ascend and descend An humble soule that iies low O what sights of God He that is in the low pits and caves os the earth sees the starres in the fiâ—mament when they who are upon the tops of the mountains discerne them not hath he what glory doth he behold when the proud soule sees nothing God poures in grace to the humble as men poure in liquor into an empty vessel he does not drop in grace into an humble heart but he poures it in The Altar under the Law was hollow to receive the fire the wood and the Sacrifice So the hearts of men under the Gospel must be humble empty of all sprituall pride and self-conceitednesse that so they may receive the fire of the Spirit and Jesus Christ who offered himselfe for a Sacrifice for our sins Humility is both a Grace and a vessel to receive Grace There 's none that sees so much need of grace as humble souls there 's none prises grace like humble soules there 's none improves grace like humble soules Therefore God singles out the humble soule to fill him to the brim with grace when the proud is sent empty away Secondly Of all Garments humility doth best become Christians 2 Motive and most adorne their profession Faith is the Champion of grace and Love the Nurse but Humility the beauty of grace 1 Pet. 5. 5. Be clothed with humility The Greek word imports That Humility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ribbon or string that tyes together all those pretious Pearles the rest of the graces If this string break they are all scattered The Greek word that is rendred Cloathed comes of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word that signifies to knit and tye knots as delicate and curious women use to doe of Ribbons to adorne their heads and bodies as if humility were the knot of every vertue the grace of every grace Chrysostome calls Humility 'T is reported of the Christall that it hath such a virtue in it that the very touching of it quickens other stones and puts a lustre and beauty upon them so does humility put a lustre upon every grace The Root Mother Nurse Foundation and Band of all Virtue Bazill calls it The Store-house and Treasury of all good For what 's the scandall and reproach of Religion at this day nothing more then the pride of Professors Is not this the language of most They are great Professors O but very proud they are great hearers they will run from Sermon to Sermon and cry up this man and cry up that man O but proud They are great talkers O but as proud as the Devil c. Oh that you would take the Counsel of the Apostle Be cloathed with humility And that Col. 3. 12. Put on therefore as the Elect of God holy and Beloved Bowels of mercy kindnesse humblenesse of mind meeknesse long-suffering No Robes to these The Third Motive is this Humility is a Load-stone that 3 Motive drawes both the heart of God and man to it In Isa 57. Thus saith the high and lofty one that inhabiteth Eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit The Lord singles out the humble soule of all others to make him an Habitation for himselfe Here is a wonder God is on high and yet the higher a man lifts up himselfe the farther he is from God And the lower a man humbles himselfe the neerer he is to God of all soules God delights most to dwell with the humble for they doe most prize and best improve his pretious presence In Prov. 29. 23. A mans pride shall bring him low but honour shall uphold the humble in spirit Prov. 22. 4. By humility
4. 5. Mat. 11. 8. Gen. 27. 15. Isa 52. 1. Hos 2. 13. Exod. 28. 40. I cite these Scriptures so much the rather because some through weaknesse and peevishnesse stumble and are not satisfied herein There is nothing in the Law of God or nature against it But you may say May not persous sin in their Apparrell I answer Yes and that in foure Cases 1 When 't is not Modest but carries with it provocation to lust and wantonnesse Prov. 7. 10. There met the young man A woman in the Attire of an Harlot The Hebrew word signifies a Habit or Ornament finely set and fitted to the body And saith the Text She was suttle of heart or trust up about the Breasts with her upper parts naked so Levi-Ben-Gersom reads the words She met him with her naked Breasts At this day too commonly used by such as would not be held Harlots Oh what a horrid shame and reproach is it to Reâ—igion the wayes of God and the people of God that Professors should goe so One saith That superfluous Apparrell is worse then whoredoome because whoredome onely corrupts chastity but this corrupts Nature Another saith If women adorne themselves so as to provoke men to lust after them though no ill follow upon it yet those women shall suffer eternall damnation because they offered poyson to others though none would drinke of it 2 Persons sin in their Apparell when as they exceed their degree and rank in costly Apparrell which is that which is condemned by the Apostle 1 Tim. 2. 9. 1 Pet. 3. 3. The Apostle doth not simply condemne the wearing of gold but he condemnes it in those that goe above their degree and rank The words are rather an Admonition then a Prohibition 3 It 's sinfull when 't is so expensive as that it hinders works of Mercy and Charity Oh how many Proud soules be there in these dayes that lay so much upon their backs that they can spare nothing to fill the Poores bellies Silke doth quench the fire of the Kitchin saith the French Proverb The meaning is that it doth hinder works of Charity and Mercy Surely those that put on such costly Ornaments upon their backs as close up the hand of Charity will at last share with Dives in his misery 4 When persons habite themselves in strange and forraine fashions which is the sin shame and reproach of many among us in these dayes Now that is strange Apparrell which is not peculiar to the Nations where men live The Lord threatens to punish such Zeph. 1. 8. that are cloathed with strange Apparrell There are too many women and men in our dayes that are like the Egyptian Temples very Gypsies painted without and spotted within Varnish without and Vermin within Mercury being to make a Garment for the Moon as one saith could never fit her but either the Garment would be too bigge or too little by reason she was alwayes increasing or decreasing May not this be applied to the vaine curiosity of too too many Professors in these dayes whose curiosity about their cloaths can never be satisfied I shall conclude this Head with this Councel Cloath your selves with the Silke of Piety with the Sattin of Sanctity and with the Purple of Modesty and God himselfe will be a Suiter to you Let not the Ornaments upon your backs speak out the vanity of your hearts Fourthly Sometimes Pride shewes it selfe by the gesture and carriage of the body In Isa 3. 16. the Daughters of Sion were haughty and walked with stretched out necks and wanton eyes walking and mincing as they goe making a tinkling with their feet Oh Earth Earth doest thou not groan to bear such Monsters as these Fifthly And sometimes Pride shewes it selfe in contemptuous challenges of God as Pharoah Who is the God of the Hebrewes that I should obey him Sixthly Sometimes Pride shewes it selfe by bragging promises I will arise I will pursue I will overtake I will divide Exod. 14. the spoyle and my lusts shall be satisfied The fourth Proposition that I shall lay downe is this Pride is a sin that of all sins makes a man or woman most like to Satan Pride is Morbus Satanicus Satans Disease Pride is so base a disease that God had rather see his dearest Children to be buffeted by Satan then that in Pride they should be like to Satan 2 Cor. 12. 7. When Paul under the abundance of Revelations was in danger of being pufft up the Lord rather then he would have him proud like to Satan suffers him to be buffeted by Satan Humility makes a Man like to Angels and Pride makes an Angel a Devil Pride is worse then the Devil for the Devil cannot hurt thee till Pride hath possest thee If you would see the Devil Limned to the life look upon a proud soule for as face answers to face so doth a proud soule answer to Satan Proud soules are Satans Apes and none imitate him to the life like these And oh that they were sensible of it before it be too late before the doore of darknesse be shut upon them A fifth Proposition is this Pride cannot climb so high but Justice will sit above her One askt a Philosopher what God was a doing he answered That his whole worke was to exalt the humble and pull downe the proud It was Pride that turned Angels into Devils they would be above others in Heaven and therefore God cast them downe to Hell Pride saith Hugo was borne in Heaven but forgetting by what way she fell from thence she could never find the way thither againe The first man would know as God and the Babel builders would dwell as God but Justice set above them all This truth you see verified in the Justice of God upon Pharoah Haman Herod Beltshazzar and Nebuchadnezzer all these would be very high but Justice takes the right hand of them all and brings them downe to the dust Yea Pride cannot climb so high in the hearts of the Saints but Divine Justice will be above it Vzziah his heart was lifted up 2 Chron. 26. 27. but Justice smites him with a Leprosie and so he died out of griefe and sorrow saith Josephus David glories in his owne greatnesse 2 Chron. 29. 32. and for this seventy-thousand fall by the hand of Justice Hezekiah's heart was lifted up but wrath was upon him and upon all Judah and Jerusalem for it 2 Chron. 29. 32 33. Pride sets it selfe against the Honour Being and Soveraignty of God therefore Justice will in spight of all sit above her Other sins strike at the word of God the people of God and the Creatures of God but Pride strikes directly at the very Being of God and therefore Justice will be above her Nebuchadnezzer was Proud and God smites his reason and turnes him into a Beast Oh how many young Professors Staupecius was proud of his memory and Justice smote it are there in our dayes who have been proud of their notions and
fore-runner of a fall Pride goes before destruction and a haughty mind before a fall Herod fell from a Throne of Gold to a Bed of dust Prov. 16. 18. Chap. 18. 12. Nebuchadnezzar fell from the state of a mighty King to be a Beast Adam fell from Innocency to Mortality The Angels fell from Heaven to Hell from felicity to misery The tenth and last Proposition is this God will by an invisible power carry the day against proud soules You that it escape and ruffle it out and carry it with a high hand remember this God will by an invisible power carry the day against you when you think not of it he will Pope Innocent the fourth as he was walking securely in his Pallace heard that sorrowfull and dreadfull Summons Veni miser in judicium come thou wretch receive thy judgement and soon after he was found dead Eccl. 8. 11. eat you out like a Moth. Isa 47. 10 11. For thou hast trusted in thy wickednesse thou hast said None seeth me Thy wisedome and thy knowledge it hath perverted thee And thou hast said in thine heart I am and none else besides me Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischiefe shall fall upon thee thou shalt not be able to put it off And desolation shall come upon thee suddainly which thou shalt not know Impunity oftentimes causeth impudency but Quod defertyr non aufertur Forbearance is no Acquittance The longer the hand is lifted up the heas vier will be the blow at last Of all Mettals Lead is the coldest but being melted it becomes the hottest Humble souleknow how to apply this and Proud soules shall sooner or later experience this I shall now proceed to a second Observation namely That all Saints are not of an equall cize and growth in Grace and Holinesse Some are higher and some are lower some are stronger and some are weaker in spirituall Graces and Heavenly Excellencies Vnto me who am lesse then the least c. Among true Believers some may be found to be but weak Believers This Point flowes as naturall from the words as the stream do's from the fountaine and no Point more clear in all the Scripture then this In Rom. 14. 1. you read of some that are weake in the faith Them that are weake in the faith receive saith the Apostle None are to be rejected in whom Aliquid Christi any thing of Christ is to be found And so Mat. 14. 31. there is mention made of little faith 1 Cor. 9. 22. To the weak became I as weake that I might gaine the weake You read of Babes in Grace 1 Pet. 2. 2 3. As new borne babes desire the sincere milke of the word that you may grow thereby if so be that yee have tasted that the Lord is gratious 1 John 2. 12 13 14. there is mention made of little children of young men and of Fathers All are not Fathers in grace nor all are not young men in grace there are some Children in grace It is with Christians as t is with Planets The Moon goes her course in a month the Sun in a year the rest not in many years yet at length they finish A Christian in this life hath his degrees of growth he is first a Child in Grace and then a young Man in Grace and then a Father in Grace For the further opening of this Point I shall endeavour these foure things 1 I shall endeavour to decipher to you soules weak in Grace 2 I shall endeavour to lay downe those things that may Incourage Support and Comfort soules that are weak in Grace 3 I shall speake to the Duties that lye upon those that are weak in Grace 4 The Duties that lye upon those that are strong in grace towards those that are weak in grace Of these foure we shall speak as the Lord shall assist I shall begin with the first To decipher soules weak in Grace The first thing by which I shall decipher soules weak in Grace is this Weak Christians are usually carried much out after the poore low things of this world They are much in carking and caring for them and in pursuing and hunting greedily after them That 's a clear Text for this Mat. 6. 24. to the end Christ labours by severall weighty Arguments to fence and fortifie his Disciples against those dissident doubtfull carking cares that divide distract distemper torture and teare the heart in a thousand pieces And yet neither these Arguments nor yet the presence of him who was the great Land-lord of Heaven and Earth and whose love and bowels were still yearning towards them and whose speciall eye of providence was still over them could rid their heads and hearts of these worldly cares that doe but vex and perplex the soules of men And 't is very observable that after this smart Lecture that Christ had read them they did strive three severall times who should be greatest and highest in worldly Enjoyments Their hearts should have been onely in Heaven and yet they strive for Earth as if there were no Heaven or as if Earth were better then Heaven All which do's cleerly evidence that their Graces were very weak and their corruptions very strong Men that have little of the upper springs within are carried out much after the springs below Baruch was good but weak in Grace he had but some sips and tasts of the glory of that other world and Jerem. 45. 1 2 3 4 5. that made him when God was a pulling downe all worldly glory to seek for Earth as if there were no Heaven Certainly there is but little of Christ and Grace within where the heart is so strongly carried on t after these things without Where there is such strong love and workings of heart after these poor things it speaks out soules enjoyment of God to be but poor and low In the Old Testament the Jewes being Babes and Infants in grace and holinesse had a world of Temporall Promises and very few Spirituall Promises But now in the dayes of the Gospel the Lord is pleased to double and trebble his spirit upon his people and now you meet with very few temporall Promises in the Gospel but the Gospel is fill'd with spirituall Promises the Gospel drops nothing but marrow and fatnesse love and sweetnesse and therefore God looks in these dayes that men should grow up to a greater height of holinesse heavenlinesse and spiritualnesse then what they attained to in those dark dayes wherein the Sun shin'd but dimly Men rich and strong in Grace look upon the world with a holy scorne and disdaine as Themistocles when he saw in the dark a thing like a Pearle he scorn'd to stoop for it himselfe saying to another Stoop thee for thou art not Themistocles Abraham a man strong in Grace look't with a holy scorne and with an eye of disdaine upon these poor things When Melchisedech from God had made
and manifestations when their Visions are onely the Visions of their owne hearts and their Manifestations are plaine delusions Ah but sayes the Apostle Little Children let none of these deceive you I tell you he and onely he that doth righteousnesse is righteous as God is righteous Children you know may be easily cousened and made to take Counters for gold because they are broader and brighter Children in grace are soon deceived hence is it that they are so cousened Little Children keep your 1 John 5. 21. The Idols that are here mentioned are surely those that the Gnosticks used to worship viz. The Images and pictures of Simon Magus and Helena as might be made evident out of Eâ—sebius selves from Idols So in Heb. 12. 12 13. Wherefore lift up the hands which hang downe and the feeble knees Some think that the Apostle Alludes to those Combates of the Heathens wherein it was a token of yielding when a man hung downe his hands You are weake saith the Apostle and by reason of Trials you are apt to hang downe your hands and to give up all as lost therefore sayes he lift up your hands to fight and your feet to run take heart and courage faint not give not over turne not aside because of the sharpnesse of afflictions But soules strong in grace will hold on in the wayes of grace and holinesse in the face of all dangers and deaths Psal 44. c. Ninthly Weake Christians are apt to make sense and feeling the Judge of their spirituall estates and conditions And therefore upon every turne they are apt to judge themselves miserable and to conclude that they have no grace because they cannot feele it nor discerne it nor beleeve it and so making sense feeling and reason the judge of their estates They wrong and perplex and vex their precious soules and make their lives a very Hell As if it were not one thing to be the Lords and another thing for a man to know that he is the Lords As if it were not one thing for a man to have grace and another thing to know that he hath grace The Canaanite woman had strong faith but no Assurance Mat. 15. that we read of Gal. 4. 6. And because ye are Sons God hath sent forth the spirit of his Son into your hearts crying Abba father Mark they are first the Sons of God and then the Spirit cryes Abba father 1 John 5. 13. These things have I written unto you that beleeve on the name of the Sonne of God that ye may know that ye have Eternall life Mark they did beleeve and they had Eternall life in respect of Christ their head who as a publick person was gone to Heaven to represent all his Saints And they had Eternall life in respect of the Promises And they had Eternall life in respect of the beginnings of it and yet they did not know it they did not believe it Therefore these things write I unto you that beleeve on the name of the Son of God saith he that ye may know that ye have Eternall life and that this life is in his Son Ponder on Mich. 7. 7 8 9. Much of this you may read in my Treatise call'd HEAVEN ON EARTH or A well-grouded Assurance of mens everlasting happinesse and blessednesse in this World and to that I referre you The word shall judge us at last and therefore strong Saints John 12. 48. make onely the word of God the judge of their Spirituall conditions now as Constantine made it the Judge and decider of all opinions Tenthly Their thoughts and hearts are more taken with the love-tokens and the good things they have by Christ then with the person of Christ Oh their graces their comforts their inlargements their meltings and their warmings c. are the things that most take them Their thoughts and hearts are so exercised and carryed out about these that the person of Christ is much neglected by them The Child is so taken with Babies and Rattles c. that the Mother is not minded And such is the carriage of weak Christians towards Christ But now souls strong in grace are more taken with the person of Christ then they are with the Love-tokens of Christ They blesse Christ indeed Christ is the most sparkling Dâ—amond in the Ring of glory c. for every dram of grace and for every good word from heaven and for every good look from heaven I but yet the person of Christ that 's more to them then all these This is remarkeable in the Church Cant. 5. 9 10. What is thy Beloved more then another Beloved O thou fairest among women c. My Beloved is white and ruddy the chiefest among ten thousand c. She doth not say My Beloved is one that I That wise is but weak in her love that is more taken with her husbands presents then with his person have got so many thousands by and heaven by and pardon of sin by and peace of Conscience by Oh no but he is white and ruddy Her soule was taken most with the person of Christ Not but that every one is to mind the graces of Christ and to be thankfull for them I but 't is an Argument of weaknesse of grace when the heart is more exercised about the bracelets and the kisses and the Love-tokens of Christ then it is about the person of Christ But now saith one strong in grace My Christs person to a strong Christian is the greatest Cordiall in all the world bracelets are precious but Christ is more precious the streames of grace are sweet but the fountaine of grace is most sweet the beams of the Sun are glorious but the Sun it selfe is most glorious A naked Christ a despised Christ a persecuted Christ is more valued by a strong Christian then Heaven and Earth is by a weak Christian Eleventhly Soules weake in Grace are easily stopt and taken off from acting graciously and holily when discouragements face them This you may see in that remarkeable instance concerning Peter in the 26 of Matthew from the 69 to the end A silly wench outfaces him she daunts and dis-spirits this self-confident Champion she easily stops and turnes him by saying Thou wast with Jesus of Galilee v. 70. But he denied it before them all saying I know not what thou sayest He makes as if he did neither understand her words or her meaning and this false dissembling was a true denying of Christ Now Mark saith Chap. 14. 68. That upon the very first deniall of Christ the Cock crew and yet this faire warning could not secure him but when another Maid saw him and said This fellow was with Jesus of Nazareth vers 72. He denied it with Cavebis autem si pavebis an Oath saying I doe not know the man This was fearfull and dreadfull and the worse because his Master whom he forsware was now upon his Tryall and might say with wounded Caesar
blessed for ever In heaven there is no prayers but all praises I am apt to think that there can't be a clearer nor a greater argument of a mans right to heaven and ripenesse for heaven then this being much in the work of heaven here on earth There is no grace but Love nor no Epictetus wisht he were a Nightingale to be ever singing And what then should a Saint wish c. duty but Thankfullnesse that goes with us to heaven I but weak Saints may say Sir We judge that there is weight in what you say to provoke us to thankefullnesse But did we know that we had true Grace though it were never so little though it were but as the graine of Mustard-seed we would be thankefull But this is our condition we live betweene feares and hopes one day hoping we shall to heaven and be happy for ever Another day we are fearing that we shall to hell and miscarry for ever And thus we are up and downe backward and forward sometimes we believe we have grace and at other times we doubt we have none Sometimes we have a little light and suddenly our Sun is clouded one day we are ready to say with David The Lord is our portion and the next day we are ready to complaine with Jonah that we are cast out from the presence of the Lord. Me-thinks I hear a weak Saint saying thus to me Sir I would faine have an end put to this controversie that ha's been long in my soule viz. Whether I have grace or no and if you please I will tell you what I find and so humbly desire your judgement and opinion upon the whole Well speak on poore soule and let me heare what thou hast found in thine owne soule Why Sir then thus I finde first a holy restlesnesse in my soule till with old Simeâ—n I have gotten Christ in my armes yea till I Luke 2. 25. to 33. The Child is restlesse till it be in the Mothers Armes Cant. 5. 10. have gotten Christ into my heart I goe from Duty to Duty and from Ordinance to Ordinance and yet I cannot rest because I cannot find him whom my soule loves I am like Noah's Dove that could not rest untill he had gotten into the Ark. Oh I cannot be quiet till I know that I am hous'd in Christ My soule is like a ship in a storme that is tost hither and thither Oh! where shall I find him Oh! how shall I obtaine him who is the chiefest of ten thousand What Absolom said in another case I can say in this saith the poor soule in his banishment he could say What 's all this to me so long as I can't see the Kings face And truly the language of my soule is this What 's honour to me And riches to me And the favour of Creatures to me so long as I goe mourning without my Christ so long as I see not my interest in my Christ Well have you any thing else to say O weake Christian Yes Sir I have one thing more to say What 's that Why it is this I can truly say That the poorest the most distressed and afflicted man in the world is not fuller of desires nor stronger Tota vita beni Christiani sanctum desiderium est in his desires then I am The poor man desires bread to feed him and the wounded desires a Plaister to heale him and the sick man desires Cordialls to strengthen him c. But these are not fuller of desires after those things that are sutable to them then I am of holy and heavenly desires Oh that I had more of God! Oh that I were filled with Christ Oh that I had his righteousnesse to cover me His grace to pardon me His power to support me His wisedome to councell me his loving-kindnesse to refresh me And his happinesse to Crowne me c. Well is this all O weake Saint No Sir I have one thing more to tell you What 's that Why that is this Though I dare not say that Christ is mine yet I can truly say that Christ his love his works his grace his word are the maine objects of my contemplation and meditation Oh Some Contemplatioâ—s have Generationem longam fruitionem brevem but these are not the conâ—em plations of the Saints I am alwayes best when I am most a meditating and contemplating of Christ his love his grace c. Psal 139. 17. How precious are thy thoughts unto me O God How great is the summe of them Well is this all O weake Saint No Sir I have one thing more to say What 's that Why it is this I can truly say That the want of Christs love is a greater grief and burden to my soule then the want of any outward thing in this world I am in a wanting condition as to temporals I want health and strength and Trading friends and money that answereth to all things as Solomon speaks and yet all these wants doe not so grieve me and so afflict and Eccl. 10. 19. trouble me as the want of Christ as the want of grace as the want of the discoveries of that favour that 's better then Psa 63. 3 4. life Well is this all O weake Saint No Sir there 's one thing more What 's that Why that is this That I would not willingly nor resolvedly sin against Christ V. for a world 'T is true I dare not say I have an interest in I will rather leap into a bonsire then willfully to commit wickednesse willfully to against God Christ yet I dare say that I would not willingly and resolvedly sin against Christ for a world I can say through grace were I this moment to dye that my greatest feare is of sinning against Christ and my greatest care is of pleasing Christ I know there was a time when my greatest care was to please And I said A selme had rather gâ—e to hâ—ll â—ure from sin then to heaven polluted wiâ—h that filth The Primitive Christians chose rathet to be â—hrowne to Lyâ—ns without then left to lusts within Ad Leonem magis quam Leonem saith Tertullian VI. It is repâ—red of Bucer and Calvin That they loved aâ—l them in whom they could espâ—e Aliquâ—a Christi any thing of Christ 'T is justi so with these poore hearts that question their present condition Jer. â— 1. 2 3. VII Psa 119. 136 my selfe and the Creature and my greatest fear was of displeasing the Creature I can remember with sorrow and sadnesse of heart how often I have displeased Christ to please my selfe and displeased Christ to please the Creature but now 't is quite otherwise with me my greatest care is to please Christ and my greatest fear is of offending Christ Well is this all O weake Saint No Sir I have one thing more What 's that Why that 's this Though I dare not say that Christ is mine and that I have an interest in him
the curse he leads to God he leads to Christ he leads to the Promises he leads to glory c. There is no gain-sayingt Demoâ—â—heneâ— words said one So â—herâ— is no gaâ—â—laâ—ing of the pleadings of the Spirit Againe this spirit is A comforting spirit John 14. 16. and A pleading spirit Rom. 8. 26. Every Christian ha's three Advocates pleading for him The first is that Divine Love that is in the bosome of the father The second is the Lord Jesus that is at the right hand of the father And the third is the holy Spirit that is one with the father Fourthly He gives his Blood the blood of Christ is a gift of Christ to his beloved ones Mat. 20. 28. The Son of man came not to be ministred unto but to minister and to give his life a ransome for many So in John 10. 11. I am the good Sheppard the good Sheppard giveth his life for his sheep His blood was the purest blood his humane nature being most pure his blood was the noblest blood and therefore called Acts 20. 28. in Scripture The Blood of God by reason of the conjunction of the Divine Nature with the humane It was his life-blood his heart-blood that he gave it was not the blood of his finger but the blood of his heart it was precious blood Rom. 3. 25. Rom. 5. 9. Ephes 1. 7. Col. 1. 20. Heb. 9. 7-26 Chap. 10. 19. 1 John 1. 7. Rev. 1. 5. c. Three things are called precious in the Scripture 1 Faith is called Precious Faith 2 Pet. 1. 1. 2 The Promises are called Precious Promises ver 4. 3 The Blood of Christ is called Precious Blood 1 Pet. 1. 19. All your precious mercies swim to you in precious blood as you may see by comparing the Scriptures in the Margent together It was an excellent saying of Luther speaking of this blood Vna guttula plus valet quam coelum terra-Luth of Christ One little drop of this blood saith he is more worth then heaven and earth Your pardon swims to you in blood your peace swims to you in blood your reconciliation is made by blood your acceptation is wrought by blood c. Sanguis Christi clavis coeli Christs Blood is Heavens Key Christs blood is a Preservative against the greatest evills Christs blood as Pliny saith of Polium is a Preservative against Serpents c. Fifthly Christ gives Pardon of sin and doe you know what a mercy that is Ask the troubled soule ask the soule that knowes what it means to lye under the wrath of the Almighty and he will tell you that pardon of sin is a gift more worth then a thousand worlds Now that pardon of sin is a gift of God you may see in Acts 5. 31. Him hath God exalted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his right hand That is to honour and dignity c. with his right hand to be a Prince and a Saviour to give Repentance to Israel and forgivenesse of sins So in Acts 26. 18. Ah soules of all mercies pardoning mercy is the most necessary mercy I may to Heaven without honours and without riches and without the smiles of creatures But I can never to Heaven without pardoning mercy As Ahab Haman Dives c. A man may be great and gracelesse he may be rich and miserable he may be honourable and damnable c. But he cannot be a pardoned soule but he must be a very blessed soule †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessednesses in he plurall Pardon of sin â—â—cludes a plurality of mercies a chaine of Pearles a chain of blessings Gen. 30. 11. Psal 32. 1 2. It intitles soules to all blessednesse it puts the Royall Crowne upon their heads Of all mercies pardoning mercy is the most sweetning mercy 't is a choyce Jewel and swims to the soule in blood Heb. 9. 22. 'T is a mercy that makes all other mercies to look like mercies and tast like mercies and work like mercies and the want of it takes off the glory and beauty of all a mans mercies and makes his life a very hell Pardon of sin is a voluminous mercy a mercy that ha's many precious mercies in the womb of it You may well call it Gad for it ushers in Troops of mercy When you can number the sands of the sea and tell the Stars of heaven then and not till then shall you be able to recount the mercies that attend pardoning mercy He that ha's this mercy cannot be miserable he that wants it cannot be happy get this and get all misse this and misse all this is a gift confer'd onely upon Christs favourites Son be Mat. 9. 2. of good cheere thy sins be forgiven thee No mercy will make a man everlastingly merry below pardoning mercy He ha's no reason to be sad that ha's his pardon in his bosome nor he ha's no reason to be glad who is upon the last step of the Ladder ready to be turned off without his Pardon And this is the fifth gift that Christ gives to his viz. Pardon of sinne Sixthly Christ gives Precious Promises 2. Pet. 1. 4. The Promises are precious beds of spices they are Vâ—res caelesieâ— bottles filled with those heavenly dews that wiâ—l never faile like that of Hagars but will cheâ—ish and nourish the soule to life eternall c. Whereby are given unto us exceeding great and Precious Promises c. The Promises are a precious Book every leaf drops myrrhe and mercy The Promises are golden Vessels that are laden with the choycest Jewels that heaven can afford or the soule desire All our spirituall temporall and eternall good is to be found in the belly of the Promises Promises are big-bellied mercies there 's nothing you can truly call a mercy but you will find it in the belly of a Promise under all changes they are the comfort support and relief of the soule Psal 119. 49 50. Remember thy word unto thy servant upon which thou hast caused me to hope This is my comfort in my affliction for thy word hath quickned me If the soule groane under the power of sin then that Promise relieves it Rom. 6. 14. For sin shall not have dominion over you for ye are not under the Law but under grace If the soule groane under the guilt of sin then that Promise relieves it Jer. 33. 8. I will pardon all their iniquities whereby they have sinned against me c. And that Promise Isa Anochi anochi ha mâ—hhe 43. 25. I even I am he that blotteth out thy transgressions for my owne sake and will not remember thy sins I even I am he blotting out thy transgression I even I whom thou hast offended I even I whom thou hast provoked I even I whose glorious name thou hast prophaned I even I whose righteous Law thou hast violated I even I whose holy Covenant thou hast transgressed I even I whose mercies thou hast dispised I even I
gives the soule is Soule-filling glory glory that fills the understanding with the cleerest and the Psal 16. ult Psal 17. ult 2 Coâ— 12. 1 to 6. Pericula non respicit Martyr coronas respicit saith Basil brightest light glory that fills the will with the greatest freedome glory that fills the affections with the choycest joy and delight Againe the glory he gives is Incomparable glory Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us The Greek word Logizomai that is here rendred I reckon is not a word of doubting but a word of concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on us I conclude by Arguments that our present sufferings are not worthy to be compared to that illustrious and glorious glory that is ready to be revealed on us as 't is in the Greek I have cast up the account saith the Apostle as wise Merchants use to cast up theirs and I find in the ballancing of the account that there 's nothing to be compared with this glory that shall be revealed Againe the glory he gives is Vnmoveable glory all worldly glory is tottering and shaking Princes Crownes hang now but upon one side of their heads The Lord of Hosts hath Isa 23. 9. purposed it to staine or pollute the pride of all glory and to bring into contempt all the honourable of the earth The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jegnâ—sah hath purposed it or as 't is in the Hebrew The Lord hath consulted it And the councell of the Lord shall stand It is agreed upon in heaven that the pride of all glory shall be stained and polluted or throwne downe as some polluted filthy thing that is trampled upon and trodden under foot Oh! but this glory that Christ gives is unmoveable glory Heb. 12. 28 't is permanent glory 't is glory that cannot be changed stain'd nor polluted Againe the glory he gives is suited glory 't is glory that Jo 14. 1 2 3. is suited to the backs hearts hopes desires and capacities of his servants Againe the glory he gives is never fading glory 't is glory that fadeth not away When a man hath been in heaven 1 Pet. 1. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of a Flower which is still â—â—esh and green Isa 40. 6 7 8. as many millions of years as there be Starres in heaven his glory shall be as fresh and as greene as it was at his first entrance into heaven All worldly glory is like the Flowers of the field but the glory that Christ gives is lasting and durable like himselfe c. Tenthly and lastly He gives Himselfe and verily this is a gift of gifts indeed John 6. 51. 63. So in Ephes 5. 20. A Saint may say me thinks I hear Christ saying to me as Austin prayes Lord saith he what ever thou hast given take all away onely give me thy selfe Eschines said to Socrates Others said he give thee silver and gold and precious Jewels but I give thee my selfe So the soule may say One friend gives me bread and another gives me cloaths and another gives me house-roome c. Oh! but thou givest me thy selfe Christ put into the ballance will out-weigh all other gifts that he bestowes upon the sons of men Christ is the richest gift Oh! there are Unsearchable Riches in Christ as hereafter I shall shew you He is the choycest and the rarest gift he is a gift given but to a few rich and rare Jewels are not commonly but more rarely given so is Christ Though Israel be as the sand of the sea yet a Rom. 9. 27. remnant onely shall be saved A garden inclosed a spring Caâ—t 4. 12. Luke 12. 32. shut up a fountaine sealed is my well-beloved Feare not little little flâ—cke it is your fathers pleasure to give you a Kingdome Christ is a drawing gift a gift that drawes all other gifts along with him If he have given us his Son how shall Rom. 8. 32. he not with him freely give us all things Christ is a drawing gift When God the father hath cast this incomparable Jewel into a mans bosome he can't deny him any thing Such a soule may well say Hath he given me a Christ and will he not give me a crum Hath he given me his Sonne which is the greatest mercy and will he stand with me for lesser mercies surely no. In a word Christ is of all gifts the sweetest gift As the Tree Exod. 15. 25. sweetned the bitter waters so this gift the Lord Jesus of whom that Tree was a Type sweetens all other gifts that are bestowed upon the sons of men he turnes every bitter into sweet and makes every sweet more sweet And so I come to the second thing propounded and that was The Difference between Christs giving The Difference between Christs the worldâ— giving and the Worlds giving And this I shall shew you in the following Particulars FIrst The world gives but they give grudgingly But 2 Cor. 9. 7. when Christ gives he gives freely Isa 55. 1. Ho every â— Peâ— 4. 9. No Offrings to free will Offrings one that thirsteth let him come and buy wine and milke without money and without price So in Rev. 21. 6. I will give to every one that is athirst of the water of life freely To doe good and not to doe it freely handsomely is nothing A benefit given with grudging is a stony loaf onely taken for necessity Secondly The world they give but they give poorly Saul had buâ— five pence to give the Seer the Seer after much good cheer gives him no lesse then the Kingdome 1 Sam. 9 8. 10. So God deales with his nigardly but Christ gives plenteously richly 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy When Caesar gave one a great Reward This saith he is too great a gift for me to receive but saith Caesar 'T is not too great a gift for me to give So though the least gift that Christ gives in some sence is too much for us to receive yet the greatest gifts are not too great for Christ to give 'T is said of Araunahs that Noble Jebusite renowned for his bounty That he had but a subjects purse but a Kings heart But the Lord Jesus hath not onely a Kings heart but he hath also a Kings purse and gives accordingly Thirdly The world give but they give tauntingly they give upbraidingly they hit men in the teeth with the gifts they give I but the Lord Jesus Christ gives and he gives willingly he upbraids none with the gifts he gives Jam. 1. 5. If any man lack wisedome let him aske it of God that gives liberally and
a treasure of rare abilities in them would as soon part with their hearts as their conceptions I think they are rather Monsters then reall Christians that are of such a spirit The third and last thing to which you are to improve your gifts and graces is To the benefit and profit of your own soules The good of the soule is specially to be minded 1 Because 't is the most Noble part of man 2 Because the Image of God is most fairly stampt upon it 3 Because it is first converted 4 Because it shall be first glorified Not to improve them to your owne internall and eternall good is with a high hand to crosse the maine end of Gods conferring them upon you Ah Christians you must improve them to the strengthening of you against temptations to the supporting of you under afflictions to the keeping under of strong corruptions to the sweetning of all mutations and to the preparing and fitting of you for the dayes of your dissolution I shall content my selfe with giving you this hint because I have before spoken more fully to this head And thus we have done with the Doctrinall part We shall come now to make some Use and Application of this Point to our selves If this be so That 't is the Duty of Christians to improve and exercise the gifts and graces that the Lord hath given them Then in the first place this looks very sowrely and wishly upon all lazie idle negligent Christians that doe not stir up themselves to lay hold on God that doe not stir up the grace of the Lord in them 'T is sad to consider how many Christians Cupid complained He could never â—asten upon the Muses because he could never find them idle No Christians so fâ—ee from Satans assaults as active Christians are nor none so tempâ—ed as idle Christians can stir up themselves to lay hold on all opportunities to make themselves great and rich in the world and yet suffer their golden gifts and graces even to grow rustie for want of exercise 'T is sad to see how busie many men are to exercise and improve a Talent of riches who yet bind up their Talents of gifts and grace in a Napkin By these God looses much honour and praise and themselves loose much comfort and content and others loose much profit and benefit and the Gospel looses much credit and glory But the maine Use that I shall make of this Point shall be To exhort and stir you all up to make a blessed improvement of your graces And indeed it is a Point of most singular use to us all our The Jewish Rabbins report That he same night that Israel de parted out of Aegypt towards Canaan all the Idols Idolatrou Temples in Aegypt by lightning and earth quakes were broken downe So when grace holinesse is set up in the heart all the Idols of Satan which are meâ—slust are throwne downe dayes a truth that is every day of very great concernment to our soules Now there are seven Considerations that I shall propound by way of Motive to stir up your soules to make a blessed improvement of the grace and gifts you have received And the first is this Seriously consider that the exercise and improvement of grace in your soules will be more and more the death and ruine of sin in your soules Take it from experience There is not a choycer way then this for a man to bring under the power of his sin then to keep up the exercise of his grace Sin and Grace are like two Buckets at a Well when one is up the other is downe They are like the two Lawrels at Rome when one flourishes the other withers Certainly the readiest and the surest way to bring under the power of sin is to be much in the exercise of grace Rom. 8. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of righteousnesse The life and activity of Christ and grace in the soule is the death and destruction of sin in the soule The more grace acts in the soule the more sin withers and dyes in the soule the stronger the house of David grew 2 Sam. 3. the weaker the house of Saul grew As the house of David grew every day stronger and stronger so the house of Saul every day grew weaker and weaker So the activity of the new Mat. 21. 12 13 14. man is the death of the old man When Christ began to bestir himselfe in the Temple the money-changers quickly fled out So when grace is active and stirring in the soule corruption quickly flyes A man may find out many wayes to hide his sin but he will never find out any way to subdue his sin but by the exercise of grace Of all Christians none so mortified as those in whom grace is most exercised Sin is a Viper that must be kill'd or 't will kill you for ever and there is no way to kill it but by the exercise of grace Secondly Consider this by way of motive to provoke you Mat. 5. 16. The exercise of virtue will draw I ve from a mans very enemies Tilligny for his â—are virtues was reserved from death by his greatest enemies at the Mâ—ssacre of Paris as you may see in the French History in the life of Charls the Ninth to exercise and improve your Graces The exercise and improvement of your Graces will provoke others to blesse and admire the God of Grace Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven The light of your Conversation and the light of your graces Oh! how many thousand soules be there now triumphing in heaven whose gifts and graces shin'd gloriously when they were on earth and ah how many thousands are there now on earth that blesse and admire the Lord for the shine of their graces who are now in heaven That blesse the Lord for the Faith of Abraham and the Zeale of David and the Meeknesse of Moses and the Patience of Job and the Courage of Joshua c. Ah Christians as you would stirre up others to exalt the God of grace look to the exercise and improvement of your graces When poor servants shall live in a family and see the faith of a Master and the love of a Master and the wisedome of a Master and the patience of a Master and the humility of a Master c. shining like so many stars of heaven oh how doth it draw forth their hearts to blesse the Lord that ever they came into such a family 'T is not a profession of Religion but the exercise and improvement of grace that contributes so much to the lifting up of the glory of the Lord and to the greatning of his praise in the world Many Saints have had their hearts warmed and heated by siting by other Saints fire by eying and dwelling upon other Saints
unstable soules An heart they have exercised with covetous practices cursed children they break all Promises and Covenants with God and man as Sampson did the new Ropes So in Prov. 19. 19. A man of great wrath shall suffer punishment for if thou deliver him yet thou must doe it againe The Hebrew word Tosiph signifies to adde sayes he thou must adde deliverance to deliverance for he will still be a adding sin to sin So the radix Jasaph is used Deut. 29. 19. and in severall other Scriptures Such sinners make God a God of clouts one that will not doe as he sayes Ahab after he was threatned with utter rooting out begat fifty Sons as it were to crosse God and to try it out with him Let God thunder Jer. 9. 3. in his judgements yet he will add sin to sin he will proceed from evill to evill till he comes to the very top of evill viz. to be hardned in sin and to scoffe at holinesse c. The old Italians were wont in time of thunder to shoot Wiâ—nesse Ahab Hamaâ— Jehu Jeroboaâ— the soâ—le in the Gospel and those in Mat. 23. 14 15 16. off their greatest Ordnance and to ring their greatest Bells to drowne the noyse of the Heavens So let God thunder from Heaven yet wicked men will so improve their wicked principles that their consciences may not hear the noyse of the Thunder-claps of Divine displeasure The covetous man will improve his earthly Principles and the ambtious man his ambitious Principles and the voluptuous man his voluptuous principles and the unchast man his unclean principles and the erroneous man his erroneous Principles and the blasphemous man his blasphemous Principles c. Ah Sirs shall wicked men thus improve their wicked Principles to the uttermost against God Christ and Religion and against the prosperity peace joy and happinesse of the Saints And shall not Saints improve their graces to the uttermost for the honour of the Lord the advancement of Religion and the mutuall profit and benefit of each other Seventhly The more high and excellent any man is in grace the more highly he shall be exalted in glory Oh therefore exercise your Grace improve your grace as you would be high in Heaven labour to improve your graces much while you are here on earth for glory will be given out at last according to the exercise and improvement of your grace The more high and improved a mans graces be the more that man will doe for God and the more any man doth for God the more at last shall he receive from God 1 Cor. 15. last Therefore my beloved brethren be ye stedfast unmoveable Darius before he came to the Kingdom received a Gaâ—ment for a gift of one Sylosâ— and when he became King he rewarded him with the command of his Countrey Sanus c. alwayes abounding in the worke of the Lord forasmuch as you know that your labour is not in vaine in the Lord. So Gal. 6. He that sowes sparingly shall reap sparingly but he that sowes liberally shall reap liberally The more any man hath improved his Grace the more that man will be able to bare and suffer for God and the more any man bears and suffers for God the more glory shall that man have at last from God Mat. 5. 11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake rejoyce and be exceeding glad or Leap and dance for joy Why so For great is your reward in heaven God is a liberall Pay-master and no small things Chaireâ—e kai agalâ—iasthe Leap skip for joy c. can fall from so great and so gratious a hand as his The more excellent any man is in Grace the more he is the delight of God Psal 16. 3 4. My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight Now this is spoken in the person of Christ for the Apostle applies these words to Christ Now saith Christ My goodnesse reaches not to thee oh father Acts 2 25. The sa he delights in all his Children yet somtimes he delights more in one then in another c. but to the Saints and to the excellent in whom is all my delight And doubtlesse they that are his greatest delight on earth shall be possest of the greatest glory in Heaven If fathers give the greatest portions to those Children in whom they delight why should not Christ Is it equity in the one and iniquity in the other Surely no Christ may doe with his owne as he pleases Againe The more any man improves his Grace the clearer sweeter fuller and richer is his injoyments of God here There 's no man in all the world that hath such injoyments of God as that man hath that most improves his Graces 'T is not he that knows most nor him that hears most nor yet he that talkes most but he that exercises Grace most that hath most communion with God that hath the clearest visions of God that hath the sweetest discoveries and manifestations of God Now certainly if they that improve their graces most have most of God here then without controversie they shall have most of God hereafter Doubtlesse a man may as well plead for equall degrees of Grace in this world as for equall degrees of glory in the other world Againe If those who are most gracelesse and wicked shall be most tormented then certainly they that are most gracious shall be most exalted in the day of Christ But the more wicked any man is the more shall he be tormented in the Mat. 23. 14. Luke 12. 47 48. day of vengeance Woe to you Scribes and Pharisees hypocrites for ye shall receive the greater damnation The darkest the lowest the hottest place in hell is provided for you therefore it roundly followes That those that are most gracious shall at last be most glorious And thus much for the Motives that tend to provoke all the precious Children of Zion to make a through improvement of the Gifts and Graces that the Lord ha's bestow'd upon them I shall now come to the resolution of a weighty Question and so conclude this Point which I have been the longer upon by reason of its very great usefullnesse in these dayes wherein men strive to exercise any thing yea every thing but grace and holinesse c. Now the Question is this When may a soule be said to be excellent in Grace or to have highly improved Grace Now to this Question I shall give these following Answers First A soule that 's high and excellent in grace that hath improved his Graces to a considerable height will keepe humble and unspotted under great outward injoyments 'T is said of Daniel that he had an excellent spirit and herein Many are seemingly good till they come to be great and then they prove
stark naught lâ—ke the Monk in the Fable did his excellent spirit appear in that he was holy and humble in heart though high in place and worth c. Dan. 6. 3-7 Daniel keeps humble and holy when he is lifted high yea made the second man in the Kingdome Malice it selfe could not find any thing against him but in the matter of his God 'T is much to be very gracious when a man is very great and to be high in holinesse when advanc'd to high places usually mens blood rises with their outward good Certainly they are worthy ones and shall walk with Christ Rev. 3. 4. in white whose Garments are not defiled with greatnesse or riches c. Secondly They that have highly improved their graces will comply with those commands of God that crosse nature that are contrary to nature And doubtlesse that man ha's improv'd his graces to a very high rate whose heart complies with those Commands of God that are crosse and contrary to nature As for a man to love them that loath him Mat. 5. 44. They use to say If any man would have Mr. Fox doe him a good turne let him doe him an injury c. to blesse them that curse him to pray for them that persecute him c. 'T is nothing to love them that love us and to speak well of them that speak well of us and to doe well and carry it well towards them that carry it well towards us Oh! but for a man to love those that hate him to be courteous to them that are currish to him to be sweet to them that are bitter to him c. this strongly demonstrates a high improvement of grace Certainly that man is very very good who ha's learned that holy Lesson of overcoming evill with good Such a one was Stephen Acts 7. 55 ult Rom. 12. ult He was a man full of the holy Ghost That is of the Gifts and graces of the Holy Ghost he was much in the exercise of Grace he can pray and sigh for them yea even weepe teares of blood for them who rejoyced to shed his blood So did Christ weep over Jerusalem so did Titus so did Marcellus over Syracuse so did Scipio over Carthage but they shed teares for them whose blood they were to shed but Christ shed teares for them who were to shed his blood So Abraham being strong in faith gave glory to God How Rom. 4. why by complying with those commands of God that were very contrary to flesh and blood as the offering up of his Son his onely Son his beloved Son his Son of the Promise and by leaving his owne Countrey and his near and dear relations upon a word of Command The Commands of God so change the whole man and make him new that you can hardly know him to be the same man saith one Well Sirs Lactant. defalsa sapient lib. 3. cap. â—7 remember this 't is a dangerous thing to neglect one of his Commands though it be never so crosse to flesh and blood who by another is able to command you into nothing or into hell Let Luther hate me and in his wrath call me a thousand times Devill yet I will love him and acknowledge him to be a most precious servant of God saith Calvin c. Thirdly consider this Such soules will follow the Lord fully that have made an improvement of their graces Oh! this was the glorious commendations of Caleb and Joshua in Numb 14. 24. that They followed the Lord fully in the face of all difficulties and discouragements They had another spirit in them sayes the Text they would goe up and possesse the Land though the Walls were as high as Heaven and Veni vidi vici I came I saw I overcame said that Emperour the Sons of Anak were there they made no more of it then to goe see and conquer They followed the Lord fully In the Hebrew it is They fullfilled after me The Hebrew word is a metaphor taken from a Ship under saile that 's carried with a strong wind as fearing neither Sands nor Rocks nor Shelves c. Such have little if any thing of Christ within who follow him by halves or haltingly I remember Cyprian brings in the Devil triumphing over Christ thus As for my followers I never dyed for them as Christ did for his I never promised them so great reward as Christ hath done to his and yet I have more followers then he and they doe more for me then his doe for him O where is that spirit in these dayes that was upon those Worthies Psal 44. All this is come upon us yet have we not forgotten thee neither have we dealt falsely in thy Covenant our heart is not turned backe neither have our steps declined from thy way though thou hast sore broken us in the place of Dragons and covered us with the shadow of death Fourthly Such soules that have improved their Graces to a considerable height will blesse God as well when he frowns as when he smiles As well when he takes as when he gives when he strikes as when he strokes as you may see by comparing the Scriptures in the Margent together When the Lord had stript Job of all and had set him naked upon the dunghill why then Job 1. â—1 Levit. 10. 3. 2 Sam. 15. 25 26. Isa 63. 14 15. sayes Job The Lord gives and the Lord taketh away and blessed be the name of the Lord. Where Grace is improved to a considerable height it will work a soule to sit downe satisfied with the naked injoyment of God without other things John 14. 8. Shew us the father and it sufficieth us The sight Christus est mihi pro omnibus sayes a Christian as he said Plato est mihi pro omnibus of the father without honours the sight of the father without riches the sight of the father without mens favour will suffice the soule As Jacob said It is enough that Joseph is alive so sayes the soule that 's high in Grace 't is enough that Jesus is alive c. Fifthly Soules that have improved their Graces to a considerable height will be good in bad times and in bad places Such soules will bear up against the stream of evill examples in the worst of times and in the worst of places Abraham Though the Fishes live in the salt sea yet they are fresh So though soules eminently gracious live among the wicked yet they retaine their spiritualnesse freshnesse and liâ—e was righteous in Chaldea Lot was just in Sodome Daniel holy in Babylon Job upright and fearing God in the Land of Vz which was a prophane and most abominable superstitious place Nehemiah zealous in Damasco Oh take me a man that hath improved his grace and the worser the times are the better that man will be he will bear up bravely against the stream of evill examples he will be very good when times and all round
open house for all commers and goers for all created creatures both in heaven and earth Psal 104. 24. The earth is full of thy riches so is the great and wide sea where are things creeping innumerable both small and great He opens his hand and he satisfies every living creature sayes the Psalmist So Isa 55. 1. Ho every one that thirsteth let him come and buy wine and milke without money and without price wherefore doest thou lay out thy money for that which is not bread and thy strength for that which doth not profit All Creatures high and low honourable and base noble and ignoble blessed and cursed are fed at the cost and charge of the Lord Jesus Christ They are all fed at his Table and maintained by what comes out of his treasury his purse All Angels and Saints above and all Saints and sinners below are beholding to Christ for what they injoy Oh the multitudes the numberlesse number of those that live upon the cost and charge of Christ Can you number the Stars of heaven Can you number the sands upon the sea-shore Then may you number the multitudes the millions of Angels and men that are maintained upon the cost and charge of the Lord Jesus In Col. 1. 16 17. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist Thirdly You may judge of the riches of Christ by The time that he hath fed and cloathed cherished and maintained so many innumerable millions of Angels and men He hath maintained his Court above and below upon his owne cost and charge for almost six thousand years Oh to keep such a multitude if it were but for a day would speak him out to be richer then all the Princes in the World But to keep so many millions and to keep them so long what do's this speak out but that Christ is infinitely rich rich in goodnesse and mercy It would begger all the Princes on earth to keep but one day the least part of those that Christ maintaines every day c. But Fourthly You may judge of the riches of Christ by this That he doth not onely inrich all the Saints but all of the Saints That is He inriches all the faculties of their soules he inriches their understandings with glorious light their consciences with quicknesse purenesse tendernesse and quietnesse and their wills with holy intentions and heavenly resolutions and their affections of love joy feare c. with life heat and warmth and with the beauty and glory of the most soul-inriching soule-delighting soule-ravishing and soule-contenting objects c. All Saints experiences seale to this truth and therefore a touch shall suffice c. Fifthly Judge of the riches of Christ by this That notwithstanding all the vast expence and charge that he is at and hath been at for so many millions of thousands and that for neare six thousand yeares yet he is never the poorer his purse is never the emptier There is still in Christ a fullnesse of Abundance and a fullnesse of Redundance notwithstanding all that he hath expended It were blasphemy to think that Christ should be a penny the poorer by all that he hath laid out for the relief of all those that have their dependance upon him Col. 1. 19. It pleased the father that in him should all fullnesse dwell Not stay or abide a night or a day and away but should They say 't is true of the Oyle at Rhemes That though it be continually spent in the inauguration of their Kings of France yet it never wasteth I am sure though all Creatures spend continually on Christs stock yet it never wasteth dwell The Sun hath not the lesse light for filling the stars with light A Fountaine hath not the lesse for filling the lesser vessels There is in Christ Plenitâ—do fontis The fullnesse of a fountaine The overflowing Fountaine powres out water abundantly and yet remaines full why the Lord Jesus is such an overflowing Fountaine he fills all and yet remaines full Christ ha's the greatest worth and wealth in him as the worth and value of many pieces of silver is in one piece of gold so all his petty excellencies scattered abroad in the Creature are united to Christ yea all the whole volume of perfections which is spread through Heaven and Earth is Epitomized in him c. Sixthly The Lord Jesus is Generally rich and that speaks him out to be rich indeed he is generally rich You have few persons that are generally rich that is a rich man indeed that is generally rich that is that is rich in money and rich in Land and rich in Commodities and rich in Jewels c. Now the Lord Jesus Christ is one that is generally rich he is rich in all spiritualls he is rich in goodnesse rich in wisedome and knowledge he is rich in grace and rich in glory Yea he is generally rich in respect of temporalls He is the Heire of all things he is the Heire of all the Gold in The Philosopher once said Solus sapiens dives Onely the wise man is the rich man c. the world and of all the Silver and of all the Jewels and of all the Land and of all the Cattell in the world as you may see by comparing some Scriptures together Hos 2. 5 8 9. For their Mother hath played the Harlot she that conceived them hath done shamefully for she said I will goe after my Lovers that gave me my bread and my water and my wool and my flax my Oyle and my drinke But mark what followes vers 8 9. For she did not know that I gave her corne and wine and Oyle and multiplied her silver and gold which they prepared for Baal therefore will I returne and take away my Corne in the time thereof and my wine in the season thereof and will recover my wool and my flax given to cover her nakednesse So in Psal 24. 1. The earth is the Lords and the fullnesse thereof the round world and all that dwell therein All others are either Usurpers or Stewards 'T is the Lord Jesus that is the great Landlord of Heaven and Earth So in Psal 50. 8 9 10. I will not reprove thee for thy sacrifices or thy burnt-offrings I will take no Bullock out of thy house nor He-goats out of thy folds for every Beast of the Forrest is mine and the Cattell upon a thousand hills I know all the Fowles of the mountaines and the wild Beasts of the fields are mine If I were hungry I would not tell thee for the world is mine and the fullnesse thereof 'T is all mine saith the Lord. Thus you see that the Lord is generally rich rich in houses in Lands in Gold in Silver in Cattell c. in all
great Masters Treasure differs from yours in that his hath no bottome as I find yours to have alluding to the Mines in Mexico and Petosi c. Certainly Christs Treasures have no bottome all Hast thâ—u entred into the treasures of the Snow sayes God to Job Now Gregory saiâ—h That the treasures of the Snow are worldly riches which men â—ake together as children do Snow which the next show rewashes away and lâ—aves nothing in the roome but dirt and can dirt satisfie Surely no. Nâ— more can worldly riches his baggs are bottomlesse but Scripture History and Experience doe abundantly testifie that mens baggs purses Coffers and Mints may be exhausted or drawne dry but Christs can never millions of thousands live upon Christ and he feels it not his Purse is alwayes full though he be alwayes giving c. Thirdly The riches of Christ are Soule-satisfying riches O those riches of grace and goodnesse that be in Christ how doe they satisfie the soules of sinners A Pardon doth not more satisfie a condemned man nor bread the hungry man nor drink the thirsty man nor cloaths the naked man nor health the sick man then the riches of Christ doe satisfie the gracious man John 4. 13 14. Whosoever drinketh of this water shall thirst againe but whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of living water springing up to everlasting life Grace is a perpetuall flowing fountaine Grace is compared to water water serves to coole men when they are in a burning heat so Grace cooles the soule when it hath been even scorcht and burnt up under the sence of Divine wrath and displeasure Water is cleansing so is Grace Water is fructifying so is Grace And water is satisfying it satisfies the thirsty and so doth Grace Shew us the father Anima ratinalis caeteris oâ—nibus occupari poâ—est impleri non potest Bern. The reasonable soule may be busied about other things but it cannot be filled with them c. and it sufficeth us John 14. 8. But now earthly riches can never satisfie the soule but as they said once of Alexander That had he a body sutable to his minde he would set one foot upon sea and the other upon land he would reach the East with one hand and the West with the other And doubtlesse the same frame of spirit is to be found in all the Sons of Adam In Eccles 5. 10. He that loves silver shall not be satisfied with silver nor he that loveth abundance with increase This is also vanity If a man be hungry silver cannot feed him if naked it cannot cloath him if cold it cannot warm him if sick it cannot recover him much lesse then is it able to satisfie him Oh! but the riches of Christ are Soule-satisfying riches A soule rich in spiritualls rich in eternalls sayes I have enough though I have not this and that temporall good c. Fourthly The riches of Christ are Harmlesse riches they are riches that will not hurt the soule that will not harme the soule Where is there a soule to be found in all the world Da Domine ut sic possidiamuâ— temporalia ut non perdamus aeterna Bern. that was ever made worse by spirituall riches O but earthly riches have cast downe many they have slaine many If poverty with Saul ha's kill'd her thousands riches with David ha's kill'd her ten thousands Eccles 5. 13. There is a sore evill which I have seen under the Sun namely riches kept from the owners thereof to their hurt Earthly riches are called Thornes and well they may for as Thornes they pierce Some say where Gold growes no Plant will prosper So no truth no good c. will have any heart-roome where the love of money bears the bel c. both head and heart the head with cares in getting them and the heart with grief in parting with them O the soules that riches have pierced thorow and thorow with many sorrowes O the minds that riches have blinded O the hearts that riches have hardened O the consciences that riches have benummed O the wills that riches have perverted O the affections that riches have disordered and destroyed Earthly riches are very vexing very defiling very dividing and to multitudes prove very ruining It was a wise and Christian speech of Charls the Fifth to the Duke of Venice who when he had shewed him the glory of his Princely Palace and earthly Paradise instead of admiring it or him for it onely returned him this grave and serious Memento Haec sunt quae faciunt invitos mori These are the things which make us unwilling to dye c. Fifthly The riches of Christ are Vnsearchable riches This The Philosophers seeing to the very bottome of earthly riches contemned them preferred a contemplative life above them Omniameâ—mecum porto said Bias one of the seven wise men of Greece c. is plaine in the Text Vnto me who am lesse then the least of all Saints is this grace given that I should preach among the Gentiles the Vnsearchable riches of Christ There are riches of Justification riches of Sanctification riches of Consolation and riches of Glorification in Christ All the riches of Christ are Vnsearchable riches A Saint with all the light that he hath from the spirit of Christ is not able to search to the bottome of these riches Nay suppose that all the perfections of Angels and Saints in a glorified estate should meet in one noble breast yet all those perfections could not inable that glorious glorified Creature for to search to the bottome of Christs unsearchable riches Doubtlesse when believers come to Heaven when they shall see God face to face when they shall know as they are knowne when they shall be filled with the fullnesse of God even then they will sweetly sing this Song O the height the depth the length the breadth of the unsearchable riches of Christ As there is no Christ to this Christ so there are no riches to his riâ—hes c. O but such are not the riches of this world they may be reckoned they may be fathomed c. Ron Gnathak It is repored of one Myâ—cgenes when great gifts were sent him he sent then back saying I onely desire this one thing at your Masters hands to pray for me that I may be saved for eterniâ—y c Sixthly The riches of the Lord Jesus Christ are Permanent and abiding riches They are lasting they are durable riches That 's a choyce Scripture Prov. 8. 18. Riches and honour are with me yea durable riches and righteousnesse The Hebrew word that 's rendred durable riches signifies old riches All other riches are but new they are but of yesterday as it were Oh but with me are old riches durable riches all other riches in respect of their ficklenesse are as a shadow a bird a
Jesus and Oh that I could perswade with you to get an interest in this Christ get this Christ and you get all misse him and you misse all 'T is a matter of eternall concernment to your soules nothing can make that man miserable that hath this rich Christ nothing can make that man happy that wants this rich Christ In Prov. 4. 5 7. Get wisedome that 's Christ get understanding forget it not Vers 7. Wisedome is the principall thing therefore get wisedome and with all thy getting get understanding And so in Prov. 16. 16. How much better is to get wisedome then gold and to get understanding rather to be chosen then silver Hadst thou all the power of the world without an interest 1 Cor. 1. 25. to 29. in Christ thou wouldest be but weak Hadst thou all the wit and learning in the world without an Interest in Christ thou wouldest be but a foole Hadst thou all the honours in the world yet without an Interest in Christ thou wouldest be but base Hadst thou all the wealth in the world Dan. 4. 17. Luke 16. 2◠23 24 25 26. Mat. 13. 45 46 47. yet without an Interest in Christ thou wouldest be but a beggar c. Oh therefore labour for an Interest in Christ Oh turne the wise Merchant at last The wise Merchant in the Gospel parts with all to buy the Pearle to get an interest in Christ Oh! 't is your greatest wisedome 't is of an eternall concernment to your soules to sell all to part with all for an interest in the Lord Jesus Oh doe not deale with your soules when Christ is tendered and offered to you as sometimes simple people doe when they goe to Market they might have a good penny-worth but that they are loath to part with some old peece of gold that ha's been given them by a father or a friend somewhat willing they are to have the good penny-worth but unwilling they are to part with their gold 'T is so with many poore sinners when the Lord Jesus Christ is presented to their soules as a very glorious penny-worth somewhat willing they are to have him but unwilling they are to part with their old gold with some old sweet darling lust But sinners don't you deceive your own soules sin and your soules must part or Christ and your soules can never meet Sin and your soules must be two or Christ and your soules can never be one Christ is a most precious commodity Prov 8. 11. he is better then Rubies or the most costly Pearles and you must part with your old gold with your shining gold your old sins your most shining sins or you must perish for ever Christ is to be sought and bought with any paines at any price we cannot buy this gold too deare He is a Jewel more worth then a thousand worlds as all know that have him Get him and get all misse him and misse all Now if ever you would get an interest in Christ and so by gaining an Interest in him be possest of all the riches and glory that come by him then be sure to get your hearts possest with these nine Principles that follow And the first is this That the great end and designe of Christs coming into the world was the Salvation of sinners Get this Principle rooted in your spirits I came not to call the righteous saith he but sinners to repentance And Ma◠9. 13. Mark 2. 17. in 1 Tim. 1. 15. This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners Christ layes aside his Royal Crowne he puts off his glorious Robe he leaves his fathers bosome he takes a journey from Heaven to Earth and all to save poore lost sinners That which Christ had most in his eye and upon his heart in his coming into the world was the salvation of sinners Lay up this truth feed upon this Honey-comb Secondly Get this Principle rooted in your hearts Viz. That none ever yet obtained an interest in Christ but unworthy creatures When you are pressed to get an Interest in Christ you are ready to say O I am unworthy Will Christ ever looke after such a one as I am I answer Yes For this is a most certaine Principle That none ever attain'd an interest in Christ but unworthy creatures Was Paul worthy before he had an interest in Christ Wbat worthinesse was in Mathew when Christ call'd him from the Receipt of Custome And what worthinesse was in Zacheus when Christ call'd him downe from the Cycomore Tree and told him that This day salvation was come to his house Was Manasses or Mary Magdalen worthy before they had an Interest in Christ Surely no. Though you are unworthy yet Christ is worthy Though you have no merit yet God ha's mercy Though there is no salvation for you by the Law yet there is salvation for you by the Gospel Againe Christ requires no worthinesse in any man before Such as shall goe to prove he does must make a new Gospel a new Bible he believes and he that won't believe before he is worthy will never believe If you look upon God with an Evangelical eye you shall see that he that is most unworthy is most capable of mercy A real sense of our owne unworthinesse renders us most fit for Divine mercy This Objection I am unworthy is an unworthy Objection and speaks out much pride and ignorance of the Gospel and of the freenesse and riches of Gods grace c. Thirdly Let this Principle dwell in you Viz. That Christ hath lost none of his affections to poor sinners by going to heaven Oh! how did his bowels work towards sinners when he was on earth And certainly they work as strougly towards them now he is in heaven His love his heart his good will is as much towards them as ever Christ is Alpha and Omega Rev 1. 8. the phrase is taken from the Greek letters whereof Alpha Heb. 13. 8. Vide Grotius is the first and Omega the last I am before all and I am after all Jesus Christ the same yesterday to day and for ever Christ is the same before time in time and after time Christ is unchangeable in his Essence in his Promises and in his Love to poore sinners Fourthly Get this Principle riveted in your hearts That he is able to save to the uttermost all them that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Originall word signifies all manner of perfection Heb. 7. 25. He is able to save to the uttermost That is to all ends and purposes perfectly and perpetually he needs none to helpe him in the great businesse of redemption he is a thorow Saviour he ha's Trod the Wine-presse alone Isa 63. 3. Fifthly Get this Principle riveted in your hearts That the want of such preparations or qualifications Some men there be that would have men better Christians
pittifull work would they make Yea for want of a Christ within how little of Christ doe they understand How little of Christ doe they make known notwithstanding all their borrowed helps Paul was a man that had got a Christ within him Gal. 2. 20. I live yet not I but Christ lives in me and the life that I live is by the faith of the Son of God c. Compare this with Gal. 4. 19. My little Children of whom I travell in birth till Christ be formed in you A Christ within makes him travel in birth Odino 2 Cor. 11. 23. ult As Nurses to Princes children are fed with the most delicate fare but not for their owne sakes buâ— for the childrens sake to whom they give Nurse So 't is with many Ministers that want a Christ within â— Tim. 2. â—4 25. The Greek word Translated I travell in birth signifies not onely the travel of the woman at the birth of the Child but also the painfull bearing thereof before the birth The paines of travel breed not a greater desire to see a Man-child borne into the world then Paul's love bred in him till Christ were anew formed in them No man did so much for the winning of soules to Christ as Paul nor no man had so much of a Christ within him as Paul Nothing will naturalize a Ministers heart to his work like a Christ within nothing will make him so wise so painfull so watchfull so carefull to win soules as a Christ within nothing will make him hold out and hold on in the work of the Lord in the face of all oppositions persecutions dangers and deaths as a Christ within Nothing will make a man strive with sinners and weep over sinners and waite upon sinners for their returne as a Christ within Such Ministers that have not a Christ within them will find to comfort and as little successe in their Preaching of Christ Above all gettings get a Christ within or else after all thy Preaching thy selfe will be a cast-away Secondly They that would Preach Christ to the people must Study more Scripture truths Scripture Mysteries then humane Histories They must study Gods Book more then all other Books The truth and antiquity of the Book of God finds no companion either in Age or Authority No Histories are comparable to the Histories of the Scriptures Moses is sound more ancient then all those whom the Grecians make most antient as Homer Hesiod and Jupiter himsâ—lâ— whom the Greeks have seated in the top of their Divinity For 1 Antiquity 2 Rariety 3 Variety 4 Brevity 5 Perspicuity 6 Harmony 7 Verity Gregory calls the Scripture Cor animam Dei The heart and soule of God for in the Scriptures as in a glasse we may see how the heart and soule of God stands towards his poore creatures It was the glory of Apollos that he was mighty in the Scripture Acts 18. 24. John 5. 39. Search the Scripture saith Christ The Greek word signifies to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search as men search for gold in Mines You must search the Scripture not superficially but narrowly The Scriptures are a great depth wherein the choycest treasures are hid therefore you must digge deep if you will find Col. 3. 16. Let the word of Christ dwell richly in you Or as the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the word of Christ indwell in you as an ingrafted word incorporated into your soules Let the word be so concocted and digested by you as that you turne it into a part of your selves You must be familiarly acquainted with the word you must not let it passe by you as a stranger or lodge and sojourne with you as a wafairing man it must continually abide with you and dwell richly in you 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good workes All Books and helps are not comparable to the Bible for the compleating and perfecting of a man for the work of the Ministry That which a Papist reports of their Sacrament of the Masse That there are as many Mysteries in it as there are drops in the sea dust on the earth Angels in heaven Starres in the skie Attomes in the Sun-beams or sands on the sea-shore Whiles they burned us said Reverend Moulin for reading the Scriptures we burnt with zeale to be reading of them But where is this brave spirit now c. may be truly asserted of the word of God No study to the study of the Scripture for profit and comfort Count Anhalt that Princely Preacher was wont to say That the whole Scriptures were the swadling bands of the child Jesus he being to be found almost in every page in every verse in every line Luther would often say That he had rather that all his Bookes should be burnt then that they should be a means to hinder persons from studying of the Scripture The third and last Rule I shall lay downe is this Such as would Preach Christ aright to the people had need Dwell much upon the vanity of humane doctrines The vanity of which doctrines may be thus discovered First They doe not discover sin in its uglinesse and filthinesse as the Scriptures doe They search but to the skin they reach not to the heart they doe not doe as the Master did in Jonah's ship when they were in a storme Secondly Humane doctrines have no humbling power in These things had need be seriously minded in these dayes wherein â—umane doctrines are so much exalted and admired them They may a little tickle you but they can never humble you they cannot cast downe Satans strong holds they cannot melt nor break the heart of a sinner they cannot make him cry out with the Leaper Vnclean unclean Thirdly Humane doctrines nourish not the noble part the soule of man The Prodigal was like to starve before he returned to his fathers house A man may study much and labour much and lay out much of his time and spirits about humane doctrines and yet after all be like to Pharoah's lean Kine A man that studies humane doctrines doth but feed upon ashes Fourthly Humane doctrines cannot cure a wound in the conscience The diseased woman spent all she had upon Physitians but was not a penny the better The remedy is too weak for the disease Conscience like Prometheus Vulture will still lye gnawing notwithstanding all that such doctrines can doe Fifthly Humane doctrines are so far from inriching the soule that they usually impoverish the soule They weaken the soule they expose the soule to the greatest wants and to the greatest weaknesses they play the Harlot with the soule they impoverish it and bring it to a morsel of bread Who so poore in spirituall experiences and heavenly injoyments as such that sit under the droppings