and bound so the Son of a free-woman is free So the worshippers of the Law borne of the law of their Mother a bond-woman are servants But the beleevers in Christ borne of the free-woman are these The first part of this type is fully layd downe in the 22 and 23 verses the tradition or latter part in the 24 25 and 26 verses Doct. 1 The first part containes a double description of the Sons first from their common Parent To wit Abraham it is written Abraham had two Sons Second they are described by their peculiar and differing Parents and this difference is two-fold First from the adjoyning or adherent condition of the Mothers One namely Agar a bond-maid the other to wit Sara a free-woman Second difference is from the procreating or begetting causes the one is of and by the flesh the other is of and by the Promise and thus have you the parts and division of the first part of the Text of which in order It is written I where Ans No where in expresse words but it is gathered out of the 16 Chap. and 21 Chap. of Genesis as if he had said by conference of Scripture it may be gathered Whence ariseth this observation That the sense and collection of the Scripture is rightly called Scripture although the sense is not in expresse intire terms any where and this is oft used in the Epistle to the Hebrews This is to be noted against Arius Sabellius and such Hereticks who when they did impugne the Divinity of CHRIST and the distinction of Persons in the unity of Essence in the blessed Trinity they did condemne the names and words of Essence Consubstantiall Subsistance Unity Trinity which were used of the ancient Fathers to open these mysteries they I say accused them of Novelty and falshood because not found expresly in the Scripture But by this place of Paul we learne that there is no need that every word and syllable be found in the Scripture so that if the reason thereof be manifest out of the true sense of the Scripture it is all one as if it had been written Secondly hence we learne what wee are to judge of the Sermons of Ministers It must needs be that in Preaching while they open the Doctrine and exhort that they utter many words and sentences which in every syllable are not found in Scripture yet while they speake out of the true sense of Scripture all their words are the words of God Neither is there hereby any way made for the Papists to establish their smoakie and reasty traditions who when they heare those termes of Consubstantiall Coessentiall c. Thinke that they may by the like right obtrude upon us their foolish Superstitions as authorized by Scripture for herein as in all other things they erre fondly for though is be lawfull to devise new words the ground and meaning whereof is manifest out of the Scripture yet to coine names repugnant to Piety or such as through their ambiguity may bring the same in danger is wicked and not to bee attempted And thus much out of the words is it not written Doct. 2 Now followes the common description of the Sons They were two and both of Abraham He had also six Sons by Keturah Gen. 25.1 2. But Paul makes mention only of those wherein God did principally shadow forth the condition of the Church Now Paul makes mention of Abraham their common Father that none might boast in the prerogative of the Flesh as it was an usuall thing with the Jewes to boast of their Stock Math. 3. But when Abraham had two Sons of such differing conditions to what purpose is it to boast of kindred Piety is not propagated by birth but infused by Beleeving and therefore least any should ascribe holinesse to nature rather then to grace God permits oft that the Posterity of the godly to become wicked As Cain of Adam C ham of Noah Ismael of Abraham c. So that it s not enough to Piety and Grace that one be borne of godly Parents which thing doth illustrate the grace of God in that hence it is manifest that godlinesse flowes alone from Gods grace and not from any humane endeavour Iohn 1.12 For when as Abraham did so diligently apply and imploy himselfe in instructing his Family Gen. 18.19 It is likely he left no means unattempted whereby his sonne Ismael might be instructed to Piety he loving him so well Gen. 17.18 Whence came it then that Isaac was godly and Ismael prophane Surely hence that God hath mercy on whom hee will neither doth Birth or humane endeavour profit any whit without the grace of God for as in Trees set and planted in the which the Husbandman bestowes equall paines and care yet God gives life and increase as seemes good to him So in distributing his graces God doth select out of men in every respect equall such as on whom hee bestowes his mercy passing by others Vse 1 To godly Parents when they have discharged their duty and yet see great difference in their Children they must with humility submit their wills to God reverencing his works adoring his Soveraignty and so stay themselves from too much afflicting themselves Vse 2 Second this must make more sweet the grace of God to those that are partakers of it the more gratuitall it is the more gratefull it should be A singular grace and extraordinary requires a singular and extraordinary praise as God of his peculiar people expects peculiar service especiall to be earnest in Prayer and frequent in Praises Vse 3 Third it must teach all Parents to run oft to God for their Children not for worldly things but to bee partakers of the heavenly Grace and as the conference of Davids fault made him more humble himself for that Child so though Parents beget not Children in sin in that behalf yet all are conceived and borne in sin received from Parents which must make them sue to God that Grace may correct Nature And thus much of the generall description In the particular description of Sons the first difference is of the Mothers and their conditions For one of the Sons was born of a Maid subject to the authority of her Mistresse for hee is a Servant that may not live after his owne will but doth serve at the appointment and pleasure of another And hence note that when in Abrahams time and family there were such Servants It must needs be that this condition and outward difference is both ancient and lawfull otherewise this holy man would not have suffered it in his Family Now who and what manner of Servant this was here mentioned nothing is mentioned in this place but Gen. 16.1 shee is described by her Nation and name She was an Egyptian for it is likely that while Abraham was driven by the famine into Egypt Gen. 12.8.9 hee did with his money purchase this Maid for men for the most part delight in servants of strange Countries as is
corruptions but even of God graces in his Children as here and the like in Rebecca who grounded on the Promise of God made her that the elder should serve the younger was enduced to practise the accomplishment of it by unlawfull and unseasonable meanes to the endangering of her Son Iacob and to the obscuring of the wisdome and truth of God which else would have appeared more glorious being effected by God himselfe Thus much of the first Son and his condition The other Son was born of the free-woman by Promise not but that he was conceived and born of Man and Woman but it is so said because their barren and out-worne bodies were made able by vertue of the Promise to beget that Son Rom. 4.19 For in the begetting of this seed there was something more then the naked strength of nature to wit a word of Promise Gen. 17.19 God before had Promised to Abraham a numerous seed Gen. 13.16 But he neither told of whom hee should conceive that Seed nor what manner it should bee But in the word of Promise by whose vertue Isaac was conceived every thing is determined distinctlâ— as that Sara his wife should be the Mother the Seed should be masculine a Man His name Jsaac and his condition a confederate with God Hence wee may observe two things 1. That there is a certain difference of men as touching Gods grace before they are boâ—â—er conceived for some are sonnes of the flesh as Ismael sâ—me of the Promise as Isaac neither may any say that these are personall and particular differences of these two â—ere for S. Paul takes away this cavil Rom. 9. and 11. Cap. and the Type following here It is not in the Parents power to constitute this difference of their Children For the Promise according to which they beget Children of the Promise is made unto them of God they make it not themselves Neither is it in the power of the Children borne that at their own pleasure they can make themselves Sons of the flesh or of the Promise For how can that be left entire to them that went before their being and beginning So then it is in the power of God alone who for his infinite goodnesse and Iustice and Soveraignty doe chuse most freely on whom hee will have mercy as is plainly taught Rom. 9. Vse This teaches that the Grace which God vouchsafes his Children is most free And therefore most obliged unto him in unspeakable manner For by nature what was Isaac above Ismael or Iacob above Esau as God himselfe in upbraiding manner for their unthankfulnesse witnesses against the Jewes Malachi 1.2 3. Was not Esau Iacobs brother c. A second thing hence to be learned is what manner of procreating of Children is pleasing to God to wit that which is of his Promise For here wee see that this Son so born was enriched with all spirituall blessings the other being past by First that if any desire a holy and blessed posterity he must seeke it by Promise But you will say there is no such Promise extant now as was then J Ans Not as touching that particular kind of propagating the Messias and extraordinary raising of the Church but there is a generall Promise whereby God hath promised to blesse the lawfull and holy conjunction of Man and Wife they then that goe a whoring after strange flesh seeke strange children out of the Promise which how heavy a thing it is may easily be learned by those who have been borne after this manner Vers 24. By the which thing another thing is meant J Wee have heard of the first part of this comparison now followes the latter to the speciall application whereof before he come he doth admonish that this History which he hath rehearsed doth containe more deepe matter then it might seeme at the first view But it doth not onely barely relate a thing done but doth also shadow and represent the condition of the future Church And therefore he sayes these are to be allegorized which is when one thing is signifyed by another which is done two wayes first in words second in actions persons or things When one thing is said in word and another is signifyed that is properly called an Allegory for so the very word Allegory sounds As Psal 91.13 Thou shalt tread on the Lyon and the Adder Math 5.29.30 If thy eye offend thee c. These are Allegoricall speeches by which another thing is meant as is in other figurative speeches Second when things are used whether dead or alive brute or reasonable and that their persons or actions are used to signifie another thing then it is called a Type So that in this place This Anagogicall application of a thing done is not properly an Allegory for that is only in figurative words but it is so called in a large sense or abusive manner as Rhetorick speaks For it is a Type indeed For the house of Abraham was the true Church and whatsoever in it or in the succeeding old Church when it was a Nation did happen as memorable were Types to us 1 Cor. 10.6 Heb. 10.1 Hence arises a double Instruction First a reproofe and that of two sorts of men First of those who from this place would fetch a patronage for the vanity of their wits for while they doe most wickedly corrupt the whole Scripture by their foolish Aâ—legories seeking a confirmation of their error they say the Apostle used Allegoricall application which is false for he onely used a Typicall And suppose hee had done so yet the use of it once or twice doth not infer a frequent and ordinary practice of it Againe these men do much swarve from the purpose of the Apostle for an Allegory being another thing then that is said and that the whole Scripture should be an Allegory then it must needs be that the sense of Scripture cannot be that that the words import and so by Allegorizing they take away all the literall sense of Scripture which for the most part is the true sense but is not in an Allegory now to do this is an intollerable wickednesse farre from the Apostle for he doth not weaken much lesse destroy the credit and truth of the thing done but out of the History and literall sense as a shadow doth deduce or extract a further truth signifyed The second sort of men to be reproved hence are such as do indeed abhorre Allegories But yet do exercise great liberty in interpretation of Types and wresting them at their pleasure for as every imprinted stampe and forme is proper to the Character by which it was stamped and every shadow is peculiar to it own body so every Type is an expresse representation or shadow of the patterne or truth to which it was appointed of God therefore it belongs not to us to coyn new and rash interpretations at our liking neither may we in this case compare or imitate the Apostle who had drunk deeper of the Spirit then we
difference the Spirit doth reside in Christ and in others And this difference appeares in two things First in the Universality of the gifts in Christ Second in the Perfection of gifts As touching the first God did not bestow one or two or moe gifts on the Humanity of Christ but he powred them out most plentifully on him John 3.34 35. Col. 2.3.9 It pleased the Father that all fullnesse should dwell in him all gifts are not given to one but to every member as much as seemes good to the Spirit of God 1 Cor. 12.11 For as the head is the common receptacle of all the senses and doth excercise their faculties when as yet every Sense hath it distinct Office In the execution whereof they are imployed Simile So our head Christ is most fully furnished with all necessary gifts to the animating of his body when as yet the members of his body have their severall functions and parts in which all their faculty or ability is circumscribed For the second all the gifts of Christ were most perfit in him perfit Wisdome Knowledge Iustice Holinesse not inchoate but in their perfit maturity There was no defect of any gift or in any but all were ministred unto absolute in all parts and degrees to the full perfection of his Humanity and this not only from some time of his Age but from his first Conception Luke 1.35 To his Resurrection and Ascention 2 Cor. 5.21 Now the gifts given to the Saints are only the first fruits a handfull and as earnest-pence 1 Cor. 13.12 Wee know but in part we Love but in part So that wee may easily see how farre the dwelling of the Spirit in holy men differs from the manner of the same in Christ In the one without measure in the other in measure In Christ full in us in part in him Primarily In us Secondarily So that as great difference as there is twixt the spring and the streame flowing thence Twixt the light of the Moone and starres and the Sun Simile The one being borrowed and imperfit the other being originall and alwayes eâ—uall So great difference is there twixt Christ and his Saints in regard of gifts And indeed this plenitude of gifts is one of the peculiar Prerogatives which the Humanity of Christ hath received by the Hypostaticall union neither can they be found in any other person who is not God and man Vse The use of this is to teach us to trust perfitly in the Salvation brought by Iesus Christ 1 Pet. 1.17 For wee see here what a Mediator and Reconciler we had who is all sufficient which when alone it is peculiar to Christ Psal 45.8 It must needs be that the Office of Reconciliation belongs to him alone Neither is Christ unfit for any part of it or defective who hath all gifts and in all degrees Neither is any other fit for any part of that Office seeing there is perfection in none So that neither Peter nor Paul nor any Saint dead or alive may presume to offer themselves to partake in this Function much lesse may any intrude themselves We may not faine to our selves other Mediators it is a burden too heavy for any to undergo If Paul could say 2 Cor. 2. at the end Who is fit for these things to wit to be a Servant and an instrument in administring any part of these things then who may be found meet to be the Lord and disposer of these Christ admits no companions in any part of his Office either Regall in binding Conscience and giving Laws in opening or shutting or in his Priestly Office of Praying or Sacraficing or Suffering neither in his Propheticall Office of inward effectuall teaching Here then is overthrown the blasphemous Doctrine of the Church of Rome usurping all these being farre unfit for any of them Vse Second Vse to the faithfull and all that want to draw out of this fullnesse Iohn 1.16 Both all new graces that are wanting as also new strength and increase of the Graces we have received And this must be done by a lively Faith apprehending Christ esteeming him above all desiring him before all and delighting in him more then all till wee may enjoy his glorious presence neither need wee feare any defect a Spring the more drawn the faster it rises Pray wee then that seeing we have a dry ground the Lord would give us of the springing water of the Spirit that wee be not scorched with heat or pinched with drought Vse Third for comfort to the godly No true members of Christ can faile no more then that River can faile whose spring ceases not or that house fall whose foundation stands sure No more then those members of that body can wither or dye whose head failes not to derive Sense motion and Spirit and is also able to remove al inward lets Thus much then of Christs sufficiency Now let us see his right of executing his Office which appeares by his Installing and Ordination In these words He hath Annointed me This is a Metonymicall speech of the adjunct for the subject of the signe for the thing signified For God appointed that the chiefe Magistrates when they entred into their Offices should be annoynted with holy Oyle and now the chiefe Magistrate among the Iewes was either Civill or Ecclesiasticall the Civill was the King who was Annoynted 1 Sam. 10.1 and 16. chap. 14. The Ecclesiasticall was either extraordinary or ordinary this was the high Priest Levit. 8.12 Exod. 29.30 chap. The other was the Prophet 1 King 19.16 Now this Oyle did signifie the gift of the Holy Ghost wherewith they were to be endewed which entred and executed these Offices And because the Annoynting was used at such time as they were consecrated it is but for the Consecration it self and investing into the Office And therefore these words He hath Annointed me import thus much The meaning of the Text. For this cause God my Father hath ordained me to this Function and hath given me power to execute the same Further touching this Annoynting two things is to be considered Object First to which of the three Offices was Christ Annointed Answ To this answer is made to all Three Men indeed because they receive the Spirit by measure divers are Annoynted to divers Offices one not being sufficient to discharge many But Christ being furnished with all fulnesse of Spirit is most sufficient for all the three Offices Quest The second thing touching this Annoynting is when and how was it done for we read not of the doing of it at any time nor in any place Answ For answer to this we must know First He was not Annointed with outward or material Oyle but with the thing signified by the Oyle the Spirit it self And this was done in his Baptisme in Jordan Math. 3. at the end When he was almost thirty yeeres old Now where the Truth is what needs the shadow And we read in Scripture of some said to be Annoynted before there
born Eunuches or so made of men even so is it for any to enter this holy Calling without some furniture How dangerous is a Ship without tackling how venturous is that Souldier that leads an Army without Armour or Weapons no lesse dangerous is the case of these men It behoves therefore those who under Christ are appointed for Ordination to looke diligently unto this Lastly Christ contents not himself to mention his gifts but he doth also adjoyn Ordination For these two be required and must go together The first without the second is not sufficient For God is not the God of confusion The second without the first is nothing worth it is but as a shadow or Ceremony without substance as an outward seale to a blanke and hence it is that neither Iohn Baptist entred his Calling till he was appointed by God Luke 3. at the beginning Nor Christ till he had been solemnly Consecrated Text. To Preach the Gospell Wee have heard who and what manner of one he is that was sent as also the sending it self Now followes the end why he was sent to wit to reconcile Mankind fallen through sin from God and that he might restore him to a better estate then he had at first Now this Office and benefit is described First as it is in it self in the 18. verse Second this shewed what manner of one it uses to be in those in whom it uses to be effectuall and in whose hearts it works verse 19. And that for our three-fold Necessity is three-fold every one whereof is to be considered For the first He was sent to Preach glad-tydings to the Poore where these two things are to be handled First what is our misery intimated in the word Poore For without the knowledge of this we cannot conceive the benefit and second what is the benefit which is signified by the word Gospell or glad-tydings For the first Our misery is here called poverty or beggery The first degree of our misery is beggery Not of the outward estate but of the soule but as in other things the Spirit of God doth bring us to the knowledge of Spirituall things by comparing them with earthly so here for all knowing what outward Beggery is how reproachfull how miserable especially where the estate hath been good and the change hath been wilfully made through misdemeanour and ryot as also it is our case Simile So then as they are sayd to be poore as touching the flesh who are destitute of all necessary succours for Life as food apparell house maintenance so they are called Beggars as touching the Spirit who are destitute of all things needfull to Salvation such as are the true knowledge of God Faith Hope Patience Love Holinesse c. with the meanes thereof These are the Spirituall riches which who so wants he is deprived of the meanes of Salvation and of the sound hope thereof Now all men that ever have been are or shall bee are such poore men Adam and Eve were enriched of God with these riches we have spoken of for in these things consisted the Image of God Ephes 4.24 But after Adam and Eve had disobeyed they lost these riches from themselves and their posterity they were cast into extreame Poverty and out of the Berry-steed of Gods great Mannour and in stead of these holy and rich graces lost there are come many foule evils which hath ceazed on all the powers of the soule and parts of the body This wofull estate of Man called here Beggery is set out also Ezech. 16. Luke 15. In the prodigall Sonne and is figured by the wounded man Luke 10. And by the Creeple that lay by the Poole of Bethesda Yea all outward defects and diseases as Blindnesse deafnesse lamenesse leprosie which were cured by Christ are but shadowes and figures of this our inward misery which in it selfe is much worse then the outward by how much Heavenly good things exceed Earthly Spirituall surmount Carnall and the soule excell the body The one also being easily apprehended the other hardly Object But it will be said hath not Christ said That the poore in Spirit are blessed Math. 5. Answ To which answer must be made that there is a two-fold Spirituall poverty First sort of poore One of those who being poore yet perceive it not nor acknowledge it But as some in the World being poore yet do as Solomon observed boast of great riches So here as is seene Revel 3.17 They of Laodicea These are not the poore in Spirit to whom Christ was sent Math. 9.13 Second sort of poore There is another sort of Spirituall poore men to wit such as feele and confesse their poverty that they are beggers in Grace and great debters besides These are called Babes Math. 11.26 And weary and heavy laden Math. 11.28 Such as was the sinfull woman Luke 7. And the Publican Luke 18. And to these was Christ sent Psal 25.8 and Psal 9. Doct. The Instruction is That hence the common condition of all men is to be known that they are bare of those things that tend to Salvation and so miserable No outward worldly condition nor riches can take away this poverty Though one abound with gold and precious stones goodly houses great Revenues gorgeous Apparell great attendants yet hee is poore in soule Neither is any furnished with such excellency of humane knowledge and wisdome sharpnesse of wit exactnesse of judgement but for all these he remaines Poore For as he that is diseased in body and all ulcerous though it be outwardly covered yet is in it selfe no lesse it may bee more dangerous by concealment And as the riches of the mind doth not help the outward meanes of estate So much lesse doth the outward riches lessen the soules Poverty Vse The use whereof is to take down the crest of all worldly glory What dost thou boast of thy glittering garments sumptuous buildings noble parentage beauty when as in the meane while they are stain'd with the loathsome Leprosie of sin and therefore as one would chuse to be borne of poore Parents so they be cleane and sound Simile then of the greatest Nobility diseased and leprous So much lesse can any truly boast of any worldly thing being borne defiled and attainted of Treason before God what will thy dainty meats do thy body good when thy soule wants bread and water ☞ What will thy large possessions help thee if thou canst not have so much as a corner in heaven wherein thy soule may lay her head O take heed of that saying passed on the rich worldling Luke 12. Thus it is when one is rich in the world and is not so with God What will thy great attendants do thee good as Lord of all when as yet thou art subject to Man Divels and slave to many sins Let us therefore acknowledge our poverty not in words only but in true sense and humility of heart that we may find true riches let us cease from this our wisdome
aymed at to the which all the other things do serve To wit Faith Prayer and Hope The Love of God may be yea is taken two wayes in the Scripture First passively for that whereby we are beloved of God or Gods love to us And this is that so frequent in the Scripture Second it is taken actively for the love wherewith we love God If we referre this precept to the former kind of love how can we preserve our selves in the same for wee can neither procure the love of God toward us by any merits nor preserve the continuance of it But to resolve this doubt we must understand that the passive love of God is taken two wayes First for the love wherewith he loved us before we were borne or the World was made This love is wholly gratuitall neither did the Lord find any thing in us by which he should be swayed with the least inclination of love to us 1 John 4.10 Yea there was in us contrary matter of hatred And this love in it self is never interrupted never increased or diminished but is one and the same constant and equall And of this Love of God as it is in God the Apostle gives not charge here for wee have no part or act in this that we can preserve it Only touching this we are willed never to let goe the sense of it out of our hearts in which meaning the Apostle uses the word Love Rom. 8.35 39. And therefore it is said Keepe your selves in the Love of God Note and not keepe for your selves the Love of God The other sort or part of this passive love is that which is called actuall beneficence or bountifulnesse by a Metonimye of the cause for the effect that is those effects of love and for those kindnesses wherewith lovers doe prosecute them they love So that to this are referred first the will and pleasure of doing good and then the actuall beneficence it self And this love of God is not alike towards all the Elect but is greater towards these That is he doth bestow greater benefits on those who have fully and wholly put off all corruption of Nature such as are the Saints in Heaven On these I say he bestowes more then he doth on those Elect which either lie still in their sins as not yet called or then he doth on those in whom the grace of Regeneration is begun and yet he bestowes more on these latter then on the other and so we may conclude that they are dearer to him Iohn 14.21 He that Loveth me shall be Loved of my Father c. Wherein he doth shew that he doth bestow a greater measure of love on the Elect called who now actually love Christ then he doth on them that know him not For God loves his own gifts and the more they are the more he loves and the more lively Image of himself he loves more then an obscurer To the same purpose are these words Iohn 14.23 Doct. Whence it is apparent that the more one loves God and observes and keepes his word he is the more beloved of God and Christ and doth find the presence operation and abode of God and his Spirit more effectuall and fruitfull in him then they doe that do lesse love him And thus much of the Passive love of God with the two degrees thereof The Active love of God is that whereby we love God 1 Iohn 2.5 If any keepe my word truly the Love of God is perfit in him That is he shewes that he doth sincerely love God not in word but in deed expressing it as St. John speakes of our love one towards another Now to apply this distinction of Love Quest. If you aske whither of these two the Apostle meanes Answ Surely neither must be excluded for though they are distinct yet never severed the last being an effect of the former and a meaner to retaine the same though it bee no cause thereof Yet the Passive love of God must have the preheminence and is chiefly meant and as an argument that this is so may be that Precept of Christ in the same words Iohn 15.9 Abide in my Love and the Apostle here may seeme not darkely to allude thither And whereas this love of God was expressed in two degrees this cannot so well be understood of the first degree but onely of the sense and feeling of that Eternall immense constant and most free love of God is alwayes to be cherished in our hearts and that by the bountifulnesse and operative Love of God which is as a speciall meanes to Seale up in our Hearts the former For this gratifying love of God though it be alwayes gratuitall yet God would there should be some part and duty performed of the Regenerate which while he doth bestow on us as deserving no such thing it might give us a taste of that secret and hidden Love of God and might perswade us to depend and leane wholly on that So that this Exhortation hath this meaning Cherish in your Hearts yee beloved with all care and diligence the sense of the Eternall Love of God wherewith before all beginning he embraced you in Christ and because the Actuall and gratifying Love of God whereby he doth daily bestow his benefits on Soule and Body and is most availeable to preserve this sense and feeling we must give all endeavour that wee may provoke the most bountifull liberality of God towards us especially in things concerning our Soules and Salvation Quest Now if you aske how this may be done Answ Sure Christ hath given us a generall Rule John 15.10 If we will keepe his commands we shall abide in his Love for to those that do continue in the wayes of his Precepts God doth daily give a more plentifull increase of the gifts of his Spirit whereby he doth make that his Eternall Love more conspicuous and witnessed to our hearts And hither belong these places above named wherein God doth promise that hee will familiarly converse with those that doe sincerely love him that he will fix his seat there and never remove it as wee may see how hee testifyed the same upon Davids expressing the uprightnesse of his heart towards God 2 Sam. 7.12 13 14 15 16 c. They that Honour God those wâ—ll he Honour Vse Seeing God doth so largely reward the study of Holinesse and when as the great measure of his Graces in us is a most undoubted testimony of Gods eternall love let thâ—s be the first rule of cherishing the love of God in us and a most strong inducement to perswade us to it and as a notable incouragement to confirme us in the course of Sanctification And this reason St. Peter urges 2 Epist 1.10 11 verses To make sure our Election and calling and to get an inward and evident testimony of Gods eternall Love And let us not thinke it in vaine to serve God and that there is no reward in keeping his command For if all outward
advantages faile yet this doth not an increase of Grace whereby is increased our assurance As St. Paul teaches Rom. 6.22 That being the Servants of Righteousnesse they had this fruit to wit an increase of holinesse So Rom. 5.5 Hope makes not ashamed because the love of God is shed abroad That is the sense of the love of God is poured into our hearts by the Holy Spirit for by him as a most certain pawne or witnesse that we are beloved of God and how good he is and Fatherly affected So that wee see by what meanes this sense of Gods Love is brought into our Hearts even by the Holy Spirit Vse And therefore a second duty to every one that would cherish this sense of the love of God in him is that he cherish the Spirit who is the Author and preserver hereof But we shall not need to seeke other meanes for the effecting of this then those the Apostle delivers in this place For if there shall be a continuall Meditation of our Righteousnesse purchased by Christ If there shall be a serious Meditation of those good things wherewith God rewards the Servant calling on his name If also our hearts shall be throughly enflamed with a constant expectation of that felicity laid up in Heaven for the Faithfull What can be wanting to us for the preserving a lively sense of this Love we speake of See how loftily the Apostle vaunted himselfe in the confidence of never loosing the sense of this Love bearing himselfe only on these grounds and props Rom. 8.33 Who shall seperate us from the love of God in Christ c. Now what can be more renowned and Honourable what more to be desired then that fraile and weake man should bee stronger and more powerfull then Life then Death then the Divel then Sin and all the terrours of Hell and yet St Paul doth witnesse that the sense of this Love alone did put this Noble heart and Victorious Spirit into him And every godly man truely fearing God hath experience of this in himselfe This is that admirable and wonderfull power which carries men violently through glory and Ignominy through good report and bad through fire and torments that they might Magnify the name of their God whose unspeakable love they feele in their hearts 2 Cor. 5.14 The Love of God constrains us 2 Cor. 4.8 9 10. For when they have Gods favour they stand not much on it that the World is against them For say the wicked spoyle their goods thirst after their bloud yet what need they bee discouraged in heart when they know that these light afflictions shall be recompenced with so great reward as is shewed 2 Cor 4.15.16 17. Wherefore let us get to our selves this most strong Bulwarke against all the force of Satan and his adherents Let us endeavour to Sanctity that being made richer in Graces we may have a more plentifull assurance and deeper stampe Imprinted in our hearts which none hath ever tasted or shall no not with the least sipping that sets not himselfe unfainedly to this taske and makes Conscience to proceed and increase in the same course having a pure heart a true tongue and clean hands But alas if these things be so who can sufficiently bewayle these our dayes wherein men shew that they are so farre from preserving themselves in the love of God that they are set to cast themselves out of the same while some seeke above all to preserve themselves in the love of the World and so the love of God cannot be in them They being carryed away so with the Pleasures Honours and profits of the World as they desire no other Others go on in the open breach of all Gods Lawes grieving the Spirit of God provoking him to his face and moving him to turne his Love into Anger Is not the love of many waxed cold and doth not the fayling of this love in men shew that God begins to withdraw his Love which was the beginning of the other What meanes that deadnesse of mens hearts what meanes either a generall neglect of all meanes Simile or a formall outward use of them which never entring into the heart can no more strengthen the life of it then the meate that is taken into the mouth and goes no further can nourish the body O then let us awake and hold fast our Bridegroome Let us entreat him and endeavour our selves in his way then he will enrich us with his Graces take us into his secret Cabinet and Seale up to and in our Soules the Charter of eternall life O how should this make us pray with David O that my feete were so directed c. O how should Christ and his Truth bee in our hearts to dye and to live how should we sigh and contend for it Who would loose his Evidence Take heed of Sin if thou cherish it it will so eate out the letters of thy Evidence that thou shalt not be able to read them and so weaken thy title and tenure in the Heavenly Inheritance that when the Earthly shall faile thou wilt not know what shall become on thee Arise then by unfained repentance from thy Sins and never give over till by thy Teares thou hast so washed out all the Spots as that the letters of thy Evidence may be cleared and that the Starre which was so darkned may so cleerely shine and directly conduct thee not as it did the wise men to Christ in the Manger but to Christ in glory at the right hand of the Father whither thou shalt alway bee admitted not to offer gifts as they did But to be filled with all pvrfection of happinesse Waiting for the mercy of our Lord Jesus Christ. Hitherto of preserving our selves in the love of God the last furtherance thereunto is here set down to wit Christian Hope It is described by three things First from a property or effect namely Wayting Secondly from the object or thing wayted for the Mercy of Christ called the Grace of Christ 2 Cor. 13. at the end as also the fruit thereof Eternall Life which often is called Hope Thirdly from the end Eternall Life So that the sense of all is Wayting for Eternall Life through the Mercy of Christ Where at the first is discovered that impudent devise and falshood of the Popish Church touching their double justification the first whereof they avouch to be of Grace but that at least of Grace and workes whereas here it is expressed That a Christian justified waytes for Mercy But leaving them to their blindnesse Note let us see what may concerne our selves This Wayting here expressed is a lively property of true Christian Hope in part common to it with Faith For Faith and Hope have both the same grounds the same causes the like effects and therefore as he that Beleeves makes not hast so neither doth he that Hopes So that To Hope Waite Expect and Trust are put all for one in the old Testament Lament 3.40 41. and
indeed folly of heaping up dirt and clay and in meane while neglect Pearles Vse Hence wee may learne how we are to come to the word of God to wit with soules feeling this Beggery and thirsting after the divine helpe For whereas there is two sorts of Beggars as was shewed Christ was sent that he might shew the force and â—fficacy of his Preaching on those that feele and see their sins and this wee see comes dayly to passe for how is it that many are given to Idolatry Superstition blasphemies disobedience c. Heare the word of God and profit nothing is it not from this that they feele not their misery and therefore are not such as to whom Christ was sent to worke on Can a vessell full of water receive any other liquor Simile must it not first be emptied So while the mind swels with a vaine conceit and proud opinion of it self it is capable of nothing neither do we use to give any thing to such beggers as by their insolency proclaime they want nothing yea wee scarce beleeve them lamenting their misery and do we not by this our dealing quit cleer the justice of God shew that rightly we are so dealt withall to whom it is Preached as if it were not Preached his holy Ordinance becomming unfruitfull unto us captivate then thy mind and abase thy heart as oft as thou commest to heare and behold thy Nakednesse poverty filthinesse then as truly poore and humbled in thy selfe thou shalt heare the comfortable voyce of Christ calling thee Esa 55.1 2. John 7.37 For so hee hath promised Luke 1.53.54 And thus much of the first degree of our Misery Bene ∣ fit of Christ 1 Now let us see the benefit of Christ answering the same It takes his beginning from the Propheticall Office of Christ Now the Propheticall Office of Christ consists in declaring the will of God to the people Now that part of Gods Will for declaring whereof Christ is sent and is called The Gospell or glad tydings of Salvation exhibited to every Beleever by Christ And this remedy is most agreeable to our misery for that is Ignorance of God deprivation of Salvation Spirituall poverty Now the Gospell is the treasure of Knowledge and Wisdome Colos 2.3 The rich Pearle Math. 13. Nay the superexcellent riches of Gods grace Ephes 2.7 and 3.7 This brings us the wedding Garment that covers our Nakednesse Math. 22.11 Bread water wine and Milke to refresh us Esa 33.3 Hence did the Father supply to his prodigall Son all things wanting at his returne Luk. 15. Yea this is truly called Glad tydings For it declares how wee are delivered from foure great Evils As first the weight of Sin 2. The intollerable burden of Gods anger 3. The Power of Death 4. The tyrannie of Satan And not onely these good Tidings but doth further comfort us with the Tidings of foure singular Good things First the Image of God to bee restored 2. Gods favour 3. Eternall righteousnesse and perfit Redemption 4. An inheritance purchased and all freely without any impossible condition Object But how may it be said That Christ was sent to Preach when as he never preached but for a short time and hath long agone ceased from this Answ To this answer is made Christ may be said to Preach two wayes First Mediately second Immediately Outwardly and inwardly Now the immediate and vocall Ministery of Christ is ceased but the mediate which is internall and effectuall in his Children that is not ceased The outward Christ performed as a minister of Circumcision and touched the outward care but was oft ineffectuall and this after a time laying aside he put over this service and Office to men Ephes 4.11 2 Corinth 5.20 Doct. Now the outward Preaching alone cannot perswade the Consciences of men No Christ himselfe did not as is evidently in many instances of the Gospell As even in this at Nazareth And this Christ would have so because the condition of sense should not be better then the condition of Grace and that more might not be ascribed to his Carnall presence then to his Spirituall and holy Ordinance But Christ did ordaine this Outward that it might be as a way and gate to that inward Preaching for Christ will not ordinarily Preach or speake inwardly to an◠☞ to whom the Word is not outwardly Preached by some sent from God Rom. 10.14 Secondly The other kind of Preaching is the internall whereby Christ doth make men beleeve perswades their Consciences That he is the Son of God and Saviour of the World And this Preaching is peculiar to Christ and is perpetuall neither doth he lay it aside himselfe or put it off to any Creature 1 Cor. 3.6 Neither he that plants nor he that waters is any thing to wit as touching this inward work So Mat. 3. Iohn Baptizeth with water but Christ with fire that is with the Spirit which purges as fire This thus opened there arises Instructions hence both to People and Ministers Vse First seeing the outward Preaching of the word is the beginning of all the benefits of Christ ☞ for it is the meanes both to declare it and to apply it In vaine are all other benefits expected where this is wanting can any Building be reared where no foundation is laid can a man come to the end of a thing the beginning and middle and meanes whereof he hath neglected Shall wee by the despising the only way into the house attempt to enter in by another Christ himselfe neere propounds to us a Ladder of three distinct steps by which we should ascend Heaven Can wee omitting the lowest step to wit of his fitting and Consecrating reach the highest and effect of all this is most certain and worthy to be imprinted in mens minds That to whom Christ is not a Prophet Doct. to them he is neither Priest nor King ☞ He must â—â—rst be our wisdome before he can be our justice or Sanctification 1 Cor. 1.30 This Ministeriall Function is the chief of all divine worship and the soule and life of the rest it is the road and the high-way whereby wee are brought to Christ and whereby we are admitted into his treasures Second the Preaching exercised in Christs own person is not only the beginning and meanes of the other benefits of Christ but even that externall Office performed by his Ministers ☞ so that the Prophecying and Preaching of Christ himselfe is despised when the outward Ministery is little regarded Math. 10.14 This point serves to strengthen us against the Scandall which our corruptions doth take at the infirmity of the Ministers For the Preaching of the Gospell by reason of the outward abjectnesse of those to whom it was committed was alwayes counted of the World folly What was more divine then Christ who ever spake more graciously yet who more contemptible for his outward abject estate they were astonied at his words yet they said Is not this the Carpenter and