he was the Son of God Satan himselfe tempted him because he did but suspect then that he was the Son of God it was for triall evill temptations are for triall And so are good too there are good temptations of proofe whereby men prove themselves St. Paul calls that by the name of temptation Prove or try or tempt your selves whither you be in the faith or no know you not your owne selves c. When a man makes inspection into his owne heart to find out how his estate stands how he thrives in grace whither he decline or no when he proves every grace and brings it to the Touch stone here he proves and tries his owne heart he makes triall of his obedience of his faith of his patience of his love to God of his meeknesse of his repentance of his growth in all These temptations to good are trialls Last of all to bring it to the point the good tryalls wherewith God is said to tempt men God tempts and tries to see whither we will love him with all our hearts or no God is said to tempt men principally by tribulations they are therefore called trialls But he hath many other wayes of prooving every way whereby he reveales himselfe is a way of triall He hath as many wayes of tryall as he hath wayes of revealing himselfe If he give us his word it is for tryall to prove whither we will bring forth fruit If he take away his word it is for tryall to see how we will walk in the graces that he hath given us If he multiply blessings it is for tryall to see how thankfull we will be and whither we will be drawn by the faire way of invitation by mercies If he take away his blessings and multiply his afflictions it is for tryall still to see how we will beare our selves under the Crosse and take his chastisement Every way that he reveales himselfe whither he send afflictions or remove afflictions whither he send blessing or take away blessings all are for triall Sometimes for the triall of one grace sometimes for the triall of another Sometimes for the triall of obedience Exod. 26. The Lord your God proved and tempted you to see whither you would walk in his Commandements or no. Sometimes for the tryall of our love Exod. 16. The Lord your God prooved you to see whither you would love him withall your hearts And so for all for every grace he sends a tryall But we must understand that God doth not so prove for triall as men doe We take a tryall of things because we are ignorant we doe not know them sufficiently God therefore tries us because he knowes us not that he may have better knowledge of us as we take tryall No God will take tryal of that he knows already or that he knows fully With men every trial is taken either for the gaining or for the bettering of knowledge God that knowes all things and that Searcheth the heart sees what is in us he discernes our thoughts long before There is not a word in our tongues not the least motion in our hearts but he knows it he needs not take a triall for his satisfaction to gaine knowledge or to better his knowledge he knows us better then our selves But there are two reasons why God makes these trialls One reason is given by St. Jerome The other by St. Austin One reason of his trialls is as St. Jerome sayth not that he may know what is in us but that he may make others know otherwise the lustre and light of that grace that God hath given if God should not make it shine out by taking a tryall it could not bring glory to God if it were not exemplary to men the tryall of grace makes it shine He deales with us as Rupurtus sayth as a Merchant of Small-wares a Pedlar doth with his Pack He knows all that is in his Pack but when he comes where Chapmen are he rifles and layes out all not that he may know but that others may know and be invited to buy So God knowes the furnishing of the heart the graces that are there but he rifles them and layes them open by tribulation that others may see the distinction betweene this grace and that that they seeing it may give God the glory Not that he may know but that others may know That is one reason Another Reason why he tempts and prooves and makes tryall Non ut ipse c. not that he may find what is in man but that man may find what is in himselfe we are all strangers to our selves No man knoweth the things of a man but the Spirit that is in man sayth the Apostle Nay we may goe a little further The things of a man knowes not man himselfe It is not all that is in man that can goe to the windings and turnings and Labyrinthes of the heart there are so many partitions and starting-holes that man himselfe cannot find them We know not the weight of our graces nor the depth of our infirmities and Errours God it is that must discover them and how doth he lay them open By tryalls and temptations and tribulations there he lets us see our infirmities and sinfullnesse it is as a Glasse to let us see our infirmities on the one side and as a glasse to see the weight of grace on the other side We could not know the measure of our graces but for trialls how much patience we have and how much faith and how much love and how much thankfullnesse nor any grace a man would never be able to take the true weight of it unlesse it were thus discovered to him and by these trialls Therefore he tries us that he may discover our hearts to our selves to make us see what he hath done for us to make us see what we were what we are and what we may be all this is by triall As a Father deales thus with his Child he takes the Childs finger and puts it to the flame of the Candle or the flame of the fire and bids him proove if it be hot Not but that the Father knowes but that the Child is ignorant that he may learne to shun it So God deales in these Trialls he suffers us to be brought under the flame of Tribulation to be put into the Furnace of afflictions he puts our finger into the flame that we may learne to know that the fire is hot and how hot the fire is that we deserve and had had if Christ had not come he brings us that he may make us know it So sum it up now and then you have the end of all kind of temptations especially these of tribulation they are for triall If that be the end there is no reason we should be out of love with Gods chastisements Were the end evill we had cause to feare and to murmur at tribulations but the end is for good and the best good of all to bring
is in graine that hath the true stamp if love be wanting and there is no grace that shall ever carry the Crowne where love is not St. Paul makes it cleare 1 Cor. 13. Knowledge faith Almsâ—deeds suffering afflictionss are all nothing without love Though I have all knowledge and all faith that I could remove Mountaines though I spake with the tongue of men and Angels though I should give my body to be burned and feed the poore with my goods and have not love all is nothing There is no grace if love be wanting that câ—n have interest in the Crowne because there can be no truth of grace there can be no truth of faith no truth of obedience to God where love is wanting As all is wanting if love be wanting so â—very grace is present if love be present therefore in that the promise is made here to love it is made to all there is good reason of the variation That you may see the reason of it the Apostle St. Paul in 1 Cor. 2. when he quotes that place out of Isaiah 46. he varies the word being guided by the Spirit of God the word in Isaiah is Eye hath not seene nor â—are hath heard the things that God hath prepared for them that waite on him The Apostle quotes the place Eye hath not seene nor eare heard the things that God hath prepared for them that love him Implying that where there is love there is waiting where there is love there is all So though suffering be not mentioned suffering is there and every grace it is a larg expression Therefore that we may see it is large the number is varied there is an alteration of the number as well as of the grace He begins the Proposition in the Singular number Blessed is the man See the wisdome of the Apostle it should according to the tenure of the same number run thus He shall receive the Crowne of life which God hath promised to him that loves him No he varies the number and sayth That God hath promised to them that love him Least any that are not called to suffering should doubt of the Crowne they are blessed and shall receive the Crowne of life that suffer but God hath not called me to afflictions he sets a gap open of comfort for them here it is for them and for all that love him It is ordinary in Scripture to enlarge the promise Christ inlargeth the precept That which I say to one I say to all watch As he there inlargeth the precept so in another place he inlargeth the promise I pray not for these alone but for all that shall beleive in my name to the end of the World St. Paul follows it 2 Tim. 4. The Crowne of righteousnesse which the Lord the righteous Judge shall give me at that day I Paul shall have it but none else Yes not onely to me but to all that love him So St. James here varies in a heavenly straine he pronounceth Blessed is the man that endureth tribulation for when he is tried he shall receive the Crowne of life I he shall but none else yes not onely he but it is promised to all that love him It is no strait expression To draw all to a head you see the sum of it is thus much It sets downe the qualification of the person that shall be capable of the Crowne of glory here is the qualification he must be one that loves God It sets downe againe the qualification of that person that will stoutly and valiantly endure tribulations he must get abundance of the love of God in his heart If we suffer not if God lay it on us we shall never reigne and if we love not we will never suffer There is no promise of God but hath a qualification going along with it It is a great errour among us we are ready to catch at the promise but never to take notice of the qualification There is never a promise made but the person must be so and so qualified there is a condition goes along with the promise The condition is the qualification As if it be the promise of forgivenesse the qualification of the person is it is to those that are penitent that repent God never gave forgivenesse where there was not the work of repentance If it be the promise of Salvation there is the qualification of the person he must be a Beleiver faith comes in God never gives Salvation where he doth not first work faith to lay hold of it If it be the promise of glory there is a qualification too perseverance To those that continue in well doing there shall be glory and honour and immortality there shall be eternall life to them God never gave the Crowne of glory nor never will but where he gives the grace of perseverance to hold out here is the qualification If it be this Crowne that is here spoken of here is the qualification those that suffer tentation there is one those that love God there is the great qualification If therefore we look to have a true infallible interest in the promise let us look to get the propriety of the qualification If we be not persons qualified we have no interest in the promise Many men goe on in sin and still flatter themselves with hope in the promise presumptuous men talke of forgivenesse as familiarly as if it were written by the hand of God Impenitent men that forsake not sin talk of glory and Heaven and of inheriting the Crowne and hope for that it is a poore hope there is no qualification God never gave them a promise There can be no hope of Heaven where there is not a promise there can be no interest where there is not a promise God never gave a promise of forgivenesse to the impenitent to men that goe on in sin but that forsake them he never promised Heaven to the presumptuous man but to him that layes hold of it by faith If we will have interest in the promise we must get the qualification On the other side where there is this condition and qualification though our names be not written upon the promise yet the names of all that are so qualified are as good as written There is no promise but hath the names of all the persons that are so qualified graven on it not expresly but virtually If the promise be made to faith every beleiver is in that promise If it be a promise to repentance every penitents name is written there as if it were set there he hath an interest where there is a qualification there cannot be a missing of the promise Look for the qualification and for this qualification of love Those that love God It is true there are no limits or bounds set downe that is our great comfort it is not said those that love God much nor those that love God most but simply to those that love him to let us see that as much love shall have a
onely true of the state of glory but of grace every grace is an eye devotion and prayer that is as an eye by which the devout soul looks up to God And faith that is an eye by which a beleiving soul spies God patience that is as an eye to look after comfort in affliction Every grace is as an eye but hope that is an eye that sees for all the sight of hope is serviceable to all other graces whatsoever they are It is the same to the soul that an Anchor is to the Ship the promise is the same to hope as hope is to the soul the promise is the Anchor of hope as hope is the Anchor of the soul It is better then other Anchors for in other Anchors the ship is above the Anchor that is let downe below it takes hold upon the Earth in the Bottome But here the contrary the ship of the soul that is below but the Anchor is above the Anchor is in Heaven there a man hath his hold hope is that Anchor hope is in Heaven because the promise is in Heaven Hope and the Promise cannot be Severed hope is therefore an Anchor in Heaven because the promise is seated there There being so much comfort to be drawne from the promise so much support to faith and hope and patience so many discoveries of the goodnesse and wisdome and truth of God that all these might appeare together and all be couched under one word hereupon after he had told us of the Crowne of life he adds this word so full of comfort and enjoyment for the present as well as for the future therefore he sayth that God hath promised That is the consideration in respect of God Now I goe on to another consideration on our partâ— there is another clause the Crowne that is promised to them that love God Here is that that is required on our part to get our title and interest in the promise A man would think that the Apostle should rather have varied it in this clause though love be an excellent grace and as much interressed in the promise as any other yet it was not so pertinent one would think to mention the love of God in this after he had spoken of suffering if it had run ordinarily and regularly it should have run thus Blessed is the man that endureth temptation for when he is tried he shall receive the Crowne of life which God hath promised to those that suffer for him Having made mention of tribulation before a man would have thought he would have continued in the course of speaking to those that suffer for him As Christ doth Blessed are those that suffer for righteousnesse sake for theirs is the Kingdome of Heaven Or if the Apostle would have set it larger yet he might have annexed it to other graces that are comprehensive as well as love as the Crown that is promised Timentibus to those that feare him Or Vincentibus to them that overcome and persevere Or Credentibus to those that beleive Or Colentibus to those that serve him all these have interest in the Crowne of life But he could not set it better it is set by the spirit of God but we may see good reason that the Crowne is promised to those that love him It is not Improper It is not Straite It is not Exclusive It is not improper having begun to speak of suffering blessed are they that endure and suffer tribulation tentation he ends with love why so there is good reason nothing enables a man more to suffer for the name of god then love God never thinks we suffer for him if we doe not love him There is no burthen so light but it is heavy if love be wanting and there is no burthen so heavy but it is light where love is As Bernard sayth there is nothing that love cannot make easie and light every yoake Solus amor c. As St. Austin sayth well love is onely that that finds no difficulty it leaps over every impediment and obstacle there is nothing can stand in the way of love to keep it from Christ Nothing is hard to love God cannot give a Command so severe to the eye of flesh and blood he cannot lay so much weight of suffering but love will beare it it makes all things easie The Apostle St. John he tells us in 1 John 1. of keeping the Commandements by Love and then followes This is love to keepe his Commandements and his Commandements are not grievious Why are they not grevious Love accounts every thing easie Therefore because he would shew the way how we are to suffer and to come to the Crown he sayth he hath reserved it For them that love him because love will endure and beare all things love will endure any thing for God There is good reason and it was very proper that the Apostle should place it so Secondly it is not exclusive it doth not exclude other graces that are not mentioned The Crowne is promised in other places to other vertues There is no vertue but hath the promise of the Crowne made to it in some place See the wisdome of the spirit of God he so gives honour to one grace that he passeth not by another As you have it concerning the Saints in the Old Testament there is an honour done to every Saint sometimes to one sometimes to another Sometimes Job is memorable for patience sometimes Abraham for faith David for repentance There is no Saint of God in Scripture but hath some remarkable note of commendation God so honours one that he doth not forget the rest every one in his way and kind So it is with graces they are all amiable and lovely and have commendation from Heaven but not all at the same time Every one interresseth in the Crowne but sometime one hath the promise sometimes another to encourage us to all That we may be encouraged to patience there is the promise to that that we may be stirred up to purity it is promised to that Againe to faith the promise is made to that and so of the rest every grace hath the promise therefore because in other places the promise is made to feare and faith and patience and purity the Apostle here singles out the Mistris grace and settles the promise on her on love they are not excluded though they be not named Lastly it is not a strait narrow expression but very full so full that it comprehends all other expressions Tell me what grace you would have cannot I find it in love Because love is the Bond of perfection in that it is made to love it is made to all there is none wanting where love is Love is the fullfilling of the Law it is all the Commandements in that it is all the Commandements it is all duties all duties are in love in that it is all duties it is all graces if love be named all is named As there is no grace that
great reward so any love if it be but little shall have some God will not quench the smoaking flax if it be but a spark of love he will cherrish that If it be lesse then a spark a smoake of love he will cherrish that Yet labour to get abundance it must not be a weak remisse love that is bestowed on God the object is infinite the act must answer the object We must make our love we cannot make it infinite we must extend it as neare infinite as we can come It must not be Amor remissus or Intermissus but perfectus and assiduus True love observe no meane it keeps no measure no bounds can be set to true love the love of God will enlarge and break out more and more We should love him wholly and solely we should love him so as to love nothing besides we should love him so as to love all things in him and for him and without him nothing We should love him with all our heart and soul and mind and strength there are foure things that is to love him with every faculty and with the strength of every faculty If I had foure souls as some Philosophers dreamed that we had 3. all those foure were too little were a man all soul all love all that were too little to be bestowed on God It is a high reach it is true indeed but we need not despaire though it be a high reach it is attainable by us because it hath beene attained by others The Saints before are magnified in Scripture for their love of God We have the same meanes the same helps and motives and the same encouragements If love be wanting as it is very much in the World the reason is because men doe not labour to thrive and grow in the love of God God deprives us of the comfort of the love of himselfe because we have no more love one to another But yet if we will apply our selves to the meanes love is recoverable it is not all dead nor all the sparks of love it may be blowne to a greater flame The meanes are various One way whereby we may profite in the love of God is this to empty our hearts of all carnall love whither it be the love of the World or of our selves There is nothing that stands more betweene the love of God and the heart then carnall Worldly love and above all this doting love of our selves Every man is for himselfe we all seeke our selves and not the things that are Christs sayth the Apostle and we all love our selves and not the things that belong to God it is very rare to be found the love of God in sincerity The reason is the love of our selves is so ingrafted and Printed in our hearts that it cannot be gotten out As he that will take his hand full of Corne must first empty his hand if it be full of Sand or Earth or Gravell So if we will replenish our hearts with the love of God there must first be an evacuation an emptying an expulsing and carrying out of carnall love the love of the great World about us and the love of the little World the love of our selves If any man be a lover of the World the love of the Father is not in him sayth St. John The love of the World and the love of God cannot consist together That is the first step to be taken to love God to put the World out of our hearts and to goe out of our selves Christ therefore gives that rule He that will come after me let him deny himselve He that will love God must unlove himselfe We dote upon our selves we are all for our selves therefore we are nothing for God That is one step to love God When we have emptied our hearts of all carnall selfe-love and Worldly love then there is another meanes to consider with our selves oft to call ourselves to those meditations what those motives are that make God so amiable how much beauty and goodnesse there is in God So much beauty that all the beauty of the creatures even of the Angells further then there is somthing of God in them is deformity to the excellency of God all the glory of Heaven further then it is a reflexion of Gods glory it is nothing to Gods beauty And the goodnesse of God how great it is and how great to us to love us and to love us when we were Enemies and in so great a measure to love us as to give his Son to die for us to love us so much as to prepare a place for us If his love reflect upon our hearts it will beget love againe if we come once to think how much God loves us how will it reflect love back One reason we love him so little is we doe not consider how he hath loved us and how Beautifull and Amiable his presence is When we have brought our selves to these meditations another step is to be frequent and conversant in the word of God it is the lively picture of the love of God There are veines and passages of Gods love and incentives to love him in every part we shall not meet with any peice of Scripture but it will kindle some part of love to God He that would Print love let him Print the Bible in his heart if we converse with the word of God that gives documents everywhere of the love of God That is another step Then the fourth that is the step and ascent of prayer A man cannot love God without divine prayer He that loves God will knock at the gate of love love is not to be had but from the God of love Sayth St. Austin pray if you will get the love of God that he would open the door Prayer will fetch every grace so prayer will fetch love for prayer is an argument of love We cannot have recourse to God in prayer but there will be the flight and ascent of love when any Love-suite is sent to God it is not lost he that begs love begs all Lord that I may love thee How much love will this prayer fetch That is another step to attaine the love of God Then when we have made this step there is one more the oft inquisition that we make into our owne hearts and blame our selves that we love him so little O when a man is offended with himselfe for any thing that is contrary it makes him diligent to attaine it A Christian that knowes what belongs to the love of God how doth he blame and condemne himselfe that he loves God so little That he began to love him so late How doth he grudg that any thing should carry any part of his heart or of his love from God He thinks the love lost that is cast upon the Creature he thinks himselfe a thiefe that he should steale any love from God that we should rob God of our love and obedience
not yet learned to play the Hypocrites wee are not come so farre as the Pharisees we are not come so farre as to dissigure our faces There is no man almost turnes his countenance that turnes his eye to the ground We are smitten but we are not sensible Gods hand presseth us but we are not humbled the Fan is sent out but we are not winnowed wee are a corrupt floore and a corrupt generation that goe on still We are out of the way we and our Princes and Nobles and as our fathers before us so we have done evill as Daniel saith still we are a rebellious people I may aske Chrisostomes question that he asked the people of Antioch who is there among us all that his heart smites him who is there among us all that once grieves for sinne that once smites on his Thigh that makes his hand smite upon his breast to recal himselfe to turne to the Lord Nay wee may say as the Prophet of the people of Israell Jer. 3. I called but they would not turne and in Jer. 8. I hearkned and heard to see if there were any that would leave their wicked wayes but behold there was no man they all went on in the imaginations of their owne hearts and none said what have I done Or as the house of Judah Jerem. 18. I called to them for the forsaking of their sinnes but they gave me this answer Nay but as for us we will walke in the devises if our hearts and doe that which is delightfull in our owne eyes and according to the imaginations of our owne Spirits It is the answer that wee returne generally to God though we say it not with our lips we resolve to walke according to the devises of our owne hearts and what are those the devises of pride and vanitie of fraud and iniquitie and of lying and reviling one another and these are the devices of our owne hearts not the devises of Gods Spirit and of his law and these are the answers that we returne Nay but we will walke according to the devises of our owne hearts I cannot tell into what principle I shall resolve what should be the cause of so much impenitencie and hardnes Were it so that God had set us hard conditions I should cease to wonder but the conditions are easie it is but Turn to me Were it that we were not sensible of these things and heard not these doctrines in our eares I should not wonder but we heare them and harden our heart It can be nothing but the Spirit of securitie and drowsinesse that Isaiah speakes of that possesseth us The Spirit of slumber is on them and they have closed the eyes of their understanding Wee sleepe and promise our selves good dayes when God pronounceth evill It were well if it were no more but a Spirit of slumber there might be hope that we should awake but it is as a Spirit of derision of scorne like Job's horse that laughs at destruction we laugh when our feare cometh and as his horse is described there so men goe on in sin they rush into the battell though they be to encounter with God as if they were able to meet with judgements I have oft wondred that upon all those inducements to seeke heaven and salvation that men should neglect it so much and I see the reason is because men love life temporall better then eternall earth is heaven this world is better then the other yet that is some reason because this life hath som what sensible and we are lead by sense it must be a heart of faith that lookes after the other life sensible men will looke to this life But this I wonder at that men should not only love temporall life better then eternall but that men should love sinne better then life There is nothing that a man hath in this world better then life he will part with skin for skin arme after arme thousands after thousands with eye and skin and arme and all to save his life shall we be willing to part with those and not with sinne after sinne were it once said and all that a man had committed would he give for his life it were something if we would part with sinne after sinne no but wee love sinne beter then life and that is the reason though wee be in danger we goe on in sinne Remember the voyce of him that calleth God could not propound to you a more gracious way turne by prayer and repentance There are many bonds that will put us upon it The bond of nature cals upon us all creatures turne to God the insensible creatures the Ravens and Lyons they turne to God and seeke their meat of him shall we be more insensible then they There is not only the bond of nature but of obedience God cals upon us to turne we owe so much obedience to his command we owe it in dutie it is a dutie God will make us come in by the lure of judgement whether we will or no. The bond of thankefulnesse cals upon us whatsoever we have is from God the blessings of this life and the hopes of a better our health and strength and meanes and countenance our wits and comforts the hope of salvation and the hope of the pardon of sinne all is from God by the bond of thankefulnesse let us turne to him that gives us all that is the fountaine of all blessings we have none but from him Further there is the bond of necessitie that if we turne not to God we can turne no where if he take away his countenance we are consumed into our first dust and it were well if wee were resolved into that but wee are turned into Hel when God takes away the light of his countenance Hell is where God is not O! whether shall I turne saith Bernard that I may turne to the Lord whither shall I goe but to thee say the Disciples Thou hast the words of eternall life whom have I in heaven but thee or what in earth in comparison of 〈◊〉 whether shall we flie from God if we cannot flie â—â—rom him there is a bond of necessitie that we returne to him If there were no love necessitie should constraine us to turne to God Againe there is the bond of congruitie God turnes to us and he turnes first and he turnes woing and beseeching and intreating that we would returne to him and love our selves if wee will not love God yet let us love our selves and conform to Gods gracious affection that supreame Majestie that is pleased to descend from that high Throne to turne to sinfull man and to call upon him and he turnes to us now when he speakes to us and he turnes to us ever in granting our Prayers and in exercising his long-suffering daily that bond of congruitie should make us turne Yet that is not all There is the bond of experience in our selves that when we have turned to him heretofore he
MAN That is truly a man a man indeed a man of dignity Now for this perticular in this place as it is here set downe we must not take the word any way to distinguish Age or Sex not as if it did betoken distinction of Age because God did put Spirit and vertue and courage into the mouths and hearts of Babes and Sucklings he raiseth such sometimes to be Confessors and Martyrs as St. Austin speakes before they have Age to judge of Sufferings they have a Masculine and manly spirit given them to indure suffering Ireneus gives the reason well Christ took the Succession of all ages upon him to Sanctifie all ages Man-hood to Sanctifie Man-hood infancy to Sanctifie it none is a Child that God inableth We must not take it as though he excluded younger yeares from induring tentation and glorifying God that way he that puts Prayse into the mouth of Babes may put fortitude we must not exclude that Age but any Age that indures temptation is a blessed man And then it notes not a distinction of Sex because we read of feminine patience of those that were more then femenine of Agatho and Apollonia in the Primitive Church of the Mother of the Machabees what excellent Heroick spirits had they They went beyond the courage of men in induring Persecution for the name of Christ Therefore under this one name both Sexes are meant because God gets glory to himselfe both wayes therefore St. Ambrose moves the Question and answers well upon those words Psal 1.1 Blessed is the man that hath not walked in the Counsell of the ungodly St. Ambrose hereupon makes the Question Num quid a consortio beatitudinis exclusit mulieres quia virum solum beatum nuncupavit Doth he exclude the other Sex from the fellowship and society of blisse and beatitude because he saith Blessed is the man He answers well God forbid we should have such an Opinion they are both equally called to grace they have both equaly title to glory ubi labor est equalis c. where there is equality of grace and piety wee must not make inequality of glory and distinction of Crownes They have both the same grace breath after the same hope walke in the path of the same pilgrimage indure tribulation alike and glorifie God alike therefore both have a like title to the Crowne It is not a word that betokens distinction of Sex but it is set downe by this word blessed is the man to let us see that the induring of tribulation requires a high courage and a manly spirit not a womannish nature nor as Saint Paul in another case he must not bee a young scholler a novice in Christianity that comes once to encounter temptation nothing will so much try the spirit of a man as persecution and tribulation of what nature soever it be Admitt they be temptations of Suggestion that are the Temptations of Sathan when a man is to wrestle with Principallities and powers and to incounter with spirituall wickednesses in high places had hee not neede to have a great deale of grace to have the spirit of a man that is the spirit of a Christian Admitt it be the temptation of Tribulation from God when a man as Saint Paul saith he fought with beasts at Ephesus is to deale with vnreasonable men to encounter with poverty in estate with contempt and despite he had need to plucke up his heart to double his spirit to get spirit vertue and grace he had need to have the distillation of manhood to beare tribulation It is impossible for a man to beare tribulation without vertue so the heathen could say wee must carry it further Vertue that is spritualized grace morall vertue will doe somthing and hath done much in others but grace is the forme of a spirituall man the anima animae it is of Grace that enlivens animates and inables Seneca observed well that single vertue is not enough to endure tribulation and affliction there is in the enduring tribulation a great concurrence of all vertue First prudence in an eminent degree when a man useth wisdome to encounter with those dangers that hee is not able to decline nor were honourable to avoyde Besides this Constancy which makes a man stand firme that he is not cast downe by any encounter Constancy in a high degree Besides these Patience and Fortitude thus far he goes Wee must carry it further to those vertues hee never dreamed off for there is requisite to the enduring of temptation besides Faith Hope Love contempt of the world a humble opinion of a mans selfe there is no grace that is not need full to make up this concurrence in the man that indures Tribulation and will be intitled this blessed man here Therefore Apuleius observes of Vlisses that he went through as many dangers as Hercules did labours he that will goe through his labours had need be more then a man He observes of Vlysses that in all those dangers he was carryed through and supported by vertue He went into the Cyclopus Den and was not kept there vertue brought him out he went into the Poeticall Hell vertue brought him out he sailed through Scylla and Charibdis he drank of the Cyrcean Cups and was not transformed nor changed vertue kept him upon his Legs Turne this upon any of the Apostles Prophets or Martyrs of former time see what carried them through so many Persecutions with an undaunted spirit look upon St. Paul and Job St. Paul had as many labours as Hercules as many dangers as Vlysses St. Paul was night and day in the Sea and was not drowned he suffered Bonds and imprisonment but the word of God was not bound St. Paul was a Free-man in bonds the Sea could not swallow him what brought him forth Faith and grace and vertue the Spirit of a man that is grace wrought in St. Paul Look upon holy Job he sits on the Dunghill as Chrysostome speaks the Dunghill was as a Theatre or Stage on which Job as a Champion was set as a Spectacle to God to Angells to men to all the World And what was that that carryed Job through so many bad Messages so many tart and sharp encounters That vertue and grace that is infused into the Spirit of a man a Christian that made him so undaunted in bearing it that he was as St. Chrysostome speakes a man of Adamant of flint impenetrable not to be moved as a military Bullwarke impregnable All this Grace did Grace gives spirit and strength whereby we are able to indure and to wrestle with temptations and are capable of this Blessednesse here Therefore to wind it up that which Dionysius that was sometime a King but after he was dispossest of his Kingdome was addicted much to Platoes Philosophy that which he answered seasonably when he was put besides all his glory and pomp and one said to him What good hath Platoes Philosophy done you Very much saith he for by that I
us nearer to Heaven to indeare us more to God to weane us more from the World to make us better to understand God and our selves fort he pollishment of those graces that God hath given us for the attaining of those graces that yet we want and for the perfecting of all For the pollishing of grace and refining it that is one end Were it so that we were all grace and all spirit there would be no triall then There are two conditions of mettalls in which there needs not any triall of the fire One is if it be all gold another is if it be all drosse If it be all gold it needs no purifying if it be all drosse it will not endure it it is not worthy the fire So it is with Christians were we in the World all gold or all drosse there would be no triall if we were all pure mettall all Gold Tribulation and trialls are superfluous in Heaven where the Saints enjoy happinesse and are all pure Gold there is no triall there there is no suffering all is Gold in Heaven On the other side were we all drosse that there were no spirit at all nothing of grace then there would not be the refining triall for chaffe and stubble and drosse are not purified by the fire but consumed annihillate and brought to nothing But since our estate is so as we are all in this condition of mortality that we are part Gold and part Clay Flesh as well as Spirit and there is a mixture of both thereupon for the purging away of the flesh and for the strengthening of the spirit that must be brought to the Touch-stone by the fierie triall of tribulation that the graces may be tryed and the drosse consumed and burnt up Therefore let this be the conclusion You that so much love the pleasures of the World that are so afraid to heare of any day of tribulation remember that he that hath called us to the Crowne hath called us to the Crosse and the first lesson that he reads to us is to take grace with all disadvantages Never look that God will give us grace but make sure of affliction He gives not grace for nothing would you have him give grace and not get the glory of it How should he get the glory of it but by tryall How should he have the glory of patience but for affliction Or the glory of thankfullnesse or of pure love but when his Servants love him most when his countenance is most clouded towards them Their love and thankfullnesse and obedience and patience when is it seene In tribulation Therefore as our blessed Saviour said concerning the Crosse that Christians when they are called must looke for They shall receive in this life an hundred fold with tribulation Be pleased to mark the place He that forsakes Father or Mother or House or Land shall receive an hundred fold in this life How That cannot be in temporalls it must be in spiritualls because one dram of grace is a hundred fold to the World and temporalls Shall we receive an hundred fold that is spirituall abundance What followes With tribulation with afflictions and tryalls If God give a hundred fold in spiritualls it is with tryalls No man puts Armour upon another but for fight the graces of the spirit are the Armour of Christians Take unto you the Armour of God VVhat The sheild of faith the Helmet of Salvation the Brest-plate of righteousnesse the Sword of the Spirit All grace is Armour if God put spirituall Armour on Christians they must looke for a combate when their Armour is on Grace is Armour we must look for the triall of it for the end of all tribulation is triall and the end of all grace that God gives Be content with grace upon any seeming disadvantage it will bring abundance of advantage after That is the first the thing supposed here When he is tried he must look to be tryed The end why God sends tribulations and temptations is for tryall that is the first The next is the thing here expounded or exprest and plainly set downe that is the time when he is tried then he shall receive The Apostle adds this to prevent a Question having made mention of that that makes all hearts leap after the fruition of it the Crowne of life If any man should ask as the Disciples did of Christ O Lord when shall these things be Blessed Apostle when shall this Crowne of life be For this Question it had beene a sufficient answer In due season you shall reape if you faint not In due season you shall have it the time shall come think it not long but that is too generall Then he drawes it downe more perticularly a little Would you know when I will tell you when tribulation is ended when the triall is fully taken when God hath sufficiently refined you and fitted you for Heaven and made you as he would have you to be when you are tried But tell us more perticularly when shall this be After one tribulation It may be not It is with many of us as Florus sayth of the Gaules at the first brunt they would be stout and play the men more then men at the second they would grow feeble So many Christians it may be will endure one course of tribulation and temptation and endure stouâ—ly but when they meet with another course that shakes them and makes them hang downe the head then they deject themselves Therefore we must not think to have it alway after one tribulation one tribulation is but a degree or preparative to another when God hath fitted us for one we must look for more When then at the second or third or fourth or more No the Apostle sets it indefinitly because he would not goe about to limit God the holy one of Israell you cannot tell whither at two or three or foure but in Gods best time when he thinks fittest when the triall is done when the triall is fully made So this word now it is a word simple here set downe but it stands for a defective word as the Scripture useth such words oft times When he is tried that is thus much when he is throughly tried when he is approvably tried The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath endured tribulation so as to get Gods testimony and approbation When with Gods approbation he hath endured tribulation and is thus throughly tried then he shall receive the Crowne That is in briefe thus much then he shall receive the Crowne when he can say with our blessed Saviour I have done the work that thou gavest me to doe Father glorifie me with thine owne selfe then when he can say with St. Paul I have fought the good fight I have finished my course I have kept the faith henceforth is laid up for me the Crowne of righteousnesse When a man is once come to this â—pshot he may look for the Crowne not till he have done his
work and gone through the labour till then it stands not with reason that he should receive the Crowne which way soever we take it Whither we consider the sufferings Or the reward If we consider the sufferings admit that sufferings be as they are as Physick to the soul it is not fit the Plaister should be removed till the wound be healed when the wound is healed the Plaister will fall off God takes not away the Physick of tribulation till he hath wrought the cure and done the work perfectly Againe if we take these temptations and tribulations as trialls before he have given sufficient proofe he takes not away the triall there are other graces of God justifiable as wisdome so patience and the rest must be justified It is not fit that the fire of tribulation should be removed till the Gold be purified then he will quench the Furnace and take away the fire When the Triall is wrought he will take away the affliction So it is if we looke to the suffering Then if we consider the reward there is good reason considering the reward Either As the reward of Conquerours Or the wages of Labourers Doth any Captaine give donatives till the warfare be ended When the Conquest is gotten then the rewards are given Doth any Master pay his Servants or Labourers till the work be done When the work is done then Call the Labourers and give every man his wages every man a penny VVill you have the wages before the work be done VVhat is the work The work of Action The work of Suffering Till these be done that we can say with our blessed Saviour I have done the work thou gavest me to doe the work of Action and passion look not for the wages Christ shews it in Mat. 12. VVhen even was come then call the Labourers VVhat is the even Take it eyther way for The even of the World The even of mans Life If you take the even for the even of the World as St. Paul doth Which the Lord shall give me at that day And our blessed Saviour in another place in the Gospell The Harvest is the end of the World then the righteous shall shine as the Sun in the Firmament Then when the end of the World comes It is true that way Or take it for the end of life it is true that way look not for the Crowne of immortallity till this life be ended while we are in this World we are still subject to sin and suffering but he that is capable and fitly quallified for that estate must neither be in a state peaceable nor sufferable not sufferable or subject to passion he that is fit for the Crowne Flesh and blood cannot inherit the Kingdome of God that is in the state of immortallity then flesh and blood must be laid aside VVhen is that When corruption hath put on incorruption when the mortallity and sinfullnesse of flesh and blood is layd aside Flesh and blood shall inherit but it must be purified and sanctified and fitted Flesh and blood cloathed with immortallity and incorruption VVhen is that In part at the end of life and in whole at the end of the World there shall be the whole Crowne the possession of life at the end of the VVorld the halfe Crowne the Coronet is set upon the soul when the work is done when we have finished our course not till then and then we may be sure of it then we shall come to heare that word of approbation after all the triall is taken Well done good and faithfull Servant That word is the Crowne that word is as much worth as Heaven there needs no other Crowne but Gods approbation what Crowne needs there more then the golden approbation of God It is true that word will not be spoken till then to that St. James alludes when he tells us of the time to stop our stomacks They shall receive the Crowne of life then when they are wholly and throughly and approvably tried So much for that part the first appendix that is made to these words concerning the course of Gods dispensing the Crowne of life Then when he is tried he shall receive the Crowne of life SERMON IIII. James 1.12 Which the Lord hath promised to them that love him IN the handling of these words I shall fall upon my last dayes argument The Crowne of life but with new variety with other Meditations I shall present it againe but as our blessed Saviour appeared to the two Disciples in another forme and other considerations then before Before I let you see it as a Crowne of possession now as a Crowne of promise I then set it before you as the Apostle doth in the former words as Corona praeliantium the Crowne of Conquest of those that fight and now I must present it to you as Corona amantium the Crowne of those that love The variety ariseth from the diversity of the words as they are here set downe by the Apostle for here are three gradations of the description of this Crowne of glory Communis Propria Magis propria First it is set downe to us in a generall word which comprehends all the severall branches and excellencies of that glory by the name of blessednesse Blessed is the man Then there is a speciall word of that generall when it is called the Crowne of life Then last of all there is another speciall a more speciall of that speciall when it is referred to the grace of love the Crowne of life which God hath promised to them that love him So this is the part that I am now to speak of which is the close of the verse And there are two things that are observeable in it One on Gods part it is Corona promissa the Crowne promised Another on our part it is Corona amantium the Crown of them that love him These are the two things I am to speake of I begin with the first of these the first branch of this last part of the description that hath respect to him that gives the glory Corona repromissa the Crowne that is promised The Apostle adds these words out of a great deale of wisdome and foresight He lets us see by this word that he adds here both who is the Donor and what is the conveyance of this excellent glory If you aske about the Donor the same is he that performes that promiseth that is God He that gives us our first being it is he onely that gives us our well being The being of nature is from him and so is the being of glory Nam ille solus c. as St. Austin sayth very well he onely can make man happy that made man at the first It is that that we all shall know one day if we be so happy as to inherit it when God translates us thither that it is Christs glorious hand that sets on this Crowne I but God will have us know it now before we come to it therefore least
we rob him then of all there is nothing that God desires but our love therefore in this regard it is that the Apostle sets here the qualification Those that love him If we take love single then the promise is made to love to love first of all graces love hath the first promise it hath preheminence in the graces and preheminence in the Crowne it hath the first portion Then take it as it is joyned and is in concatination with other graces it hath not onely the chiefe place in the promise but all because it is all it includes all graces gifts being accepted of God as all the Apostle sets it downe to stir us up above all things to take care to have our hearts fill'd replenish'd with the love of God the promise is made to love They shall inherite and receive the Crowne of life which God hath promised to them that love him * ⎠* THE SAINTS HERITAGE DELIVERED IN ONE SERMON BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuell Colledge and late Preacher at PETERS POORE in LONDON Psal 16.6 The lines are fallen unto me in pleasant places yea I have a goodly Heritage LONDON Printed by M. Simmons in Alders-gate-streete 1650. PSAL. 119.111 Thy testimonies have I taken as a Heritage for ever for they are the rejoycing of my heart THIS Psalme it is penned in the same straine that Solomons Book of Proverbs is it is not enlarged by production but by coaugmentation As in that Book so in this Psalme there are many passages even all that are very precious but they have no great dependance one part on another There is in this Psalm as many severall ejaculations as there are Sentences there but yet there is no good documentall dependance between them The passages of this Psalme are rather the ebolitions of a devout â—oul then any continued narration A kind of dependance there is but it is like that that was between the links of those Rings that St. Austin speaks of that were touched with a Load-stone The parts they doe hang one upon another not by rules of Art but by the touch of the Spirit And yet that is set forth with that variety that a man that reads the Psalme will think that the Prophet David was in all the severall kinds and sorts of Divine tempers In some passages you have him transported with the rapture of admiration in another breaking forth into humble devout supplication then againe into penitentiall confession then into holy purposes and resolutions and then againe making of serious and solemn protestations to walk in the Commandements of God and to this head we are to refer this Verse that now I have read to you It is a holy protestation that the Psalmist makes by way of Remonstrance or declaration to testifie the great esteeme that he had of the Commandements of God and the comfort he received by them Therefore I have now made choyse of it to follow the Scripture which I last handled as a supply of that which was not there exprest That Scripture shewed to us how a Christian may draw comfort to himselfe in the time of Tribulation from the consideration of the future Crowne of glory that is referred to the other life And here now we have a Foundation of comfort laid downe to us for the present to be had and onely to be had in the word of God in the testimonies that are divine which were the rejoycing of Davids heart and so of all others in the same condition It is set forth to us in this excellent example the person of him that penned the Psalme whose heart was more deeply stricken with the wound of love towards the Commandements of God then any creature that ever breathed upon the Earth and better versed in them By making inquiry into that that was his practise we shall the better learne what should be our owne For that purpose I will divide the words onely into these two parts There is Davids Profession There is Davids Motive The Profession in these words Thy testimonies have I taken for a heritage for ever The motive in these For they are the rejoycing of my heart The profession is one of those many that he makes in this Psalme but more compleat and full then any if not then all of the rest He sayth in other places of the Psalme of Gods Commandements that he had them in esteeme above gold above fine Gold above all riches he comes more neare home to the point in this testification here and it is more full when he sayth he esteemed them as his Heritage as his lot and portion he makes them both as Lands as goods as all above all temporall things whatsoever That we may see it now more fully let us First consider what it is that the Psalmist here speaks of Then what it is that he testifies of it The thing here spoken of is the word of God couched under that name The testimonies of the Lord. Thy testimonies It is a relative name given to the word of God as indeed most of the names whereby it is called in Scripture if not all are relative Some in reference to God Some in reference to Man Some in reference to Both In regard of God himselfe the word is called Voluntas domini the will of the Lord because it containes in it the declaration of his will and pleasure to be wrought by us It is called Verbum domini the word of the Lord because it was published by himselfe Viva voce at the first when he gave the Commandements and voce spiritus by the secret voyce of the Spirit after when he inspired the Prophets and Apostles to pen it Then it is called Statuta Domini the Statutes of the Lord because he hath stablished and ratified it to be the rule of truth and life and Salvation for ever Then in regard of man it is called Lex Domini the Law of the Lord Quia ligat it binds him to performe and to obey and Timor Domini the feare of the Lord because it begets in every one that is acquainted with it a holy ravishing and feare both of the nature and power and judgements of God Then in regard of both it is sometimes called Mandata domini the Commands of the Lord to be performed by us and Judicia domini because it containes the judgements of the Lord to be executed upon us if we breake it And Testimonia Domini the Testimonies of the Lord. The Testification as one sayth between God and his people both that they receive this Law and engage themselves to obedience and conformity to it So now this linck of words and names hath brought us to the name here used A name more frequent then many of the rest and more often used when the Speech is not onely of the word of God it selfe but of any thing that hath reference to it First
That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuel Colledge and late Preacher at PETERS POORE in LONDON Psal 19.8 The Statutes of the Lord are right rejoycing the heart LONDON Printed by M. Simmons in Alders-gate-streete 1650. PSAL. 119.48 My hands also will I lift up to thy Commandements which I have loved and I will meditate in thy Statutes THE handling of this Scripture may seeme Abortive it doth not come before the time but after It is Abortive in St. Pauls signification because the handling and Exposition of it comes now out of season and after the time It is the Elder Sister to the Text I spake of in the forenoone and hath a place in the Psalme many degrees before it there are above sixty Verses passeth between them yet I have reserved it to the second place for better your Edification that compared with the other I may let you see how a Christian is never to set up his rest here in this World whatsoever pitch of piety he hath attained to but is still to goe forward to strengthen himselfe with new resolution after he hath attained some Here is a good example propounded to us for the manifestation of it the Prophet David he doth in this Psalme intermingle professions with resolutions and resolutions againe with professions sometimes least he should seeme to decay in practise he quickens himselfe by new resolutions Sometimes againe least he should seeme to resolve to no purpose he makes testification of his practise so these two follow one another through the Psalme A module of a Testification I gave in the forenoone in those words Thy Statutes have I chosen as an Heritage for ever and here now he armes himselfe with other resolutions that he may advance in practise My hands also will I lift up to thy Commandements which I have loved and I will meditate in thy Statutes So in briefe the words are nothing else but thus much here is another Protestation by way of remonstrance or Declaration of the Vowes and determinations that holy David imposed upon himselfe for the keeping and meditating in Gods Statutes and according to these two parts I will consider in them There is one part a testification of what he had done they are thy Commandements that I have loved The other it is a profession of what he would doe and that is inlarged by two concident but distinguishable resolutions The one in the first part of the Verse I will lift up my hands to thy Commandements The other in the last I will meditate in thy Statutes In this manner I meane to speake of the words and begin with the middle words of the Verse and that is a declaration of Davids practise for the time past the testification of that he had done I have loved thy Commandements I rather take this in the first place because I wouâ—d begin where I ended the last day you may remember then I spake to you of the love of God the promises that are made to those that are enflamed with that Heavenly affection The Crowne of life which he hath promised to them that love him Now after the love of God what argument is fittest to be spoken of than the love of his commandements if a man would walk through the severall descents of love all men will acknowledge that the first and cheife object of love is God but yet they hardly agree upon the second what is to have the next flight and degree of the affection of our love after God This generall principle will serve to regulate it after God that is most to be loved that hath most of God in it where there is the liveliest stamp and Print of God there most of our love must be bestowed after God himselfe Now there is nothing in the World but hath something of God there are Vestigia in creaturis the darkest and most obscure Print in the inferior Creatures there is the Print of Gods wisdome and power and goodnesse in the superior in man there is a more lively representation there is Imago similitudo the Image and similitude after which he was Created In a Saint God is more lively especially Saints glorified there is a renewing of that Image to the degree of the first perfection so a man would think here he should terminate his love after God on the blessed Saints and Angels All my delight is in the Saints on Earth and those that excell in vertue sayth David but yet it is not so there is somthing will goe before these there is not in all the Creatures so lively an impression of God as in the word of God there is more then Imago similitudo and more then Aliquid dei there is a representation of all the Attributes a lively Print of the Spirit of God the mouth of God the finger of God the wisdome of God the will of God therefore here will be the decision of the Question that after the love of God the greatest of love is to fall upon his Commandements and will upon his Commandements for they lead not onely to the knowledge of God but to the very fruition of God Our blessed Saviour and John the beloved Disciple layes it downe as an axiome This is love to keepe his Commandements the greatest testification of our love to God is the love we shew to his Commandements in observing of them this order David sets downe himselfe he was a man stricken and touched in his heart with the love of God here as if he had laboured for arguments and expressions to manifest it to his owne her at and to others he makes this as the first and most proper effect and proose of his love to God that he loved his Commandements that he might justifie the first he tells God I have loved thy Commandements so here is the thing he testifies of himselfe And he doth not onely make the testification to men for men may be ignorant there is no man that can make inspection into the affections and the heart to see what love is there but he tells it to God it is a holy ejaculation that is sent up to God for the inlargment and testification of his affections I have loved thy Commandements it is a modest expression He doth it not first that he may put God in mind or make him understand and know any thing of which he was ignorant for he searcheth the heart he knew what Davids love was better then himselfe yet he beates much upon it by many repetitions Consider how I love thy testimonies O how I love thy Law I love it above gold yea much fine gold There are many variations of this one expression and all presented to God not to put him in mind onely appealing to God he speaks these words as Peter to our Blessed Saviour when Christ asked him the Question Simon lovest thou me saith he Lord thou knowest all things thou knowest
that I love thee Or as Hezekiah in his holy Devotion Remember Lord how I have served thee with a perfect heart So David here here were the interchangable conferences betweene Davids soul and his Maker and here is one of those great expressions that he makes to him the first and principall testification I have loved thy Commandements In the second place it was not an arrogant expression he doth it not as thinking highly of his graces not esteeming himselfe better then other me◠〈◊〉 he had got the flight before them as the Pharisee in the Gospell Lord I thank thee that I am not as other men It is true he knew how to make his Boast of God My soul shall make her boast of God That is a holy arrogance to make our boast and triumph of God but onely it was for the inlargment of his affections to set us an example to draw others after him by his holy example it was not Ostâ—â—tation but a humble acknowledgement made to God not all penitentiall Penitentiall acknowledgements alwayes come in another forme I have not loved thy Commandements but there is an acknowledgement of thankfulnesse as well as of repentance The acknowledgement of repentance is Lord I have broken thy Commandements Repentance takes shame to it selfe The acknowledgement of thankfullnesse is Lord I have endeavoured to keep them Thankfullnesse gives the glory to God of his owne graces repentance cries I have broken them altogether thankfullnesse cries I have laboured to keep them in part though my practise have failed yet my heart is toward them I have loved thy Commandements it is a modest expression of his love to God in loving his Commandements To take it in briefe it is set downe here in a double advantage One advantage is in the Emphasis I have loved thy Commandements by Commandements he understands the word of God yet it is more powerfull then so it is not I have loved thy word but I have loved that part of thy word that is thy Commandements the mandatory part There are some parts of the will word of God that even ungodly men will be content to love there is the promisory part all men gather and catch at the promises and shew love to these The reason is clear there is pleasure and profit and gaine and advantage in the promises but a pious soul doth not onely looke to the promises but to the Commands the mandatory part as well as the promissory Piety looks on Christ as a Lawgiver as well as a Saviour and not onely on him as a Mediatour but as a Lord and Master it doth not onely live by faith but it liveth by rule it makes indeed the promises the stay and staffe of a Christians life but it makes the Commandements of God the levell A pious heart knowes in every promise there is some implicite command in the qualification and condition of every promise there is an implicite Command conteyned it knowes that for the fullfilling of the promises they belong to God but the fullfilling of the Commands they belong to us therefore it looks so upon the enjoying of that that is promised that it first will doe that that is commanded there is no hope of attaining comfort in the promise but in keeping of the precept therefore he pitcheth the Emphasis I have loved thy word that is true and all thy word and this part the mandatory part I have loved thy Commandements here is love to God to love God when he Commands that is the first advantage Then the other is in the notation of the number thy Commandements it is plurall that is all thy Commandements without exception otherwise even ungodly men will be content to love some Commands if they may choose them to themselves There is no man that is set so much upon the breaking of one but it may be he hath something in him whereby he can incline to love some other if it touch not his bosome his darling sin Herod himselfe heard John in many things gladly it is the ordinary practise of Hypocrites I and of Prophane men too they divide the Tables betweene them if they adhere to the first Table as Hypocrites it is with neglect of the second if they adhere to the second as prophane men it is with contempt of the first it is not so with true piety piety gives not obedience out of humour but out of duty it doth not obey out of choyse but it obeys out of obligation It is true of obedience what Divines very well observe of faith and it is an excellent rule faith never singles out his object but layes hold of any object if there be any truth to be beleived and assented to faith doth not chose this or that truth I will beleive this truth and not the other if it be a case of exigence where â—aith hath to doe it doth not say I will trust God in this case but not in ano her it chooseth not its object it knowes that he is all powerfull to deliver out of all dangers it knows that he is all true as faith doth not choose its object so true obedience singles not out its command it chooseth not his commands I will serve God in this Command and not in the other that is not to serve God but our selves it looks equally upon every command Epictetus I am sorry almost that it was his yet it is a shame to us that it was his it is impossible almost to come out of the mouth of any but a Christian If it be thy will O Lord Command me what thou wilt send me whither thou wilt I will not withdraw my selfe from any thing that seemâ— good to thee Epictetus was a Heathen but we may match him and exceed him by paralel places that dropped out of the mouths of Saints David I have respect to all thy Commandements Cornelius We are present before God to heare whatsoever shall be Commanded us of God Non eligit mandata he doth not pick and choose So here if a man would attaine to this ability to set himselfe to the generall obedience of all Gods Commandements he must get the love of all Nothing will so tnable a man to keep them as love love makes every weight as I told you the last day light sayth Austin love never finds difficulties the reason why men object difficulties is because they love not therefore if a command please them it is Bonus sermo it is a good saying they are willing to imbrace it if it be contrary to their custome and naturall inclination Durus sermo it is a hard saying who can beare it there is a Lyon in the way an Adder in the Path because they love not Love facilitates obedience obedience will never goe through the Commandements except it be rooted and grounded in love we may well say love enables to keep them for it doth keepe them it is the keeping of all he that loves all keeps all David
resolves to keep all therefore he saith he loves all If we will get his resolution to keepe them we must get it to love them here is the first thing what he had done for the time past I have loved it is but transient and occasionall therefore I will not stand longer on it The second is not onely a testification of what he had done but of what he would doe set downe by two resolutions First in the first part of the words My hands will I lift up to thy Commandements which I have loved here is love the Load-stone and the hands though they be feeble will follow after love the Proverb is now altered it is not Vbi amor ibi oculus I will lift up mine eyes but my hands his heart was enlarged and his hands were lift up he shews his love in the outward parts as well as in his affections I will lift up my hands to thy Commandements which I have loved A new expression and hath not a paralell that I know of in all the Scripture therefore it will not be so easie to give the proper and true grounded meaning of it why it is set in this forme I will lift up my hands to thy Commandements There are other wayes it might have beene varied and then the meaning would be easie if it had beene thus I will lift up my eyes to thy Commandements to lift our eyes to Gods Commandements is to apply our selves to the reading and learning of them and to study of the mysteries of the Kingdome of Heaven Or if it had run thus I will lift up my heart to thy Commandements there are many paralell places for it To thee O Lord will I lift up my soule he that sets his heart upon God sets his heart upon Gods Commandements the heart will be lift up though it move not in the body it can goe up to Heaven and ascend to the place from which the Commandements come to the â—hrone of God but it is not so I lift mine heart or I lift mine eyes if it had run thus I will stretch forth my hands to thy Commandements there might have beene a faire account to stretch out our hands to thy Commandements to apply our selves to practise for a man to imploy himselfe to and imbrace it and delight in it The 〈◊〉 Land shall stretch forth their hands to God that 〈◊〉 a phrase paralell in that sence but it is no◠〈…〉 Lastly if it had run thus the sence had been easie I will lift up mine hands unto thee we lift up our hands to God in prayer and the proper gesture of Prayer is to spread and lift up our hands even Aristotle himselfe foresaw so much and it was the practise of the Heathens as appeares in Homer Horace Virgill and other Poets but Aristotle heare him for all when we goe about to make our Prayers we stretch forth our hands to Heaven or lift them up the proper gesture of prayer is to lift up the hands Paul shews it 1 Tim. 2. I will that men pray in every place lifting up pure hands The lifting up of the hands is put in Scripture for Prayer but it will not beare it so it is not good sence I will lift my hands in prayer to thy Commandements The Commandements are not the object for prayer to be directed to but God I will pray to thy Commandements we cannot doe so unlesse it be by insinuation we may take it so as a gesture of prayer I will lift up my hands to thy Commandements that is to thee in thy Commandements in the custody of thy Commandements Obedience is a forcible Prayer to God it selfe A man that comes to God in Prayer must bring obedience and so lift up his hands to the Commandements Or else thus I will lift up my hands to thee for the keeping of thy Commandements no man can keep the Commandements but by Prayer it is grace that must come from God and be fetched by Prayer by insinuation We may take it as a gesture but that is not the proper meaning in all these variations the meaning had been easie but there is an Emphasis in both words I will lift up and I will lift up my hands to thy Commandements both words are remarkable Sometimes the lifting up of the hands doth not betoken supplication sometimes it betokeneth admiration the lifting up of the hands when men are astonished and ravished with an object it might be so well there was no mans soule more taken and ravished then Davids when he was in contemplation of Gods commands I will lift up my hands admiring the excellency of the commandements We lift up our hands sometimes when we betake our selves to refuge and David might well consider it as his refuge hee looked over all outward helps he was in affliction and distresse hee leaves all inferiour helps and hath recourse to God and he goes the right way in the way of his commandements The hands are lift up sometimes for comprehension when men lay hold of a thing that is the meaning I have lift up my haands to thy commandements for the laying hold and practising of them both words have an Emphasis First upon the word Elevabo I will lift up it implies thus much the commandements of God are sublime A man lifts up his hand to that that is above him they are of a sublime nature they are sublime commandements they are all above us they are sublime and high in many respects Sublime in respect of the originall they come downe from God The doctrine of John Baptist it was from heaven all the commandements they were given from the mount they are higher then so they are given from heaven from God himselfe they are sublime in the Originall Sublime in the matter of them heavenly oracles dictats of divine wisdome And sublime in regard of the difficulty in keeping of them they exceed humane strength too nature cannot reach them nay nor grace according to that small proportion we receive in this world grace is infirme but nature is altogether impotent Lastly in respect of the scituation of the commandements In truth and in deed we have them in the booke of God but they are written also in heaven Lord saith David thy word endures for ever in heaven Moses Deut. 30. he tels the people the commandement is not farre it is not in heaven but in thee in thy heart and in thy mouth not as if it were excluded from heaven for that is the proper place of it but he speaks by way of dispensation because God made it neere to men when he gave it so he saith it is not in heaven or else it is properly in heaven because it is the Idea of the divine mind will and counsell of God it is in heaven because it is imprinted and graven perfectly in the hearts of the Saints and Angels it is not only perfectly written there but perfectly kept there all the essentiall parts
of the commandements as worship praise obedience adoration they are all performed in heaven by the Saints and Angels it is in heaven the commandements put them together since the commandement was in heaven David looks after it there he knew there was but an imperfect custody of it in earth It is that that we pray for daily thy will be done on earth as it is in heaven When we look to the commandements let us look to heaven there they are perfect Holy David when he stretched out his hands to the commandements he reached not forward but upward and since they were in heaven he directs his affection and the strength of his resolution thither there is the reason of the first word the verbe is set with an Emphasis elevabo I will lift up But there is another emphasis upon the other my hands take it figuratively my hands that is my heart the hand is put for the affections because they are the instruments whereby the heart and affections work love is seen in the hand as well as in other parts he might very well put them for the whole man My hands will I lift up that is my selfe my heart Or take it properly he therefore mentions his hands as the excitements or signe or testimony of lifting up his heart because the heart that works in the outward man Out of the abundance of the heart the mouth speaketh the eye seeth and the hand worketh to shew that his heart was lift up to Gods commandements he saiâ—h he will lift up his hands so here is now the summe it is nothing but thus much the expression of the welcome the great welcome and dutifull entertainment that he gives to the commandements of God he presents God to his heart here as publishing the commandements offering them as a gift and hee reacheth out his hand to accept and take them as Galen saith well the hand is not only the instrument of invention but of assumption we take all by the hand he would take it of God a great gift that hee would bestow his commandements God offers and David accepts the dutifull welcome that he gives to the commandements of God may be parallel'd Heb. 12. Lift up the feeble knees and the hands that hang down so make streight steps to your paths Take all those parts in a spirituall sense the soule hath hands and feete as well as the body the feet of the soule are the affections the hands of the soule is reason the same that is the eye is the hand Holy David pursues it in the same impression he rouzeth up himselfe and strengthneth himselfe to keep Gods commandements he quickens every part after in other parts of the Psalm he hath taken order for other parts Hee takes order for his eyes Open mine eyes and I shall see wonders in thy law He takes order for his feet I remembred my wayes and turned my feet to thy testimonies That hee might shew that there was a dedication of his whole selfe to God he passeth by the strength of no part he served him with all his soule with all his heart and with all his strength he gives God the strength of every part he sets down his hands not my eyes or my heart only it is not only the ordering of his feet affections but the strength of the whole man I will lift up my hands to thy commandements which I have loved here is the sum and pattern that David sets forth it is a good pattern for us to imitate and in what should we imitate him Immitate David in resolution the reason we come so short in piety is because we are not armed with resolution we goe weakly and carelesly about the work of God we doe the work of salvation that concerns our souls negligently nothing will keep the soule in a better temper and keep a man more out of the way of sinne then oft to fortifie and strengthen the heart with resolution and what resolutions shall wee take the same that David takes what is that I will lift up my hands how doth he lift up his hands to Gods commandements To lift up our hands to Gods commandements is to apply our selves to the keeping and exercise of them the hands are the instruments of action and exercise not but that it must be done by the heart and every part but therefore he refers it to the hand because action is the life of Christianity that to keep the commandements of God there must be action and the hands are the instruments of action Origen well we lift up our hands when we lift up the works of our hands to the commandements of God and when doe wee lift up the workes of our hands saith he when we walk worthy of God and live according to his prescripts and rules this is to lift up our hands to Gods commandements I but our hands are feeble our hands are weak as Moses were Exod. 17. We read that Moses hands were heavy he could not hold them up so it is with many of us when we would walke in the ways of Gods commandements our feet are dull and feeble when we would work the works of God our hands are feeble heavy hands in worse case then Moses his hands were heavy through corporall infirmitie ours through spirituall the palsie hand through the decay of faith the withered hand by the declining of love and the hands manacled and pinioned and clog'd with the lusts of the flesh and the enticements of sin how then shall we doe to lift up our hands we must say as David in another place pray to God to strengthen us I will run the wayes of thy commandements when thou hast set my heart at liberty I will labour to keepe thy commandements to lift up my hands when thou shalt release me and enlarge me I will wash my hands in innocency because our hands are clog'd with sinne we must wash them in innocency bring clean and pure hands they are the only hands we can lift up we must not come with hands defiled with sinne Here is the resolution of David when he speaks of his hands they are to be understood by way of Idea that is pure hands clean hands holy hands charitable hands these were the hands that he would hold up to God I have done with the first part of his resolution I will lift up my hands to thy commandements the other that is behind in the last words I will meditate in thy statutes This is his second resolution the second branch and it is partly the same in effect with the former but it is varied and otherwise expressed Here is another name given to the word of God then in the former part there it was the Commandements here it is the Statutes Statute is more then precept the second name hee gives not for variety but as a word that is more emphatical it serves better for the expression of his purpose The commandements of
is a great help he will not profit by the word of God that calls not himselfe to account for his memory and his life and lays them according to the levell of the things he heares The world is full of imagination meditation is scarce it is a wonder to see how men weary themselves with imagination suffer their hearts to run after every vanity they think imagination is meditation when their hearts have wild roving thoughts sometimes sinful alway vain that is not meditation but vanity meditation is that act whereby the heart pours it self forth to God and is fixed on heavenly things and makes an impression of that heavenly act whatsoever it is upon upon it selfe by a reflexion of the soul upon it selfe in the exercise of those duties that are meditated Therefore if we will benefit by reading and hearing of the word let us oft times call our selves to account by meditation If we would be well acquainted with God conversant in heaven it must be done by meditation Meditation is that that makes the seede of the word take root in the heart that â—â—gests and incorporates it and turns all to blood and spirits we can never profit and edifie by Sermons unlesse by meditation and rumination we chew the cudd after Admit it be but a weak Sermon that we hear some will say what should I meditate on that though it be a weake one there is matter still of meditation A man that hath love to another man will love every thing that belong to him if we have a love to the word of God there will be a love of all that belongs to it A love of that place where the Ordinances are handled a love of the time when the Ordinances are handled a love of the weake hand the earthen vessel that dispenseth it though through much infirmities and weakness Gregory Nazianzen observes of St. Bazile they loved him â—o much in his time they reverenced his vertues so much that they would imitate him in his infirmities it is true there are no infirmities or errours in the word of God to be loved there but if we have true love to the word of God we will imbrace it from an infirm hand though it be dispensed in a weake manner Always something may be gotten to edification and the application of it must be made by meditation it is that that is an excellent supply of privacy it is the sole companion of a retired heart A man addicted to meditation can leave earth and goe up to heaven and walk and converse with God with all the commandements of God he needs no booke he needs no teacher that can addict himselfe to meditation Meditation is that heavenly exercise that is the improvement of every grace if we would thrive in all we must addict our selves to it that was Davids order he was conversant in reading and hearing too but meditation is the act that he resolves on to improve both and as he would give God his outward man so he will his inward The testification of the outward man is in these words I will lift up my hands to thy commandements which I have loved And then because neither tongue nor hand nor feet nor eye can be acceptable to God without the heart the inward man he seconds his first resolution with another as I will lift up my hands to thy commandements so I will meditate in thy statutes THE Saints Progresse DELIVERED IN TVVO SERMONS BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuel Colledge and late Preacher at PETERS POORE in LONDON 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ LONDON Printed by M. Simmons in Alders-gate-streete 1650. SERMON I. PSAL. 84.7 They goe from strength to strength untill and every one of them appeare before God in Zion THEY goe from Company to company from Mansion to Mansion so some Translations read it as alluding to the solemn journeys of the Children of Israel to the Land of Promise Or to the annuall Travell of the Jews to appeare before God for the worship of his name in Jerusalem And if I should read the words so now to you it would be a faire and proper Lesson to us to learne that we are now in the state of Pilgrims We have here no abiding Citty As the Patriarchs of old we still look for a Countrey There is removing and Mansions and going from Countrey to Countrey It would very well fit my selfe too and be a good entrance to this new removing from Mansion to Mansion from Company to Company But I will not read the words so but take them as they are exprest in the Text From strength to strength So it is a short but an accurate modell of the spirituall growth of a Christian in this world from one degree of righteousnesse to another so breathing after perfection and it is a part of that excellent Psalme that the Prophet David made to let us understand the great comfort and benefit and priviledge that comes to us by our frequent repairing to the House of God One great priviledge is this that here it is that we get spirituall strength Here we not onely had our initiation to Christ and the first seeds of Piety sowne and the first Foundation laid but we get growth and goe on and make progresse in piety There are many excellent passages in the Psalme yet this is one of the most remarkable for there is somthing in it more then in the whole Psalme it selfe The Psalme it selfe is none of those that are called the Psalmes of degrees yet this is a Text or Verse of Degrees And those degrees are not such as relate to the steps of the materiall Tabernacle but shew the steps of our ascention the ascent that we make up to Heaven There are two passages in the Psalme that point at it One in Vers 5. In whose heart are thy wayes or as some read it thy ascentions the degrees of proficiency whereby Christians come to stature or great growth of piety are Gods ascentions Gods ascentions because they lead to him and ours because they carry us up to God Another place that points to these degrees or ascentions is in the Title of the Psalme it is one of those Psalmes that is ascribed To him that excelleth or to the End shewing that the onely way to excell is to hold out to the end and he that holds out to the end of all others will be the most excellent and both these are stamped and graved upon this Verse One part is to him that excelleth They grow from strength to strength Another part that is to the End Till every one appeare before God in Zion According to these two there are two parts There is the motion of Christianity And the rest The rest that is God in the last words Every one of them appeares before
God in Zion The motion is in the first part of the words and there are three things in that There is Qualitas motus and Meta and Continuatio motus The quality of the motion they goe on they grow up And the mark to which it is directed to strength And the perpetuation of the motion From degree to degree from Vertue to vertue From strength to strength But before I speake of these perticulars there is one little particle in the front of the words that sets out to us the condition of the persons though it be indeffinitely here exprest that makes this goodly progresse this faire and lovely growth in piety The word is indeffinite They goe or They grow therefore it refers to two Verses before the fourth and fifth there you read who are these they that are here spoken of Elessed is the man in whose heart are thy wayes Blessed is the man whose strength the Lord is Blessed are they that dwell in thy house It is Plurall in the one and Singular in the other It is Singular in Vers 5. Blessed is the man whose strength the Lord is and according to that course and Exposition of the word a man would have thought it should have run thus He will grow from strength to strength But the Psalmist purposely in a great deale of wisdome varies the word and sets downe both expressions In the Singular to let us see that there are not many that have these assentions of God in their hearts or lives there are not many that grow to a high pitch that Grow from strength to strength that is to a great measure Yet he sets it downe in the Plurall to let us see that there are some of those some the same that he pointed at before those that make God their strength that have the feare of God before their eyes and Gods wayes in their hearts That is brieâ—y godly men those that mind piety and Heaven they will be growing they will not stand at a stay or as wicked men goe downward and grow worse and worse as the Apostle speaks and as David sayth From one wickednesse to another Every godly man on the contrary the first thing he minds is to get grace the next thing that he aims at is to grow in grace and that he may grow swiftly and perfectly They grow from strength to strength So much of the Persons Now I come to the other First the quality of the motion They goe It is a corporeall word but it hath a spirituall signification it is a spirituall motion that is represented under this corporeall expression Now of corporeall naturall motions there are two frequent The Locall Motion The Vitall Motion Of locall motions the principall and most noble is the progressive motion going forward Of vitall the motion of augmentation Now according to both the word will carry both here Thâ—y goe on or they grow their going is their growth We may refer it to both both as it sets out the increase of grace by the similitude of a locall motion and as it is exprest by the similitude of a vitall motion First take it as it is set out to us under the similitude of a locall motion They GOE from strength to strength It lets us see what is the perseverance of Christianity It is strength by which a Christian walks but it is perseverance that makes him goe on still and gaine new ground and draw nearer to Heaven Therefore there are many frequent places of Scripture that give us charg and put us in mind still to goe on and proceed there are none that command us to sit still The life of Christianity consists in motion not in session session is reserved for Heaven it is a going forward not a standing still Station is for those that are come to their journeys end when men have done their work then they shall stand and sit at the right hand of God then they shall sit upon thrones But now in the way in our Pilgremage there is work to be done there is a great deale of way to be râ—d and a progresse to be made we must still proceed and goe on that is perseverance that make us goe on and hold out Indeed it is true there are some precepts for standing none for sitting Watch ye stand fast quâ—t your selves like men But that station is not an impediment to motion A Christian at the same time spiritually speaking he both stand if he goe forward and move That standing is not an impediment but an advantage to motion So standing in nature it is a maxime of Philosophy nothing moves but there must be a Basis a center that supports it that is unmoveable that gives it ability to move So it is with Trees the surer they are set the better they grow Man the firmer footing he makes the more stedfastly and better he walks In Christianity the more we are stablished in grace which is the standing that the Apostle speaks of the better we walk The life of a Christian is both in motion and standing in regard of that grace that he hath received that he may keep it he is exhorted to stand in regard of that grace that he looks to and advanceth to that he may get it and that he wants he is called on to move still and goe on So we see the life of a Christian is a life in motion he is so far from declining and going back that a Christian doth not at any time take up his rest he would not willingly make any stay with so much firmenesse and eagernesse doth he breath forward to the state of perfection that may be attained here and the glorious Crowne that shall be set on every mans head after And perseverance is that grace that enlivens us to motion it is one of the Excellencies of perseverance it keeps a man still in motion There are three excellencies that we may note in the grace of perseverance all accommodate to this purpose but the last is best One is it is perseverance that sublimates all graces It is not a perticular distinct grace of it selfe but that golden Thread that goes through every grace and carries them to their pitch and perfection Perseverance is not faith but the continuance and stedfastnesse of faith Perseverance is not repentance but the habituall perpetuaion of repentance The pitch of faith the highest flight of love the fullnesse of repentance the lengthening of the line of patience to the greatest extent and longitude all these are nothing but perseverance It is not any one vertue but the Crowne of all it is the grace Lawrell the wreath that carries every grace and vertue to the height That is once excellency Another excellency is that it is the grace that borders next upon Heaven the next grace to Heaven is Perseverance there is but halfe a step between Perseveranee and glory There is no grace that will carry us to Heaven of it selfe without perseverance
not faith if it faint not love if it decline and wax cold not obedience if it give over not repentance or humility or patience or meeknesse if they have not their perfect work Faith that will hold but that it holds out it is from perseverance Love will take its flight and mount up but that it mounts up to the highest to Heaven it must be from perseverance Obedience will follow after Christ but to hold to the end in obedience to be carried to the full length it 's from perseverance So every grace hath that that is the accomplishment of it from the grace of perseverance Without it as St. Bernard sayth very well neither he that fights can hope to overcome at all or if he overcome and conquer a little he cannot look for the Crowne unlesse he conquer still and goe on There is the second excellency of perseverance The third and principall excellency of perseverance that that more expresly toucheth upon the Text it is the continuation of the motion of a Christian that that keeps a man still going And motion is excellent in every Creature the Creature the more excellent it is the more excellent it is in its motion The Earth that is the lowest Element and the basest moves not at all The Water that is next above the Earth moves but not so fast as the Aire that is above the Water and the Aire though it move faster and more constantly then the Water yet it moves not so nobly and constantly and so fast as the Heavens the celestiall bodies and the Starâ— of Heaven Take but one instance the Moone hath two motions which shee dispatcheth at once with a great deale of swiftnesse and constancy Let men that are below blaspheme and curse let Dogs bark let the Winds blow let stormes bluster and the Clouds frowne the Moone goes on to finish her course So a Christian if he be of a heavenly temper there will be the motion of the Heavens perpetuity of motion Perseverance makes the motion perpetuall it gives perennity to the motion of a Christian that though a Christian meet with many discâ—uragements in the way of piety temptations and tribulations and persecutions yet for all this as the Sun and Moone and Stars he keeps on his motion though wicked men oppose themselves though St. Pauls Dogs doe more then bark though the stormes of temptation bluster and the winds of persecution gather themselves together though Heaven and Earth oppose yet perseverance will carry a Christian strait on his way through all impediments and make him leap over all discouragements it will bring his motion to the end that is the excellency of perseverance That is the first thing if we take the phrase under the similitude of locall motion They goe on Secondly consider it under the similitude of Vitall motion for as I said their going on is their growing on Growth is a vitall motion for properly nothing is said to grow but that that hath life Therefore Scaliger observes there is a great deale of difference betwixt those two words augmentation and extention things inanimate that want life may receive extention and dimension but they are not properly said to grow but things that have life Plants and Trees and living Creatures Growth therefore properly is a vitall motion and that vitall motion is remarkable in Christianity in a spirituall sence there are many words whereby 〈◊〉 Scripture sets out these advances of Piety When it considers us in the way of piety it is called proceeding when it respects the emulations of piety it is called excellency when it respects the operations of piety it is called abounding when it respects our progresse in piety it is called persevâ—ring when to the state of piety it is called growth And all these there is good reason to be given of them in respect of the severall relations a Christian hath in this World We are viatores in this World we must proceed and goe on We are Work-men in the Vinyard of the Lord we must persevere We are lights in the World lights must excell that is their commendation We are Rivers as David makes the similitude Rivers of God they must swell and abound Christians they are the Babes in Christ that are to come to the stature of spirituall Man-hood being Babes they must grow Of all other expressions those two are remarkable when it is called abounding and growing David useth both these the word of abounding or excelling All my delight is in those that abound or excell in vertue Psal 16. The other word of growth is in Psal 92. speaking of the righteous man He shall grow up as a â—edar in thine house St. Paul makes use of both those words too sometimes he exhorts to grow in grace sometimes to abound and excell Strive that you may excell to the edifying of the Church Alway abound in the work of the Lord. The phrase or word of abounding is a metaphor taken from Rivers Rivers that get encrease by running A man would think a River in continuall motion should doe nothing but spend it selfe and not get but lose but the longer it runs the more accesse of water flowes to it and the further its progresse the greater it is It is little at the head but it is great at the foot the longer it goes on So should a Christian be like Ezekiells waters that at the first were but up to the Ancles and then ascended till they came to the Neck till at last they covered the whole man such is the swelling Spirituall the excelling and abounding in grace The other word of growing is a metaphor taken almost from all sorts of vitalls It is taken sometimes in Scripture from building as a building from a small beginning growes to a great vastnesse and magnitude so a Christian being built on the Foundation of the Prophets and Apostles our blessed Lord being the Corner stone he growes up to a holy Temple in the Lord Ephes 2. Sometimes it is taken from the similitude of Plants and Trees Hosea 14. They shall grow up as the Lillie and as the Vine their Root shall be like Lebanon Sometimes againe it is taken from the similitude of other Creatures in Mal. 4. speaking of righteous men he sayth They shall grow as the Calves of the stall Sometimes it is taken from our selves from the similitude of the growth of the body corporall growth So in Ephes 4. he speaks of Growing up to the fullnesse of stature to a perfect man in Christ As the body first hath seed and then life and then supply of nourishment and then by it it comes to height and stature So it is in the state of grace there is first the seminall being of a Christian in regeneration or the new birth then after come the supplies of nourishment by the influence of grace and receiving the sincere milke of the word after these supplies of nourishment comes this spirituall growth That you may
we grow and a great deale of need because of these pitches that are set us Then it is not onely a necessary but an honourable thing It is observed of the Ancients for corporall stature and it is a good Opinion of them Homer alway brought in his Heroes his worthies he presented them in tall high stature Hector and Vlisses and Agamemnon these that were Prinâ—es men of renoune he made them come in tall stature Plinie sayth that tall stature used to be a portment fit for Princes Therefore Augustus is commended for that and Cornelius for the same and Procopius concerning Beresebius And the Scripture gives the same commendation of Joseph Gen. 39. Joseph was a goodly person And Saul was higher then all the people from the Shoulders upward And Herodotus observes that the Ethiopians use to choose their Kings of the highest stature And in Plutarch it is observed that the Lacedemonians set a Mulct upon one because he had married a little wife because they thought it would be a disparagement of the Princes that should be brought forth If they had so good respect to the stature of the outward man how goodly is it to be so spiritually to God For corporall stature sometimes is not an Ornament for if the mind be not answerable it is rather a disgrace and it may be beyond those proportions that are required in Decency of stature But we cannot exceed in the spirituall no measure can exceed Therefore if it be a thing so honourable and so lovely with men and of God he that is so comes neare the similitude of Christ and of God and is nearest the state of Tryumphants and most out of the millitant state he is most in Heaven and hath most of God in him Then I will shut up this point with the Exhortation of St. Jerome in one of his Epistles that we all take care as we grow in dayes and yeares so to grow in the knowledge of God in grace and virtue in the strength of virtue that it may be said of us as Paul saith of the Thessalonians that their faith did grow exceedingly and their love one towards another abounded That is to grow from strength to strength I have done with that There is a peice behind another generall part almost halfe the Text but it will not now beare a generall handling It is the rest of all it takes away the objection From strength to strength but when shall we rest When we appeare before God in Zion There is the time of remuneration and rest There are three passages remarkable I will but mention them The glorious place Zion And a glorious presence there They appeare before God in Zion And then Every one of them appeare I will but touch them breifly for there is a double signification of all these three First Zion hath a double signification in Scripture There is Zion in the Mount There is Zion in the Valley Though the low Zion be called Mount Zion in Scripture it is but a Valley to Heaven but there is spirituall Zion that is misticall that in the proper ordinary acception signifies the House of God below but in a more sublime acception the Church of God above the place of bliss The Lamb upon Mount Zion Revel 14. Heb. 12. We are come to an innumerable company of Angels to the Church of the first borne in Heaven to Mount Zion Mount Zion is taken for Heaven it selfe Then answerable to these two acceptions of Zion there is a double appearing before God mentioned The appearing before God in glory And the appearing in the Courts of his presence in the House of his worship below The appearing before God in the Mount of Vision when we shall see Face to face when we shall see as we are seene and know as we are knowne And the appearing before God in the Valley of Vision the Valley of tears the Church below That so oft as we present holy performances more especially when we come into his Courts and enter into the Gates of his presence The Church of God is the Chamber of his presence there we make our appearing St. Paul tells us of our appearing before God in the Mount of vision above not onely in that place We shall all apeare before the judgement seat of Christ but in Collos 3. When Christ who is our life shall appeare we shall appeare with him in glory The fruition of glory is called our appearing before God in glory Of the other David speaks when he complaines O when shall I come and appeare before God! It is the Speech of an Exile David was a banished man from the House of God he had not free accesse to repaire thither therefore that made his great complaint When shall I appeare That is when shall I enter into thy presence and tread in thy â—ourts It is worthy our consideration that we come to the Church especially to appeare before God we should take this consideration to make us come with reverence and preparednesse because we come into a glorious presence It should make us take heed how we behave our selves here in these places of Divine service because we are in the presence of God If we be convâ—rsant in Prayer we appeare in a speciall manner before God fall low before his Foot-stoole If we heare the word of God we appeare before his presence When we come to heare the word read or Preached we are at the foot of the Mount as the People received the Law When we repaire to the Table of the Lord we come in a speciall manner into Gods presence we appeare before him because Christ is present there he gives himselfe for food and God is present for he accepts us in Christ Therefore if we so fit our selves to come into the presence of a man that is better then our selves that we may come with sobriety and acceptation how should we fit our selves to come before God in these inferiour places of our appearing It is true we are alway present to him and he to us but his eye though it be alwayes upon us ours is not alwayes upon him but then our eyes are directed to him when we come into his Courts it is called therefore appearing before God Lastly there is the illation that knits both together in those two words Every one That is then every one There is one word that is a word of connexion and Then what time Then when we are growne to stature when we have gotten from one degree of strength to another We must not offer to come into Gods presence unlesse we bring the Wedding Garment some stature this cloathing of Vertue and grace When we come to appeare before him there will be an account taken of each mans strength how he hath profitted by each of these severall Ordinances of grace God will look that we give account of our proficiency by all the meanes of Salvation When we come to the House of God and to
aloft and thy heart below grovelling upon the Earth Is it not a shame for thee to be upright in body and to creep upon the Earth in thy mind God that cannot away with a heart that is puffed up he expects a heart that is lifted up and thus elevated to him Therefore in the Old Testament we find that in all holy performances to signifie the elevation of the heart the Saints went up Christ would be transfigured in the top of the Mount he often Preached to the People from Mountaines to note his Heavenly Doctrine He did oft withdraw himselfe for Prayer and he prayed upon the Mountaines So did Daniel get himselfe into an upper Roome So Peter in the Acts he got to the top of the House not onely for privacy but to note that a man that will goe to meet God he must ascend higher in his spirit Therefore Jacob saw a Ladder in his Dreame to note that every man that comes before God in Prayer or in any holy performance he must ascend Sayth St. Ambrose well ascend thou in holy performances let thy heart be lifted up Doe that indeed that thou art incited to in receiving the Sacrament Lift up your hearts it must be a Roome aloft an upper Roome We lift them up to the Lord. Then know if thou wilt be partaker of those divine Mysteries if thou wilt have true comfort of that supreame union as St. Austin speaks Pietas c. Devotion will knit those together that the Elements in the World hath seperated we are seperated from the Saints in Heaven but faith and a heavenly conversation will knit us together we shall have union with that society If we will give God a Roome fit to welcome him it must be a large Roome and an upper Roome a heavenly heart Lastly it must be a furnished Roome what is the furniture The variety of graces wherewith the heart and Conscience of a man is to be adorned that is the Furniture Carefull we are to provide furniture for our bodies and for our Houses and for our Chambers in which we lodge but there is a Chamber that is in us that is neglected The Saints of God had a care of this sayth St. Bernard Every Saint provided some furniture when they came to God Mary Magdalen the furniture that shee provided was in humility shee laid a sure foundation Thomas the Apostle he made his provision in solidity of faith John the Apostle he made his provision in the enlargement of love Paul made his furniture in the intimate inward secrets and Mysteries of divine wisdome and Peter his in repentance So every one that will receive Christ and wellcome him must make provision What is the provision that he requires Faith and repentance the beleiving heart and the pâ—nitent heart Let the roome be washed let there be repentance and then it is provided Let the Roome be swept let there be faith and then it is provided These are the hangings and the furniture and much more that you may add in your owne Meditations This is the heart where Christ will loâ—ge Remember these things you that are to receive the Mysteries This man that gave entertainment to Christ thought it a dishonour to bring him into any Room that was not prepared he made it ready before Christ sent by the instinct of the Spirit by one word of the two Disciples God sends to you Disciples not so powerfull in speaking but Disciples after Disciples and intreats you to make ready He sends not a Commanding word where is it He asks not so but he beseecheth you that you would make your hearts ready Now is the solemne time to bring furnished hearts it was at this time when Christ went in triumph to Jerusalem they cut boughs of palme and strewed them in the way to shew that he was the only Conquerour it was then that they cut downe boughs of trees to shew how powerfull the Evangelicall Axe was that was laid to their consciences to bring them to the duties of pietie they did not only strew boughs but their garments that is saith St. Ambrose well all their glorie and dignitie they were not ashamed to lay all at Christs feet it may be some of their cloathes were costly you will not part with a fashion you will not consecrate one to Christ nay the more you are spoken to and entreated the more you encrease in your exorbitancie Doe you think that ever Christ will lodge in that bosome that is set to sale to every ludibrious wanton eye will Christ take his roome there judge ye thinke with your selves will he remaine in that braine to sanctifie the imaginations of it that is so frizled and that he will glorifie that face that is so altred to another colour then he gave it doe you furnish and provide your bodies so for Christ cares he for these carriages must these be your Easter entertainment will ye thus prepare to come to the Lords Table I tell you I am conscious to my selfe of worse infirmities then you have I dare not deny to adminster the sacrament to any man that reacheth out his hand to take it if there be any that goe on in sinne my charitie shall thinke that there is repentance within but I doe it with a trembling heart I rather wish my selfe No Prophet nor the Sonne of a Prophet Never come to Church and receive those mysteries in such a habite where the outward vanitie is I say there is not the inward preparation there is not a making readie Wee had need to provide more zealously and carefully for the eating of the Lords Supper then they for the Passover it is a Sacrament of more worth and eminencie O that there were but the same man to guide you the man with the pitcher of water I come to you with the booke and with the word of God follow yet that direction and if you will give me the other so shall you have the approbation here that Christ gave this man he shall not say where is the guest-Chamber but I have found it here is a heart for me to dwell in and reside in even this man is he that hath chosen me an upper Roome large and Furnished there I will prepare and make readie So much for this time Angells Inspection DELIVERED IN TVVO SERMONS BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuel Colledge and late Preacher at PETERS POORE in LONDON EPHES. 3.10 To the intent that now unto the principallities and powers in heavenly places might be knowne by the Church the manifold wisdome of God LONDON Printed by M. Simmons in Alders-gate-streete 1650. SERMON I. 1 PETER 1.12 Which things the Angells desire to looke into THAT the Mysteries of the Gospell are things well worthy the Studie of Apostles I shewed in the beginning of this Feast from the Text that I handled the first day I then spake of it and I