Body of Divinity, Book 7 · Chapter 29
CHAP. XXIX. Some special Graces Deciphered, I. Bounty.
BOunty or Liberality is the vertue of spending riches well.
It is an aptnesse to give good things abundantly and freely. The object of it is riches, the proper act of it is to spend them well.
It is a very commendable thing, He that hath a bountifull eye shall be blessed, saith Salomon, See 1 Chro. 22. 14. & 29. 13, 17. Mat. 26. 7, 9. Paul commends the Church of Macedonia for it in the Thessalonians and Philippians.
Reasons. 1. It shews that a man rightly understands the nature and end of wealth, viz that it is but an instrument of well-doing, and all the good of it stands in using it well.
2. It is a useful vertue amongst men, therefore praise-worthy, it brings forth many good effects, it feeds and cloathes men.
The occasions of this Bounty are these,
1. To a Superiour in times of some solemnities, or when we have occasion to deal with them to shew our subjection to them. Thus the people gave presents to Saul, those which came to Salomon brought gifts *The Queen of Sheba gave precious things to Salomon., and those which came to David.
2. To an enraged enemy to pacifie him, as Iacob to Esau, for a gift in secret doth pacifie great wrath.
3. To a wronged friend or neighbour, to make satisfaction, as Abimelech restored Abrahams wife with gifts.
4. To an acquaintance to nourish love and kindenesse, especially in times of solemnity, as they sent gifts to each other in celebrating the daies of Purim.
5. To any one which hath shewed himself careful of us, and done us much good to requite him, as Saul brought a present to Samuel.
6. To such as we have occasion any way to use or imploy for our good, that they may more willingly help us, as 1 Sam. 17. 16.
The goods of this world are well spent and bestowed:
1. When the object is good, in good works, chiefly Mercy and Religion. Not to spend much is to be bountiful, but to spend upon things that are good, usefull and profitable: we must learn to maintain good works, 1 Tim. 6. 17, 18.
2. The quantity or measure of it, so much as the nature of the thing, and the ability of the person doth bear.
3. The manner of giving must be free and willing, prompt and ready, Rom. 12. 8.
Cautions.
1. A gift must not be a bribe to pervert Justice.
2. One must not rob the poor to give to the rich, refuse to pay debts that heGift is a transferring of right from one to another by free will. may have to give, this is not liberality but robbery. The matter of bounty must be goods honestly and justly gotten.
3. A man must not overcharge himself with gifts.
4. The motive and end must not be vain-glory, applause and conceit of merit, Matth. 6.
The offering of our hands, a giving part of our goods to God to maintain his worship and service is required, for he will not be served alone with the tongue and ear, but hand also. We must as well give to him as receive from him, that we may declare our homage unto God, Prov. 3. 9. The chief of all thy increase shews it undeniably that he means it not of common honouring him by a right imploying of them in thrift and liberality, but by a special honouring him in devotion, for the chief of ones increase denotes a gift to the God of his life, the chief Lord of all, Psal. 76. 11. Bringing of gifts is required to a true real testification of our fear of God as well as vowing and performing our vows. We have also clear examples of it. The Princes and people offered to the building of the Tabernacle, and at the Dedication of it. David and his Princes and people offered to the building of the Temple. Also the Wise men Matth. 2. 11. offered to Christ gifts and presents, as a real acknowledgement of their faith in him. Act. 24. 17. Paul thought that something was to be offered to God as well as given to the poor. It is not meant of his offering for his vow, for he came not to Ierusalem for that purpose, but agreed to do it by advice of the Apostles after he was come, the end of his coming is by him named to be bringing of Alms and Offerings, it is meant therefore of such things as divers among the Gentiles had given to maintain the worship of God at Ierusalem, as well as Alms to maintain the poor. A voluntary occasional offering and giving what we see good of that God hath blessed us withall, either upon special occasion of using cost for Gods service to maintain it, as David to the building of the Temple, or for acknowledgement of some special blessing, as we see they did after great victories.
Rich men must chiefly be bountiful but not onelyonly, A cup of cold water from him that hath no greater a gift, hath promise of a very great reward, the widows mite out-weighed all the rich gifts of the wealthier persons.
Motives to Bounty:
1. From God who hath commanded it and promised to reward it, and punish the contrary.
2. All creatures invite us to it, the Sun, the Sea, the earth, the flowers, all creatures, and especially the Creator who gives us all things abundantly to enjoy. Christ poured out his heart-bloud for thee.
3. From wealth, which is fickle and uncertain, and which we must all part with and which will give no comfort nor bring no credit it self, there is no comfort in having but in well bestowing a large estate.
4. From our selves which must part with all at last, and why should not we use our goods well, we are but Stewards and must give an account of the using of them and all that we have of Gods, of thine own have we given thee.
5. What cost have we been at for our lusts?
6. We expect that Christ should be every day at cost with us; we look for a full Table, a great deal of Gods Spirit and love.
7. Consider the cost that the Jews were at in all their services, and that many Papists and Mahumetans are at.
Means to get this vertue:
1. Chase away the hinderances of it, covetousnesse, love of money, such a one will be unwilling to part with it for good purposes; frugality cuts off sinfull and superfluous expences in cloathes, fare.
2. Fall to prayer and practice, lay out on Christ, his Saints, ordinances, truths, relieve the poor.
It is a Question amongst learned men, Whether of the two extreams of liberality, prodigality in the excesse, or covetousnesse in the defect be worse? Covetousnesse is the worse, because
1. It is the root of all evil, Iudas sold Christ for it.Quo minus viae restat, eo plus viatici quaerit. See Dr Prid. on 1 Pet. 5. 6. Elton on Col. 3. 12.
2. The covetous doth good to none, nor to himself neither, the prodigal doth good to many.
3. Age is some remedy as against other vices, so against prodigality, covetousnesse then grows young.
II. Humility.
It is that grace whereby a man doth make little or no account of himself, Iob 42.That properly is said to be humble which is even with the ground. Humility is well called by one a friendly enemy to ones self. Humilitas est animi demissio orta ex vera status & conditionis suae agnitione. Cameron Praelect. in Mat. 18. 2. 6. Ezek. 20. 43.
Or, It is a grace of the Spirit of God, whereby a man out of true knowledge of himself, his state and condition, accounts himself vile and walks accordingly before God and man.
Every good man is humble, Prov. 30. 2. Luke 18. 13.
Poverty of spirit is the first step to heaven, Matth. 5. 3. High in worth and humble in heart, saith Nazianzen of Athanasius. All the Stars the higher they are the lesser they appear, so must all the Saints.
Humilitas virtus Christianorum, prima, secunda, tertia. Aug.
Augustin being asked, What vertue was most to be desired? he answered, Humility: being asked, What was the second? he answered Humility: Which was the next, he said still Humility.
Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose.
We reade of Agathocles that King which was at first but a Potters son, and after advanced to the Kingdom of Sicily, that he would, together with his plate ofPlutarch. gold and silver have earthen vessels on his cup-board, to put him in minde of that condition he was in before. Iacob saith, I am lesse then the least of all thy mercies. Abraham cals himself dust and ashes. David terms himself a dead dogg, 1 Sam. 2. 4. a flea, that is, a poor, mean, base, worthlesse person. Paul terms himself, The Psal. 22. I am a worm and no man. Peccator omnium notarum cum sim. Tert. Before honour humility. There is a double lowlinesse of mind, the one a moral vertue found in some natural men, whereby they do out of their own discretion & observation of their own defects account themselves very imperfect, insufficient and unworthy of any thing, this was in Saul, he is said to have been little in his own eyes, 1 Sam. 15. 17, 18, 19. that is, meanly conceited of himself, as of a man insufficient for the weighty imploiment of a Kingdom. The other a Christian vertue, whereby men perceive their vilenes in respect of sin, and their baseness in comparison with God.least of all Sainis, and the chiefest of sinners, 1 Tim. 1. 15. Though I be nothing (saith he) and I am the least of all the Apostles, not worthy to be called an Apostle.
God often cals for this grace, Ephes. 4. 2. Col. 3. 12. Phil. 2. 3.
God teacheth the humble, exalts the humble. He hath two thrones, one in the highest heavens and the other in the lowest heart.
Humility hath the promise both of temporal benefits, Prov. 22. 4. and Spiritual, Prov. 3. 34. Grace, Prov. 11. 4. Wisdome, Prov. 22. 4. the fear of God, and finally Blessednesse, Matth. 5. 3.
Reasons. 1. Because a godly man knows Gods excellency, the foulnesse of sin, and his own littlenesse and sinfulnesse, therefore must needs be mean in his own eyes. Iob 42. 6. Isa. 6. 6.
Secondly, There is no way to exalt mercy but by abasing self, it will not be prized unlesse self be abased, Deut. 26. 5. The whole have no need of the Physician, but the sick.
Marks of this excellent grace:
1. We may judge of it by the efficient cause, the Spirit of God must be the workerMulti humiliantur nec sunt humiles. Bern. A man may be much humbled by crosses and miseries, yet not truly humble. of it. God when he converts a man shews him his own misery and the excellency of Christ.
2. The effects of humility. It discovers it self in its carriage to God upon his dispensations toward us, if his waies be waies of mercy and enlargement, it admires free-grace in them all, 1 Chron. 29. lat. end. that I should enjoy such blessings, if God send afflictions he acquits his severity, and saith, The Lord is righteous, and submits to him.
3. Such a one rejects himself as vile and abominable in the sight of God. Paul The soul apprehends it self empty of all good, Rom. 7. 8 and full of all evil, Rom. 1. 29 Unworthy of the least favor, the meanest service, to come into Gods presence.after his conversion saith, I know that in me dwels no good.
4. Such a one willingly imbraceth every service belonging to his relation. Christ washed his Disciples feet. Queen Bathsheba taught Salomon her son.
5. He is far from censuring and undervaluing of others. Be not many masters, Iam. 3. 1.
The whole design of the Gospel lies in two things:
1. To make the creature nothing.
2. To make the grace of God in Christ all things.
Quickning Motives to provoke us to get Humility.
Meditate on three things:
1. The absolute necessity of it.
2. The difficulty of it.
3. The excellency of it.
1. The necessity of it. God takes no pleasure in men, till he hath brought them into such a frame. Humility is necessary also for every condition of life, if God send crosses thou wilt never bear them till he have humbled thy spirit.
2. The difficulty of it. It is hard to get the heart into such a temper, all that is in thee is against thee; The Grecians and Philosophers thought humilitie was not a vertue but a despondency of Spirit, all thy corruptions are against it, thy excellencies, wit, authority, thy graces against it, grace will be against grace, thou wilt be proud because thou art humble.
3. The excellency of it. Thy heart shall be Gods Temple, a broken Spirit is in stead of all Sacrifices, it will nourish all graces in thee, a humble man seems to creep, but he flies to heaven, saith Parisiensis, not one administration of God will passe without doing thee good if thou hast an humble spirit.
Means to get it:
First, See thy pride, all sin is resolved into pride, Ier. 13. 17.
Secondly, Meditate, 1. Of the basenesse of thy beginning and original, thou comestThe consideration of our natural littlenesse, that we are indeed little, our bodies but a handfull of earth, not three yards long, and of little continuance, our souls but little things, as being included for being and working within the narrow compasse of the body, we understand, know, remember not the thousandth part of things which are to be understood, known and remembred, Jer. 10. 14. cannot do the thousandth part of things which are to be done, will breed that natural lowlinesse which was in Saul, but the consideration of our spiritual basenesse in regard of sinne will breed spiritual humility. immediately from the slime of thy parents loins, and mediately from the dust of the earth, and just nothing.
2. Consider thy extream sinfulnesse. How little do we know in comparison of what we should know, how little do we love, serve and obey God in comparison of that our duty bindeth us? What a deal of atheism, blindenesse, vanity is in our mindes? How forgetful are we of God and our later end, how foolish and sensual.
3. We must put our selves in minde of our death and later end, we must shortly rot, putrifie, stink and crawl with worms, we must return to the dust, lie down in the grave, must be without wealth, honour, beauty, strength, wit, learning, knowledge, celebrate thy own funerals.
4. Consider of the torments and wofull condition which we have deserved, to which we must go, if we be not humbled in the sense of our having deserved it we cannot escape.
Thirdly, Adde to these meditations hearty prayers to God to humble you, to convinte you of sinne, to open your eyes to know your selves and him. The knowledge of Gods holinesse, excellency, majesty, glory, will also abase us, Isa. 6. 5. Iob 42. 5, 6.
The worst pride is an overweening of our selves because of our graces. Consider,
1. That this holinesse is received from God, 1 Cor. 4. 17.
2. It is imperfect.
3. It is in its own nature defective, being a creature: Grace is depositum as well as donum, a talent or pledge that the Lord hath left with you, as well as a gift.
Iustice.
Iustinian defines it thus, Est constans & perpetua voluntas suum cuique tribuendi, he begins his Institutions so. D. Ames de consc. lib. 5. cap. 2. saith, it is a vertue byRemota itaque justitia, quid sunt regna, nifi magna latrocinia? Quia & ipsa latrocinia quid sunt, nisi parva regna? Aug. de civit. Dei l. 4. c. 4. Eleganter & veraciter Alexandro illi magno quidam comprehensus pirata respondit; Nam quum idem Rex hominem interrogasset, Quid ei videretur, ut mare haberet infestum? ille libera contumacia, Quid tibi, inquit, ut orbem terrarum? Sed quia id ego exiguo navigio facio latro vocor: quia tu magna classe, Imperator. Id. ibid. which we are inclined to perform all due offices to our neighbour.
D. Hall *True Peacemaker. See more there p. 539, 540, 541. and Weems his Christ. Synagog. p. 187. Fiat justitia & pereat mundus. Ferunt Imperatorem Maximilianum quotiescunquc praetcriret locum supplicii publici, aperto capite cum salutasse his verbis, Salve sancta justitia. Luth. in Gen.saith, Justice comprizeth all vertue, as peace all blessings.
Antiochus of Asia sent his letters and missives to his Provinces, that if they received any dispatch in his name not agreeable to justice, Ignoto se has esse scriptas, ideóque eis non parerent. See Speed in the Reign of Henry the 5th concrning his Justice, p. 625.
Scepters born by Kings and the Maces of all Magistrates, are straight, emblems of Justice. D. Clerk.
The Rules which must be observed in executing of Justice:
1. The doer must have a calling and authority to it; Peter had none when the High-priests servants came to lay hold on Christ, and he cut off the ear of Malchus.
2. He must indifferently hear both parties. Philip kept an ear alwaies for the Defendant, therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties, nay sometimes to either, Pronunciabat saepe altera parte audita, saepe neutra.
3. He must lay all he hears in an even balance, and poyse them together: Res cum re, causa cum causa, ratio cum ratione concertet.
4. He must maturely advise and seriously consider of the matter before he passe sentence, Iudg. 19. 30.
5. The person punished must be indeed an offender or guilty person, not made so to appear by forged cavillation, as Naboth; nor so reputed out of the rage of the punisher, as the Priests of Nob in Sauls conceit, but having indeed done some, and being duly convicted to have done some thing worthy of stripes, bonds, imprisonment; for else to strike the innocent is abominable to God.
6. The punishment must be proportioned to the sinne, as a plaister to the sore, a lesse punishment must be inflicted on a lesse sinne, and a greater on a greater, with this proviso, that the greatnesse of the sinne be not measured alone by the matter of the thing done, but also by other circumstances considered together with that, and chiefly by the mischiefs which will ensue upon the doing thereof, and so those faults must be punished with capital punishments, which are either in themselves very enormous, or in their consequents and effects very mischievous.
7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne, that God may not thereby be dishonoured, not any selfregard.
Severity is the executing of punishment fully without sparing in any part of the punishment, and speedily without too long deferring and putting it off, Deut. 13. 8. & 19. 21. Ezek. 8. 18. Salomon tels us, That a wise King *Comparing him to a thresher, for in those dayes the greater grain had a wheel turned over it to pres…e it out of the husk, that being the manner of their threshing, it is as if he had said in our phrase, he thresheth the wicked.turneth the wheel over the wicked, that is, is severe to them: See Psal. 101. 8. a parent must correct his son, and not spare for his much crying. God therefore often saith, I will not spare, nor mine eyes shall not pity: we must be just as our heavenly Father is, as well as merciful as he is.
Reasons. 1. In respect of God we ought to shew a love to him and conformity to his judgement, and a detestation of that which he detests, and a care to please him in doing what he commands.
2. In respect of the sinne, it is a thing wholsome and profitable for their souls, the welfare of which is to be preferred before ease. Punishment to a fault is like a medicine to a disease, or a plaister to a …ore.
3. This is requisite for the good of others, as the Scripture expresly noteth, that others may hear and fear, and do no more so wickedly.
4. It is requisite for the publick safety, for what sins are not duly punished, will grow frequent, ordinary, general.
5. For the honour and credit of the Laws and Law-makers, if they did well in appointing such a correction for a fault, why is not their order observed and putHe shews not due hatred against the sin, nor due zeal to Gods glory. in practice? If ill, why did they make the Law?
6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing. David and Eli were sharply punished for failing herein.
Knowledge or Wisdom.
Wisdome is, 1. Intellectual, which consists in the knowledge of the languages,See Mr Hilders. on Psal. 5…. 6. Lect. 95. to Lect. 101. Concerning the several acceptions of the word Wisdom. See D. Prideaux on Luk. 7. 35. Job 28. 16. Prov. 6. 4, 7. & 8. 11. & 16. 9. Eccles. 9. 16. 18 and the liberal Arts and Sciences.
2. Moral, which consists in a gracefull, comely and discreet carriage of our selves, Ephes. 5. 15. Col. 4. 5.
3. Civil, which consists in an orderly Government of Corporations and Societies committed to our charge.
4. Spiritual, which consists in the knowledge of the true God, and in the serving of him in a true manner, Prov. 1. 7. 1 Chron. 28. 9.
The knowledge of God and Christ is the ground of all our good, 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination, Iohn 16. 8, 9, 10. therefore it is called Illumination, Heb. 10. 32. Vocation comes in by knowledge, Ephes. 1. 8, 9. Justification, Isa. 53. 11. Glorification, Iohn 17 3.
There is a two-fold Knowledge:
1. Speculative, whereby we assent to the truth revealed, this is found in the devils in as large and ample measure as in the Saints, they being knowing Spirits, know and assent to the truth of every proposition that a childe of God knows.
2. Experimental, whereby we do not only know that it is so, but taste and see it to be so, Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith.
We should labour not only to know God as God in the creatures by the light of nature and reason, but to know him in the Gospel by the light of revelation, and Christ in the excellency of his person, as God-man, and the sufficiency that is in him, the riches of his grace and satisfaction, and our communion with him, Matth. 16. 16, 17. to know God and Christ, as calling and converting us, Ephes. 1. 17, 18, 19. Col. 1. 27.
Such a knowledge of God and Christ will fill us with high thoughts of them, and high apprehensions will breed strong affections to them, and increase all graces, Exod. 33. 19. Isa. 6. 5, 8. Col. 3. 16.
The devil much opposeth this knowledge, 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul, he brings it to the means.
Wisdome is an excellent endowment, a principal, and one of the cardinal Vertues, much to be desired and esteemed. Wisdome is the chiefest, saith Salomon, he speaketh of spiritual wisdome, but the proportion holdeth fitly; as spiritual wisdome is the principal among spiritual graces, so natural wisdome among natural. The excellency of a thing, saith Salomon in another place, is wisdome, and who is as the wise man? and also, Wisdome maketh the face to shine; As light is better then darknesse, so is wisdome then folly. A poor wise childe is preferred before an old foolish King. Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints, To the onelyonly wise God be glory for ever and ever. To the onelyonly wise God our Saviour be glory and majesty, dominion and power for ever.
Wisdome is one principal part of the excellency of the holy Angels, as they excel in power so in wisdome, so saith the woman to David, My Lord is wise as an Angel of God, intimating that wisdome is an angelical thing. Salomon being put to his choice, asked wisdome at Gods hands, and God himself approved and commendedDavid was commended to Saul for being a wise man. his choice, and rewarded it also with an addition of other things, as it were advantages and appendices to it, giving him, as a wise heart, so likewise store of riches and honour.
Reasons. 1, It perfecteth the best faculty of the best part of the best creature, of all that God hath made in this inferiour world; Wisdome is a gift peculiar to men, beasts have strength, swiftnesse, beauty; Wisdome also is a quality that pertaineth to the best part of man, his soul, it perfecteth reason, the understanding, and the will too, making the one to judge and discern rightly, and the other to choose rightly; the one to see the best things, the other to take the best and leave the worst, and to persist in using the best means for attaining the best things; for wisdom standeth in these two things, in ability to discern what is most beneficial and good, and what helps do most conduce to the getting of it, and to sway the soul to a ready choosing of those means, and right using them for the gaining of those benefits.
By wisdome the holy Ghost meaneth not so much the speculative wisdom, whichEphes. 1. 8. By wisdome he means in speculatives, and prudence, that is, in practicals. is called learning, the universal knowledge of all things humane and divine, the understanding of great and wonderfull things, as one defines it, but that which is termed Prudence, the ability of managing affairs discreetly, the vertue of getting things necessary for our welfare.
The Scripture telleth us of two sorts of wisdome, a good wisdome and a bad, the good properly so called, because it is worthy that name, the bad improperly, because of some resemblance it hath in some respects unto the good.
The good wisdome is first and chiefly spiritual, by which the minde is enabled to see and attain its chiefest, highest, most noble end, its fellowship with God, its eternal welfare and happinesse, called, A being wise to salvation.
2. Natural, which is an ability to see and obtain the natural good, even those benefits which God hath provided for men to enjoy in this world.
Secondly, Evil wisdome, called by St Iames, Earthly, sensual and devilish; termed so from the objects of it, the things about which it worketh, even about earthly, sensual and devilish things.
Wisdome is an excellent gift for these reasons also; three things commend a thing and make it appear most excellent.
1. Rarity.
2. Difficulty.
3. Usefulnesse and profit.
First, It is a rare thing, Eccles. 8. 1.
Secondly, It is a most difficult thing to get, therefore the holy Ghost bids us Dig for it, cry for it, search for it as for hid treasure.
Thirdly, It is most usefull and beneficial in regard of himself that hath it, and others too.
1. He that hath it gets by it comfort, good successe and constant prosperity.
2. It is an honour to him before all men, The wise shall inherit glory; it will make the face to shine like an ointment; Solomons wisdome commended him to all the world. Dr. Hall cals him the Oracle, the Miracle of wisdome. VVhere shall we find a wise man like this? said Pharaoh of Ioseph.
3. It makes him very beneficial to others; A poor wise man delivered a City thatIt hath two parts, a right understanding, and an aptnesse to use understanding. was besieged by a mighty man. A skill to perform things well and fitly, that is meant by the word wisdome in Scripture; Bezaleel was filled with wisdome: A wise master-builder, saith Paul. It is such a knowledge of things as inableth a man to order his actions and whole life aright.
Wisdome, whether natural or spiritual, all good wisdome is Gods gift, the inspiration of the most high giveth wisdome, out of his mouth cometh understanding.
The chief ground, The beginning of wisdome is the fear of the Lord. A good understanding and obedience have all they which do his precepts. This is the foundation of spiritual and true natural wisdome, without which a man may have wit and craft, but wisdome he cannot have, except such wicked wisdome as St Iames describes.
These vertues of fearing God and obeying him, are both main parts of wisdom, and the foundation of it.
Some common means for attaining both these kinds of wisdome.
First, See our own want of wisdome, together with the worth of it, that we mayA man knows nothing to speak of, and of what he knows most he knows but the bark and outside, the inside and the most excellent things he knows not nor can know, so that there are a world of secrets in a little grasse, a worm, which all the deepest Philosophers on earth cannot search into. earnestly desire it; for spiritual wisdome, Paul saith, If any would be wise, he must become a fool that he may be wise, his meaning is, he must take notice of his own folly, 1 King. 3. 9.
Secondly, We must pray for it earnestly, Iam. 1. 5. Spiritual wisdome was never obtained without it, and the other is not else sanctified to a man.
Thirdly, Converse with the wise, Prov. 13. 20.
Fourthly, Oppose those things which are contrary to it,
1. Strong passions, especially wrath and anger; this dwels in the bosom of fools and exalts folly.
2. Conceitednesse of ones self, There is more hope of a fool then one that is wise in his own conceit.
3. Rashnesse, in doing things hastily and on a sudden, and of his own head, without deliberating with himself, and consulting with others.
4. Voluptuousnesse, He that follows the idle is destitute of heart.
The special means of getting spiritual wisdome:
1. To be constant and diligent in reading and pondering on the Scriptures, Gods oracles, Prov. 1. 4. Psal. 119. 98, 99, 100. These writings will make us wise to salvation, and teach us also how to be wise in the world, and to order all our affairs with judgement. To which adde prayer and practice.
Manifest Signs and fruits of wisdom:
The Scripture gives some general rules of discretion,
First, To take the due time and fit season of things, As the Ant labours in Summer against Winter, so Salomon saith, the wise man will labour in harvest.
Secondly, To be wary and deliberate, walking by advice and counsel, and not follow his own head, A wise man is of a cool spirit. In the multitude of counsellors is peace.
Thirdly, To use due secrecy, to know how to keep such things to ones self as shouldWisdome is meek, quiet, gentle. Wisdome is an ability to see and attain welfare and happinesse, an angry man cannot be happy, because he cannot be quiet, therefore neither can he be wise. Christ the wisest of men was the meekest also. It is also humble, lowly, well acquainted with its own manifold defects. A sool is wiser in his own eyes then seven men that can render a reason. be reserved.
Fourthly, To be somewhat hard of belief, A fool believes every thing, but a wise man will enquire into matters.
Fifthly, To know and preferre the most needfull things in the first place.
Sixthly, Will take reproof well, Rebuke a wise man and he will love thee.
Great natural wisdome separated from holinesse makes a man the more wickedAristotle and the Schools say Sapientia est altissimas causa contemplari. The foolish sinner is carried in all things, as if there were no God, no heaven, God is not in all his thoughts. Prudence is recta ratio agibilium, it is practical and applies generals to particulars. The Schools make this difference between wisdome and prudence, the one is in contemplation, the other in ordering of that contemplation to practice. The godly man doth not only know things but doth them. and mischievous, as Ahitophels wisdome, 2 Sam. 16. 22, 23. enabled him to do more mischief. The Apostle saith, The wisdome of this world is foolishnesse with God; And St Iames tels us, That this wisdome is earthly, sensual and devilish. We may see it evident in the Devil, who is of great understanding, but utterly unholy, and therefore the worst of all Gods creatures.
Reasons. 1. This wisdome looks only to the things that are inferiour, and false goods, and so carry a man further from God the chiefest good.
2. Such wisdome inableth a man better to devise and contrive sinful enterprizes, so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him.
3. It knows, how if need be, to hide and conceal sin and cover it with fair pretences and shifts, and to excuse and defend it.
4. It causeth him in whom it is to be more regarded by others, they listen to his counsel, and are ready to take and follow it.
The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints, because of their greater natural abilities, more ample instruction and better education. We know▪ saith Paul, that all men have knowledge. He that knows his masters will and doth it not, saith our Saviour. To him that knows how to do well, and doth it not, saith Iames. Thus the Pharisees bragged of the knowledge of the Law, upbraiding the people with ignorance. Those that shall alledge prophesying in the name of Christ, had a large measure of knowledge. St Paul yeeldeth to the Jews, that they had a form of knowledge out of the Law. But the difference between the knowledge of a godly and wicked man stands chiefly in these things.
1. In the matter of this knowledge: the true Christian is ready to know all truths that God doth offer to his knowledge, submitting his reason and understanding wholly to God, and not detaining any part of the truth in unrighteousnesse, not willingly winking or refusing to know, but the hypocrite refuseth knowledge in some things, and will wink with his eyes, as the Pharisees would not understand that Christ was the Messiah, and of the mockers Peter saith, Of this they are willingly ignorant.
2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion, as I may term them, matters of doubtfull disputation, speculative points. But the true Christian is solid in his knowledge, cares to know nothing but Christ and him crucified, the substantial and essential points of Christian Religion, concerning Faith, Love and a good Conscience, which tend to practise.
Secondly, In the manner, the knowledge of the hypocrite is confused, of the1 Cor. 2. 15. 1 Joh. 2. 27. true Christian is distinct. The knowledge of the one is only literal, the others is a spiritual knowledge. A wicked man may have apprehensions of the truths of the Gospel, as great and good: the other hath an application of them as good to him.
Thirdly, In the Effects of it.
1. The Christian applies his knowledge to himself, to discover his own wayes andJob 5. ult. to rectifice and teach himself, but the hypocrite only to teach and instruct others, and to censure, or only to talk and discourse with applause.
2. The Christian man fals to practise his knowledge, he hears and does, the hypocrite only talketh, and though he know how to do well doth it not, buildingPro. 2. 9, 10. upon the sand.
Lastly, The hypocrites knowledge puffs him up, 1 Cor. 8. 2. and makes him despise those which do know lesse then himself. These people which know not the Law are accursed, thou art altogether born in sin, and dost thou teach us? but the true knowledge of the sanctified man humbleth him.Prov. 30. 2.
Motives to Gospel-knowledge:
Consider first the necessity of it, no knowledge no grace, Iohn 6. 44, 45. Ephes. 4. 24. Col. 3. 12.
1. Humility comes by it, Isa. 31. 18.
2. Strength to bear afflictions, Heb. 10. 36. No knowledge no duty, our service must be reasonable, God regards not blinde obedience, 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good.
Secondly, The possibility of it, God hath appointed the Ministery for this very end, Acts 26. 18. Observe how the promises runne, Psal. 19. 7. Ier. 31. 34. Isa. 35. 18.
Thirdly, The dignity of it, it is a noble study, the excellency of the knowledge of Christ, it is the highest wisdome to know God in Christ, 1 Cor. 1. 20.
1. In the matter of it, onelyonly the Bible teacheth this knowledge.
2. The way God alone must teach you, you must see God by his own light. The Jews were honoured above all other Nations for their knowledge of the true God.See Jer. 9. 23, 24.
3. It is very profitable:
1. It hath a healing vertue, heals the understanding.
2. Makes every one spiritually wise that hath it.
3. Will keep the mans soul from every evil way, Prov. 2.
4. The Devil much opposeth it, he would have the Bible burnt or corrupted.
Mercy.
A godly man must be a merciful man, 2 Sam. 22. 25, 26. Our Saviour imitatingSee Par. on Rom. 12. 7. Mercy is either moral or Christian, there is a natural mercifulnesse found in Heathens, when out of natural motives and inclination they are ready to succour the miserable. Christian, when out of a Christian inclination men are ready to help such. The one flows from faith and love to God, the other not, the one looks to spiritual miseries, the other only to temporal, the one is ready to shew it self to enemies, the other not, the one aimeth at God and intendeth to please him, the other at credit, or at best at pleasing it self. or alluding to these words of David, saith, Matth. 5. Blessed are the mercifull. St Paul bids the Colossians, As the elect of God holy and beloved, to put on humblenesse of minde and bowels of mercy. You see what apparel we must wear, if we will approve our selves to be chosen and beloved of God, that is, what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent, one is bowels of mercy, tender mercies, Mioah 6. 8. I will have mercy and not sacrifice. God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7.
Queen Anne of Bullen, besides the ordinary of a hundred Crowns, and otherThe alms which she gave in three quarters of a year in distribution, is summed to the number of fourteen or fifteen thousand pounds. Foxes Book of Mart. vol. 2. p. 332. See 2 Cor. 8. 2, 3. M. Fenner of the Affect. M. Stock in his Funeral Sermon of him. apparel which she gave weekly a year before she was crowned, both to men and women, gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended, and she sent her Subalmner to the Towns about where she lay, that the Parishioners should make a Bill of all the poor housholders in the Parish, and some Towns received seven, eight or ten pound to buy Kine withall, according as the number of the poor in the Towns were. She also maintained many learned men in Cambridge. She carried ever about her a certain little purse, out of the which she was wont daily to scatter abroad some alms to the needy, thinking no day well spent, wherein some man had not fared the better by some benefit at her hands.
Mr Fox himself was so zealous in his love to the poor, that he was in a holy manner cruel to himself, to give the very cloathes off his back, rather then the naked should not be cloathed.
My Lord Harrington gave the tenth of his allowance to the poor, and other good uses, his allowance being 1000lb per annum.
Master Whateley did the like, as Master Schudder relates in his life, he was both very bountifull himself, and did much stirre up others to that duty in his preaching.
The like did Mr. Iohn Underwood of All-Hallows in Bread street. Every yearM. Hughes in his Preface to the embalming of dead Saints. Iohn the Patriarch of Constantinople, was called the Almner, Eleemosynarius, because he had a great revenew, but laid it out all on the poor, and at years end would say, I have nothing left me but my Lord Iesus Christ. when he made up his Books, and had summed up his debts and gains, he would constantly reserve the tenths, and write himself, So much debtor to God. The better tenth of his estate he gave to God also in his last Will.
Reasons. First, This is to be like God who is good in himself, and does good to others.
Secondly, God hath therefore given to us, that like good Stewards we may give to others.
Thirdly, Faith if it produce not charity is a dead and counterfeit faith, it works by love; this grace is a most necessary, proper and inseparable fruit of true Christian charity.
Fourthly, All Devotion and religious Worship of God is feigned and hypocritical, if destitute of mercy, Iam. 1. 27. Religion must be tried by mercy, our worshipping of God by our mercifulnesse to our neighbour. Fasting is no otherwise acceptable to God then as it is joyned with mercy, Isa▪ 58. 7, 8, 9, 10. as Christ hath joyned Alms, Prayer and Fasting together, Matth. 6. so must we, Acts 10. 30, 35.
Fifthly, Without it we cannot attain mercy from God, his mercy is limited to merciful men, 2 Sam. 22 25. He shall never finde mercy with God that shewsMat. 5. 7. Isa. 58. 9. Prov. 21. 13. not mercy to men; judgment without mercy shall be to them that shew no mercy, Iam. 2. 13.
We should be merciful,
1. In all our relations, Christ was a merciful and faithful high-priest.
2. To the poor and needy, Heb. 13. 2. to our enemies, Mat. 5▪ 44, 45.
3. To the dumb creatures, Exod. 23. 5. Prov. 12. 16.
4. To our selves, to our own souls, and next, to the people of God, Gal. 6. 10. to their names, states, lives, liberties, bodies, souls.
We should shew mercy,
1. In giving that which is good, ministring to the necessities of the Saints.
2. In forbearing one another, Ephes. 4. begin.
3. In forgiving one another, Eph. 4. la… ▪ end.
4. In forgetting injuries, as God doth our offences.
5. In pitying and praying one for another, Heb. 13. 3. 2 Cor. 1. 29. See 1 Cor. 5. 14. Heb. 12, 15.
Mercy is a vertue by which men order themselves rightly to the miserable forAlms in the Greek is foreign from foreign mercy or compassion, because it is a gift given to the poor out of commiseration or pity, whence the French Aulmos…e. Est opus quo datur aliquid in. digenti ex misericordia. Bellarm. lib. 3. de bon. oper. de Eleemos. cap. 1. In the Hebrew and Syriack it is called, Righteousnesse or Iustice, as if it were by right due to the poor, Prov. 11. 18. Alms and relief of poor people being a work of charity, is accounted in Law divine service, for what herein is done to the poor for Gods sake, is done to God himself. Sr Ed. Cook on Lit. Vide Aquin. 2a, 2ae. q. 32. Art. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. their help and comfort. The object of mercy is a person miserable, the end of mercy is the help and comfort of such a person; the proper act of mercy is to cause a man to order himself aright for that end. Misery is the being obnoxious to some evil of pain, at least to some evil that makes him unhappy. A man is miserable either in deserving or in act; in deserving, when he hath done something that makes him obnoxious to misery, subject to it, that bindes him to it, for it is a misery to lie open to punishment, to be in such a case that he may and must suffer it. In act a man is miserable when he doth now suffer evil of any kinde. Mercy takes order either to prevent this misery that it come not in some cases, so farre as is agreeable with justice and equity, or to mitigate and ease it when it lies on, or to remove it so soon as is fit.
There are two verses, one for outward, and the other for spiritual alms. The first is,Mr Lapthorn hath written a good Treatise of spiritual alms, and Mr Whately of corporal, called The poor Mans Advocate, set forth by me in his life time. Eleemosynae spirituales praeeminent triplici ratione. Primò quidem quia id quod exhibetur nobilius est, scilicet donum spirituale quod praeeminet corporali. Secundò, Ratione ejus, cui subvenitur, quia Spiritus nobilior est corpore. Tertiò, Quantum ad ipsos actus, quibus subvenitur proximo: quia spirit… ▪ les actus sunt nobiliores corporalibus qui sunt quodammodo serviles. Aquin. 2a, 2ae q. 32. Art 3.
1 Visito, 2 Poto, 3 Cibo, 4 Redimo, 5 Tego, 6 Colligo, 7 Condo.
The other is,
Consule, Castiga, Solare, Remitte, Fer, Ora.
There are seven works of corporal Alms, and six of spiritual.
The Fathers and Schoolmen hold that spiritual Alms Coeteris paribus are more excellent and acceptable then corporal, because
1. The Gift is more noble in its own nature.
2. The Object more illustrious, mans immortal soul.
3. The Charity more heavenly, which aims at our Brothers endlesse Salvation.
The poor is he who hath not enough of his own to maintain life, or to maintain it with any chearfulnesse and plenty.
There are three sorts of poor,
1. The Devils poor.
2. The Worlds poor.
3. Christs poor.
And there are three Degrees of Necessity,
1. Extream, when there is nothing left, but they will starve if they be not supplied: in such a case the most wicked should be helped.
2. Grievous, when something is left, but they are in great want: in this necessity the worlds poor should be relieved.
3. Common and ordinary, Christs poor should then be releeved.
Aquinas hath this Question, Utrum ille qui est in potestate alicujus constitutus, 2a, 2ae Quaest. 32. Art. 8. Qui proprietatem & dominium non habent, ut uxores quae sunt in potestate virorum, filii qui sunt in potestate parentum, servi qui sunt in potestate Domi…um. non debent, nec possunt Eleemosynas facere, nisi vel in extrema pauperum necessitate, vel ex consensu tacito, vel expresso s…periorum. Bellarm. lib. 3. de bonis operibus, c. 12.possit eleemosynam facere? Whether he which is under power may give alms? and resolves it negatively, because Inferiours must be regulated by their Superiours. But saith, If a wife hath any thing besides her Dowry, or gains any thing her self, or gets it any other lawful way, she may give moderate alms of that, without requiring her husbands consent, otherwise she ought not to give alms without her husbands consent, either expresse or presumed, unlesse in case of necessity.
Dr. Gouge in his Domestick Duties resolves this Question much after the same manner.
Motives to Mercy:
First, Consider the exceeding plainnesse and frequency of the CommandmentsWe should labour to be rich in grace seeing other riches are so vain. See Eccles. 5. 10. to the end. 1. These are the true riches, Luk. 16. 9. other riches are deceiving. 2. These are our own riches, Luk. 16. …2. 3. Unsearchable riches, Ephes. 3. 18. 4. Spiritual riches, Matth. 6. 25. 5. Heavenly riches, Matth. 6. 29. 1 Cor. 15. 44. 6. Eternal, Luk. 16. 9. We should strive to be rich, 1. In knowledge, 1 Cor. 1. 5. 2. In faith, Jam. 2. 5. but especially in mercy, otherwise we cannot make it appear either to our selves or others, that we are rich in faith, Jam. 2. 18. which cut off all excuse of ignorance, the exercise of this grace is so commanded that other commandments must give place to it, Mat. 12. 7.
Secondly, We can do no service that the Spirit of God more delights in next to the snatching of souls out of hell then this, Isaiah chap. 1. & 58. Micah 6. 7, 8. Heb. 13. This shews love to Christ to releeve his members. It discovers and adorns all our graces, Col. 3. 12. Isa. 28. 4. & 62. begin.
Thirdly, God rewards no work more then this when done in a spiritual manner, and to a right end, Psal. 18. 25. Matth. 5. 7. He that gives to the poor lends unto the Lord.
I. In this world.
1. To their own persons whilst they live, Eccles. 11. Psal. 41. 1.
2. To their posterity, Psal. 112. 1. Isa. 58. 12.
II. At the last day we shall meet with all in heaven what ever we do in this kinde, I was naked and ye cloathed me. See Luk 14. 13, 14, 15. & 16. 8, 9.
Fourthly, They are commended often in Scripture who abounded in alms, as Tabitha, Act. 9. 36. and Cornelius, Act 10.
Fifthly, God hath threatned judgement without mercy to the unmercifull, Iam. 2. 13.
Sixthly, Thou desirest to find mercy both with God and man when thou art in any distresse; we should do as we would be done unto, Matth. 7. 12. We our selves may be as miserable and afflicted as any. God promiseth to forgive us as we forgive others.
Means to make one merciful:
First, Meditate and ponder upon the motives, till they have brought you to sorrow and repentance for not having been merciful. The plaister must be applied that it may cure the sore. The Word must be pondered upon, that the soul may receive the impression of it, and be made obedient to it. Take some time to call to minde Gods Commandments, promises, and threats.
Secondly, You must adde Prayer to Meditation, and confesse to God your unmercifulnesse, beseech him to pardon the fault for Christs sake, and to make you merciful like himself hereafter. To beg pardon of a fault and help against it from God is the way to mend it.
Thirdly, We must adde thereto resolutions and purposes of our own, saying, By Gods help I will be more merciful, I will even stirre up my self to shew mercy, Is it not my duty? Will it not be my profit? Shall I not have the benefit of it? Must I not obey Gods Commandments? Away objections, away fleshly reason, I must be merciful, and by Gods help I will be merciful, I can no further be a true Christian then I am merciful.
Lastly, Must follow practice, a man must consider of some present occasion, that requireth the exercise of mercy, or if he finde none he must open his purse and lay aside some pence, or shillings, or pounds, as his estate will afford, and say, This I will sequester from my self, and lay aside for the performance of the next work of mercy I meet with occasion of performing: if one have not done so already, he must begin now, and put aside some such summe as his present abundance may well spare, and say, This shall be by me till the next opportunity of a merciful deed, and then will I bestow some or all of it as need requireth.
This is the way to make you merciful, Meditate, Pray, Resolve, Practice, these four things will work any grace and increase it.
The chiefest impediments to mercy remov'd,
1. Taken from our selves.
2. From those we should shew mercy to.
3. From others.
First, From our selves, one is, I have little enough for my self and mine own, I have such a charge, and but such an estate, and what would you have me do? if I should give still I might soon give all away.
To which I answer. First, Dost thou think thou shalt have the more for thy self and thine, because of pinching from works of mercy? Hath not God said in his word, He that saveth more then enough it is only for poverty? Nay thy saving from works of mercy will cause God to crosse thee in other things with sicknesse, ill debters, losse of cattel, unfaithful servants, riotous children, with some or other losse in thy body or state, but if thou wouldst give to the poor, thou shalt be blessed and have abundance.
2. This is a self-loving heart, thou maist have for thy self and thine; Hast not thou some overplus too, if thou wouldst think any thing enough for thy self and thine?
Secondly, Some object they have not wherewithall to be merciful in so great quantity.
Answ. He that hath wherewithall to fare well and go well himself, and to dispatch any other thing that he desireth, hath wherewithall to shew mercy too if he want not will; when thou wantest any thing for thy self, thou canst finde wherewithall to supply thee, but when God cals for it in works of mercy, thou hast it not, this is to adde lying to unmercifulnesse, and to go about to mock God as well as disobey him.
2. From others.
I am as merciful as such and such.
I answer, 1. Thou canst not tell what another doth in secret. But
2. Suppose thou art so. God hath not given the liberality or mercy of men to thee for a patern and president of mercy, but his own, Be mercifull as your heavenly Father is mercifull.
3. What harm is it if thou shouldst outstrip others in mercy, and gain a greater blessing to thy self then they do seek after.
Objection 3. From the persons to whom.Proinde verum Sacrificium est omne opus quod agitur, ut sancta societate inhaereamus Deo, relatum scilicet ad illum finem boni, quo veraciter beati esse possimus. Undo & ipsa misericordia, qua bomini subvenitur, si propter Deum non fit, non est Sacrificium. Etsi enim ab homine sit vel offertur, tamen Sacrificium res divina est: ita ut hoc quoque vocabulo id Latini veteres appellaverint Aug. le civ. Dei l. 1. c 6. Hic divitiarum maximus ac verissimus fructus est, non uti opibus ad propriam unius voluptatem, sed admultorum salutem; non ad praesentem suum fructum, sed ad justitiam, quae sola non interit. Tenendum est igitur omnino, ut ab officio misericordiae spes recipiendi absit omnino. Hujus enim operis, & officii merces à Deo est expetenda solo: nam si ab homine expectes, jam non humanitas erit illa, sed benefici… foeneratio; nec potest videri benè meruisse, qui quod fecit, non alteri, sed sibi praestat; & tamen res eo redit, ut quod alteri quisque praestiterit, nihil ab eo commodi sperans, verè sibi praestet; quia mercedem capiet à Deo. Lactant. de vero cultu, lib. 6. Vide plura ibid. To good men we must do good, because they do deserve it: to strangers, because they may deserve it, and do stand in need of it; to all men, because God deserves it at our hands for them: to our friends, because we owe it them: and to our enemies to heap coals of fire upon their heads: The coals of charity to thaw and soften their hardnesse, if it may be, and at which we must aim: or else the coals of anger from God for their unplacablenesse towards us. Robinsons Essayes, cap. 5.
Their faultinesse and unworthinesse in regard of ill carriage in general or to ones self.
First, They are idle, unthrifty, carelesse.
I answer, Art thou sure of it, or dost thou think so, or hast heard so? Take heed of following thy own conceit, and receiving others slanders, for then thou wilt adde slandering to thy unmercifulnesse: Hast thou ever admonished them heretofore, and laboured to amend them? if not, it is not hatred of sinne that makes thee withdraw from shewing mercy, but unwillingnesse to shew mercy that makes thee pretend hatred of sin, and so here is hypocrisie as well as unmercifulnesse, but if thou hast told them, and they would not amend, then admonish and help too, for so doth God to thee, or else thou must perish. And if thou alledge particular injuries against thy self, or unthankfulnesse, know that of all persons to whom one should shew a work of mercy, none should be prefer'd before such a one, for this is most nearly to resemble God in mercy who doth good to those that rebell against him. And his mercy is not spiritual that cannot hold out to be merciful to his enemies. Here is the perfection of a Christian mans goodnesse, he will do good to them that do evil to him.
Patience.
Patientia est malorum, quae aut inferuntur aut accidunt, cum aequanimitate perlatio▪ See D. Gouge… Whole Armour, pag. 80. and so forward. Doctor Taylors Parable of the Sower, pag. 404. M. Manton on Jam. 5. 7. It is a holy disposition, whereby the heart looking at Gods will in the disposing of all, things, doth sustain any adversity for the Lords sake, Job 1. 21. Virtus aut cerni non potest, nisi habeat vitia contraria, aut non est perfecta, nisi exerceatur adversis, Hanc enim Deus bonorum ac malorum voluit esse distantiam, ut qualitatem boni ex malo sci…mus, item mali ex bono, nec alterius ratio intelligi, sublato altero potest. Deus ergo non exclusit malum; ut ratio virtutis constare posset. Quomodo enim patientia vim suam, nomenque retineret, si nihil esset quod pati cogeremur? Quomodo laudem mercretur devota Deo suo fides; nisi esset aliquis, qui à Deo vellet avertere Lactantius lib. 5. de Iustitia.Lactan. l. 5▪ de Iustitia.
It is a grace of the sanctifying Spirit of God, whereby the soul doth silently and freely submit to the will of God in bearing its own burden without inordinate sorrow or fretting discontent.
1. A grace of the sanctifying Spirit, not a natural or moral patience, but wrought by Gods Spirit, Gal. 5. 22. the foundation of it is laid in regeneration.
2. It is a silent submission to the will of God. David had a great trial by his Sons treason and Subjects rebellion, yet he submits to Gods appointment, 2 Sam. 15. 26. Levit. 10. 3.
3. It is a free submission, Act. 21. 13. Paul lookt on his sufferings as a Sacrifice▪ Phil. 1. 27. therefore it was to be voluntary.
4. Must submit to God in bearing his own burden, the object of it is malum triste, a man must take up his crosse, Ezek. 24. 16. Lam. 1. 10.
5. He must bear it without inordinate sorrow or anger.
Marks of Patience:
1. Such a one will finde matter to blesse God in the greatest evils he lies under.We suffer with Christ, 1. When the cause is Christs for which we suffer. 2. When the graces are Christs by which we suffer. Nemini mirum debet videri, si pro nostris saepè delictis castigamur à Deo. Immo vero, cum vexamur ac premimur, tum maximè gratias agimus indulgentissimo Patri, quod corruptelam nostram non patitur longius procedere; sed plagis ac verberibus emendat. Ex quo intelligimus esse nos Deo curae; quibus quoniam peccamus, irascitur. Lactant. l. 5. de justitia.
2. Such a one more desires the right use of the crosse he lies under, then to be freed from it.
3. Such a one will not give over serving God, loving and fearing him for any evil he lies under.
4. He will seek deliverance only in Gods way, Heb. 11. 35. If God will not help Saul he will seek to a Witch. Flectere si nequeo superos, Acheronta movebo.
5. A patient heart will wait Gods time as well as go his way, Hab. 2. Psal. 27. lat. end.
6. Till deliverance do come, he can finde matter of joy and comfort in God in the midst of all pressures, Hab. 2. 17. Paul and Sylas sang in the stocks.
Motives or Arguments to perswade the heart to patient bearing of Afflictions:
I. From God, consider
1. His absolute Soveraignty over us and all creatures, he may throw thy soul and body into hell if he will, Psal. 39.
2. His infinite wisdome, he doth nothing rashly, but knows how to order all things for the best, his will is a wise and holy will, the rule it self, Good is the word of the Lord, said Hezekiah, when ill tidings came.
3. His will is good to thee, All the wayes of God are mercy and truth, he aims at the good of his even when he corrects them.
4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest, thou hast one crosse, and perhaps ten thousand mercies, all these come from the same hand, Iob 2. 10.
5. This God beares with thee every day, else what will become of thee?
II. From our selves: We have reason to stoop to Gods will even when he pleaseth to correct us,We have cause of patience, 1. If we look upon our selves as creatures. 2. As sinners, Lam. 3. 29, 39. Non tam miseri qaam mali. 3. As Christians, Col. 1. 24. Defendenda religio est nam occidendo, sed moriendo, non saevitia sed patientia; non scelere, sed fide. Lactantius lib. 5. de Iustitia. because
1. We have provoked him by our sins to strike us, and have deserved farre more evil then we suffer.
2. We cannot ease or any way deliver our selves from miserie by murmuring.
This is, 1. A worthy service, a childe that quietly bears the stripes which his Father sometimes laies upon him, pleaseth his Father as much as he that readily goes about the things he is bidden. Christ himself learnt obedience by sufferings. The principall part of his merit stood in that he submitted himself to be made of no reputation, and became obedient even to the death of the Crosse.
2. It is a most profitable dutie, turning evil into good, and making evils easie toAct. 5. 41. Hab. 3. 18. bear, and procuring a safe and speedy issue out of evil.
3. From the grace of patience it self.
1. The necessity of it, thou canst not live without it, we cannot perform aCum videat vulgus dilacerari homines variis tormentorum generibus, & inter satigatos carmsices invictam tenere patientiam; existimant, id quod res est, nec confensum tam maltorum, nec perseverantiam morientium vanam esse; nec ipsam patientiam sine Deo cruciatus tantos posse superare, latrones & robusti corporis viri ejusmodi lacerationes perferre nequeant. Exclamant & gemitus edunt, vincuntur enim dolore; quia deest illis inspirata patientia. Lactant. de Iustitia l. 5. Vide plura ibid. duty▪ mortifie a lust, bring forth fruit, without patience; the good ground brings forth fruit with patience.
2. The excellency of this grace, it makes thee most like to God, it is a great part of his Image, to Christ: he was patient to death, 1▪ Pet. 3. 3, 4. it will make one enjoy himself in the worst times, Luk. 21. 19. it will be helpful to all graces and duties, make thee an amiable Christian, it will strengthen thy faith, subdue thy flesh in thee, bridle thy tongue. Magna & praecipua virtus est patientia, quam pariter & vulgi voces publicae, & Philosophi, & oratores summis laudibus celebrant. Lactant. l. 5. de Iustitia.
4. From the things we suffer, the right consideration of the nature of Afflictions.
1. Afflictions, whether upon the Soul, State, Friends, Name, are no evidences at all of Gods displeasure, for they are the lot of all Gods people, his dearest servants, Prov. 3. 12. Iob 7. 17, 18. Heb. 8. 6, 7. 8.
2. God really intends his peoples good, and doth them a great deal of good by afflictions, Heb. 12. 6, 7.
1. Hereby Christ makes all his people conformable to himself, Rom. 8. 28.
2. He purgeth out the reliques of corruption, takes down our pride, selflove, love of the world.
3. He exerciseth abundance of grace in his people, 1 Pet. 1. 7.
4. Makes them grow in grace, more heavenly-minded.
3. God will uphold thee in afflictions, 1 Cor. 10. 13.
4. We shall have a most seasonable and merciful deliverance out of afflictions, Psal. 34. 19. and God will do his people good according to their afflictions, leave in them an excellent frame of spirit. Iob and David were rare men after afflictions; God makes the hearts of his people more holy and chearful after, most of all do they finde the fruit of their afflictions when they come to heaven, for though that be given of free-grace, yet God rewards them proportionably to their good services and afflictions, 2 Cor. 4. 17. If we suffer with Christ▪ we shall reign with him.
Means to get patience:
First, The frequent Meditation of the former Motives, studie those Arguments.
Secondly, Get faith, study to know thy interest in Christ:
1. Know the nature of the Covenant, how fully and freely Christ offers grace to thee.
2. Give thy consent that Christ should be a Saviour to thee, that he should sanctifie thee as well as pardon thy sinne; Faith is an assent to the truth and consent to the goodnesse of it, that Christ should be my Saviour, Psal. 112. 7.
Peace.
Pax ita que corporis, est ordinata temperatura partium. Pax animae irrationalis, ordinata requies appetitionum. Pax animae rationalis ordinata cognitionis actionisque consensio Pax corporis & animae ordinata vita & salus animantis. Pax hominis mortalis, est Dei immortalis ordinata in fide sub aeterna lege obedientia. Pax hominum, ordinata concordia. Pax domus, ordinata imperandi atque obediendi concordia cohabitantium. Pax civitatis, ordinata imperandi atque obediendi concordia civium. Pax coelestis civitatis, ordinatissima & concordissima societas …ruendi Deo, & invicem in Deo. Pax omnium rerum, tranquillitas ordinis. August de civit. Dei lib. 19. cap. 13.Peace in the general notion and nature of it, is the correspondency or harmony of one thing to another, working in its proper place to the common end, the good of the whole.
It is a kinde of sweet, divine and heavenly concent, harmony or beauty of things subordinate one to another. D. Gauden.
If the world be a Ring, peace is the Diamond of it. The Hebrews use it often for all prosperity of soul and body, they use Shalom in their letters, and say ordinarily, Peace be to this house, that is, All happinesse attend you. It was Henry the 7th usual Preface in his Treaties, That when Christ came into the world Peace was sung, and when he went out of the world Peace was bequeathed. Sir Francis Bacon. The Apostolical Benediction is Grace and Peace. More properly it signifies Concord, Unity and Reconciliation.
Firm and stable peace is and must be the fruit of righteousnesse, Heb. 7. 1, 2. first King of Righteousnesse, then of Peace, Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace, it takes away all the matter which provokes God to wrath. No peace is to be had without Christ, Isa. 48. ult. all peace by him.
1. With God, Rom. 5. 1.
2. In our own consciences.
3. With all the cereatures, Ezek. 34. 25. Hos. 2.
Perseverance.
All agree that perseverance is necessary to the end that one may be saved, Mat. Vide Thes. Theol. Salmur. part. 1. De perseverantia fidei.10. 22. The negative may be gathered from the affirmative, That no man therefore shall be saved which shall not continue to the end, Heb. 3. 14. But all do not agree what is the ground of perseverance, and to whom it belongs.
Reasons and Grounds of the Perseverance of Gods people:
1. The eternal love of God, Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love, Rom. 8. 38, 39. See Iohn 10. 28, 29, 30. & 11. 29.The sure mercies of David, Isa. 55. 7.
2. The Covenant that is betwixt God and them, is a stable and everlasting Covenant, Ier. 31. 31. & 32. *Quae promissi… non potest esse conditio nata ut quidam excipiunt, quia cond…tio esset nugatoria, quasi diceret Dabo ut non recedatis, si non recedatis, ut perseveretis, si perseveretis. Rivet. Disp. 11. de persev. sanct. Vide Croc. in Aug. confes. Quaest. 4. c. 67.40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken, but this cannot, Christ is the Surety of it.
3. The Union between Christ and the faithfull is indissoluble, Iohn 14. 19. 1 Iohn 5. 11.
4. The Intercession of Christ for them, Heb. 7. 25. Luke 22. 31. Iohn 17. 11, 20. God the Father hears him alwaies, Iohn 11. 42.
Object. Though Christ have purchased the Spirit, and bestowed it upon us, yet we may cast off the Spirit.
Answ. We have the witnesse of the Father, Isa. 59. 21. and of Christ, Ioh. 14. 16. that the holy Ghost shall never depart from us.
St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian, that almost in every Petition we pray for perseverance. B. Carlet. against Mount. c. 7. See more there.
5. The perpetual inhabitation of the Spirit of God, Iohn 14. 16. He is Christs Deputy.
Object. Christ prayed conditionally, keeps them if they will, if they be not wanting to themselves, and he prayes for the Apostles.
Answ. There is no condition, and he prayes for all those which his Father had given him, Iohn 17. 20.
6. The Lord hath ingaged his omnipotency to uphold them against all difficulties, Iohn 10. 28, 29. That is a fond exception, that none can take them away whilst they remain sheep, but they may cease to be sheep, for that cannot be done except they be snatched out of Christs hand, whose sheep they are. See 1 Pet. 1. 5.
Self-denial.
All Christs Disciples must deny themselves, Matth. 16. 24. and Mark 8. 34. Luke 18. 26.
There is a three-fold self:
1. Natural self, a mans being and well-being, life, learning, parts, riches,2 Cor. 5. 14. possessions, relations, these must be denied upon supposition, if the glory of God, and the good of the Church call for it, Acts 21. 13.
2. Sinful self, all sinfull desires, temptations, Iam. 1. 14. these must be bsolutely and utterly denied without any reservation or limitation, and above all a mans da… ling sin, Hos. 14. 8. Rom. 6. 2, 6. & 8. 10, 13.
3. Renewed self, which consists in habits infused by God, Faith, Hope, Love, or in the acting and improving of these, all these must be denied when theyPhil. 3. 7. come in competition with the righteousnesse of Christ, either that I should expect acceptation of my own righteousnesse, or look upon my self as the spring of life. The extent of this Duty:We must deny our own natural wisdome in the things of God. 1. In regard of the object and thing to be denied. We must especially deny our selves where the wisdome of the flesh works.
I. In our understandings or wits, in three several things:
1. In the Mysteries of Salvation which are above our reason.Prov. 3. 5.
2. In the Means of Grace which are against them, The foolishnesse of preaching.
3. In the Dispensations of Providence which are beyond them.
II. In our Wils:
1. In what we do by self-resignation, as Abraham.
2. In what we suffer, Iam. 5. 11.
3. In what we have and are, Paul a patern of contentment, Phil. 4. 12.
III. In our Affections:
1. In principling them.
2. In right ordering them.
4. Our excellencies of parts and outward priviledges.
5. Our own comforts and carnal interest.
Secondly, In regard of the Subject.
All Callings, Sexes, Ages, Degrees.
1. Magistrates; Ioseph had no great possessions in Aegypt; Ioshua in dividing the Land of Canaan took his own lot last, Iosh. 19. 49.
2. Ministers of all men must denie their own ends, in their learning, parts.
3. Private men must be content to suffer losse for publick and pious reasons, Luk. 19. 8. Acts 19. 24.
4. Women must deny themselves in the delicacies of life, that they may not wax wanton against Christ.
God will try every Christian some time or other in this duty, Genesis 22. 1.Christianity is a school & sect of men that deny themselvs on religious reason Matth. 19. 22.
Prayer and praise is a practice of self-denial, prayer an humble appeal to mercy, praise a setting the Crown on Christs head.
This is a difficult work, its hard to conquer the World and Satan, more to resist and conquer a mans self; self-love is natural, Proximus egomet mihi.
2. This self-love is universal, all men agree in seeking themselves.
3. Self is subtil and deceitful, gets into Religion, Gen. 34. 23. Acts 9. 9, 13, 21, 22. & 20. 29. Mat. 6. beginning.
Reasons. 1. No man can be a Disciple of Christ, but he that enters in at the straight gate, which is conversion; the great thing God hath to deal with in Regeneration is self.
2. Whosoever will be a Disciple of Christ must close with him in a work of faith,See Luk. 24. 27, 28, 29. We should not only look to the setling of our particular assurance, but also cast up our reckoning what religion may cost us, Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. & 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven, and in the glory of his Father. there is no benefit by Christ unlesse we be united to him, 1 Iohn 5. 12. Faith is the great instrument of union, it receives all from another, therefore supposeth an emptinesse in ones self, Isa. 55. 1. one goes out of himself for righteousnesse, Cant. 4. 15. Phil. 3. 8, 9. to deny self-righteousnesse is to deny the highest part of self, Rom. 10.
3. Therefore it is so hard to convert hypocrites and temporary believers, because they look on themselves as such who need no repentance, Phil. 3. 9.
Secondly, Faith returns all to another, upon him is all our fruit found, he works all our works for us.
Thirdly, He that will be Christs Disciple must follow him, 1 Iohn 2. 6. all that he did in a way of moral obedience was for our example, 1 Pet. 2. 21. what ever he did he did in a way of self-denial, so must we, Phil. 2. 7. he was obedient to his Parents, subjected himself to the creatures, denied his own glory, Iohn 1. 14. and ease.
Fourthly, All the Saints went to heaven by self-denial, Abraham, Isaac and Iacob that lived in Tents. See Numb. 32. 32. Rom. 9. 3.
Fifthly, Christs Disciples are not their own men, Rom. 14. 6, 7. We are servants, such are not sui juris; children, such are under government; the Spouse of Christ, 1 Tim. 2. 12.
Rules to know whether we deny our selves:
1. Such a one is carried purely with respect to God and community though there be nothing for self.
2. He shuts out private interests if the good of community come in the way.
3. He is content to be nothing in service, 1 Kings 3. 17.
4. Is contented that others be exalted, though he be abased, 1 Sam. 23. 17.
5. He is meek towards all men, Rom. 12. 16.
6. He is willing to his utmost to do that service which others refuse, Phil. 2. 30.
Motives to Self-denial:
First, Your condition both as creatures and Saints cals for it.
1. As creatures, God hath absolute Soveraignty over you; he is the first cause therefore should be the last end, Rom. 11. 26.
2. As Saints, you were created for him, Psal. 102. 18.
Secondly, Self-opposition to God makes us like the devil, 1 Tim. 3. 6. Pride is an overweening of a mans self, 2 Thess. 2. 4.
Thirdly, Self supports Satans Kingdome, Revel. 12. 9. cast down self and you cast out Satan.
Fourthly, The spirituality of religion chiefly consists in self-denial, Abraham and Iohn Baptist denied themselves and Christ himself for you.
Fifthly, This is a general or universal grace, not a particular grace, as Faith, Love, Hope, Joy. There are three universal or general graces which have an influence upon all the rest, Sincerity, Zeal, Self-denial. It fits a man to do or bear any thing from God; God onelyonly honours such as deny themselves, Luke 12. 34, 35.
Sincerity.
It is the grace of the will, whereby it refuseth evil and chooseth good for GodsSee M. Hilders. on Ps. 51. Lect. 74. M. Ball of the Cov. ch. 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so. It respects three several things, 1. In reference to the act of any grace, it implies truth opposite to hypocrisie, prayer which proceeds not out of feigned lips, truth in the inward parts, Heb. 10. 22. Repentance, Faith, Love must be unfeigned. 2. In reference to the object, it takes it entirely, thorowly, without reservation, loves God, all in God, his holinesse as well as his mercy, hates all sinne, and all in sinne, Psal. 119. 6. & 12. 7. 12. 8. 3. In respect of the motive or end, singlenesse, onenesse of heart, Isa. 44. 20. Jam. 4. sake, when one laboureth to walk well out of this intention and purpose to please God, 1 Thess. 4. 1. When the thing moving us to be good is Gods command, and the end whereat we aim is the glorifying and pleasing of God, then we serve him in truth.
Iosiah pulled down the Images of Baal and broke his Altar, so did Iehu too, but alone for his own sake, to establish his Kingdome by pulling down the Religion which Ahab had set up, but Iosiah was upright, because he did it to please God and for Gods sake. This grace is much commended, Psal. 51. 6. & 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14.
David being an upright man is entituled, A man after Gods own heart, 1 Sam. 13.The comfort of all the Scriptures, right to all the creatures, benefit of all the Ordinances belongeth to the upright, M. Harris The same boldnesse that innocency gives us before men, sincerity will give us at the judgement of God. 14. such a one as God would have him to be, all the promises are made to such, Blessed are the upright in heart, Lord, do good to those which are upright in heart, it becometh upright men to rejoyce, No good thing will he withhold from them that walk uprightly.
It is a defence,
1. At time of death, so to Hezekiah, Remember, O Lord, how I have walkt before thee in truth and with a perfect heart. See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie, the devil laboured to perswade Iob all was false.
2. In calumnies and reproaches of men, so Paul was slandered by false Apostles, but saith he, We have the testimony of a good conscience that we did it in sincerity.
Signs of it:
1. He is fearful of himself, fulfilling his salvation with fear and trembling.
2. Such a one will presse Gods Commandments and Threatnings upon himself in secret, and laments before God, and confesseth, and resists the secret evils of his heart and life.
3. Extends his desire and endeavour of doing good and shunning evil, to all kinds and degrees of evil and good, to all times *He is the same at all times, when goodnesse is persecuted he is good, when evil is in credit he is against it, in all companies & places he is the same, in secret and publick, because God is alwayes present and the same, and so apprehended by the true hearted.and places, Psal. 18. 22. desiring in all things to live honestly.
4. Is still humbled for his imperfections and failings.
5. Gives the praise of goodnesse he hath attained to God alone.
6. It makes him easie to see and confesse a fault in himself.
7. Rejoyceth to see others exceeding him in good, and pities those that are bad.
8. Loves him that plainly admonisheth him, and is thankful for the admonition.
9. Is at peace with those that differ from him in judgement.
10. Suffers wrongs patiently.
There are three main signs of it:
1. Such a one is set against every known sin, especially his darling sin, Psal. 18. 23.
2. Hath universal respect to all the Commandments, Psal. 119. 6.
3. He is much in examination of himself, and jealous of his own heart, Ps. 26. 2.
The right Causes of it:
The Spirit, the Word, Faith, Love.
The right ends, the pleasing and glorifying of God and obtaining his favour.
The right Subject, both the inward and outward man too, the will is chiefly the seat of it. We are perswaded (saith the Apostle) that we have a good conscience (which is never separated from this uprightnesse) willing in all things to live honestly.
It is a firm purpose of the will, not a slight, weak and sudden qualm or motion, as was sometimes in Saul to leave persecuting David, and in Pharaoh to let Israel go, but a well-grounded, stable, setled, lasting, durable purpose, which holds out constantly, and is rooted in the heart, such as David noteth in himself, saying, I have sworn and will perform it, to keep thy righteous judgements.
Motives to it:
1. The Lord hath pleasure in uprightnesse, 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3, 4, Psal. 147. 10.
2. God will be upright with thee, if thou wilt be upright with him, Psal. 18. 25. if you be upright in the waies of obedience, he will be upright in his rewards, Psal. 11. 7.
Means to get Truth or Sincerity:
1. See ones want of it.
2. To see the great danger of wanting it.
3. To desire it, and to pray to God for it.
4. To muse and meditate much of the goodnesse of God in his great worthiness in himself, and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do.
The End of the seventh Book.