our Saviours affection and therefore as having received the greatest love he returns the most again to Christ his heart was enflamed with the love of Christ In all his Epistles he breathes nothing but love he stirs up himself and all others to the love of Christ. Now 1. Because all men are ready to profess their love to Christ no man thinks himself to be so ungracious as to be void of the love of God though the Scripture tells us expresly even of generations of men that hate God Exod. xx 5. And our Saviour tells the Jews plainly I know that you have not the love of God in you S. Iohn v. 42. Every wicked man is Gods professed enemy 2. Because Christian Love 't is the chiefest trial the clearest evidence and demonstration of our Faith the kindliest fruit that springs from Faith is Love A true saving Faith is faith working by Love Gal. v. 6. It works by all other Graces 't is Faith working by Justice by Patience by Temperance but especially by Love 3. Our love to Christ being that which he most strictly enquires into he speaks to us as he did to S. Peter Ioh. xxi Simon Peter Lovest thou me And again and again Lovest thou me never gives over till our hearts answer Lord thou knowest that I love thee Our love to God being a matter of so great importance therefore that we be not mistaken in so necessary a duty S. Iohn gives us here a certain description of the love of God by which we may assuredly know that we love our God indeed and in truth This is the love of God that we keep his Commandments and his Commandments are not grievous So then the words I have read unto you are a sweet description of a good Christian you may know and discern him by a threesold Character 1. How stands he affected to God and Christ What heart bears he to him He is such an one as hath a loving heart to God The love of God is shed abroad into his heart Rom. v. The love of God rules in his heart I am sick of love saith the Spouse in the Canticles protesting the strength of her love to our Saviour 2. What is the action that flows from this affection What is the fruit of our love to God How doth it testifie and manifest it self It shews itself in a religious obedience to what God enjoyns us it will keep his Commandments 3. What is the disposition and inclination which one that loves God finds in himself to the obedience and observation of Gods Commandments My Text tells us he doth it willingly chearfully with delight and alacrity he murmurs not nor repines he groans not under the yoke of obedience he snuffs not at God as they in Malachi and cry out Oh what a weariness it is to serve the Lord No S. Iohn tells us Gods Commandments are not grievous to him Come we to the First Particular What is the affection that a good Christian bears to Christ 'T is Love yes that 's the Christian virtue that 's the Evangelical grace 'T is the main difference 'twixt the Law and the Gospel Timor Amor. The Law 't is the ministration of Fear the Gospel that 's the breeder and begetter of Love The Law begets fear it genders unto bondage but the Gospel breeds love casts out slavish fear The Gospel begets in us the spirit of love and liberty The Scripture makes it the summ of all the substance of Religion Neither circumcision avails any thing as the Jews would have it nor uncircumcision as the converted Gentiles But faith that works by love Gal. v. 6. Indeed 't is the end both of Law and Gospel S. Augustine sets out the several lincks of this chain of Salvation and how they depend one upon another First Lex adducit ad fidem the Law that sends us to Faith then Fides fundit orationem Faith that pours out prayer then Oratio impetrat Spiritum prayer obtains the Spirit then Spiritus diffundit charitatem the Spirit that inspires us with love et Charitas implet Legem and love 't is the fulfilling of the Law Here is the whole frame and fabrick of a Christian. Faith that lays the foundation but love that sets up the wall and lays on the roof brings all to perfection Not that a Christian ought to be free from all kind of fear There is a threefold fear to which we are liable answerable to our threefold state and condition 1. The first I call a state of Subjection in this we were created and in this we stood before our fall 2. The second is a state of Rebellion upon our fall 3. The third is a state of Adoption upon our recovery and reconciliation And these three states have a suitable fear agreeing to them 1. As we were in our primitive original state of Subjection so we owe to God a fear of Loyaltie as good Subjects to their Prince and Soveraign 2. Our state of Rebellion that brought upon us the fear of Slavery But then 3. Our state of Adoption that begets in us a filial and Son-like fear the fear and reverence of a loving child to his dear father The first fear the fear of Loyaltie looks upon God as a Law-giver and so stands in awe of him The second the fear of Slavery looks upon him as an enemy and avenger and so is dismayed with the terrour of him But The third Filial fear considers him as a gracious Father and so is affected with a child-like duty and reverence to him The fear of Subjection must still continue with us The fear of Slaverie while we are in the state of corruption will still haunt us But Filial fear that must grow and increase in us Filial fear 't is the consequent of love They shall fear the Lord and his goodness Hos. iii. 5. Loyal fear 't is consistent with love Hunc timorem habet charitas imò non habet nisi charitas Aug. de Filiali timore but servile and slavish fear 't is contrary to love Fear then 't is not wholly excluded from the state of a Christian but yet the grace that the Gospel aims at 't is the grace of love The end of the Commandment especially as the Gospel propounds it is love 1 Tim. i. 5. 'T is the aim of all Gods gracious dealings with us He hath chosen us that we should be holy and without blame before him in love Ephes. i. 4. 'T is the summ of his Covenant which he hath made with us He keeps covenant and mercy with them that love him Deut. vii 9. See the excellency of this Love of God in three particulars 1. This Love of God gives a chief title and denomination to Christians 't is their badge and cognizance Thus Solomon describes an holy man Cant. i. The upright love thee So David describes an holy man Let them that love thy name be joyfull in thee Psal. v. 11. David sues to God for favour and
mercy under this denomination Psal. cxix 122. Look thou upon me and be mercifull unto me as thou usest to do to those that love thy name 'T is this grace that God highly regards in us If any man love God the same is known of God 1 Cor. viii 3. He sets much by such and owns them and highly accounts of them 2. This Love 't is the Title and Assurance of all his promises All his promises are appropriated to them that love him I will shew mercy unto thousands of them that love me 'T is in the Second Commandment 1. Heavenly promises and blessings are passed to us upon this condition He shall receive the crown of Life which the Lord hath promised to them that love him Iames i. 12. Eye hath not seen neither hath ear heard what God hath provided for them that love him 1 Cor. ii 9. 2. Temporal blessings are assured us with this Proviso Because he hath set his love upon me therefore will I deliver him Psal. xci 14. See how large a Patent God hath made to such Christians Rom. viii We know that all things shall work together for the good of such as love God Whatsoever befalls them shall turn to their good as on the contrary all shall work to the worst to them that love him not they are doomed by S. Paul with an heavie Curse If any man love not the Lord Iesus Christ let him be Anathema Maran-atha accursed for ever 1 Cor. xvi 22. 3. Love 't is the ingratiating quality of all our services 't is that which commends us and our services to Gods acceptation they are then accepted of God when they spring from love 'T is love that is the fulfilling of the Law Rom. xiii 10. Thus Christ shews what kind of obedience he expects at our hands Ioh. xiv If ye love me keep my commandements 'T is the labour of love that he expects and requites Thus S. Paul speaks of his labour in preaching Necessity is laid upon me and wo be to me if I preach not the Gospel for if I do this willingly out of love I have a reward 1 Cor. ix 16 17. Especially God in the Gospel invites us to his service by motives of love draws us to it with the cords of love 'T is not the language of the Gospel If ye will avoid wrath and vengeance escape damnation then perform obedience to me but If ye love me 1. All other motives are base and servile without this willing and loving affection To serve out of fear onely lest we smart for it 't is the drudgery of a slave to serve out of love 't is the duty of a son Si quid boni feceris invitus fit de te magis quà m à te 't is done upon thee rather then by thee thou rather sufferest the doing then doest it thy self No this is the Mark of a child of God his delight is in the Law of God Psal. i. He takes a pleasure and felicity in it Blessed is the man that feareth the Lord he delighteth greatly in his commandments Psal. cxii 2. The service of love is onely accepted because it alone is an ingenuous service and of a right intention He that serves God onely to escape punishment or to gain some reward to himself such a service ariseth onely out of self-love he dares not offend lest he should be miserable But he that serves God out of love to him such an one aims at God not at himself Were there no Hell to punish him no Heaven to reward him the love of God would work him to all due obedience Indeed as Parisiensis notes He that abstains from sin for fear of punishment onely there is no more retribution due to him then to thieves and pilferers that abstain from theft for fear they should be apprehended and punished And so he that serves God onely for a reward serves not God but himself Illi servit unnsquisque propter quem servit he doth it for his own sake not for God's sake But love seeks not its own but the honour of God to whom it is devoted 3. This service out of love is most acceptable to God because this kind of service is most honourable to God He that serves him for love doth truly perform an honourable service to him Non colitur Deus nisi amando Aug. He onely honours him that doth truly love him Whereas he that serves him for fear onely casts a secret aspersion upon God like the bad servant in the Gospel Luke xix that told his Lord I know thou art an hard man No God is a gracious Soveraign not a cruel Tyrant and so desires to be served as good Subjects serve their King out of love not as Bond-slaves serve an usurping Tyrant out of dread and terrour 4. The service of love is the onely service that God sets much by because that service which arises from love is the onely constant and lasting service Love is long-breath'd and will hold out and persevere whereas fear is a flincher and will soon tire and start aside Thus the dissembling Israelites started aside like a broken bow The Psalmist gives the reason their hearts were not true to him When he slew them then they sought to him and returned but they did but flatter him with their mouth for their hearts were not right with him Psal. lxxviii Extorted obedience is never lasting Metus haud diuturni magister officii But love is full of patience and perseverance thinks no duty we do to God tedious or irksome counts a perpetual service but short we may invert David's words esteems a thousand days in Gods service but as one day as Iacob endured fourteen years hard service for Rachel he bore the melting heat of the day the pinching cold of the night and yet they seemed but a few dayes Because he loved her Genes xxix 20. That 's the first thing considerable The affection of Love We come Secondly To that that is the fruit of this loving Affection the action that flows from it that 's Obedience Herein is love that we keep his commandements that 's the kindly proof of our love Probatio dilectionis est exhibitio operis saith Gregory Doing and obeying is a strong demonstration of our inward and cordial loving him And this sets out the just requisites and qualifications of our love to God It puts four qualifications upon our love 1. It shews our love to God must be Amor operativus it must be an active and operative and working love Indeed love it is seated in the will the fountain of action it rests not in our understanding the knowing faculty 'T is not a meer notion or speculation swimming in the brain but a devout affection rooted in the heart Bare knowledge of God makes us not the better Knowledge saith S. Paul puffs up but 't is love that builds up Bare notion 't is not soliditas but tumor saith S. Aug. like windy meats they swell but
branches it self into manifold members so here is multiplicitas donorum the Spirit diffuses it self into manifold gifts Effundam Spiritum meum not a drop or two but a plentiful showre of all kind of graces here are healings languages miracles and all comprised in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of graces That 's the first Varietas donorum Plenty and variety 2. A second thing remarkable in the body is disparitas membrorum all are not alike useful none equally beautiful so here is disparitas donorum This holy body herein is like to that abominable image in Daniel The arms of silver the thighs of brass the legs of clay and mean composure The graces of the Spirit though none are superfluous yet some are more useful and of special Improvement That 's included in the other branch of my Text in this Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second choice and disparity 3. A third thing in the body is Excellentia unius membri some one hath the preheminenoy above the rest is more vital and useful more beautiful and comely like that Head of gold Dan. ii 32. So here is Excellentia doni that 's in the first and chiefest branch of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul preferrs Charity before Faith and Hope and all other Graces That 's the third thing observable Preheminence and Excellency The Words are the Apostle's direction for a fitting enablement to the work of the Ministery and it consists upon three Particulars 1. Here are tria objecta the Apostle propounds and commends to them three Objects 1. Charity 2. Spiritual Gifts 3. Prophecy 2. Here are tres actus three acts he preswades them to tending to these objects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Emulation The next is implied in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is Eligite an act of Choice and Election 3. Here are tres gradus he orders them into three degrees answerable to their true worth and opposite to the erroneous esteem of these Corinthians Amongst these three Charity Spiritual Gifts Prophecy they did set the chiefest price and most doted upon the least profitable Miracles and Languages All would speak Tongues and work Miracles but little account was made of Prophecy Like those Sons of Sceva Acts xix they would work miracles themselves leave preaching to others We adjure you by Iesus whom Paul preacheth And even those who did prophesie did it in strife and much contention puffing up themselves not building up others All their gifts were void of Charity no thought had of that The Apostle inverts this order like the Master of the Feast Luke xiv displaces those that had got the highest room preferrs the lowest sets Charity in the first place Follow after Charity next after it preferrs Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves the third and last room to Tongues and languages Thus as Christ in the raising of Iairus his daughter to life so S. Paul at Corinth in the converting of a sinner 1. He puts out the Minstrels an unlikely means to recover life again displaces Languages which S. Paul Vers. 7. compares to Minstrels a dead sound of piping and harping Then 2. He brings in Prophecy that is a quickning word like Christs word to the Damosel that fetches her to life again Then 3. He brings in Charity like the Parents of the Damosel to feed and nourish her that feeds and maintains and strengthens her Come we to the First Object Charity that is the principal and the chiefest Grace and the Observation hence is briefly this that Charity and Compassion to the Church of Christ above all other graces is a principal gift required in a Minister Look upon Aaron the High Priest in his holy attire and then ask David the morality of all that Ceremony As the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal. cxxxiii 2. without which it was death to serve in the Temple so comely and necessary in the office of a Minister is charity and compassion to the Church of God S. Paul preferrs it before faith and hope and all other graces Though not for personal and private use yet for service and benefit to the Church of God it exceeds them all 'T is a fundamental preparative and disposition for all other graces and enablements and that in these three respects 1. Ut habeat It fits and enables him for the receipt and obtaining of them In this case it is with the working of the Spirit as with his Being As naturally he proceeds per modum amoris so graciously he inspires and sanctifies per modum charitatis Multa remissa many sins forgiven because she loved much and so multa concessa many graces infused if we love much This was represented in the first effusion of the Holy Ghost The Apostles were in one house and in one mind in a charitable union and then they received those cloven tongues Of which S. Aug. speaks alluding to those two descents of the Holy Ghost they had first Spiritum unitum in columba before divisum in linguis He descended in the appearance of a Dove the Emblem of Charity after that In linguis divisis in tongues and languages They were together in one mind and in one house combined in charity As Origen observs of Iob's children Mark saith he their charitable affection Satan could sooner kill them all together then by any breach of love make them fall out and live asunder This Chrysostom notes in S. Paul's Conversion and Call to the Ministery God observed his zealous affection to the Synagogue how strongly he loved his Mother-Church Christ would especially gain him to his service As a Captain who sees in his enemies Camp a valiant and resolute Souldier for the good of his Country labours by all means to work him on his side and furnishes him with his choisest armour so God calls S. Paul and enables him with his richest graces That 's the first thing observable Ut habeat it fits and enables him for all other graces 2. Ut Ecclesiae habeat When they are infused Charity stirrs them up and improves them to the use and advantage of the Church of Christ. Other gifts without charity rest in the person into whom they are infused charity disperses and conveys them to others See this express'd in S. Paul's Similitude The whole body is compacted by that which every joynt supplies and makes an increase of the body unto the edifying of it self in love Other graces without charity as meat received into the body without the natural warmth lies clogging the stomach but Charity like the vital heat concocts and conveys them to every member it makes a supply to every part Eph. iv 16. That 's the reason that of all other graces God requires our charity to be bestowed on his Church
corde if sin be as a beam in thine eye there is an huge stack piled up in thy heart nay sylva caedua a grown wood whence this beam first grew and sprouted The Body 2. Rariùs peccat It is not so often sinful It may be innocent from outward enormities when thy heart is guilty of inward rebellions The heart acts more in one instant then the outward man can in a long time perform as Basil in his Homilie on Attende tibi ipsi pag. 342. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have not outwardly committed all sins but every mans heart hath in it the seed and conception and so is guilty of all Transgressions Whence S. Paul Rom. iii. charges every man with every kind of sin because the original and spawn of all lay bred in the heart And for these the Heart must sue for and obtain pardon as Saint Aug. saith excellently of his own soul Tot sunt ei remissa quot non sunt commissa Or else for these though abortive conceptions 't is liable to judgment As we kill a Serpent for the venom within it though haply it never hurt any by poyson That 's the first reason why the Heart is Principal in this Contrition Ratione majoris indigentiae 2. Ratione facilioris consequentiae Humiliation of the Body naturally follows the Contrition of the Soul but not so on the contrary Thou mayest torture and macerate thy body long enough e're thou mortify thy soul. Remove Objects break off Instruments avoid Occasions yet thy Heart hath a self-sufficiency within it self to commit sin As a Mill 't is Saint Bernard's Similitude if you pour not in Grain and Corn to be grinded yet the Mill stands not still nor stayes but moves and grindes and works upon it self so the Heart of Man hath that restless motion to commit sin that deny it help from without it conceives and practises sin in it self Voluntas ipsa sibi imputatur saith Tertullian nec excusari poterit per illam perficiendi infelicitatem operata quod suum fuerat Outward Reformation neither mortifies nor yet excuses the Heart To which purpose S. Chrysostom sweetly alluding to those words of S. Paul Gal. vi 14. The world is crucified to me and I unto the world observes It is not sufficient to have the world and outward temptations mortified and crucified to us except our hearts be crucified to them If outward instruments and occasions of sin be dead to thee but thy sinful heart alive to them thou wilt long and love and desire and mourn for the World even after it is dead as the surviving Friend did for his dead Acquaintance Sed mortuus mortuum non luget Lay two dead friends together and there is no love or lamentation Thy heart must die unto the World as well as the World be crucified to thee Outward bodily Reformation affects not the soul. In this Case it fares with the body of sin as with the natural body if any outward member be dead or cut off the life and strength runs to another As the Athenian Souldier first grappled with his right hand when he lost that laid hold with his left after that was cut off fastned with his teeth his heart was not wounded So the body of Sin 'till the heart be crucified stop the issue of it in thine hand it breaks out in thine eye if thou pluck that out it will find vent in thy tongue A stab at the heart destroyes all presently Outward Humiliation naturally follows inward Contrition Physicians observe that Passions of the mind oft-times work more strongly on the body then corporal Diseases and so in Divinity Famula in culpa will be Socia in poenitentia The body that attended thee in sin will follow thee in sorrow If the Master mournâ—… the Servant that attends him follows him in black and if thy Soul the principal Mourner in true Repentance if that be sad thy Body the Servant of thy Soul is dejected and heavy Otherwise to injoyn penance to thy Body servâ—…m nay jumentum animae thy bestial and brute part and to solace thy soul is as if the Ninevites should have enjoyned Fasting and Sackcloth to their Beasts and Cattel and Themselves ruffled it in mirth and jollity Repentance observes the same Order in our Regeneration that the Life of Nature doth in our Generation Cor primum vivens When the Heart is formed and enlivened the Hands and Feet and outward man 't is shaped out presently Repentance observes the same Order in our Regeneration that the Life of Glory doth in our Glorification It is radicaliter in corde saith the Scholeman redundanter in corpore It rises in the heart then by a natural flux and redundation shews it self in the body 'T is so in the first motions and quicknings of repentance That 's the second ground why our hearts should rather be affected by Repentance Ratione consequentiae outward Contrition will naturally follow Thus having with Elias observed the former part of repentance Contrition like a mighty strong Wind renting the Rocks listen with patience to that gentle voice wherein the Lord is in the next part of my Text which is Secondly The duty of Conversion Return Without this latter Contrition 't is to no purpose As Luther said well of it It is fuga Dei and fremitus adversus Deum drives us further from God 'T is not every renting that God accepts The contrite heart must be a Sacrifice not any kind of wounding and killing but a religious devout tendring and offering it up unto the Lord. Cain and Iudas and Saul they rent their hearts but did not sacrifice them except to Devils This must be a sacrificing of them to God by a sorrowful conversion not a cruel murdering of them by horror and desperation But the time forbids any further enlargement Here we observe three things 1. Motum 2. Terminum 3. Habitudinem ad terminum First The kind of Motion Repentance 't is a Returning And that implies and inferrs these Observations 1. Return Ergo recessimus à Deo Sin it is a forsaking and fleeing and departing from the Lord. In every sin there is 1. Aversio A man turns his back upon God And then 2. Conversio sets his face towards the prosecution of sin With Cain we go out of the presence of Ged set out selves out of his view and observation As the Prodigal must into a far Country could not swagger and revel in his Father's company A Sinner must either securely put out his own eyes that he see not God or prophanely conceit he can put out God's eyes that He cannot see him Like him who drew the Curtain over his Father's Picture when he sat down to Carding or it is almost impossible to commit sin With Abraham walk before God With Enoch walk with God and keep close to him not take a turn or two and then part with him but walk constantly and converse with him and sin if thou canst In this
what we have done afore do the quite contrary It will make us resolve with the Church in Hosea ii 7. I will go and return to my first husband for then was it better with me than now So again Hos. vi 1. Come let us return unto the Lord. 'T is called a Conversion a full and pregnant word 1. Not a meer Aversion from some sin Repentance 't is not a meer cessation and giving over what we did before and there rest A man that is out of his way recovers not himself by a meer step and stay no he must go back again 2. 'T is not a meer Diversion give over this sinfull course and turn into another I will be no more prodigal but I will fall to some other carnal or sensual practice Here is alia semita sed eadem via a keeping of the same rode still though you change the track But 3. 'T is a full Conversion that brings him to the first point from which he strayed This Ieremie directs Chap. iv 1. If thou wilt return O Israel saith the Lord return unto me It brings a man round about makes him quite another man 3. Repentance will put us to Enquiring That is a buisie word Inquiring and searching diligently S. Peter puts them together I Pet. i. 10. Our Saviour calls it Seeking and asking and knocking 'T is a consulting with others who can direct as Thus the Penitents in the Acts of the Apostles Chap. ii 37. enquired of Peter and Iohn Men and brethren what shall we do help and direct us So the Penitent Jaylor Acts xvi Sirs what must I do to be saved The Prophet Ieremiah shews them this duty Stand in the paths and ask for the old paths where is the good way And Isaiah quickens them to this enquiry Gh. xxi 12. bids them enquire of the Watchmen and what say they If ye will enquire enquire ye that is do it and do it again do it to some purpose 1. Enquire of the Guldes that God hath set up 2. Enquire of those that have strayed and wandered and lost him and now have found him what course took they And 3. It must be early Take the wings of the morning Early begingings may do much Isaiah gives us this Item The Watchman saith The morning comes and also the night if ye will enquire enquire Return come The days are short the morning spends the night hastens Early seekers seldom miss Late beginnings most-what fall short 4. Repentance it will quicken our memories They remembred that God was their Rock and the high God their Redeemer It will make us re-call to mind all the good ways of God towards us Thus the revolting Church of Israel when she bethinks her self of returning to God she recounts how well it was with her when she kept her self to him Hos. ii 7. So the returning Prodigal Luke xv he remembred the plenty of his fathers house This remembring of Gods gracious dealings with us hath great force in the work of Repentance 1 It will upbraid us of our base unthankfulness Deut. xxxii 6. Do ye thus requite the Lord O foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and establisht thee 2. It melts our hearts into remorse and sorrow 〈◊〉 the love of Christ constrains us 3. It encourages and puts heart into our repentance I will remember the years of the right hand of the Most High 5. Repentance will cause us to renew our Covenant with God that 's implied in Vers. 37. They were not stedfast in his Covenant That 's the true and principal work of Repentance it makes us enter into new Covenants with God Initial repentance that first enters us into the Covenant with God we engage and bind our selves over by solemn Covenant to become his servants Then our renewed repentance that bewayls the breaches of our first Covenants and binds us to him by new Engagements A sinner is a Covenant-breaker with God and a true penitent makes up those breaches and puts upon himself new bonds of obedience Here is the right method of Repentance Not onely bewail thy particular sin into which thou hast fallen but remember thou hast in thy Baptism entred Covenant with God Mourn for the violations of that recal to mind that great and solemn Engagement Thus when the people of Israel rebelled in the wilderness God commanded them to return to the Red-Sea again They were Baptized in the Red-Sea as S. Paul speaks Now that they had fallen from God God recalls them thither again to bewail the breach of Covenant that there they made with him The remembrance of that Covenant must work us to Repentance Renew that again not in the Ceremony and Sacrament but by thy new purposes and promises of better Obedience In this sense a Christian must be an Hemero-baptist wash himself every day in that holy Laver. We have seen the Several Acts in which their Repentance consisted Now follows the Second thing observable that 's the failings and defects of their repentance that made it unacceptable And they were four 1. It was fore-slowed and untimely 2. It was extorted and enforced 3. It was false and hypocritical 4. It was momentary and inconstant and â—…ickle I. It was untimely a delayed repentance First they sinned vers 10. They kept not his Covenant again vers 17. They sinned yet more still they went on Yet again vers 32. For all this they sinned still whiled off and delay'd and set back their repentance Even this is a malignant circumstance breeds a great flaw and blemish in our repentance the late date it bears Oh! repentance should be a timely a speedy and an early work 1. 'T is presently due as soon as we have sinned So Ratione officii by the law of right Reason a man is bound to be sorry as soon as he hath done evil It is Gods Due and he demands it presently Even in Lending Solomon bids us not put off till to morrow much more in paying thy debts 2. 'T is good repenting betimes Ratione inâ—…erti Do it while thou mayst do it while we have time In the morning sow thy seed Eccles. xi 6. Thou knowest not what a day may bring forth Hereafter Repentance may be hid from thine eyes We all pretend our resolutions are to repentance we grant we must repent and resolve to repent before we dye Be it so Be sure thou repent before thou dye and then thou must repent speedily for time to come is a most hazardous uncertainty The Jews have a rule He who vows to do any thing before he dyes he must do it speedily out of hand because he is not certain whether he shall live till to morrow and then his Vow is broken and he must answer for it 3. 'T is good repenting betimes Ratione facilitatis Timely repentance is the most kindly and gentle and easie repentance A wound is best taken when it is green deferr to
first Iob a Patriarch 2. Iob a Gentile none of the lineage of Israel a stranger in the land of Vz he layes claim to the Redeemer he builds his Faith on Christs Resurrection Gentiles as well as Jews some in every Nation have their share and portion in Christs Resurrection Christ preached this Truth at his first Sermon at Nazareth Luke iv Naaman the Syrian and the Widow of Sareptha both of them Heathens yet God visited them and sent Salvation to them In both Stories they were remarkable types of the Resurrection Naaman's corrupt flesh restored as the flesh of a young child all whole and sound again The Widow of Sareptha's son rais'd from the dead again Two great signs of the Resurrection The great Prefiguration of Christs Resurrection was performed among the Heathen Ionah devoured by the Whale and after three dayes restored again That sign was done at Niniveh the head City of the Gentiles This mysterie of the Resurrection Christ himself preached to the Gentiles Ioh. xii When Greeks came to Christ and they were Gentiles he acquainted them with the Doctrine of his Resurrection If the Wheat-corn dye not it abides alone but if it dye it brings forth much fruit The first great Manifestation of his Resurrection to all his Disciples it was in Galilee of the Gentiles Go into Galilee there you shall see me From Galilee this preaching began How that God raised up Christ the third day Acts x. 'T is the foundation of our hope we are Sinners of the Gentiles So that Gentiles as well as Jews Iob as well as Moses are admitted into the fellowship of his Redemption and Resurrection 3. Iob a Just man highly commended for his Sanctity and Piety yet see he layes hold upon this as his onely claim That Christ is his Redeemer from death and destruction Not onely notorious sinners but the chiefest Saints stand in need of a Saviour must trust to a Redeemer desire to be partakers in his Resurrection 1. That they are Saints they owe it unto him They are the children of God because they are children of the Resurrection Luke xx 36. 2. And when they are Saints yet so short is their Sanctity so full of failings that the best of them all must shelter themselves under his Redemption Their own garments do defile them saith Iob. Their garments that 's their virtues that beautifie and adorn them yet these cast a soil and defilement upon them S. Paul disclaims his own perfection and righteousness desires to know Christ and the power of his resurrection Our Sanctification 't is not our fundamental Title to Heaven but our Redemption Gloriabor non quia justus sed quia redemptus saith Bernard Our first resurrection from sin is so lame and imperfect that the second death might still lay hold on us were it not overcome by Christ's resurrection That 's the first Consideration of this Object of Faith in reference to Iob Iob a Patriarch a Gentile a just man In all these three respects he professes his interest in Christ's death and resurrection 2. Let 's view these Particulars in themselves 1. Christ a Redeemer 2. Christ alive from the dead and then 3. Christ appearing at the latter day The improvement of these three Titles makes up our Salvation 1. His Redemption that made the Purchase for us 'T is call'd The Purchase of the inheritance Ephes. i. And then 2. His Resurrection that seals up the Title and conveys the Title to us Our Justification which entitles us to heaven 't is ascribed to his Resurrection Rom. iv He was delivered to death for our sins and rose again for our justification 3. His last Appearing that gives us livery and seisin and actual possession We shall then be taken up into the heavens and be ever with the Lord. All these three are necessary we can spare none of them 1. His Redemption is necessary If not redeem'd by his death we shall not be saved by his life Rom. viii Christ must first be our Redeemer then after he will become our Raiser and Absolver First make sure of thy Redemption and then promise to thy self a joyfull Resurrection Get sin pardoned and death shall be vanquished The sting of death it is sin Dis-arm death of it's sting and 't is easily overcome It is the order and method that Hezekiah's faith observed Isaiah xxxviii Thou hast in love to my soul delivered me from the pit of corruption for thou hast cast all mysins behind thy back Thou wilt not give thine holy One to see corruption Solum sanctum saith Bernard non viderit corruptionem 'T is that that embalms our bodies and keeps them from corruption Without this first our right in his Redemption the two other his Resurrection and last Appearance will afford us small comfort Had he not died for us and by it redeemed us it were better for us He had never rose again the tidings of his resurrection it would be matter of fear and dismay and astonishment to us When Herod thought that Iohn was risen from the dead he was troubled and perplexed at it The Soldiers who watch'd Christs grave were as dead men at his resurrection Bring those mine enemies and slay them before me They who have despised the bloud of his redemption nothing remains for them but Heb. x. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearfull looking for of judgment O! his redeemed ones lift up your heads for joy your redemption draws near but ye despisers hang down your heads for sorrow your confusion approaches That 's the first He must be Redemptor 2. It must be Redemptor vivit Our Saviour who hath redeemed us by his death must recover and revive and live again His resurrection puts life and efficacie into his redemption Indeed there is but cold comfort in a dead Saviour You know what his two Disciples thought of his death as they went to Emmaus We trusted that it had been he which should have redeemed Israel but he is dead and our hopes are dead with him Luke xxiv Had he not rose again the scoff of the Jews had been too true of him He saved others himself he could not save let him come down from the Cross nay let him die on the Cross and rise out of his grave and then we will believe on him 1. Our Redeemer must rise and live again how else should he overcome death He must redeem us from our enemies and death is one of them saith S. Paul Death overcame him when he died but He overcame death when he rose again He was crucified through weakness but he lives by the power of God 2 Cor. xiii 4. 2. He must rise again how else could he apply the virtue of his death and make it effectual The High-Priest was not onely to shed the bloud of the sacrifice but he was to sprinkle it on the people and to go into the Sanctum Sanctorum and present it before God In his Passion he shed his bloud but the
Inhabitation He dwells in â—…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Grâ—…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elecâ—…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His motiâ—…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉
neighbours and by their seeming-forwardness to delude them Well that Imposture holds not always There is never a counterfeit Creeple but is sometimes seen walking without his Crutches The hypocrites vizor will some time or other fall from his face and then he will appear in his true colours But suppose they be not discover'd yet the matter is not great the mistakes and errours of Charity are seldome culpable but most-what commendable The hypocrite in the long run will be found above all to have deceived himself And that 's the greatest deceit and most uncomfortable There is some excuse to be over-reached by others it makes the sin or errour more pardonable but who will pity him that cozens himself That 's one reason why the sin of the lapsed Angels was not pardonable as was the sin of Adam The Devils misguided themselves our first Parents were deceived by the Serpent Nay such self-deceivers they act a double part in sinning and so shall undergo a double portion in punishment The mis-leaders and mis-led saith Christ shall both fall into the ditch Here one man doth both evils and so shall suffer a double damnation That 's the second They are self-deceived Thirdly They deceive themselves in a matter of the greatest moment and consequence and that 's worst of all we over-reach our selves in the greatest business in the matter of our souls And such a deceit as this hath these three Aggravations 1. 'T is Maximè pudenda deceptio 't is a most shameful couzenage Slight over-sights are more excusable but to miss in the greatest business that 's most ridiculous Mala emptio semper ingrata est Every man laughs at him who is penny-wise and pound-foolish and twit him with his over-sights and upbraid him with them This is the man who is cunning in trifles but grosly deceiving himself in Soul-business How shameful is that S. Iames layes load on this folly chap. i. 26. This man deceives his own heart his Religion is vain O! vanity and deceit in our Religion to be mistaken in that weighty business 't is a most shameful deceit 2. 'T is Damnosissima deceptio he brings upon himself the most costly deceit the greatest loss the loss of Salvation that 's an inestimable loss Error circa ultimum finem The Prophet Esay cryes out of these deceits denounces a wo unto them Isai. iii. ix Wo be unto them they have rewarded evil unto their souls Oh the deceits of sin are deadly Sin deceived me and slew me Rom. vii 11. 3. 'T is Irreparabilis deceptio that adds to the Aggravation 't is an irrecoverable deceit Other mistakes may be rectified and regained but he who cheats himself of his own soul and his heavenly inheritance is undone for ever That 's the woful errour that will never be fetch'd about again 'T is like Esau's bad bargain when he cheated himself of his Birth-right for a mess of Pottage he could not recover it Though he sought it with tears To have all our thoughts to perish all our imaginations and hopes of going to heaven to be a meer delusion not to be mistaken in some particulars but in the end to be a fool Ier. xvii 15. Oh this is a bitter reproach when God calls us fools Sure heaven was never made for fools The foolish shall not stand in thy sight Psal. v. 4. A SERMON ON PHILIP i. 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel THE Context is an affectionate Protestation of S. Paul's love to the Philippians He assures them of his love to them and of his care for them The Apostle was even now in an holy ardency of spirit rapt up into Heaven longing to be dissolved and to be with Christ Verse 23. Yet see his charity and love to Christs Church when he thinks of them he checks and abates his former desire For the furtherance of Gods people and for the promoting of their salvation he is content yea willing and desirous to keep out of Heaven to forbear those joyes and preferrs their spiritual welfare before his own present happiness and salvation Verse 24. See what an high pitch of Piety and Grace S. Paul hath attained unto A little to insist upon the Context Ye may observe many remarkable evidences and degrees of his piety in this passage of Scripture 1. He hath attained to a strong assurance of his future happiness and bliss he knows his dissolution shall be a translation of him into a blessed condition death shall prove to him a great advantage Verse 21. To die is gain to him It is an high improvement of piety to attain to this Christian Confidence and Assurance No doubt it cost S. Paul much pains and labour to work his heart to this holy confidence to be perswaded that death which a worldly man accounts the utmost loss should bring to him the greatest gain There are who talk of their assurance of Salvation but it is to be feared In many 't is but imaginary a groundless presumption in others it is but intellectual and notional inferred and gathered haply by way of argument and discourse and so goes no further then a speculative Conclusion But this of Saint Paul 't is cordial and affectionate and experimental the fruit of many prayers and holy endeavours And such an Assurance is rare to be found 'T is that hidden Manna which few taste of Osculum Spiritus Sancti that Kiss of love and peace which God bestows on his devout and dearest Favourites It costs a great deal of searching and religious labouring e're we can find it Nesciunt quantis gemitibus lachrymis constet saith S. Aug. Happy are they who after long seeking can at length attain to it Ye see S. Paul hath found it That 's the first 2. A second pitch of Piety in S. Paul is not onely that he hath attained to a bare contentment but a great willingness yea more then so an earnest longing to die and to be dissolved Vers. 23. That 's a further and higher degree and growth of piety It argues much strength of faith a great prevailing of grace to sigh and groan in our selves till we be dissolved This S. Paul professes of himself and such as he was Rom. viii 23. We that have the first-fruits of the Spirit we groan within our selves waiting for the adoption the redemption of our bodies And so again 2 Cor. v. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. It is well with us we think if we can with much ado work our selves to any tolerable contentment to die and to leave the World We account it a great Mastery over our selves if after much strugling and resisting we at length submit to that necessity
and yield to death But Paul is not here barely content to die but longs for that blessed hour judges it best of all to be dissolved and to be with Christ Verse 23. O when shall I appear before the presence of God 2 Cor. v. In this we groan earnestly desiring to be cloathed with our house which is from heaven S. Aug. tells us of Christians of the weaker and more imperfect sort Such saith he desire and long to live but yet are content to die it God see it fit But other more grown and spiritual Christians and such an one was blessed Paul though they be content to live yet they wish and desire and long to die The former have mortem in patientia vitam in desiderio they die patiently but would live willingly the other as S. Paul here they have vitam in patientia mortem in desiderio this life it is the matter of their patience but a blessed death is the matter of their desire That 's the second 3. See here in Saint Paul an higher degree and growth of Piety 1. Having gained this great Confidence and assurance of Heaven And 2. His soul panting and longing for the enjoyment of it yet that he may do God more service and promote the spiritual estate and welfare of his Church he can be content to delay those enjoyments to forbear his salvation to keep out of Heaven to be serviceable to the Church Desiderat requiem sed non recusat laborem He could wish he were at rest but yet for all that he is willing to labour still and to travel in his Ministery And what that was ye may easily guess In those times to be a faithful Preacher of the Gospel was to be no less then a Martyr Well S. Paul hath counted the cost forecast the worst Pains Poverty Persecutions he can endure them all for the love of Christ and for the good of his Church He chooses to suffer all sorts of miseries and afflictions so he may be serviceable to Christ useful to his Church rather then to leave that holy Work undone and to enter into Heaven Saint Augustine makes it a tryal of our love to God if when God should put the offer to our choice Live as ye list satisfie every lust deny your self nothing I will never punish you for it Sed non videbis faciem meaâ—… onely you shall not see my face if we refuse that offer of outward enjoyments that we may be partakers of that blessed Vision 't is a good argument of our love to God Here is a greater tryal of S. Pauls love to Christ Wilt thou presently enjoy me in Heaven or still serve me on Earth Wilt thou for my sake keep out of Heaven Nay more then so undergo Pains suffer Persecutions for my Churches good Yes S. Paul accepts of this employment on Earth and will forbear his preferment in Heaven O Paul great is thy love to Christ and to his Church Thus S. Chrysostom and S. Bernard express this choice of S. Paul As if a poor Woman should stand at the door of some great Palace wherein are all kinds of Pleasures and Delights and being without cold and hungry should be offered her self to come in but to leave her Children without in the cold there to lie in want and misery though she would fain be within yet she refuses that offer chooses to stay still in the cold to tend her Children then to part with them and enter in So Paul here had rather stay out of Heaven then forsake those Babes in Christ whom he had begot to the Gospel Not onely as Moses he chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin but rather then to enjoy the happiness of Heaven Nay see the fervency of his love to the people of God Rom. ix 3. He could wish himself Anathema separated and accursed from Christ for ever for his brethrens sake that he might gain them to God not onely forbear Heaven for a season but forgo it for ever that others may gain it 4. This he desires and this he hopes for still to be continued to them for the furtherance of their faith And yet that being liable to uncertainty Saint Paul not knowing how long God would hold him to this work imploy him in this service uncertainty of life that 's one hazard he was in deaths often and then many vexations and distractions intervening in his Apostolical Function the care of all the Churches lying upon him See here a fourth pitch of Piety his great care and solicitude he hath of their well-doing and growing in grace however God disposes of him by life or death yet his desires are that they should do well This would be his main comfort and crown of rejoycing to see being present to hear being absent that they grow in grace and that his labours amongst them might not prove in vain Onely let your conversation be as becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel The Words then which I have read unto you are S. Paul's Apostolical and fatherly Charge and Caveat to the Philippians In it observe these three particulars 1. Is the weight and greatness of this Charge the Caveat he gives to them is very ponderous that 's implied in this emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 2. Is the extent and largeness of that Charge it hath no stint or limitation it reaches to all seasons and occasions 1. His presence and abode with them 2. His absence or being from them Whether I come and see you or else be absent 3. Is the Charge it self and that 's manifold It consists of a threefold Injunction which he lays upon them 1. Is Sancta conversatio an holy and Christian-like conversation Let your conversation be as becometh the Gospel of Christ. 2. Is Sancta concordia unanimity and concord and the spirit of peace That in all their affairs they should stand in one spirit and in one mind 3. Is Sancta constantia an holy resolution and constancy and courage for the truth striving together for the faith of the Gospel 1. In themselves Holiness 2. Amongst themselves Peace 3. Against the enemies of the Gospel Courage and Resolution First Here is considerable the weight and greatness of this charge which he gives them Onely As if he should say 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he elsewhere speaks 't is the main and chief charge I lay upon you the upshot and summ of all my Exhortations let this saying sink deep into your hearts mind this and remember it above all things that your conversation be Christian-like suitable to the Gospel live in peace and concord contend earnestly for the faith which is committed to you And then the strength and Emphasis of this word
is of greatest excellency 'T is both a fundamental and a finishing grace It lies low in the foundation there is the necessity of it and then it is chief in the head of the building that 's the excellency 'T is both a vital grace and then it is a beautifying and adorning grace It warms the heart and it makes the face to shine The Saints saith David They are the excellent of the earth Psal. xvi S. Augustine saith it of Charity which is one part of holiness Sure that 's a rare grace without which all other graces are nothing and by which all other graces are made of some value This grace 't is the assimilating grace which makes us like unto Christ. In this S. Peter places our conformity to Christ 1 Pet. i. 15. As he which hath called you is holy so be ye holy in all manner of conversation This S. Iohn calls a walking as Christ walked 1 Iohn ii 16. Walk as he walked How is that not as he walked on the waters in a miraculous operation but as he walked in the ways of piety in all holy conversation So to assimilate him 3. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Onely carries another Emphasis with it it shews the thing he exhorts to is Summè desideratum the main thing which he desires of them 'T is a form of expressing our chief desires and requests we make it shews what above all is most acceptable to us As David One thing have I desired of the Lord which I will also require Unicus is put in Scripture for Summè dilectus the onely One for the dearly beloved Prov. iv 3. I was my fathers Son tender and onely beloved in the sight of my mother So Cant. vi 9. My Dove she is the onely one of her mother Here then is the main return that S. Paul requires of all his love to them his care for them his labours amongst them that their life be answerable to their holy Calling and Profession S. Paul's pains were great amongst them teaching exhorting warning every man What is the fruit of his labours that he expects from them That they should express the power of his preaching in the piety of their conversation What 's the fruit of the Husband-mans labours his ploughing his tilling manuring sowing but to see a fruitfull harvest the fields crown'd with plenty and the barns full with all manner of store How doth the Prophet Isaiah bewail the loss of this fruit Esai xlix 4. I have laboured in vain I have spent my strength for nought And the Prophet Micah mourns for this want of fruit Chap. vii 1. Wo is me there is no cluster to cat my soul desired the first ripe fruit We have done with the first Particular the weight of this Charge Onely Now follows Secondly the Extent of this Charge the compass that it takes it reaches to all seasons and occasions Whether I come to see you or be absent 't is in his Presence and in his Absence It gives a scantling and dimension to a double Duty 1. Here is the dimension and scantling of S. Pauls care for them He is not onely studious of their good while he is among them but the necessary occasions of his absence are here supplied with an earnest desire to hear well of them Love and the spirit of doing good is full of care and forecast Those whom God hath committed to our charge should alwayes be in our thoughts As S. Paul speaks 2 Cor. vii 3. You are in our hearts to live and to dye with you The High-Priest was to have all the names of the children of Israel engraven on his shoulders and on his brest-plate Exod. xxviii Aaron must bear their names before the Lord upon his two shoulders for a memorial and upon his brest-plate 1. Upon his shoulders never to cast off that burthen and 2. Upon his brest-plate that 's the seat of love and affection Thus S. Paul expresses his continual watchfulness over the Colossians chap. ii 5. Though I be absent in the flesh yet am I with you in the spirit joying and beholding your order and the stedfastness of your faith in Christ. He had not onely a spirit of Revelation by which he was acquainted with all their affairs but he was present in spirit by his continual thoughts of them and care for them Thus was he alwayes deeply affected with the Care of all the Churches Is he present He labours amongst them Is he absent He prays for them thinks of them writes to them As S. Ambrose saith of Zachary Zacharias cum non potuit loqui scripsit when he could not speak he wrote So doth S. Paul to the Churches His care expressed it self in this way of putting them in remembrance by writing He wrote more Epistles then all the Apostles He seems to satisfie for what he had done against the Churches Before his Conversion he procured and carried letters against them for their Persecution Acts ix 2. Now he is Spiritui Sancto ab Epistolis The great Secretary of heaven the great conveyer of heavenly Epistles to them And as it is in the Ministerial Function so it should be in all our other imployments Love will be thus solicitous both present and absent As Iacob was for his sons being absent he sends to visit them Go I pray see whether it be well with thy brethren and bring me word again See he had a privy Monitor among them that should inform him of all their miscarriages Gen. xxxvii See this care of Iob over his children It may be my sons have sinned and blasphemed God in their hearts he presently Sacrifices for them Thus did Iob every day That 's the first dimension of S. Pauls care of them both present and absent 2. Here is the dimension and scantling of the Philippians duty and piety S. Paul puts them in mind of it that not onely in his presence when he is amongst them then they should walk piously and religiously but also when he is absent and remote from them then also he expects to hear of their holy and orderly conversation Gods Church must be like a well-order'd family every one in his proper station and doing his duty though the eye of government be not always upon them How doth God upbraid the failing in this point in the people of Israel Exod. xxxii 7. Moses was out of their sight but forty dayes and presently they fall away 1. How respectlessly do they speak of him As for Moses the man that brought us out of Egypt we wot not what is become of him That 's all they care for him gone he is and fare him well A poor requital for all his pains with them 2. How foulely do they revolt from that Truth which he had taught them Make us new gods to go before us A new Religion presently O what saith God to Moses Go get thee down thy people have turned aside quickly out of the way It was the
he seems to part with his own right in it and sets it over to his Church If God so loved us What then The inference we should think were more natural Then we must love him again But God parts with his interest bestows it on his children Then ought we to love one another 1 Ioh. iv 11. He requires us to exhibit it to his Church 1. In signum amoris then 't is best tryed Every man will love God it is best discovered in our love to his Church 2. In fructum amoris the fruit of our charity cannot reach to him As David desiring to shew love to Ionathan even after his death inquires out Mephibosheth or any of his children that they might enjoy what Ionathan could not Quod homini proficit Deo servit saith Tertullian Then charity is most serviceable to God when it is profitable to his Church The Church that is commended especially to our love and charity As S. Bernard observes of Christs provision for his Mother at his death he commended her to S. Iohn his loving disciple and in terms of love Behold thy Mother and Behold thy Son so in the disposition that 's the principal affection to which Christ commits it Art thou a Minister conceive Christs voice from his Cross to thee Behold thy Mother behold thy Son This was the Preface to S. Peter's charge Peter lovest thou me then feed my flock Of both which Speeches to S. Peter and S. Iohn Aquinas conceits that answerable to their affection so was their commission Saint Peter loved Christum mysticum in membris Christ in his members to him therefore the Church was by name commended Saint Iohn loved Christum personalem Christ in his person to him therefore he committed the care of his Mother Love is the affection that 's principally required This we see typified in Aarons brest-plate the names of the Israelites they were ingraven and set upon the holy Pectoral not upon his shoulders onely for care and burden but upon his breast the seat of love they must be dear and tender to him It is a sin in any man to be void of Charity but it is an hainous impiety in a Priest It had been cruelty in any Jew not to regard his brother's wounded and bleeding body but for a Levite and a Priest to pass by and neglect the body nay the soul of their brother without charity and compassion what sin more abominable Without this gift all other graces they are fruitless and unprofitable sine hac nihil sum saith the Apostle not minor or parvus but nihil sum Had I all Languages even to the tongues of Angles had I all Miracles to remove Mountains had I all Patience even to the enduring of Martyrdom Quale crimen saith Cyprian quod nè Mariyrio quidem potest expiari sine hac nihil sum And cum hac omnia sum Charity bears all believes all hopes all Strange The act of Charity is onely to love Elicit suum actum imperat omnem As a spring in a clock sets all the wheeles going or the Primum mobile in Heaven carries all the Spheres with it Art thou to Prophesy Charitâ—… cogit saith the Apostle The love of Christ constrains Hast thou Languages they are unprofitable in themselves divided from Charity Charity directs and unites them together Ex una lingua factae sunt multae hoc superbia fecit ex multis facta est una hoc charitas facit Aug. Saint Iames speaking of malicious tongues saith They are set on fire of Hell and they set on fire the whole course of nature in strife and confusion so these gifts of tongues being set on fire by charity as by fire from Heaven they set on fire the whole course of nature in grace and conversion Not as if Charity were absolutely necessary as if none but a Convert could convert others Tongues and Miracles as we see in Iudas they may do good but not so kindly as when love imployes them As S. Augustine observes of Christ's Miracles they prevailed the more with his Auditours because they were not onely signa potentiae but fructus amoris They were miracula salutaria helpful and beneficial Had they been nociva as Moses his were in Egypt they would have bred hatred and terrour driven men farther from him or had they been innocua to remove Mountains to fly in the air they would have wrought wonder and astonishment but they were salutaria healing and feeding and raising from the dead these were beneficial and provoked love and affection As the Prophet when he laid his staff upon the child which was signum potentiae it never fetch'd life but the embracing of his arms that was fructus amoris that warm'd and enliven'd him Miracles and languages they may do good but not so kindly Much more Prophesying though divided from Charity hath its use and profit for the conversion of others To this purpose S. Augustine alluding to that of S. Paul Some preach Christ of good will others on by-respects Quidam saith he non castè praedicant Christum tamen his auditis fideles nascuntur As in natural generation so likewise in spiritual Quidam ad concubitum ingrediuntur non voluntate generandi sed luxuriandi libidiâ—…e in lust not in love and desire of posterity and yet they beget children ex fâ—…cunditate seminum non ex turpitudine vitiorum The seed of the word it hath vim plasticam prolificam a power of regenerating though dispensed and applied by one not-converted Let the seed be good that is sown in the furrows it skils not what the hand be that scatters it abroad Pastores mali saith S. Augustine against the Donatists bad Shepherds may feed the flock in good Pastures Prophecy without Charity hath a power of converting but not so kindly As a Chirurgeon or Physician is more affectionately careful of his own body then of a stranger's life The one he doth Ex Arte to shew his skill the other In Affectu in Sympathy of affection The one preaches Ut lucretur famam for credit and ostentation the other Ut lucretur fratrem Thou hast gained thy brother saith our Saviour accounting every Christian as S. Paul did Onesiâ—…us his own bowels and esteeming S. Iames his reward the best encouragement Hast thou converted a sinner Know thou hast saved a soul from death and hast hid a multitude of sins That 's a second Inforcement Ut Ecclesiae habeat Charity improves all his gifts for the benefit of the Church 3. Ut Sibi habeat Charity makes them comfortable and profitable to his own soul. That 's the excellency of Charity above these other Graces Tongues without Prophecy edifie no man Prophecie without Charity edifies others helps not himself Charitas alios seipsum He saves himself and those that hear him Tongues without Prophecie like Nimrod they build a Babel they confound themselves and bring confusion to others Prophecie without Charity like Noah's workmen they
Prophetiae 3. It is melius Prophetiae it is better then Prophecy The ordinary Word especially of the Gospel is more excellent and useful then extraordinary Revelations under the Law 1. Ratione certitudinis Saint Peter calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word then a voice from Heaven As the motion of a star is more certain and regular then an extraordinary Comet 2. Ratione claritatis The Gospel is more clear and evident then either Prophecy or Priesthood in the Old Testament That was but Lucerna saith S. Peter this is Lucifer that was but like a Candle this like the Day-star springing in our hearts The clearness of the Old Testament it was but splendor vultus the face of Moses did onely shine in his Revelations the clearness of the New Testament is splendor pedum their very feet are glorious that preach the Gospel The shining of the Old Testament was splendor in velamine as S. Paul observes the very clearness of that was hidden and vail'd over with much obscurity Christs shining in the New Testament 't is far more evident 't is velamen in splendore his very garments are clear and glorious as the Sun The clear preaching of Christ made Iohn the Baptist greater then the Prophets the meanest of our Calling greater then Iohn the Baptist. This evident preaching and pointing out Christ makes some of the Fathers compare Prophets to Cocks the nearer the Sun-rising the lowder they crow The nearest to Christ makes the clearest preaching 3. Ratione perpetuitatis Preaching is better then prophesying in the lasting continuance and perpetuity Prophecy it is but temporary as a Candle in S. Peter's account Lucerna accendi debet extingui potest saith S. Aug. A Candle it is soon put out The Ministery of the Gospel is as the Sun in the Firmament not to be darkned till the last day 'T is an everlasting Gospel Rev. xiv 6. Preaching and Baptizing have a Patent of eternity Lo I am with you alway even unto the end of the world Matth. xxviii 20. Thus S. Gregory compares miraculous gifts in the Infancy of the Church to a Childs Standing-stool when the Child is grown and strong that 's taken away God hath withdrawn these extraordinary Supportments in this grown age of his Church That 's the third it is melius Prophetiae 4. Let me add one Parallel more 'twixt Preachers and Prophets and that by way of Exhortation Saint Augustine discoursing of the state of the Patriarchs that their whole carriage and life was full of mysteries concludes Primorum patruâ—… dico non tantum linguam verum etiam vitam fuisse propheticam illudque regnum Hebraeorum magnum quendam fuisse Prophetam their Common-wealth was a Prophet it was so full of Mysteries As they in Mysterie so now in Morality should not the lives of our Preachers should not the state of our Churches even in this sense prophesie equal and parallel them in sanctity and piety prophesying in our lives preaching in our examples every action to be a doctrine the whole carriage of our lives a continued instruction to those that behold us not onely by speaking but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naâ—…ianzen professes of his own endeavour When we are silent by example edifying non tantum lingua sed etiam vita fuit prophetica So much for the Objects Now follow Secondly the three Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Emulation 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Election 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inferrs these Particulars 1. Ex parte Objecti 1. Distantiam Objecti Distance and Remoteness This heavenly grace 't is not inbred or hard at hand presently attained to 't is remote it requires prosecution 2. Difficultatem Objecti 't is beset with Difficulties it costs much pains and striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies hardship and extremity If by any means I may attain saith S. Paul 3. Excellentiam Objecti Rareness and excellency It must sure be some excellent thing that deserves so much pains in prosecuting and obtaining a precious pearl that is worth so much inquiring Charity 't is a remote 't is a difficult 't is an excellent endowment Consider it 2. Ex parte actus It implies two things 1. Intensionem actus Intension and vehemency 'T is an act vehement and violent Saint Chrysostom observes upon these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequens Ecclesiam justitiam that S. Paul was as violent and extreme for as against Christ in prosecuting as in persecuting 'T is a vehement intension 2. Extensionem actus Extension and continuance it holds out gives not over S. Paul in Philip. iii. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies the last girds and stretchings out of the body at the end of a race for fear of falling short That 's the extension 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second act an earnest desire upon a comparative emulation of other mens gifts Aemulamini that implies 1. Agnitionem profectus alieni an ingenuous acknowledgment of another mans Proficiency 2. Confessionem defectus proprii an humble confession of his own deficiency 3. Desiderium imitationis a strong endeavour to imitate and equal them 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the third act Eligite an act of choice and election And that implies two things 1. Non posse omnia we are put to our choice ingross all gifts we cannot God will have a necessitude and dependency of one anothers graces S. Paul forbids those uncharitable terms of one member to another I have no need of thee and I have no need of thee arising from conceit of self-sufficiency That 's the first Non posse omnia 2. Velle meliora make choice of the best the most glorious to God the most profitable to his Church the most comfortable to thy self and that 's Prophecy Let us beseech him who is the Father of lights from whom proceeds every good and perfect gift that he would pour out his Spirit upon all flesh that our old men may prophesie and our young men see Visions And He make us faithful dispensers of his manifold gifts to the building up of his Church in Charity and Unity through Him in whom he vouchsafes them to us Iesus Christ our Saviour To whom c. A SERMON ON I. Epist. of S. JOHN v. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous WE Love him because he loved us first saith the Apostle 1 Ioh. iv 19. Our love to God being but a reflexion of those beams of love which he first casts upon us An evident proof of this we may see in this Apostle He was our Saviours beloved Disciple the choise Favourite among all the Apostles one that enjoy'd the greatest portion of
they do not fill with any good nourishment Therefore the Apostle places all in love If any man think that he knows any thing he knows nothing yet as he ought to know but if any man loves God the same is known of him 1 Cor. viii 2 3. That 's worth something And as it is doing not knowing onely so it must be Amor operans not loquens tantum not a love that will vanish into a verbal Profession Such there are of whom S. Iohn speaks He that saith he loves God 't is love and lip-labour both of one value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Thou sayst thou lovest God shew me thy love by thy works of love otherwise God rejects it Isai. xxix 13. This people draw near me with their mouth and with their lips do honour me but have removed their heart far from me Ye know Dalilahs expostulation with Sampson How canst thou say that thou lovest me and wilt not do this for me that I require No Gods law 't is Objectum practicum 't is the matter not of our knowing or speaking onely but of our doing and practising Religion 't is a practical art serves not to make us the wiser onely but the better also 'T is an holy art of Living well and not of knowing and speaking onely I have lifted up my hands to thy Commandements which I have loved Psal. cxix 48. lifted up his hands not his eyes only saith David and again Verse 105. Thy word is a lamp unto my feet not to mine eyes onely to gaze and look on it 2. Herein is love that we keep his Commandements It puts another qualification on our love 't is amor reverentialis not a love of equality but a love of subjection and inferiority such a love as the Inferiour bears to his Superiour that hath a power to command him such a love as the Israelites Servant professes to his Master I love my Master and will not leave his service When we hear of loving God we dream of equality and familiarity Oh! God is our friend Christ is our brother we have fellowship with them both and so we think we may carry our selves fellow-like towards them No the Text tells us He is still our Commander and our love we bear to him must be a love joyned with reverence the love of a Son to his Father the love of a Servant to his Master the love of a Subject to his Soveraign lowly and submissive such as is the love of an inferiour to him that is farr above him and superiour to him 3. Herein is love that we keep his Commandements This shews that our love to God must be Amor regulatus a love regulated and restrained to what God commands us The onely matter of religious love and service to God is what he hath required and commanded us to do Id utique Deo dignum quod ipse Deus sibi fatetur acceptum that is onely accepted which God hath prescribed Ye are my friends saith Christ if ye do what I command you Ioh. xv 14. In this case our own inventions are but presumptions and superstitions Hence it is that Love is call'd The Royal Law because God hath appointed in what things we must shew our love to him I told you the love we owe to God 't is not a love of equals but of inferiours and so must be submissive and guided by his will not by our own Indeed for the forwardness and chearfulness of our love so it must be voluntary Nothing is so free as Love Non tantum servire Deo meo debes sed adulari Tertul. But yet for the expressions and performances of it he hath strictly bounded it within the compass of his Commandments Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice But what said Samuel Hath the Lord such pleasure in Sacrifices as when the voice of the Lord is obeyed He hath shewed thee O man what is good and what the Lord requires at thine hands Offer to him not thine Inventions but his own Prescriptions 4. Herein is love that we keep his Commandements This shews our love to God must be Amor extensus universalis our love to God must be intire and universal of as large extent as all Gods Commandments As before ye heard of a Restriction so here we meet with an Extension Love must be the fulfilling of the Law Rom. xiii We must not be partial in the Law of God as Malachi speaks Quod propter Deum fit aequaliter fit The love of God looks at every Commandment and makes conscience of it Thus David professes the intireness of his obedience I esteem all thy precepts concerning all things to be right The least Commandment carries a divine authority with it A good Christian sues not to God 〈◊〉 Naaman to Elisha for a dispensation In this the Lord 〈◊〉 〈◊〉 servant this sin I must live in this Commandment 〈◊〉 make bold with What saith S. Iames He that offends in 〈◊〉 is guilty of all Not that the same degree and measure of love and obedience is required in all there is a difference and disproportion There are some Commandements more essential to piety and substantial some but accessory and circumstantial some are the main parts and duties of Religion others but Appurtenances Now where God layes most weight there we must expect most care The love of God 't is called The great Commandment Matth. xxii It must be preferred before the love of any creature But yet the love of God in a due proportion extends it self to every duty it will make us shun every sin 1. The smallest sins This love will keep us not onely from outragious impieties but from smaller transgressions As true love to our friend will with-hold us not onely from doing him a mischief but from doing of him the least displeasure 2. It will make us avoid even secret sins not onely such sins as may dishonour God by a publick scandal but love will not offend the eyes of his Holiness when he sees in secret 3. Love to God will make us avoid our dearest sins most delightful most profitable it will not onely sindg off hairs but cut off our hand That 's the second Particular Proceed we now Thirdly To the last Particular in the Text What is the disposition and inclination that he which loves God finds in himself to Gods Commandments He snuffs not at them as heavy and burthensome impositions accounts not the law of God as an heavy yoke His Commandments are not grievous Indeed in some respects 't is most true Gods Commandments are exceeding heavy There is in them not onely magnum pondus they are weighty and ponderous but they are also magnum onuâ—… heavy and burthensome See the truth of this in three Particulars 1. Take the Law of God at its full height and pitch of perfection so it hath a great difficulty in it yea in a manner an impossibility in it to