our Saviours affection and therefore as having received the greatest love he returns the most again to Christ his heart was enflamed with the love of Christ In all his Epistles he breathes nothing but love he stirs up himself and all others to the love of Christ. Now 1. Because all men are ready to profess their love to Christ no man thinks himself to be so ungracious as to be void of the love of God though the Scripture tells us expresly even of generations of men that hate God Exod. xx 5. And our Saviour tells the Jews plainly I know that you have not the love of God in you S. Iohn v. 42. Every wicked man is Gods professed enemy 2. Because Christian Love 't is the chiefest trial the clearest evidence and demonstration of our Faith the kindliest fruit that springs from Faith is Love A true saving Faith is faith working by Love Gal. v. 6. It works by all other Graces 't is Faith working by Justice by Patience by Temperance but especially by Love 3. Our love to Christ being that which he most strictly enquires into he speaks to us as he did to S. Peter Ioh. xxi Simon Peter Lovest thou me And again and again Lovest thou me never gives over till our hearts answer Lord thou knowest that I love thee Our love to God being a matter of so great importance therefore that we be not mistaken in so necessary a duty S. Iohn gives us here a certain description of the love of God by which we may assuredly know that we love our God indeed and in truth This is the love of God that we keep his Commandments and his Commandments are not grievous So then the words I have read unto you are a sweet description of a good Christian you may know and discern him by a threesold Character 1. How stands he affected to God and Christ What heart bears he to him He is such an one as hath a loving heart to God The love of God is shed abroad into his heart Rom. v. The love of God rules in his heart I am sick of love saith the Spouse in the Canticles protesting the strength of her love to our Saviour 2. What is the action that flows from this affection What is the fruit of our love to God How doth it testifie and manifest it self It shews itself in a religious obedience to what God enjoyns us it will keep his Commandments 3. What is the disposition and inclination which one that loves God finds in himself to the obedience and observation of Gods Commandments My Text tells us he doth it willingly chearfully with delight and alacrity he murmurs not nor repines he groans not under the yoke of obedience he snuffs not at God as they in Malachi and cry out Oh what a weariness it is to serve the Lord No S. Iohn tells us Gods Commandments are not grievous to him Come we to the First Particular What is the affection that a good Christian bears to Christ 'T is Love yes that 's the Christian virtue that 's the Evangelical grace 'T is the main difference 'twixt the Law and the Gospel Timor Amor. The Law 't is the ministration of Fear the Gospel that 's the breeder and begetter of Love The Law begets fear it genders unto bondage but the Gospel breeds love casts out slavish fear The Gospel begets in us the spirit of love and liberty The Scripture makes it the summ of all the substance of Religion Neither circumcision avails any thing as the Jews would have it nor uncircumcision as the converted Gentiles But faith that works by love Gal. v. 6. Indeed 't is the end both of Law and Gospel S. Augustine sets out the several lincks of this chain of Salvation and how they depend one upon another First Lex adducit ad fidem the Law that sends us to Faith then Fides fundit orationem Faith that pours out prayer then Oratio impetrat Spiritum prayer obtains the Spirit then Spiritus diffundit charitatem the Spirit that inspires us with love et Charitas implet Legem and love 't is the fulfilling of the Law Here is the whole frame and fabrick of a Christian. Faith that lays the foundation but love that sets up the wall and lays on the roof brings all to perfection Not that a Christian ought to be free from all kind of fear There is a threefold fear to which we are liable answerable to our threefold state and condition 1. The first I call a state of Subjection in this we were created and in this we stood before our fall 2. The second is a state of Rebellion upon our fall 3. The third is a state of Adoption upon our recovery and reconciliation And these three states have a suitable fear agreeing to them 1. As we were in our primitive original state of Subjection so we owe to God a fear of Loyaltie as good Subjects to their Prince and Soveraign 2. Our state of Rebellion that brought upon us the fear of Slavery But then 3. Our state of Adoption that begets in us a filial and Son-like fear the fear and reverence of a loving child to his dear father The first fear the fear of Loyaltie looks upon God as a Law-giver and so stands in awe of him The second the fear of Slavery looks upon him as an enemy and avenger and so is dismayed with the terrour of him But The third Filial fear considers him as a gracious Father and so is affected with a child-like duty and reverence to him The fear of Subjection must still continue with us The fear of Slaverie while we are in the state of corruption will still haunt us But Filial fear that must grow and increase in us Filial fear 't is the consequent of love They shall fear the Lord and his goodness Hos. iii. 5. Loyal fear 't is consistent with love Hunc timorem habet charitas imò non habet nisi charitas Aug. de Filiali timore but servile and slavish fear 't is contrary to love Fear then 't is not wholly excluded from the state of a Christian but yet the grace that the Gospel aims at 't is the grace of love The end of the Commandment especially as the Gospel propounds it is love 1 Tim. i. 5. 'T is the aim of all Gods gracious dealings with us He hath chosen us that we should be holy and without blame before him in love Ephes. i. 4. 'T is the summ of his Covenant which he hath made with us He keeps covenant and mercy with them that love him Deut. vii 9. See the excellency of this Love of God in three particulars 1. This Love of God gives a chief title and denomination to Christians 't is their badge and cognizance Thus Solomon describes an holy man Cant. i. The upright love thee So David describes an holy man Let them that love thy name be joyfull in thee Psal. v. 11. David sues to God for favour and
Inhabitation He dwells in â—…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Grâ—…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elecâ—…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His motiâ—…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉
mercy under this denomination Psal. cxix 122. Look thou upon me and be mercifull unto me as thou usest to do to those that love thy name 'T is this grace that God highly regards in us If any man love God the same is known of God 1 Cor. viii 3. He sets much by such and owns them and highly accounts of them 2. This Love 't is the Title and Assurance of all his promises All his promises are appropriated to them that love him I will shew mercy unto thousands of them that love me 'T is in the Second Commandment 1. Heavenly promises and blessings are passed to us upon this condition He shall receive the crown of Life which the Lord hath promised to them that love him Iames i. 12. Eye hath not seen neither hath ear heard what God hath provided for them that love him 1 Cor. ii 9. 2. Temporal blessings are assured us with this Proviso Because he hath set his love upon me therefore will I deliver him Psal. xci 14. See how large a Patent God hath made to such Christians Rom. viii We know that all things shall work together for the good of such as love God Whatsoever befalls them shall turn to their good as on the contrary all shall work to the worst to them that love him not they are doomed by S. Paul with an heavie Curse If any man love not the Lord Iesus Christ let him be Anathema Maran-atha accursed for ever 1 Cor. xvi 22. 3. Love 't is the ingratiating quality of all our services 't is that which commends us and our services to Gods acceptation they are then accepted of God when they spring from love 'T is love that is the fulfilling of the Law Rom. xiii 10. Thus Christ shews what kind of obedience he expects at our hands Ioh. xiv If ye love me keep my commandements 'T is the labour of love that he expects and requites Thus S. Paul speaks of his labour in preaching Necessity is laid upon me and wo be to me if I preach not the Gospel for if I do this willingly out of love I have a reward 1 Cor. ix 16 17. Especially God in the Gospel invites us to his service by motives of love draws us to it with the cords of love 'T is not the language of the Gospel If ye will avoid wrath and vengeance escape damnation then perform obedience to me but If ye love me 1. All other motives are base and servile without this willing and loving affection To serve out of fear onely lest we smart for it 't is the drudgery of a slave to serve out of love 't is the duty of a son Si quid boni feceris invitus fit de te magis quà m à te 't is done upon thee rather then by thee thou rather sufferest the doing then doest it thy self No this is the Mark of a child of God his delight is in the Law of God Psal. i. He takes a pleasure and felicity in it Blessed is the man that feareth the Lord he delighteth greatly in his commandments Psal. cxii 2. The service of love is onely accepted because it alone is an ingenuous service and of a right intention He that serves God onely to escape punishment or to gain some reward to himself such a service ariseth onely out of self-love he dares not offend lest he should be miserable But he that serves God out of love to him such an one aims at God not at himself Were there no Hell to punish him no Heaven to reward him the love of God would work him to all due obedience Indeed as Parisiensis notes He that abstains from sin for fear of punishment onely there is no more retribution due to him then to thieves and pilferers that abstain from theft for fear they should be apprehended and punished And so he that serves God onely for a reward serves not God but himself Illi servit unnsquisque propter quem servit he doth it for his own sake not for God's sake But love seeks not its own but the honour of God to whom it is devoted 3. This service out of love is most acceptable to God because this kind of service is most honourable to God He that serves him for love doth truly perform an honourable service to him Non colitur Deus nisi amando Aug. He onely honours him that doth truly love him Whereas he that serves him for fear onely casts a secret aspersion upon God like the bad servant in the Gospel Luke xix that told his Lord I know thou art an hard man No God is a gracious Soveraign not a cruel Tyrant and so desires to be served as good Subjects serve their King out of love not as Bond-slaves serve an usurping Tyrant out of dread and terrour 4. The service of love is the onely service that God sets much by because that service which arises from love is the onely constant and lasting service Love is long-breath'd and will hold out and persevere whereas fear is a flincher and will soon tire and start aside Thus the dissembling Israelites started aside like a broken bow The Psalmist gives the reason their hearts were not true to him When he slew them then they sought to him and returned but they did but flatter him with their mouth for their hearts were not right with him Psal. lxxviii Extorted obedience is never lasting Metus haud diuturni magister officii But love is full of patience and perseverance thinks no duty we do to God tedious or irksome counts a perpetual service but short we may invert David's words esteems a thousand days in Gods service but as one day as Iacob endured fourteen years hard service for Rachel he bore the melting heat of the day the pinching cold of the night and yet they seemed but a few dayes Because he loved her Genes xxix 20. That 's the first thing considerable The affection of Love We come Secondly To that that is the fruit of this loving Affection the action that flows from it that 's Obedience Herein is love that we keep his commandements that 's the kindly proof of our love Probatio dilectionis est exhibitio operis saith Gregory Doing and obeying is a strong demonstration of our inward and cordial loving him And this sets out the just requisites and qualifications of our love to God It puts four qualifications upon our love 1. It shews our love to God must be Amor operativus it must be an active and operative and working love Indeed love it is seated in the will the fountain of action it rests not in our understanding the knowing faculty 'T is not a meer notion or speculation swimming in the brain but a devout affection rooted in the heart Bare knowledge of God makes us not the better Knowledge saith S. Paul puffs up but 't is love that builds up Bare notion 't is not soliditas but tumor saith S. Aug. like windy meats they swell but
they do not fill with any good nourishment Therefore the Apostle places all in love If any man think that he knows any thing he knows nothing yet as he ought to know but if any man loves God the same is known of him 1 Cor. viii 2 3. That 's worth something And as it is doing not knowing onely so it must be Amor operans not loquens tantum not a love that will vanish into a verbal Profession Such there are of whom S. Iohn speaks He that saith he loves God 't is love and lip-labour both of one value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Thou sayst thou lovest God shew me thy love by thy works of love otherwise God rejects it Isai. xxix 13. This people draw near me with their mouth and with their lips do honour me but have removed their heart far from me Ye know Dalilahs expostulation with Sampson How canst thou say that thou lovest me and wilt not do this for me that I require No Gods law 't is Objectum practicum 't is the matter not of our knowing or speaking onely but of our doing and practising Religion 't is a practical art serves not to make us the wiser onely but the better also 'T is an holy art of Living well and not of knowing and speaking onely I have lifted up my hands to thy Commandements which I have loved Psal. cxix 48. lifted up his hands not his eyes only saith David and again Verse 105. Thy word is a lamp unto my feet not to mine eyes onely to gaze and look on it 2. Herein is love that we keep his Commandements It puts another qualification on our love 't is amor reverentialis not a love of equality but a love of subjection and inferiority such a love as the Inferiour bears to his Superiour that hath a power to command him such a love as the Israelites Servant professes to his Master I love my Master and will not leave his service When we hear of loving God we dream of equality and familiarity Oh! God is our friend Christ is our brother we have fellowship with them both and so we think we may carry our selves fellow-like towards them No the Text tells us He is still our Commander and our love we bear to him must be a love joyned with reverence the love of a Son to his Father the love of a Servant to his Master the love of a Subject to his Soveraign lowly and submissive such as is the love of an inferiour to him that is farr above him and superiour to him 3. Herein is love that we keep his Commandements This shews that our love to God must be Amor regulatus a love regulated and restrained to what God commands us The onely matter of religious love and service to God is what he hath required and commanded us to do Id utique Deo dignum quod ipse Deus sibi fatetur acceptum that is onely accepted which God hath prescribed Ye are my friends saith Christ if ye do what I command you Ioh. xv 14. In this case our own inventions are but presumptions and superstitions Hence it is that Love is call'd The Royal Law because God hath appointed in what things we must shew our love to him I told you the love we owe to God 't is not a love of equals but of inferiours and so must be submissive and guided by his will not by our own Indeed for the forwardness and chearfulness of our love so it must be voluntary Nothing is so free as Love Non tantum servire Deo meo debes sed adulari Tertul. But yet for the expressions and performances of it he hath strictly bounded it within the compass of his Commandments Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice But what said Samuel Hath the Lord such pleasure in Sacrifices as when the voice of the Lord is obeyed He hath shewed thee O man what is good and what the Lord requires at thine hands Offer to him not thine Inventions but his own Prescriptions 4. Herein is love that we keep his Commandements This shews our love to God must be Amor extensus universalis our love to God must be intire and universal of as large extent as all Gods Commandments As before ye heard of a Restriction so here we meet with an Extension Love must be the fulfilling of the Law Rom. xiii We must not be partial in the Law of God as Malachi speaks Quod propter Deum fit aequaliter fit The love of God looks at every Commandment and makes conscience of it Thus David professes the intireness of his obedience I esteem all thy precepts concerning all things to be right The least Commandment carries a divine authority with it A good Christian sues not to God 〈◊〉 Naaman to Elisha for a dispensation In this the Lord 〈◊〉 〈◊〉 servant this sin I must live in this Commandment 〈◊〉 make bold with What saith S. Iames He that offends in 〈◊〉 is guilty of all Not that the same degree and measure of love and obedience is required in all there is a difference and disproportion There are some Commandements more essential to piety and substantial some but accessory and circumstantial some are the main parts and duties of Religion others but Appurtenances Now where God layes most weight there we must expect most care The love of God 't is called The great Commandment Matth. xxii It must be preferred before the love of any creature But yet the love of God in a due proportion extends it self to every duty it will make us shun every sin 1. The smallest sins This love will keep us not onely from outragious impieties but from smaller transgressions As true love to our friend will with-hold us not onely from doing him a mischief but from doing of him the least displeasure 2. It will make us avoid even secret sins not onely such sins as may dishonour God by a publick scandal but love will not offend the eyes of his Holiness when he sees in secret 3. Love to God will make us avoid our dearest sins most delightful most profitable it will not onely sindg off hairs but cut off our hand That 's the second Particular Proceed we now Thirdly To the last Particular in the Text What is the disposition and inclination that he which loves God finds in himself to Gods Commandments He snuffs not at them as heavy and burthensome impositions accounts not the law of God as an heavy yoke His Commandments are not grievous Indeed in some respects 't is most true Gods Commandments are exceeding heavy There is in them not onely magnum pondus they are weighty and ponderous but they are also magnum onuâ—… heavy and burthensome See the truth of this in three Particulars 1. Take the Law of God at its full height and pitch of perfection so it hath a great difficulty in it yea in a manner an impossibility in it to
Redemption 't is far more glorious then the work of Creation In it shines more glorious Wisdom Goodness Power Now no creature must equal God in glory much less exceed him The most glorious work belongs to the most glorious God 3. None must Redeem us but God who Created us the benefit of Redemption doth more deeply oblige us then the benefit of Creation We owe more for our Redemption then for our Creation Before he Made us we were nothing before he Redeem'd us we were worse then nothing We owe greater thanks to him who Redeem'd us by his Sons Blood then to him who Created us only by his Breath More Duties Services are to be performed to him as our Saviour then as to our Maker Should any but God Redeem us we should be more deeply engaged to a Creature then to our Creator God blessed for evermore We have seen the Authour Let us see II. The Action He sent Our Saviours Incarnation for the working of our Redemption is by no one expression so often made known to us as by this of Sending Christ makes it the summ of our Christian Faith That the world may believe that thou hast sent me Ioh. xi It is a pregnant expression and affords us divers truths for our Observation 1. Christs Incarnation was a Sending of him that 's Actus liberae dispensationis an Action of freedom and voluntary dispensation Not as some erroneously conceived it as if his Sending had been his Making and giving him his Being It was Nestorius his Heresie That the Person of Christ had no Being before his Incarnation but then had his beginning No his Sending was no natural production but a gracious employment and voluntary dispensation He who was Sent was before he was Sent Ioh. xvi 28. I came forth from the Father and came into the world Again I leave the world and go unto the Father The Lord possessed me in the beginning of his way before his works of old Prov. viii 22. There is his Eternal generation But he rejoyced to be in the habitable parts of the earth he delighted to be with the sonnes of men There was his voluntary and gracious Sending in his Incarnation Though he was born at Bethlem Yet his goings forth were from of old from everlasting Micah V. 2. 2. Christ was Sent to work our Redemption Sending it is Actus specialis Intentionis he came to be a Saviour to us upon special Intention It gives a great assurance to our faith that Christ undertook this work not occasionally but purposely it was the errand he came about it was the end and aym of his Incarnation Not as David saved Nabal's flock while he was in the wilderness for his own safety onely while he was there he did Nabal that kindness Nor was he like the good Samaritan that travell'd upon his own occasions and chanced upon the wounded man and so step'd out of his way to relieve and succour him but it was his only business He came to seek and to save that which was lost Matth. xviii 11. Now surely he will not frustrate the main end of his Nativity He was separated to this work from his mothers womb Sent from the bosom of his Father to accomplish it 3. Christ came and yet his Father Sent him it is Actus mutui consensus He came and so it was his own Act and his Father Sent him so it was his Father's Act. Both joyn'd and agreed in this work of our Salvation Indeed the Father and the Son they always do the same things but yet more expresly their consent is observable in our Redemption The Scripture makes it a matter of their counsel and consultation a matter of covenant and compact 'twixt the Father and the Son Ask of me and I will give thee the Heathen for thine Inheritance Psal. ii In the volume of thy book it was written of me then said I Lo I come I delight to do thy will O my God Psal. xl 7. Both concurred He came not of himself but his Father Sent him Come I will send thee to thy brethren said Iacob to Ioseph Go I pray thee see whether it be well with them They both joyned in this work as Abraham and Isaac did in the sacrificing of Isaac no striving or wrestling or refusing but a joynt consent The Father Sends him and he came willingly as Iephta's daughter to her father Do as thou hast vowed It was not the love of Christ onely without or against his Fathers liking not like Ionathans kindness sore against his father Sauls will He undertook not our cause nor vanquish'd our enemies as Ionathan made his on-set on the Philistims his father not knowing it nor did God part with him unwillingly and upon much importunity as Iacob did with Benjamin to ransom his brother no God highly approved his Sons willingness in offering and undertaking this great Service they both joyn'd in this work 4. God Sent his Son to Redeem us it is Actus Autoritatis it carries with it strength of full Warrant and Authority He came with an ample Commission to effect this work And Christ publish'd this Commission at his first Preaching Luk. iv 17 18. The Spirit of the Lord is upon me he hath anointed me he hath sent me to deliver the Captives The Father that sent me gave me commandment Ioh. xii Him hath God the Father sealed Ioh. vi Set him up to be the Prince and Authour of Salvation It makes much to the fulness of this work That Christ steps not in as a private mediating friend but is employed by God comes with full Authority to negotiate and transact the work of our Redemption S. Paul terms him the Apostle of our â—…rofession Heb. iii. He had Apostolical Commission from God to effect it It must teach us perfectly to trust in him and to commend the care of our Salvation into his hands whom God hath laid this office upon to solicit our Salvation 5. God Sent Christ to us Sending it is Actus Praeventionis 't is a Preventing favour He stays not till we make means and send petitions and intercessions to him but is first in this office of Reconciliation It had been much to have admitted a Treaty upon our seeking and importunity no he prevents us with his loving kindness expects not till we send to him Our going to God as S. Chrysostom notes 't is not called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fetch'd us and brought us we went not of our selves Non motu nostro sed ductusuo S. Iohn insists much upon this Preventing love of God In this was manifested the love of God that God Sent his onely begotten Son into the world that we may live through him 1 Ioh. iv 9. And vers 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins He sent to us when none of us ever thought of sending
as Christ's Prayer S. Steven's prayer procured Saul's conversion how much more shall Christs Father forgive them reconcile us to God recommend us to his mercy 2. By his Satisfaction he hath wrought this peace and made him well pleased having satisfied for us Satisfaction it is the making up of a wrong or injury or damage by the paying of a full recompensation Now the sufferings of Christ were 1. Of that Infinite value in their natural Dignity 2. Of that high esteem in God's valuation that by them the breach of Gods Law had a condign satisfaction by this performance Penal Statutes are never satisfied but by the mulct and forfeiture The Law of God that 's Penal the price of his Death the value of his Bloud that was laid down and in it God is pleased 3. By his Merit In him God is well pleased as Meriting for us Christ's actions had not onely the virtue of impetration or satisfaction but of abundant Merit to purchase favour for us Now the reason why Christs Merits do thus pacifie God is because his Merits do more please him then sin can displease him Praestando bonum acceptabilius Christs obedience gave God higher content then our disobedience can discontent him He is more delighted in his righteousness then he was offended by our unrighteousness This is like and beyond Noah's sacrifice A savour of rest in the nostrils of God I will curse the earth no more This is a main Argument against Despair Christ hath more pleas'd God then thou hast displeased him 4. By his Union God is pleased in him uniting us to him Not one hair of Christs head shall perish He is the Saviour of his Body Ephes. v. 23. When we are implanted into Christ then God looks graciously upon us As Isaac said unto Iacob Gen. xxvii 21. Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not So when God feels us to be members and parts of his Son O 't is the voyce of my Son 't is a member of his Body then his Soul blesses us This Union makes us to enjoy a communion in all that Christ did As S. Bernard speaks Non alius qui foris-fecit alter qui satisfecit quia caput corpus unus est Christus Christus non potest habere membra damnata That 's the first Quibus modis See II. Quibus gradibus Take them in these three steps 1. In Christo placabilis Christs Mediation and Gods good pleasure in him makes him placable and appeasable and reconcileable Out of Christ God is a consuming fire Heb. xii 29. His thoughts towards us are onely thoughts of anger But his Son hath founded a new Covenant in which God is Intreatable sin Pardonable heaven Attainable This is one step of favour he hath wrought his Father to to enter a parley and treaty of Reconciliation He hath set up an Office to sue out our Pardon He hath set forth a gracious Remedy open'd a Fountain for sin and for uncleanness Non sic Diabolis God was in Christ reconciling the world unto himself 2 Cor. v. 19. and hath sent Ambassadours vers 20. to treat and intreat for Reconciliation 2. In Christo placatus That 's more Our Peace and Reconciliation is actually obtained in and for him onely He hath made us accepted in the Beloved Ephes. i. 6. Thus the Apostle Having slain enmity not only weakned it but overcome it He hath reconciled us unto God Ephes. ii 16. He presents us to God obtains our pardon knocks off our fetters discharges us out of prison cancels our bill seals up our pardon 3. In Christo continuo placandus Christ doth not onely set us in Statu quo and so leaves us but brings us into favour and holds us up in favour Christ is of perpetual use not at our first Reconciliation but in all our life This virtue of Christ 1. Makes our sins of another condition then when we were out of him They are not condemnatorta but our pardon shall be granted 2. Makes our actions though imperfect yet acceptable because done in him He is the Altar that sanctifies the Offering His Odours persume our Prayers In Numb vi 19 20. The Priest at the Offering was to lay his hands upon the hands of him who brought it and to wave it before the Lord So Christ he is to present our Prayers and all our Offerings and that makes them acceptable 3. Our persons they are look'd upon as in Christ and so with them God is well pleased Corollaries from hence let be these 1. In quo complacitum ergo non ex odio Patris morti tradendus Peter thought Christ must not dye We thought him forsaken of God No it was not hatred of his Son that brought him to death for he was most pleas'd with him in his death 2. In quo complacitum ergo gratuitum 'T is good pleasure and acceptation that 's all our tenure He had a Son who pleased him he needed not us 3. In quo complacitum ergo firma reconciliatio If Gods favour were in our selves we should soon forfeit all but our salvation is now put into Christs hands He is Sequester Dei hominum All 's entail'd upon him Oh let us bless Christ for making our peace Let us kiss him for whose sake God is well pleased with us 1. Osculo Fidei With the kiss of Faith Thankfulness Love 2. Osculo Gratitudinis With the kiss of Faith Thankfulness Love 3. Osculo Amoris With the kiss of Faith Thankfulness Love So much for the Excellency of his Mediation Now follows Thirdly The Authority of his Doctine Hear Him In it two things 1. The Designation of the Person Him 2. The Prescription of the Duty Hear First The Designation of the Person Him Christ he is appointed by God the Father to be the Prophet and Teacher of his Church Hence he is stiled in Scripture A Prophet Deut. xviii 15. A Prophet will the Lord your God raise up of your brethren like unto me Him shall you hear He assumes this Title to himself displaces all Rubbies One is your Doctour and Master even Christ Matth. xxiii So Heb. iii. 1. He is called The Apostle and High-Priest of our Profession Maâ—…ch iii. 1. The Angel of the Covenant Now this Prophetical Dignity of Christ that he is the grand Doctour of the Church will appear if we make these four Enquiries 1. Enquire into his Authority who hath authorized him 2. Into his Sufficiencies 3. Into his Priviledges 4. Into his Discharge 1. For his Authority that is most full and ample He hath a Commission from heaven Warranted 1. By Predictions and Prophecies I will give thee for a Covenant of the people for a light of the Gentiles Isa. xlii 6. to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison-house vers 7. The Spirit of the Lord God is upon me because
us down Thus Iacob after his wrestling with God was lamed We must have this Treasure in earthen vessels that the excellency of the Power may be seen to be of God and not of us 2 Cor. iv 7. II. Consider it in respect of Themselves what occasion'd this terror in them It is strange the Apostles should be thus affrighted 1. They were Sancti If they had been wicked and profane men it had been no marvel For Balaam and such as he to tremble that 's no wonder but for these holy men to be thus dismayed is much 2. They were in a warrantable and holy action yet are they affrighted For men to be surprised with horror in an unwarrantable profane action that 's no marvel as Balthazar in his Cups to be struck with astonishment and Cain at the murthering of his brother But these were in a lawful action and yet affrighted 3. They were in Praesentia Christi Indeed to be left to ourselves and to see nothing but terrors on Gods part there is some cause of fear but to be so near a Sanctuary and yet to tremble 4. They had Visiones laetas exhilarantes were made partakers of Visions full of comfort and joy To see Christ in Glory and to enjoy a sweet society with the Saints and yet to be in fear No marvel if the presence of an angry God and some dreadful Visions should terrifie 5. They heard Vocem Pacificam that God in Christ was well pleased with them yet they tremble Indeed to hear the thundrings of the Law that 's terrible but here was Vox Evangelii here were Harpers harping with their Harps Rev. xiv 2. What should be the reason that notwithstanding all these hints of comfort and assurance that yet they fear See the grounds of this in these three Observations 1. These holy men though Saints yet they carry about them the conscience of sin a secret guiltiness and that now awakens and troubles them The best of us carry about us the remainders of our father Adam his guiltiness his fears I heard thy voyce in the garden and I was afraid and I hid my self Gen. iii. 10. Adam in his Innocency was voyd of this fear be enjoyed a sweet Communion with God but since the best of us have many secret accusations and niblings of conscience that will perplex and annoy us 2. The Voyce and Presence and Approach of God will awaken this guiltiness of our conscience His Presence darts in a light unto us that makes sin appear that discovers to us our secret and concealed sins Indeed the Saints conversing with men seem to themselves and others unreprovable So S. Paul is not conscious to himself of any thing But he that judges me is the Lord 1 Cor. iv 4. He knew not Concupiscence to be sin till the Law passed upon him The light of a Candle doth not discover that which the light of the Sun doth 3. This conscience thus awaken'd strikes us with fear and astonishment Oh if the Lyon roar the beasts tremble Then Iob abhorrs himself in dust and ashes as a bad servant trembles when he sees his Master So Esay Wo is me I am undone for mine eyes have seen the King the Lord of Hosts Isa. vi 5. Thus S. Peter Lord depart from me for I am a sinful man Luk. v. 8. To strengthen us against these fears 1. Get strength of Faith Weak Faith will shrink Why did ye fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye of little faith Matth. viii 26. It must be strength of Faith that can overcome terrors of conscience agonies amazements 2. Love that casts out fear 1 Ioh. iv 18. Get the love of God shed into your hearts and then argue as Manoah's wife did If the Lord were pleased to kill us he would not have shewed us all these things Iudg. xiii 23. 3. Maintain thy peace with God take heed of making a breach with him Live not in any known sin This will make him fall heavy upon his dearest servants As Moses God met him in the Inn and sought to kill him because his child was not circumcised Exod. iv 24. If a man be at peace with God he fears no ill tydings his heart is fixed 4. Acquaint thy self much with the thoughts of God often present him to thy soul set up his glory in thine heart If he be strange to thee any appearance will be fearful but if thou beest acquainted with him then mayst thou be confident 5. Disburthen thy conscience of all guiltiness of sin Let no sin lye there unrepented of Sin betrayes thee to this feat It is not outward terrors that so much disquiet as do inward terrors from sense of sin The least inward pain is more troublesome then any outward A vapour in the earth makes an earthquake 6. Always keep Christ in thine eye O Master save us we perish Make him thy Sanctuary as children run to their father if any thing affrights them I will fear none evil for thou art with me Psal. xxiii 4. 7. Nourish a voluntary religious fear of God it will prevent these violent and enforced fears All knees must bow to him he will be feared A devout fear will prevent a slavish fear An humble spirit that bows of it self shall not be broken A reed that bends with the wind stands when an oak is rent up by the roots Nourish a reverence of him in all places especially on Mount Tabor at his Word Serve him with reverence and fear So much for the sixth Verse Now follows Vers. 7. And Iesus came and touched them and said Arise be not afraid This Verse sets out the comfortable and gracious recovery of these Disciples out of those amazing fears into which they were cast The summ and substance of it may be resolved into these considerable Observations First Observe from the Agent in this recovery As by the power of God they were cast into these fears so it is God alone who must raise and recover them The terrors of the Almighty are removable onely by the power of the Almighty 'T is not any creature but God onely who can raise and refresh them He hath torn and he must heal us he hath smitten and he must bind us up Hos. vi 1. He maketh sore and he must bind up he woundeth and his hands must make whole Iob v. 18. Divers reasons may be given 1. From the Subject of these terrors These fears are setled in the soul and conscience clogg'd with secret guiltiness awakened by the voyce of God struck with horror and amazement Now the soul and conscience it is obnoxious onely to the power of God He onely can set these terrors upon it and so take them off again No created power can strike fear into the conscience or convey comfort into it He hath appropriated this to himself onely Our outward man is lyable to the wrath of man but the conscience is Gods peculiar Fear not them who can destroy the body but him
seems to blame his severity in punishing of them Isai. xl 2. Ye have received of the Lords hand double for all your sins See how his bowels of pity are moved towards them Hos. xi 8. How shall I give thee up Ephraim my heart is turned within me my repentings are kindled together That is the first Imitation of Repentance Dolet 2. Abrumpit That 's another act of Repentance to break off our course that which we were in Thus God assumes Repentance to himself If he hath punished he will cease from punishing if he hath threatned he will recall his threatning if he hath passed a sentence he will reverse and cancel it Ier. xxvi 3. there he desires to repent of the evil he had purpos'd against them 3. Irascitur That 's a third Imitation of Repentance He that repents is angry with all that provoked him to do what he repents of or were helpers or instruments of it Thus God doth in his Repentance towards us All those who have had an hand in afflicting of his people he is highly displeased with them As a tender-hearted Father casts his rod into the fire with which he hath chastised his Son Thus God will afflict those who have afflicted his people I will render unto Babylon all the evil they have done unto Zion Ier. li. 24. The Nation that shall oppress them I will judge saith God to Abraham Gen. xv 14. 4. Facit contrarium He who repents of what he hath done will do the quite contrary so God repents over his people Hath he affrighted them with threatnings He will refresh them with promises Hath he afflicted them with Punishments He will comfort them with Mercies He hath wounded us and he will heal us saith the Prophet Hosea vi 1. 5. Vovet contrarium A true Penitent will vow the contrary to what hâ—… hath done bind himself over to better abearance So doth God in his repentings over us He swears to his people that hereafter he will spare them You have it Isai. liv 9. This is as the waters of Noah to me for as I have sworn that the waters of Noah should no more go over the earth so have I sworn saith God that I will not be wrath with thee nor rebuke thee 6. Repentance duplicat contrarium A true penitent will not onely do the contrary but he will do a great deal more he will redeem his former actions by a double amendment So God repents of afflicting his people For a little anger he will shew them a great deal of mercy You may see it Isai. liv For a small moment have I forsaken thee but with everlasting kindness will I have mercy upon thee You see the many gracious Expressions of Gods repenting towards us Come we now to the Third Matter of their Hope that 's Gods renewing of his mercies upon them He will leave a blessing behind him Here is a third benefit we gain by our Repentance It gives us hope that we shall recover his former mercies which our sins have deprived us of It prevails with God not onely to free us from his judgements but to store us with mercies This good we shall get by Turning and Repenting We shall not be losers by our former sufferings and afflictions See here this goodness of God It is expresly promised in vers 25. I will restore to you the years that the Locust hath eaten the Canker-worm and the Caterpillar and the Palmer-worm my great army which I sent among you Not onely you shall not suffer any more annoyance by them but you shall regain your former dammage You shall not feel the smart of former judgements but the plenty you shall enjoy shall make you forget your former losses It shall be contrary with you then it was in Pharaoh's dream here the full and the fruitful ears of corn shall consume the blasted the fat kine shall devour the lean kine the years of plenty shall make you forget the years of scarcity These are the welcoms that Repentance finds at Gods hand He doth not barely set us In statu quo but he betters our condition Thus the loving Father entertaining his returning Prodigal Luke xv he not onely receives him but kisses him and embraces him not onely cloaths him but adorns him not onely feeds him but feasts him Here is the Kiss and the Gold-ring and the rich Robe and the fatted Calf and Musick and Rejoycing This is the Superpondium of mercy the over-plus of mercy This is Dos Poenitentiae the Dowry of Repentance Where God pardons he doth not onely take off his judgements but brings on plenty of mercy upon them Is this the manner of man O Lord We count it fair favour to escape a deserved punishment but God deals over and above He leads us with mercies And the Manner of Expression is to be observed 1. It is called A blessing 2. It is A leaving of a blessing behind him 1. I say 't is called A blessing See how Repentance will purifie and refine our language Prosperity and Peace and Plenty they were our own before We could speak in Esau's stile I have enough or in Nabal's language My bread and my flesh 't is either Nature's bounty or the fruits of our Labour all of our own acquiring Thus we over-possess what we do enjoy but when we repent the Prophet will teach us to call them as they are Blessings of God from his holy hand Our peace before it was the wisdome of the State or the dread of our enemies or our own riches and strength but after a Judgement hath been upon us Repentance will teach us from whom we must have it to whom we must ascribe it It makes us look up to heaven and give God the glory of it Repentance will teach us to set a right estimate of our plenty and prosperity not so much to own them as Comforts as to love them as Blessings That 's to take the right comfort of them as they are fruits of Gods Love pledges of his Favour seals of our Reconciliation 2. It is called A leaving a blessing behind him It implyes two things 1. Ordinem Benedictionis What 's that First he hopes for favour in Gods gracious return to them Then after it he hopes for fruits of favour and a supply of other blessings Yes this is the right method of Repentance first and above all it labours for and ayms at the recovering of Gods favour Pardon my sin Lord cast me not away from thy Presence return to us in mercy and loving kindness own us as thy people take us for thine inheritance then after that we may hope for and expect any other favours A true Penitent prizes Gods favour better then life it self or the means of life other mercies of plenty and prosperity Faith and Repentance accounts as accessaries and additions It is an unworthy love to love God for his blessings and not for himself A true Penitent speaks to God as Mephibosheth did to
been the onely judgement and that swarms of Flyes and Lice had brought no annoyance upon the land of Egypt No Let us resolve of an universal Reformation and then we may expect an universal Deliverance Then our God will Return and Repent and leave a Blessing behind him Let us first learn the Didactical part of Esay's Song and then we shall have cause to take up the Eucharistical part He will put a new Song into our mouthes even Thanks-giving unto our God The righteous Nation shall have perfect peace as our Prophet here promises The Apostles words will admit of this inversion we shall find it true The fruit of Peace 't is sown in Righteousness Indeed in this holy Husbandry Et tellus annus sructificat Righteousness and Peace they help each other Righteousness that is the soil out of which Peace springeth and Peace that is the season in which Righteousness flourisheth Sow to your selves in Righteousness and reap in mercy Hosea x. 12. The work of Righteousness shall be Peace and the effect of Righteousness shall be Quietness and Assurance for ever Isa. xxxii 17. As S. Augustine sweetly meditates on those words of the Psalmist Righteousness and Peace have kissed each other Fac Iustitiam saith he habebis Pacem duae amicae sunt tu unam vis alteram non facis nemo est qui non vult Pacem sed non omnes volunt operari Iustitiam Every man wishes for Peace but every man is not for Righteousness No saith the Father Si amicam Pacis non amaveris non amabit te Pax. Either love Righteousness the companion of Peace or Peace it self will never love thee or delight to dwell with thee Now. the God of Peace that delights in the Peace and Prosperity of his servants lead us into all the ways of RIGHTEOUSNESS and guide our feet into the paths of Peace And that for His sake who is the Lord our Righteousness and the Prince of Peace even IESUS CHRIST our Peace-maker To whom c. A SERMON ON Habbakkuk iii. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labour of the olive shall fail and the fields should yield no meat The flock shall be cut off from the fold and there shall be no herd in the stall Yet I will rejoyce in the Lord I will be joyful in the God of my salvation THE Text it is a Prophetical Intimation of a Judgment of Dearth and Famine that should fall upon the Land In it the Lord threatens to break the staff of bread to send cleanness of teeth and scarcity of all things a general want of all the supports of life And this passage of Scripture together with the Context sets down the entertainment that the Prophet and People of God gave to all this sad Prediction Here is a double Entertainment 1. They entertain it with fear Verse 16. When I heard this my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my self 2. They entertain it with faith and confidence yea with joy and comfort Although this affliction shall befall us Yet will I rejoyce in the Lord I will joy in the God of my salvation See a sweet combination and mixture of two contrary dispositions in the heart of this holy Prophet 1. A disposition of fear and sorrow 2. A disposition of joy and comfort 1. When he foresees this great calamity he fears and trembles at it 1. Take it either as a natural affection hearing of so great a misery to come upon them though he be a Saint yet he is afraid and troubled at it The holiest men while they are in the body they are not so fortified with grace but that they shrink and startle and tremble at miseries like other men Abraham in Egypt is afraid of his life Good Iacob when Esau comes towards him is afraid to meet him David pursued by Saul cries out in fear I shall one day fall by the hand of Saul Elijah was subject to the like Passion he fled for his life Want and poverty and pain and misery are fearful conditions even to the Saints of God Or 2. Conceive this fear as an holy and religious disposition in them When God threatens to bring a judgment upon us the first apprehensions we must have of his menaces must be apprehensions of fear and sorrow and humiliation motions tending to Repentance My flesh trembles for fear of thee saith David Psal. cxix 120. And I am afraid of thy Iudgments It is not fortitude but fool-hardiness to stout it out with God and not to startle at the signs and tokens of his displeasure How was God delighted with this awful disposition in good Iosiah when he wept and his heart melted at the hearing of those Judgments which God threatned against them Nay it prevailed somewhat with God when it was sad and serious though not sound and sanctified in wicked Ahab 2. When this grace hath had a perfect work in us then faith and hope and confidence will be seasonable graces I trembled in my self that I might rest in the day of trouble v. 16. Then fear shall give place to joy and comfort This holy fear will bring in faith And this faith will cast out fear As mercy on Gods part rejoyceth against judgment so faith on our part shall triumph over fear In the multitude of the sorrows that I had in my heart thy comforts have refreshed my soul Psal. xciv 20. In the midst of all these sad occurrents yet will I rejoyce in the Lord I will joy in the God of my salvation These are the two blessed Entertainments of any threatned Judgment 1. A deep Humiliation 2. A stedfast Faith and Consolation For the words themselves we may resolve them into these two particulars 1. Is a sad Supposition Although the fig-tree shall not blossom the strength and comfort of all the creatures fail us and we suffer a want and destitution of all things That 's the Supposition Here is 2. A comfortable Resolution Although these miseries befall us yet in the midst of them all the Prophet knows how to support himself Yet will I rejoyce in the Lord I will joy in the God of my salvation First For the Supposition And the Sum and Substance of it will appear unto us in these three Extractions which we will draw out of the Text. I. The Strength and Comfort of the Creatures may fail us there is in them a fading and vanishing Condition The fig-tree may not blossom the Vine may be fruitless the fields may yield no meat we may be destitute of all these succours and supports of life All these helps and supplies for life have a possibility in them of failing of us Reckon not upon them as certain and unchangeable comforts that will not disappoint us As it was in the Manna which they fed on in the Wilderness 't is so in all the helps and
first Iob a Patriarch 2. Iob a Gentile none of the lineage of Israel a stranger in the land of Vz he layes claim to the Redeemer he builds his Faith on Christs Resurrection Gentiles as well as Jews some in every Nation have their share and portion in Christs Resurrection Christ preached this Truth at his first Sermon at Nazareth Luke iv Naaman the Syrian and the Widow of Sareptha both of them Heathens yet God visited them and sent Salvation to them In both Stories they were remarkable types of the Resurrection Naaman's corrupt flesh restored as the flesh of a young child all whole and sound again The Widow of Sareptha's son rais'd from the dead again Two great signs of the Resurrection The great Prefiguration of Christs Resurrection was performed among the Heathen Ionah devoured by the Whale and after three dayes restored again That sign was done at Niniveh the head City of the Gentiles This mysterie of the Resurrection Christ himself preached to the Gentiles Ioh. xii When Greeks came to Christ and they were Gentiles he acquainted them with the Doctrine of his Resurrection If the Wheat-corn dye not it abides alone but if it dye it brings forth much fruit The first great Manifestation of his Resurrection to all his Disciples it was in Galilee of the Gentiles Go into Galilee there you shall see me From Galilee this preaching began How that God raised up Christ the third day Acts x. 'T is the foundation of our hope we are Sinners of the Gentiles So that Gentiles as well as Jews Iob as well as Moses are admitted into the fellowship of his Redemption and Resurrection 3. Iob a Just man highly commended for his Sanctity and Piety yet see he layes hold upon this as his onely claim That Christ is his Redeemer from death and destruction Not onely notorious sinners but the chiefest Saints stand in need of a Saviour must trust to a Redeemer desire to be partakers in his Resurrection 1. That they are Saints they owe it unto him They are the children of God because they are children of the Resurrection Luke xx 36. 2. And when they are Saints yet so short is their Sanctity so full of failings that the best of them all must shelter themselves under his Redemption Their own garments do defile them saith Iob. Their garments that 's their virtues that beautifie and adorn them yet these cast a soil and defilement upon them S. Paul disclaims his own perfection and righteousness desires to know Christ and the power of his resurrection Our Sanctification 't is not our fundamental Title to Heaven but our Redemption Gloriabor non quia justus sed quia redemptus saith Bernard Our first resurrection from sin is so lame and imperfect that the second death might still lay hold on us were it not overcome by Christ's resurrection That 's the first Consideration of this Object of Faith in reference to Iob Iob a Patriarch a Gentile a just man In all these three respects he professes his interest in Christ's death and resurrection 2. Let 's view these Particulars in themselves 1. Christ a Redeemer 2. Christ alive from the dead and then 3. Christ appearing at the latter day The improvement of these three Titles makes up our Salvation 1. His Redemption that made the Purchase for us 'T is call'd The Purchase of the inheritance Ephes. i. And then 2. His Resurrection that seals up the Title and conveys the Title to us Our Justification which entitles us to heaven 't is ascribed to his Resurrection Rom. iv He was delivered to death for our sins and rose again for our justification 3. His last Appearing that gives us livery and seisin and actual possession We shall then be taken up into the heavens and be ever with the Lord. All these three are necessary we can spare none of them 1. His Redemption is necessary If not redeem'd by his death we shall not be saved by his life Rom. viii Christ must first be our Redeemer then after he will become our Raiser and Absolver First make sure of thy Redemption and then promise to thy self a joyfull Resurrection Get sin pardoned and death shall be vanquished The sting of death it is sin Dis-arm death of it's sting and 't is easily overcome It is the order and method that Hezekiah's faith observed Isaiah xxxviii Thou hast in love to my soul delivered me from the pit of corruption for thou hast cast all mysins behind thy back Thou wilt not give thine holy One to see corruption Solum sanctum saith Bernard non viderit corruptionem 'T is that that embalms our bodies and keeps them from corruption Without this first our right in his Redemption the two other his Resurrection and last Appearance will afford us small comfort Had he not died for us and by it redeemed us it were better for us He had never rose again the tidings of his resurrection it would be matter of fear and dismay and astonishment to us When Herod thought that Iohn was risen from the dead he was troubled and perplexed at it The Soldiers who watch'd Christs grave were as dead men at his resurrection Bring those mine enemies and slay them before me They who have despised the bloud of his redemption nothing remains for them but Heb. x. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearfull looking for of judgment O! his redeemed ones lift up your heads for joy your redemption draws near but ye despisers hang down your heads for sorrow your confusion approaches That 's the first He must be Redemptor 2. It must be Redemptor vivit Our Saviour who hath redeemed us by his death must recover and revive and live again His resurrection puts life and efficacie into his redemption Indeed there is but cold comfort in a dead Saviour You know what his two Disciples thought of his death as they went to Emmaus We trusted that it had been he which should have redeemed Israel but he is dead and our hopes are dead with him Luke xxiv Had he not rose again the scoff of the Jews had been too true of him He saved others himself he could not save let him come down from the Cross nay let him die on the Cross and rise out of his grave and then we will believe on him 1. Our Redeemer must rise and live again how else should he overcome death He must redeem us from our enemies and death is one of them saith S. Paul Death overcame him when he died but He overcame death when he rose again He was crucified through weakness but he lives by the power of God 2 Cor. xiii 4. 2. He must rise again how else could he apply the virtue of his death and make it effectual The High-Priest was not onely to shed the bloud of the sacrifice but he was to sprinkle it on the people and to go into the Sanctum Sanctorum and present it before God In his Passion he shed his bloud but the
yet thou mayst have a proneness and inclination to them The seeds of those evils are in our nature Inbred Concupisence is as the materia prima to all sorts of sins susceptive of any unlawful Impression The Spirit that is in thee may be willing but the flesh is weak nay willful too 2. It must make us watch over Satans temptations Take heed of them Art thou not given to these sins of Voluptuousness and Covetousness yet if thou look not to thy self Satan may surprise thee by some temptation Consider thy self saith St. Paul lest thou be tempted Let our hearts seem never so empty of these sins Satan can fill our hearts with these lusts as he did to Ananias and Sapphira Why hath Satan filled your hearts with covetousness Acts v. 3. Though thy heart be not habitaculum for Satans temptations yet it may prove hospitium 3. We must watch over all occasions Take heed of them shun not onely these sins but the occasions that may bring thee unto them As Solomon speaks of unlawful haunts Avoid it pass not by it turn from it come not near it He that fears a distemper will forbear all meats that may dispose him to it A wise man will not onely shun poyson but all unwholsome meats Even lawful liberty lawful company lawful employments must be warily used So much of the Caveat Come we Secondly to the Distemper to be avoided And in it 1. The Causes that breed it And then 2. The Disease it self Gravedo cordis The Causes that breed this surcharge are three 1. Surfetting 2. Drunkenness 3. The Cares of this life And then the Enquiry must be 1. Why doth Christ so forewarn them against these sins 2. Why especially with reference to the day of Judgment The Scripture tells us there are other great sins that will raign and prevail in the world about that time Infidelity which is Atheism against the Gospel that will then prevail When the Son of Man comes shall he find Faith on the earth Luke xviii 9. Want of Charity that will then abound in the world The Charity of many shall then wax cold Matth. xxiv Apostasie giving over Religion Antichristianism and Idolatry and corruption in Religion that shall prevail in the world at Christs coming 2 Thes. ii 'T is true these and many outragious sins shall prevail then Iniquity shall then abound Matth. xxiv but yet we see Christ forewarns them especially of these evils in the Text. I. Why so 1. These sins of Voluptuousness and Worldly-mindedness they are more natural to us Heresie and Idolatry and Bloud and Oppression men are not so prone to these but to be overtaken with excess in pleasures and profits our nature is exceeding subject to these evils 2. As they are more natural so these sins are most general and universal Outragious villanies many will abstain from them but all the world almost is taken either with Voluptuousness or Covetousness He is counted a strange Monster among men that is not addicted and given to pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter 1 Pet. iv 4. They think it strange a man runs not with them into excess and riot Iohn came neither eating nor drinking and they counted him a devil Otherwise he would have done as other men did and plaid the good-fellow Survey the whole world and all almost are taken with one of these two Young men they are for Pleasures old men they are for Profits They will haunt the same man in a succession as when a Quartane leaves him he falls into a Dropsie Hydropiâ—…am habent conscientiam so when Pleasure forsakes him Covetousness layes hold upon him 3. These are such sins as Professors of Religion will venture upon They will be no Hereticks no Idolaters nor yet unnatural monsters but security and tasting too much of pleasures and profits men that would be counted for good Christians will be overtaken with them Thus in the old world the Sons of God the true Worshippers fell by Voluptuousness S. Paul tells us of loose-living Christians Whose God is their belly and that mind earthly things 4. These sins Christ forewarns them of as being unworthy and unsutable with the Faith and Hope and Religion of Christians The prevailing of these sins wrung tears from S. Paul I tell you weeping they are enemies to the Cross of Christ. Enemies to his Cross. Christ's Religion it is a Religion of Sobriety and Moderation When the world offers us these delights and profits we should answer as Christ did when they offerd him meat I have other meat which you know not of So should a Christian say We have other pleasures and treasures which the world knows not of which our Religion affords us Ey but Christs Cross that 's of the greatest force to mortifie these sins Christians profess they serve a crucified God Sub spinato capite membra delicata That Cross should crucifie us to the world Gal. vi and make us dye to it Lovers of pleasures more then lovers of God What a great indignity is that to our Religion And for worldly-mindedness our Saviour tells us plainly 't is inconsistent with piety Matth. vi 24. Ye cannot serve God and Mammon O yes We can mind the world and Gods service too Such quick and large-parted men there are that can deal in divers businesses Well Christ tells us We cannot serve two Masters 1. It will breed a distraction God requires this service of thee the world will forbid it God saith Relieve the poor No Spare thy purse saith the world God saith Set daily some time apart to pray to thy God and to mind thy soul No the world saith Thou canst not spare so much time thou hast other business It will breed distraction 2. Christ adds Thou must love the one and hate the other that is more then a distraction it implyes a contrariety We cannot serve two at all much less two that are in contrariety and enmity So is God and the world The love of the world is enmity to God Iam. iv 4. Denias hath forsaken me and loved this present world 2 Tim. iv If you love the world you must hate God Will a man abide such a servant that shall live in his house and yet hold a close correspondency with his utter enemy mind his affairs and leave his Master 's undone O but we may bear good-will to both No therefore saith Christ 3. You must cleave to the one and despise the other If you serve the world you must cleave to it addict your selves wholly to it neglect despise God Serving loving cleaving to the world all these will not suffer us to apply our selves to God and the world too II. Christ principally forewarns them of these sins with a special reference and eye to the day of Judgment and that for three causes 1. These sins of voluptuousness and worldliness they are Peccata praecurrentia The prevailing of these sins are a certain prognostick of that day these sins
but Cain brought his Offering to the Lord And 2. It was Cultus legitimus such a worship as was prescribed no superstitious worship invented by themselves but taught by Revelation received by Prophetical Instruction such as we see God allowed by after-approbation These brethren were not like Aaron's sons Nadab and Abihu they offer no strange fire to God but proceed by rule and direction This way of worship Abel learn'd it from Adam Adam he was taught it of God and taught it his children saith Pererius Inventions of Gods Worship are but Superstitions That God is to be worshipped even Nature teaches us but how he is to be worshipped He alone must direct us As Moses said to Pharaoh Exod. x. 26. We know not with what we must serve the Lord till we come thither and he teach us Indeed the times when Cain and Abel offered were Primitive Times the Form of Religion was not yet degenerate and corrupted Idolatry and the setting up of false Gods and false Worship were not yet crept into the Church It is the dignity of true Religion it hath the Precedency of all before Idolatry and Superstition Idolatry is a post-natus to Religion of an after-birth The Field was first sown with good Seed the envious man came afterwards and sowed his Tares Matth. xiii Idolatry it is a Super-semination Id verum quod prius id falsum adulterinum quod posterius Tertul. True Religion hath the Birth-right pleads Prescription before all false Worships Christ in his Reformation brings the Jews back to that which was first Abinitio non fuit sic checks all Superstitions with this Exception It was not so from the beginning It is our Plea Where was Invocation of Saints and Angels or Worship of Images Did Moses or Abraham or Abel so worship No it was the malice of Satan that sowed these Tares foisted in these Corruptions Purposely God kept Religion untainted in the beginning of the World Though a deluge of other sins brake early into the World Cruelty and Lust and Violent Oppression yet Idolatry was kept out that the very novelty of it might make it suspected 3. A third thing observable in this Worship of Cain and Abel is Unitas Cultus their joynt brotherly consent and unity in their worship of God As they were twins in their birth so as twins they joyn hand in hand to compass Gods Altar We read not of an Altar that Cain erected and another that Abel set up apart for himself but as they were of the same family and natural fraternity so they joyn as Members of the same Church as pertaining to the same Altar The Jews conceive it was all one place where Adam sacrificed and now his Sons and after Noah Though they go too far when they say it was where Abraham sacrificed Isaac and after David sacrificed and where after Solomon built the Temple and erected the Altar Surely Concord in the Worship of God 't is most necessary and comely Without these two Truth and Unity God accepts no service Truth and Peace are the Supports of Religion Thus S. Peter forbidding discord and commending to Christians domestick peace presses this reason for it That your prayers be not hindred 1 Pet. iii. 7. Discord breeds Distraction in holy duties Quarrelling and Contention it is the bane of Devotion See how uncomely was Aaron and Miriam's quarrelling with Moses Num. xii What Disturbance did it breed in the publick affairs of the people of Israel It hindred their Progress into the Land of Canaan and set it back 'T is said the people journied not till Miriam was brought in again and the breach made up again So on the contrary what a gracious promise doth Christ make to Prayers made in the spirit of Unity Matth. xviii 19. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven These two Brothers here they came in Unity They had one God one Altar one kind of Service by Sacrifice one Time too and no doubt they came in one Affection the grudge grew afterwards See with how many bonds S. Paul labours to continue Christians together in an holy Concord Eph. iv 5. There is one Lord one faith one baptism one God and Father of all one body one spirit one hope of our calling therefore keep the unity of the spirit in the bond of peace Christians must say We are all one mans children Our cognizance is Love and Unity and Concord The quarrels and contentions that did arise amongst Christians 't was a great hinderance to the Conversion of the Gentiles When they could not answer the Christians Arguments then they objected the Contentions of Christians that they could not agree amongst themselves Hoc est Opprobrium Gentium saith S. Augustine Non consentitis The Gentiles cast that in their teeth that there was not Concord and Unity amongst them That 's the third 4. A fourth thing observable in these two brethrens Worship of God it was Cultus cum sumptu They did not put off God with empty shews but they are at charge here in the worship of God they can be content to be at cost in honouring of him according to their state and condition Cain he is an husbandman he brings of the fruit of the ground to honour God with a Sacrifice of Corn. Abel he is a Shepherd he brings his Offering of the Herd and Flock Nature it self teacheth us this Truth If there be a God then sure he must be worshipped and that worship must be maintained though with cost and charges 'T is a spice of Atheism to say as Pharaoh did Go ye your selves and worship God but let your flocks alone as S. Augustine complains of the wealthy men in his time they would be rich at Home but poor at Church they would leave their purses at home that they might not be at charge for any Church-contribution Leave your flocks behind you No saith Moses we must have them with us Of them we must offer a sacrifice to our God This Solomon commands us Honour God with thy substance and the first-fruits of thine encrease Prov. iii. 9. And he learnt it of his father David he chose to be at cost in serving of God 2 Sam. xxiv 24. I will not serve the Lord with that which cost me nothing Thus doing we honour our God ey and we honour our selves and our substance too The Jews knew how to prevail with Christ for the good Centurion He loves our Nation nay he loves our Religion and hath built us a Synagogue As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle Quam gloriosum erit saith he How great an honour is it that it shall be said This mans Gold made the Ark This mans Silver made the Pillars and Sockets for them This mans Wealth furnisht the Tabernacle And it is also an honour to our wealth to be thus employed
saith S. Augustine 'T is not the conceptions but the birth of the new man that makes us Christians These conceptions may prove abortive like the untimely fruit of a woman never see the Sun Ye may have sudden flashes good moods passionate wishes nay purposes and good intendments at the hearing of Gods Word and yet ye may miscarry Many good purposes have been thought on and yet the men who made them are in Hell 'T is not purposes but performances that will bring us to Heaven We have done with the second Prohibitio officii erronei bare Hearing though accompanied with many good qualities will not do it We come to the next that is III. Injunctio officii debiti Be doers of the word And here comes in the Conjunction of both duties Hearing and Doing These put together make up a good Christian. Still ye shall find the Scripture puts these two together Hearing and Doing Deut. 5. 28 29. This people have well said all that they have spoken O that there were such an heart in them that they would keep all my Commandments alwayes And so again Vers. 1. Hear O Israel the Statutes and Iudgments which I speak in your ears this day that ye may learn them and keep and do them And this is not onely the voyce of the Law but of the Gospel too Not onely Moses but Christ is for doing If ye know these things happy are ye if ye do them Iohn xiii 17. And great reason there is for this Conjunction to keep these two duties close and undivided Hearing and Doing to know and to perform Not to hear nor know breeds a blind Religion we would be doing but we know not what To know and not to do breeds a lame Religion we see our way but we walk not in it Both are requisite to true Religion That the soul be without knowledge it is not good Prov. xix 2. And if it hath knowledge without practise 't is never a whit the better For as the bare knowledge of evil if we do not practise it makes us never the worse so the knowing of good if we do not practise it make us not the better 1. The nature of Religion requires it What is Religion Wherein consists it It is not a matter of contemplation but of action 't is an operative practick virtue It is an art of holy living It begets not a speculative knowledge swimming in the brain but works devotion and obedience in the heart and life 'T is not a doctrine of words and names as Gallio prophanely mistermed Christianity Non magna loquimur sed vivimus saith Tertullian Christians are not talkers but doers 'T is not a verbal profession but matter of practice and action 2. The Authour of Religion is represented in Scripture not as a Teacher or Doctor onely but as a Commander and Law-giver There is one Law-giver saith S. Iames who is able to save and to destroy Chap. iv 12. So the Prophet Isaiah Chap. xxxiii 22. The Lord is our Iudge the Lord is our Law-giver the Lord is our King A King a Law-giver a Judge words importing and requiring duty and obedience and practice of us 3. The Subject of Religion wherein it is placed is not so much the knowing part of our soul as the active and practical part the will and affections which are the spring of practice Religion 't is never rightly seated till it be settled in the heart and from that flow the issues of life Wisdom calls for the heart Prov. xxiii My Son give me the heart I Wisdom dwell with Prudence Prov. viii 12. Prudence that looks to practice 4. That Religion is an holy art of life and practice the summary description of Religion in Scripture shews us 'T is called a doctrine according to godliness 1 Tim. vi 3. 'T is called the mysterie of godliness 1 Tim. iii. 16. a mystery teaching us to be godly 'T is called a form of sound words in faith and love 2 Tim. i. 13. 'T is an exercise of keeping a good conscience towards God and man Acts xxiv 16. all matters of practice Now practical truths are best learned by practice their goodness is best known by use and performance As a rich and costly garment appears then most comly and beautifull not when the Workman hath made it but when it is worn and put upon our body 't is S. Chrysostoms Similitude Sic Dei mandata pulchra sunt cum exponuntur multò autem pulcriora cum implentur So saith he the Scripture appears glorious when it is by the Preacher expounded but far more glorious when by the people it is obey'd and performed Without this doing and practising what we hear all our hearing learning is but in vain As eating of meat except by the heat of the stomack it be digested and convey'd into all the parts of the body will never support life so it is not receiving the Word into our ears but the transmitting of it into our lives that makes it profitable Nay hearing and knowing makes us much the worse if it ends not in doing as meat taken into the stomack if not well digested will breed diseases Thus saith S. Iames Chap. iv 17. To him that knows to do good and doth it not to him it is sin that is saith S. Chrysostom Cibum sumenti non digerenti morbus est 't is as he that eats meat out of a false stomack and never concocts it to him it breeds sickness We have seen the duty Now follows Secondly the danger if we fail in this duty What 's that The Apostle tell us We deceive our own selves that 's the mischief we run into a gross foul errour which will prove exceeding prejudicial and hurtfull to us And the force of this will appear in these three resolutions of it 1. They are deceived that 's evil 2. They are self-deceived and that 's worse 3. They deceive themselves in a matter of the greatest moment and consequence and that which doth most of all concern us and that is worst of all First They are deceived fouly mistaken who place all their Religion in bare hearing let go all practice They run into a double deceit 1. They are deceived in their Opinion 2. They are deceived in their Expectation Now the Philosopher tells that of all Errors two are the worst 1. Error circa primum principium 2. Error circa ultimum finem And both these are here incurred 1. Deceived in his Opinion of hearing the Word that 's Principium 2. Deceived in his Expectation that 's Finis I. They suffer a Deceit in their Opinion run into a gross Errour And that 's a misery were there no more but that in it Man naturally is a knowing creature abhorrs to be mistaken Errare labi decipi 't is an infelicity to an understanding creature As S. Augustine saith He hath known many that love to deceive others but to be deceived themselves he never knew any Now they who think hearing
neighbours and by their seeming-forwardness to delude them Well that Imposture holds not always There is never a counterfeit Creeple but is sometimes seen walking without his Crutches The hypocrites vizor will some time or other fall from his face and then he will appear in his true colours But suppose they be not discover'd yet the matter is not great the mistakes and errours of Charity are seldome culpable but most-what commendable The hypocrite in the long run will be found above all to have deceived himself And that 's the greatest deceit and most uncomfortable There is some excuse to be over-reached by others it makes the sin or errour more pardonable but who will pity him that cozens himself That 's one reason why the sin of the lapsed Angels was not pardonable as was the sin of Adam The Devils misguided themselves our first Parents were deceived by the Serpent Nay such self-deceivers they act a double part in sinning and so shall undergo a double portion in punishment The mis-leaders and mis-led saith Christ shall both fall into the ditch Here one man doth both evils and so shall suffer a double damnation That 's the second They are self-deceived Thirdly They deceive themselves in a matter of the greatest moment and consequence and that 's worst of all we over-reach our selves in the greatest business in the matter of our souls And such a deceit as this hath these three Aggravations 1. 'T is Maximè pudenda deceptio 't is a most shameful couzenage Slight over-sights are more excusable but to miss in the greatest business that 's most ridiculous Mala emptio semper ingrata est Every man laughs at him who is penny-wise and pound-foolish and twit him with his over-sights and upbraid him with them This is the man who is cunning in trifles but grosly deceiving himself in Soul-business How shameful is that S. Iames layes load on this folly chap. i. 26. This man deceives his own heart his Religion is vain O! vanity and deceit in our Religion to be mistaken in that weighty business 't is a most shameful deceit 2. 'T is Damnosissima deceptio he brings upon himself the most costly deceit the greatest loss the loss of Salvation that 's an inestimable loss Error circa ultimum finem The Prophet Esay cryes out of these deceits denounces a wo unto them Isai. iii. ix Wo be unto them they have rewarded evil unto their souls Oh the deceits of sin are deadly Sin deceived me and slew me Rom. vii 11. 3. 'T is Irreparabilis deceptio that adds to the Aggravation 't is an irrecoverable deceit Other mistakes may be rectified and regained but he who cheats himself of his own soul and his heavenly inheritance is undone for ever That 's the woful errour that will never be fetch'd about again 'T is like Esau's bad bargain when he cheated himself of his Birth-right for a mess of Pottage he could not recover it Though he sought it with tears To have all our thoughts to perish all our imaginations and hopes of going to heaven to be a meer delusion not to be mistaken in some particulars but in the end to be a fool Ier. xvii 15. Oh this is a bitter reproach when God calls us fools Sure heaven was never made for fools The foolish shall not stand in thy sight Psal. v. 4. A SERMON ON PHILIP i. 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel THE Context is an affectionate Protestation of S. Paul's love to the Philippians He assures them of his love to them and of his care for them The Apostle was even now in an holy ardency of spirit rapt up into Heaven longing to be dissolved and to be with Christ Verse 23. Yet see his charity and love to Christs Church when he thinks of them he checks and abates his former desire For the furtherance of Gods people and for the promoting of their salvation he is content yea willing and desirous to keep out of Heaven to forbear those joyes and preferrs their spiritual welfare before his own present happiness and salvation Verse 24. See what an high pitch of Piety and Grace S. Paul hath attained unto A little to insist upon the Context Ye may observe many remarkable evidences and degrees of his piety in this passage of Scripture 1. He hath attained to a strong assurance of his future happiness and bliss he knows his dissolution shall be a translation of him into a blessed condition death shall prove to him a great advantage Verse 21. To die is gain to him It is an high improvement of piety to attain to this Christian Confidence and Assurance No doubt it cost S. Paul much pains and labour to work his heart to this holy confidence to be perswaded that death which a worldly man accounts the utmost loss should bring to him the greatest gain There are who talk of their assurance of Salvation but it is to be feared In many 't is but imaginary a groundless presumption in others it is but intellectual and notional inferred and gathered haply by way of argument and discourse and so goes no further then a speculative Conclusion But this of Saint Paul 't is cordial and affectionate and experimental the fruit of many prayers and holy endeavours And such an Assurance is rare to be found 'T is that hidden Manna which few taste of Osculum Spiritus Sancti that Kiss of love and peace which God bestows on his devout and dearest Favourites It costs a great deal of searching and religious labouring e're we can find it Nesciunt quantis gemitibus lachrymis constet saith S. Aug. Happy are they who after long seeking can at length attain to it Ye see S. Paul hath found it That 's the first 2. A second pitch of Piety in S. Paul is not onely that he hath attained to a bare contentment but a great willingness yea more then so an earnest longing to die and to be dissolved Vers. 23. That 's a further and higher degree and growth of piety It argues much strength of faith a great prevailing of grace to sigh and groan in our selves till we be dissolved This S. Paul professes of himself and such as he was Rom. viii 23. We that have the first-fruits of the Spirit we groan within our selves waiting for the adoption the redemption of our bodies And so again 2 Cor. v. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. It is well with us we think if we can with much ado work our selves to any tolerable contentment to die and to leave the World We account it a great Mastery over our selves if after much strugling and resisting we at length submit to that necessity
branches it self into manifold members so here is multiplicitas donorum the Spirit diffuses it self into manifold gifts Effundam Spiritum meum not a drop or two but a plentiful showre of all kind of graces here are healings languages miracles and all comprised in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of graces That 's the first Varietas donorum Plenty and variety 2. A second thing remarkable in the body is disparitas membrorum all are not alike useful none equally beautiful so here is disparitas donorum This holy body herein is like to that abominable image in Daniel The arms of silver the thighs of brass the legs of clay and mean composure The graces of the Spirit though none are superfluous yet some are more useful and of special Improvement That 's included in the other branch of my Text in this Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second choice and disparity 3. A third thing in the body is Excellentia unius membri some one hath the preheminenoy above the rest is more vital and useful more beautiful and comely like that Head of gold Dan. ii 32. So here is Excellentia doni that 's in the first and chiefest branch of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul preferrs Charity before Faith and Hope and all other Graces That 's the third thing observable Preheminence and Excellency The Words are the Apostle's direction for a fitting enablement to the work of the Ministery and it consists upon three Particulars 1. Here are tria objecta the Apostle propounds and commends to them three Objects 1. Charity 2. Spiritual Gifts 3. Prophecy 2. Here are tres actus three acts he preswades them to tending to these objects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Emulation The next is implied in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is Eligite an act of Choice and Election 3. Here are tres gradus he orders them into three degrees answerable to their true worth and opposite to the erroneous esteem of these Corinthians Amongst these three Charity Spiritual Gifts Prophecy they did set the chiefest price and most doted upon the least profitable Miracles and Languages All would speak Tongues and work Miracles but little account was made of Prophecy Like those Sons of Sceva Acts xix they would work miracles themselves leave preaching to others We adjure you by Iesus whom Paul preacheth And even those who did prophesie did it in strife and much contention puffing up themselves not building up others All their gifts were void of Charity no thought had of that The Apostle inverts this order like the Master of the Feast Luke xiv displaces those that had got the highest room preferrs the lowest sets Charity in the first place Follow after Charity next after it preferrs Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves the third and last room to Tongues and languages Thus as Christ in the raising of Iairus his daughter to life so S. Paul at Corinth in the converting of a sinner 1. He puts out the Minstrels an unlikely means to recover life again displaces Languages which S. Paul Vers. 7. compares to Minstrels a dead sound of piping and harping Then 2. He brings in Prophecy that is a quickning word like Christs word to the Damosel that fetches her to life again Then 3. He brings in Charity like the Parents of the Damosel to feed and nourish her that feeds and maintains and strengthens her Come we to the First Object Charity that is the principal and the chiefest Grace and the Observation hence is briefly this that Charity and Compassion to the Church of Christ above all other graces is a principal gift required in a Minister Look upon Aaron the High Priest in his holy attire and then ask David the morality of all that Ceremony As the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal. cxxxiii 2. without which it was death to serve in the Temple so comely and necessary in the office of a Minister is charity and compassion to the Church of God S. Paul preferrs it before faith and hope and all other graces Though not for personal and private use yet for service and benefit to the Church of God it exceeds them all 'T is a fundamental preparative and disposition for all other graces and enablements and that in these three respects 1. Ut habeat It fits and enables him for the receipt and obtaining of them In this case it is with the working of the Spirit as with his Being As naturally he proceeds per modum amoris so graciously he inspires and sanctifies per modum charitatis Multa remissa many sins forgiven because she loved much and so multa concessa many graces infused if we love much This was represented in the first effusion of the Holy Ghost The Apostles were in one house and in one mind in a charitable union and then they received those cloven tongues Of which S. Aug. speaks alluding to those two descents of the Holy Ghost they had first Spiritum unitum in columba before divisum in linguis He descended in the appearance of a Dove the Emblem of Charity after that In linguis divisis in tongues and languages They were together in one mind and in one house combined in charity As Origen observs of Iob's children Mark saith he their charitable affection Satan could sooner kill them all together then by any breach of love make them fall out and live asunder This Chrysostom notes in S. Paul's Conversion and Call to the Ministery God observed his zealous affection to the Synagogue how strongly he loved his Mother-Church Christ would especially gain him to his service As a Captain who sees in his enemies Camp a valiant and resolute Souldier for the good of his Country labours by all means to work him on his side and furnishes him with his choisest armour so God calls S. Paul and enables him with his richest graces That 's the first thing observable Ut habeat it fits and enables him for all other graces 2. Ut Ecclesiae habeat When they are infused Charity stirrs them up and improves them to the use and advantage of the Church of Christ. Other gifts without charity rest in the person into whom they are infused charity disperses and conveys them to others See this express'd in S. Paul's Similitude The whole body is compacted by that which every joynt supplies and makes an increase of the body unto the edifying of it self in love Other graces without charity as meat received into the body without the natural warmth lies clogging the stomach but Charity like the vital heat concocts and conveys them to every member it makes a supply to every part Eph. iv 16. That 's the reason that of all other graces God requires our charity to be bestowed on his Church
he seems to part with his own right in it and sets it over to his Church If God so loved us What then The inference we should think were more natural Then we must love him again But God parts with his interest bestows it on his children Then ought we to love one another 1 Ioh. iv 11. He requires us to exhibit it to his Church 1. In signum amoris then 't is best tryed Every man will love God it is best discovered in our love to his Church 2. In fructum amoris the fruit of our charity cannot reach to him As David desiring to shew love to Ionathan even after his death inquires out Mephibosheth or any of his children that they might enjoy what Ionathan could not Quod homini proficit Deo servit saith Tertullian Then charity is most serviceable to God when it is profitable to his Church The Church that is commended especially to our love and charity As S. Bernard observes of Christs provision for his Mother at his death he commended her to S. Iohn his loving disciple and in terms of love Behold thy Mother and Behold thy Son so in the disposition that 's the principal affection to which Christ commits it Art thou a Minister conceive Christs voice from his Cross to thee Behold thy Mother behold thy Son This was the Preface to S. Peter's charge Peter lovest thou me then feed my flock Of both which Speeches to S. Peter and S. Iohn Aquinas conceits that answerable to their affection so was their commission Saint Peter loved Christum mysticum in membris Christ in his members to him therefore the Church was by name commended Saint Iohn loved Christum personalem Christ in his person to him therefore he committed the care of his Mother Love is the affection that 's principally required This we see typified in Aarons brest-plate the names of the Israelites they were ingraven and set upon the holy Pectoral not upon his shoulders onely for care and burden but upon his breast the seat of love they must be dear and tender to him It is a sin in any man to be void of Charity but it is an hainous impiety in a Priest It had been cruelty in any Jew not to regard his brother's wounded and bleeding body but for a Levite and a Priest to pass by and neglect the body nay the soul of their brother without charity and compassion what sin more abominable Without this gift all other graces they are fruitless and unprofitable sine hac nihil sum saith the Apostle not minor or parvus but nihil sum Had I all Languages even to the tongues of Angles had I all Miracles to remove Mountains had I all Patience even to the enduring of Martyrdom Quale crimen saith Cyprian quod nè Mariyrio quidem potest expiari sine hac nihil sum And cum hac omnia sum Charity bears all believes all hopes all Strange The act of Charity is onely to love Elicit suum actum imperat omnem As a spring in a clock sets all the wheeles going or the Primum mobile in Heaven carries all the Spheres with it Art thou to Prophesy Charitâ—… cogit saith the Apostle The love of Christ constrains Hast thou Languages they are unprofitable in themselves divided from Charity Charity directs and unites them together Ex una lingua factae sunt multae hoc superbia fecit ex multis facta est una hoc charitas facit Aug. Saint Iames speaking of malicious tongues saith They are set on fire of Hell and they set on fire the whole course of nature in strife and confusion so these gifts of tongues being set on fire by charity as by fire from Heaven they set on fire the whole course of nature in grace and conversion Not as if Charity were absolutely necessary as if none but a Convert could convert others Tongues and Miracles as we see in Iudas they may do good but not so kindly as when love imployes them As S. Augustine observes of Christ's Miracles they prevailed the more with his Auditours because they were not onely signa potentiae but fructus amoris They were miracula salutaria helpful and beneficial Had they been nociva as Moses his were in Egypt they would have bred hatred and terrour driven men farther from him or had they been innocua to remove Mountains to fly in the air they would have wrought wonder and astonishment but they were salutaria healing and feeding and raising from the dead these were beneficial and provoked love and affection As the Prophet when he laid his staff upon the child which was signum potentiae it never fetch'd life but the embracing of his arms that was fructus amoris that warm'd and enliven'd him Miracles and languages they may do good but not so kindly Much more Prophesying though divided from Charity hath its use and profit for the conversion of others To this purpose S. Augustine alluding to that of S. Paul Some preach Christ of good will others on by-respects Quidam saith he non castè praedicant Christum tamen his auditis fideles nascuntur As in natural generation so likewise in spiritual Quidam ad concubitum ingrediuntur non voluntate generandi sed luxuriandi libidiâ—…e in lust not in love and desire of posterity and yet they beget children ex fâ—…cunditate seminum non ex turpitudine vitiorum The seed of the word it hath vim plasticam prolificam a power of regenerating though dispensed and applied by one not-converted Let the seed be good that is sown in the furrows it skils not what the hand be that scatters it abroad Pastores mali saith S. Augustine against the Donatists bad Shepherds may feed the flock in good Pastures Prophecy without Charity hath a power of converting but not so kindly As a Chirurgeon or Physician is more affectionately careful of his own body then of a stranger's life The one he doth Ex Arte to shew his skill the other In Affectu in Sympathy of affection The one preaches Ut lucretur famam for credit and ostentation the other Ut lucretur fratrem Thou hast gained thy brother saith our Saviour accounting every Christian as S. Paul did Onesiâ—…us his own bowels and esteeming S. Iames his reward the best encouragement Hast thou converted a sinner Know thou hast saved a soul from death and hast hid a multitude of sins That 's a second Inforcement Ut Ecclesiae habeat Charity improves all his gifts for the benefit of the Church 3. Ut Sibi habeat Charity makes them comfortable and profitable to his own soul. That 's the excellency of Charity above these other Graces Tongues without Prophecy edifie no man Prophecie without Charity edifies others helps not himself Charitas alios seipsum He saves himself and those that hear him Tongues without Prophecie like Nimrod they build a Babel they confound themselves and bring confusion to others Prophecie without Charity like Noah's workmen they
Prophetiae 3. It is melius Prophetiae it is better then Prophecy The ordinary Word especially of the Gospel is more excellent and useful then extraordinary Revelations under the Law 1. Ratione certitudinis Saint Peter calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word then a voice from Heaven As the motion of a star is more certain and regular then an extraordinary Comet 2. Ratione claritatis The Gospel is more clear and evident then either Prophecy or Priesthood in the Old Testament That was but Lucerna saith S. Peter this is Lucifer that was but like a Candle this like the Day-star springing in our hearts The clearness of the Old Testament it was but splendor vultus the face of Moses did onely shine in his Revelations the clearness of the New Testament is splendor pedum their very feet are glorious that preach the Gospel The shining of the Old Testament was splendor in velamine as S. Paul observes the very clearness of that was hidden and vail'd over with much obscurity Christs shining in the New Testament 't is far more evident 't is velamen in splendore his very garments are clear and glorious as the Sun The clear preaching of Christ made Iohn the Baptist greater then the Prophets the meanest of our Calling greater then Iohn the Baptist. This evident preaching and pointing out Christ makes some of the Fathers compare Prophets to Cocks the nearer the Sun-rising the lowder they crow The nearest to Christ makes the clearest preaching 3. Ratione perpetuitatis Preaching is better then prophesying in the lasting continuance and perpetuity Prophecy it is but temporary as a Candle in S. Peter's account Lucerna accendi debet extingui potest saith S. Aug. A Candle it is soon put out The Ministery of the Gospel is as the Sun in the Firmament not to be darkned till the last day 'T is an everlasting Gospel Rev. xiv 6. Preaching and Baptizing have a Patent of eternity Lo I am with you alway even unto the end of the world Matth. xxviii 20. Thus S. Gregory compares miraculous gifts in the Infancy of the Church to a Childs Standing-stool when the Child is grown and strong that 's taken away God hath withdrawn these extraordinary Supportments in this grown age of his Church That 's the third it is melius Prophetiae 4. Let me add one Parallel more 'twixt Preachers and Prophets and that by way of Exhortation Saint Augustine discoursing of the state of the Patriarchs that their whole carriage and life was full of mysteries concludes Primorum patruâ—… dico non tantum linguam verum etiam vitam fuisse propheticam illudque regnum Hebraeorum magnum quendam fuisse Prophetam their Common-wealth was a Prophet it was so full of Mysteries As they in Mysterie so now in Morality should not the lives of our Preachers should not the state of our Churches even in this sense prophesie equal and parallel them in sanctity and piety prophesying in our lives preaching in our examples every action to be a doctrine the whole carriage of our lives a continued instruction to those that behold us not onely by speaking but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naâ—…ianzen professes of his own endeavour When we are silent by example edifying non tantum lingua sed etiam vita fuit prophetica So much for the Objects Now follow Secondly the three Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Emulation 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Election 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inferrs these Particulars 1. Ex parte Objecti 1. Distantiam Objecti Distance and Remoteness This heavenly grace 't is not inbred or hard at hand presently attained to 't is remote it requires prosecution 2. Difficultatem Objecti 't is beset with Difficulties it costs much pains and striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies hardship and extremity If by any means I may attain saith S. Paul 3. Excellentiam Objecti Rareness and excellency It must sure be some excellent thing that deserves so much pains in prosecuting and obtaining a precious pearl that is worth so much inquiring Charity 't is a remote 't is a difficult 't is an excellent endowment Consider it 2. Ex parte actus It implies two things 1. Intensionem actus Intension and vehemency 'T is an act vehement and violent Saint Chrysostom observes upon these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequens Ecclesiam justitiam that S. Paul was as violent and extreme for as against Christ in prosecuting as in persecuting 'T is a vehement intension 2. Extensionem actus Extension and continuance it holds out gives not over S. Paul in Philip. iii. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies the last girds and stretchings out of the body at the end of a race for fear of falling short That 's the extension 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second act an earnest desire upon a comparative emulation of other mens gifts Aemulamini that implies 1. Agnitionem profectus alieni an ingenuous acknowledgment of another mans Proficiency 2. Confessionem defectus proprii an humble confession of his own deficiency 3. Desiderium imitationis a strong endeavour to imitate and equal them 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the third act Eligite an act of choice and election And that implies two things 1. Non posse omnia we are put to our choice ingross all gifts we cannot God will have a necessitude and dependency of one anothers graces S. Paul forbids those uncharitable terms of one member to another I have no need of thee and I have no need of thee arising from conceit of self-sufficiency That 's the first Non posse omnia 2. Velle meliora make choice of the best the most glorious to God the most profitable to his Church the most comfortable to thy self and that 's Prophecy Let us beseech him who is the Father of lights from whom proceeds every good and perfect gift that he would pour out his Spirit upon all flesh that our old men may prophesie and our young men see Visions And He make us faithful dispensers of his manifold gifts to the building up of his Church in Charity and Unity through Him in whom he vouchsafes them to us Iesus Christ our Saviour To whom c. A SERMON ON I. Epist. of S. JOHN v. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous WE Love him because he loved us first saith the Apostle 1 Ioh. iv 19. Our love to God being but a reflexion of those beams of love which he first casts upon us An evident proof of this we may see in this Apostle He was our Saviours beloved Disciple the choise Favourite among all the Apostles one that enjoy'd the greatest portion of
all men since Adam Never any but the first Adam in his Innocency could have fulfilled it never any but the second Adam our Lord Iesus did perfectly fulfil it S. Paul tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. viii an impotency nay an impossibility in the Law by reason of sin Indeed when God first gave the Law it was sutable to our strength but sin infeebled us and so the Law proved impossible to us Saint Peter tells us It was a yoke that neither we nor our fathers could bear Act. xv 10. Not onely men in the state of Corruption but the very Saints in the state of Regeneration come short of it Imperfection of grace cannot attain to perfection of obedience The Church of God defended this truth against the Pelagians That the Law of God in the exactness of it no meer man did ever fulfil it There are two Dimensions in the Law 1. The first is maximum quod sic in doing of good how full must that be it must be toto corde with our whole heart 2. The second is minimum quod non in declining from sin how much must that be 't is Non concupisces not so much as to linger or lust after it Consider these two Dimensions and it will make us confess with David I see an end of all perfection but thy law is exceeding large That 's the first 2. Take the Law in the lowest pitch of righteousness yet an unregenerate man cannot obey it He is so far from fulfilling all the Law that he cannot perform the least part of it Some outward Acts a meer natural man may do S. Paul tells us They do by Nature the things written in the Law but look to the spiritual manner of performance so no natural man can obey it in the least and lowest degree of it Every carnal man is reprobate to every good work Tit. i. 10. Love is the fulfilling of the Law Perfect Love fulfills it perfectly imperfect Love doth it imperfectly but without Love there is no performance You may as soon gather Grapes from Thistles as any good work from an unregenerate man Laudo fructum boni operis sed in fide quaero radicem saith S. Augustine If the root be not good which is Faith working by Love the fruit though outwardly specious is inwardly vicious That 's the second 3. Consider the Law in the Evangelical mitigation and abatement of it yet still the Saints of God find difficulty in it A regenerate man is two men That which is spiritual and renew'd in him that readily conforms to the Law of God The spirit is willing saith our Saviour ey but the flesh is weak Nay oftentimes wilful stubborn and resisting A Christian indeed is freed à morte Peccati from the death of sin he hath a new principle of life put into him that disposes him to all holy obedience but yet he is not freed à morbo Peccati from the disease of sin that still hangs upon him and that shrinks away and withdraws it self from this due obedience A Christian hath both Primitias Spiritus the First-fruits of the Spirit they make him Spiritual and withal he hath Reliquias carnis some dregs of flesh in him they make him carnal loth and listless to any holy obedience Thus we see the Law 1. In the highest pitch is impossible to the Saints 2. In the lowest pitch 't is impossible to the unregenerate 3. Even in its moderation 't is difficult to the best in this imperfect state of regeneration But yet 't is most true what the Text affirms Gods Commandments are not grievous His Service is no such hard service as the world accounts it 't is no such toyl and drudgery as carnal men conceive it 'T is a service indeed for why should we be left to a lawless liberty but 't is an ingenuous service Take my yoke upon you saith Christ for my yoke is easie and my burthen is light 'T is Satans policy to stave us off from God with this conceit O he is an hard Master duram servies servitutem farewel comfort and contentment if he be your Master Nay verily Gods servants find no such grievances in this employment which will appear upon these three Considerations 1. In respect of their state and condition 2. In respect of their task and employment 3. In respect of their many encouragements which they meet with in this Service 1. Look upon their state and condition Gods people are not in any base servile condition But 1. They are called unto a state of Liberty and Liberty 't is sweet in it self and sweetens all our employments It matters not so much what we do as upon what terms we do it If as slaves and bondmen that embitters our work and makes it grievous If as free and ingenuous it sweetens our employment And such are all Gods servants You have heard it often His Service is perfect freedome The Law they live under 't is call'd A Law of Liberty Iam. i. 25. Brethren saith S. Paul Gal. v. 13. You are â—…alled unto Liberty Gods servants must be no bond-men The Israelites were not to be slaves for they are my servants saith God Levit. xxv Thus as Solomon made no bond-men of the children of Israel 1 Kings ix 22. but put them into ingenuous services so doth God with his servants 2. As it is a free so it is an honourable Service As we know the greatness of the Master dignifies and ennobles the service that is done unto him 'T is the high Title that the Saints have gloried in that they were Gods servants and belonged to him David gloried more in this that he was Gods servant then that he was Israel's King So Theodosius Behold Lord I am thy servant I am thy servant and the son of thy hand-maid Psal. cxvi He chose to be A door-keeper in Gods house Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Psal. lxv 4. 'T is an high dignity to be Gods moenial servant 2. Look upon their task and employment you shall find the Service of God 't is no such wearisome service 1. The work which God enjoyns them 't is possible to them Gods Commandments are made possible to a regenerate man All things are possible to him that believes Mark ix I can do all things through Christ that strengthens me Phil. iv 13. Flesh and bloud sees nothing in the Law of God but impossibility like the unbelieving Spies O we cannot conquer the land But Faith and Love like Caleb and Ioshua conceive it may be done and undertake it readily 2. This work is easie I said it even now 3. This work 't is not onely possible and easie but pleasant and delightful A good Christian finds exceeding great pleasure and sweetness in it A just man saith Solomon delights to do justly 't is a joy to him Prov. xxi 15. So a good Christian delights in Piety Thus David