XI CHOICE SERMONS, Preached upon Severall Occaſions.
With a CATECHISME Expounding the Grounds and Principles of Chriſtian RELIGION.
By WILLIAM GAY B. D. Rector of Buckland.
LONDON, Printed for Humphrey Moſeley, and are to be ſold at his Shop at the Princes Armes in St. Pauls Church-yard. 1655.
THeſe following papers have long been deſign'd to kiſs your hand, where (if they now find acceptance) I ſhal conceive them the better able to weather thoſe ſtormes which they may expect to meet withall abroad; You are not ignorant, how the injurious malice of ſome men, (which though divers years are paſt, hath not ſufficiently evaporated its malignity) hath ſubjected the Author to an hard, and yet honorable ſuffering; his innocence may perhaps be the more conſpicuous to cādid judgments, when theſe his meditations ſhal appear under the ſhelter of your honored Name: and (his oppoſers) may be leſſe forward to blaſt his memory: It was his intention to have preſented it with his own hand, but death prevented it, and providence hath caſt this as a neceſſary duty upon me; all his ambition was to acknowledge to the world his many deep obligements, hoping this might remain as an undoubted teſtimony; that his earneſt deſires to honor and ſerve you could not expire but with his breath: and mine ſhall be no other then to have the honor to be eſteemed
1. Queſt.
WHat is the title of your common Catechiſm?
A. An Inſtruction.
2. Q. What doth it concern?
A. The Principles and Grounds of Religion; and it is therefore called the laying of the foundation, Heb. 6.1.
3. Q. In what manner or kind is it?
A. By Queſtions and Anſwers; and it is therefore called Catechiſm, which ſignifies reſounding or anſwering again.
4. Q. Who muſt be the Learners?
A. Children, whether they be ſo in age, Prov. 22.6. or in underſtanding, 1 Cor. 14.20. Heb. 5.12. 1 Pet. 3.15.
5. Q. Who muſt be the Teachers?
A. Maſters to their Families, Eph. 6.4. Gen. 14.14. & 18.19. but eſpecially Miniſters to their flocks, 1 Cor. 3.2.10. Acts 5.42. & 20.20.
6. Q. What reaſon can you ſhew that this work belongeth to Maſters of families?
A. Becauſe they are bound to provide for their Families2 corporally, 1 Tim. 5.8. therefore ſpiritually.
7. Q. Have women any part or ſhare in this work?
A. No doubt they have, whether they be Wives or Widdows, Tit. 2.3, 4. Prov. 31.1, 26.
8. Q. Is Catechiſing to be preferred before Preaching?
A. Yes for order, though for honour Preaching excelleth it, as the compleat habitation excelleth the foundation.
9. Q. What learn you out of all aforeſaid?
A. To love this exerciſe, becauſe it is inſtruction, Prov. 15.32. and the foundation of building me up to God, and the ſureſt way for Teacher and Learner to underſtand one another.
1. Q. WHat are the chiefeſt parts or points of this foundation?
A. The knowledge of our danger; of our remedy; of our receiving the remedy; and of the proof of our receiving it.
2. Q. What is our common danger in our ſpirituall eſtate?
A. That we are by nature ſubject to Gods wrath, Eph. 2.3.
3. Q. What is the eſpecial effect thereof to us?
A. A threefold death, Gen. 2.17. Rom. 6.23. viz. a naturall, Gen. 3.19. ſpirituall, Eph. 2.1. eternal, which is called the ſecond death, Rev. 2.11. & 20.6. and eternall damnation, Mar. 3.29. and eternall judgement, Heb. 6.2.
4. Q. Can you declare and expreſſe what that ſecond death is?
A. No more then its oppoſite, or contrary (the3 joyes of heaven) can be expreſſed, 1 Cor. 2.9. But it is ſummed in poena damni, & poena ſenſus, both everlaſting, all included, Mat. 25.41.
5. Q. How comes this (ſo infinite) puniſhment to be due to us?
A. For Adams firſt ſin, and for every ſin of our own.
6. Q. How (in point of Juſtice) for Adams ſin?
A. Becauſe we were then all in him, not only as the root from which we were to ſpring, but as the body in which we were included and repreſented; hee being (though but one man, yet) that publick one that ſtood for all, ſo that both his receipt, and breach of the Covenant was ours, 1 Cor. 15.22. Rom. 5.18, 19.
7. Q. How (in point of Juſtice) for every ſin of our own, ſeeing to us many ſins ſeem light and ſmall?
A. Becauſe God is infinite, therefore every ſinne being the tranſgreſſion of his will, 1 Joh. 3.4. ) deſerveth infinite puniſhment, Rom. 6.23.
8. Q. How came Adam by ſin? was he created ſinful?
A. No, but by Satans temptation to the Woman, and by her to him he fell into it, Gen. 3.1. 2 Cor. 11.
9. Q. Who, or what was Satan, and how came he to be ſinfull?
A. Satan is a name implying, and including all, and every of the Devils, who being (with infinite other Angels, created in glory, and Angels of light) of themſelves, and through their own frailty and preſumption fell in ſin, and became eternally reprobated Angels of darkneſſe, Joh. 8.44. 2 Pet. 2.4. Jude 6.
10. Q. What can you gather out of this doctrine of our danger, and fall of the creatures?
A. 1. That there is but one unchangeable Eſſence, one God, Deut. 6.4. Jam. 1.17.
2. That we ſhould not be proud of ourſelves, nor ſcornfull of others, 1 Cor. 4.7. Rom. 14.10 Gal. 6.1, 2.
43. That we can never be too watchfull or carefull of ourſelves, 2 Pet. 3.11.
4. That we have no help in our ſelves, but muſt look it without us, Rom. 7.14.18. 2 Cor. 3.5.
1. Q. BY, whom are we delivered from our foreſaid danger?
A. By Jeſus Chriſt, Rom. 5.9. 1 Theſ. 1.10.
2. Q. How did he deliver us?
A. By making ſatisfaction to God for us, 1 Joh. 2.2.
3. Q. How did he make ſatisfaction for us?
A. By his ſufferings, Iſ. 53.5. 1 Pet. 2.24. and by his doings, Jtr. 23.6. 1 Cor. 1.30.
4. Q. What needed any ſatisfaction, ſeeing God is mercifull?
A. Becauſe he is alſo juſt, and cannot deny himſelf, 2 Tim. 2.13.
5. Q. But how could Christs doing, and ſuffering (in Juſtice) ſtand and paſſe for ours?
A. Becauſe he was our voluntary ſurety, Gal. 1.4. our head (anſwerable to the firſt Adam) Rom. 5.18, 19. Col. 1.18. our husband, Eph. 5.23, 24.
6. Q. But how could Chriſts ſatisfaction be ſufficient for all men?
A. Becauſe he was God as wel as man, therefore the virtue and value of it was infinite, Acts 20.28. Acts 3.15. 1 Cor. 2.8.
7. Q. What followeth for our inſtruction in point of practiſe, out of this doctrine of our redemption by Chriſt?
A. Great provocation of our love to God, to our ſelf, and our neighbour.
58. Q. Why to God?
A. Becauſe we are not our own, but his; bought with a price, 1 Cor. 6.20. and that a precious one, 1 Pet. 1.19.
9. Q. Why to our ſelf?
A. Becauſe God hath prized us ſo highly we ſhould not diſeſteem, or ſleight our ſelves, but carefully paſſe the time of our dwelling here in fear, 1 Pet. 1.17, 18, 19.
10. Q. Why to our neighbour?
A. Becauſe God hath ſo dearly loved us, 1 Joh. 4.10.
1. Q. HOw doe we receive the remedy which Chriſt hath wrought for us?
A. Onely by Faith, Ioh. 1.12. Ioh. 3.16. Rom. 10.4.
2. Q. But doth not faith work by love? Gal. 5.6.
A. Yes, outwardly to the world, and inwardly to our ſelf, in point of its own probation, but not upwardly to God in point of our juſtification; there Works are ſhut out, Rom. 3.28. Eph. 2.9.
3. Q. But though our Works have no hand in receiving our Juſtification, yet do they not help to make us acceptable to God?
A. No more then the wiping with a filthy ragge would cleanſe our faces, Iſ. 64.6.
4. Q. But is there no worth or virtue in our Faith, for which it receiveth our juſtification?
A. No, for we are ſaid to be juſtified, or ſaved by Faith, Rom. 3.28. and through Faith, Eph. 2.8. but never for Faith; for the price is onely Chriſts ſatisfaction, Act. 4.12. Iſ. 53.5. And to ſay we are juſtified by Faith, is but a Figurative ſpeech: for Faith doth6 juſtifie us no otherwiſe then our hand doth feed us; and that is but as a receiving, and an applying inſtrument.
5. Q. And doe you (by your particular faith) receive your own juſtification to your ſelf?
A. Yes, or elſe my faith were no better then the Devils, I am. 2.19.
6 Q. But is it not enough (at leaſt for the ignorant) to beleeve as the Church believeth, in implicite Faith?
A. No, for the juſt ſhall live by his faith, Heb. 2.4. And in the Creed we are taught, and required every one to profeſſe, and confeſs the particulars of our faith.
7. Q. And have you any aſſurance in your particular Faith?
A. Yes (though in much weakneſſe, Mark 9.24. and reluctation of the fleſh, Gal. 5.17.) For Faith is the ground of things hoped for, Heb. 11.1.
8. Q. How can you have particular aſſurance, having no particular warrant, or promiſe to you by name?
A. Becauſe the Covenant of Grace was made indefinitely to all beleevers, every beleever may, and muſt take, and apply the ſame unto himſelf in particular, as Iob 19.25. Iob. 20.28. Gal. 2.20.
9. Q. What followeth, or may be gathered out of this doctrine of our juſtification by Faith onely?
A. Humiliation, and Confirmation.
10. Q. How, or why Humiliation?
A. Becauſe in our juſtification we are meer and bare receivers, and have nothing to boaſt of, 1 Cor. 4.7. Luke 17.10.
11. Q. How, or why Confirmation?
A. Becauſe we build not on the ſand of our own merits, but on the foundation of Gods knowledge, 2 Tim. 2.19. Gal. 4.9. and on the rock of Chriſts perfection. 1 Pet. 2.6, 7, 8.
1. Q. WHat need is there of proving our faith?
A. None in reſpect of God, for he knoweth what is in man, Ioh. 2.25. and worketh whatſoever is good in man, Iam. 1.17. but in reſpect of the Church, and of our ſelves.
2. Q. What is the proof of our faith outwardly to the Church?
A. Its good fruits, Gal. 5.6. 2 Cor. 5.17. Iam. 2, 18.
3. Q. How neceſſary is that good fruit (Obedience) to true faith?
A. As neceſſary as the ſoul is to the life of the body, I am. 2.26.
4. Q. What reaſon can you ſhew for this?
A. Becauſe love is of the nature of fire.
5. Q. And what do you infer from that?
A. That the fire of Gods love (whereſoever it is received by faith) will inflame, Pſ. 39.3. and purifie Act. 15.9.
6. Q. What inward proof is there to our ſelf, and our own conſcience?
A. The teſtimony of Gods Spirit, Ioh. 4.13. Rom. 8.16.
7. Q. How is that wrought, known, or found?
A. Deſcendendo, by ſhowring down comforts, Pſ. 72.6. and aſcendendo, by exhaling Graces, Gal. 5.22. for ſo Iacobs dream, Gen. 28.12. is fulfilled in Chriſt, Ioh. 1.51.
8. Q. What followeth (for inſtruction of our practiſe) out of this doctrine of the neceſſity of good works?
A. That we muſt take heed of denying God our ſelves, Tit. 1.16. and of ſetting others awork to blaſpheme him, Rom. 2.23, 24. 2 Sam. 12.14.
1. Q. WHat ſpeciall help have you of, or to your faith?
A. The Sacraments, for therein Chriſt is offered to us both by word and action.
2 Q. How long have Sacraments been in uſe?
A. From the beginning.
3. Q. What Sacraments had Adam?
A. The tree of Life, pawning life to his obedience, and the tree of knowledge of good and evil, pawning death to his diſobedience, Gen. 2.9.
4. Q. Had theſe any relation to Chriſt and the covenant of Grace?
A. No, for there was yet no need, becauſe no ſin.
5. Q. When began the Sacraments of Grace?
A. Circumciſion began by Abraham, Gen. 17.9. and the Paſſeover by Moſes, Ex. 12.3.
6. Q. Why are theſe ended, and taken away?
A. Partly becauſe Chriſt was the end of the Law, Rom. 10.4. and the body of thoſe ſhaddows, Col. 2.17. and partly becauſe God fitteth his Church according to its age and quality, with ſpirituall (as the Nurſe doth her child, and the Phyſician his patient with corporall) food and Phyſick.
7. Q. How many Sacraments hath Chriſt ordained in his Church?
A. Two onely as generally neceſſary to ſalvation, that is to ſay, Baptiſm, and the Supper of the Lord.
8. Q What ſay you then to thoſe 5 which the Church of Rome will have alſo to be Sacraments, Confirmation, Pennance, Extreme Unction, Orders, Matrimony?
A. That they be not Sacraments: Firſt, becauſe Chriſt did neither partake nor ordain them. Secondly, becauſe they be not all alike common to all; for Orders9 can belong but to one profeſſion. Thirdly, becauſe they croſſe and oppoſe one another, as Orders, and Matrimony, which cannot agree together (as they ſuppoſe.)
9. Q. What meaneſt thou by this word Sacrament?
A. I mean an outward viſible ſign of an inward and ſpiritual Grace, given unto us, ordained by Chriſt himſelf, as a means whereby we receive the ſame, and as a pledge to aſſure us thereof.
10. Q. What do you ſhew or touch in this anſwer?
A. The nature of a Sacrament, that it is an outward ſign of an inward grace. The Author, that it is from Chriſt. The Effect, that it doth conveigh, and aſſure the Grace which it ſignifieth.
11. Q. Doth then the outward ſign alwaies give, and confirm the grace which it ſignifieth?
A. Not properly of it ſelf, and by the very action, but inſtrumentally where it pleaſeth God to make it effectuall: for Simon Magus was in the gall of bitterneſſe after Baptiſm, Act. 8.13.23.Whether Judas did communicate is controverted. and Iudas after the Lords Supper (if he received it) was a loſt child of perdition, Joh. 17.12.
12. Q. Why then doth your common Catechiſm ſay, that in Baptiſm you are made a member of Chriſt, the child of God, and an inheritor of the kingdom of Heaven?
A. To teach me what I ſhould beleeve, and endeavour to make good.
13. Q. What do you learn out of that aforeſaid of Sacraments for your practiſe?
A. Firſt to be thankfull to God for his gracious affording me ſuch helps.
Secondly to rejoice in the uſe of them.
Thirdly to abhorre the Doctrine of the Romiſh10 Church, which doth adde ſo many of their own inventions to Gods Ordinances.
1. Q. WHat is the outward viſible ſign or form in Baptiſm?
A. Water, wherein the perſon baptiſed is dipped, or &c.
2. Q. Is water alone ſufficient without ſalt, ſpittle, oyle, &c.
A. Yes, for we read of nothing elſe uſed in the firſt Inſtitution, Mat. 3.16. Act. 8.36, 37.
3. Q. And what is it to be dipped, or ſprinckled in the name of the Father, Son, and Holy Ghoſt?
A. It implyeth the grace of the Author, and the bond of the Receiver; to wit, that by divine right we are created into the grace and favour, and bound to the obedience, and ſervice of the Father, Son, and Holy Ghoſt.
4. Q. VVho muſt baptiſe?
A. Onely the lawfull Miniſter; for the Miniſtry of the Word and Sacraments was one joynt Commiſſion, Mat. 28.19, 20. And no man is to undertake it without lawfull calling, Heb. 5.4. 1 Sam. 13.11. 2 Sam. 6.6.
5. Q. And who muſt be baptiſed?
A. Converts that are of age, and can, and will make right confeſſion of faith, Act. 8.36.37. and Infants of the Church, Act. 2.29.
6. Q. To what end then are Sureties or VVitneſſes, if the covenant belong to children of the church?
A. Becauſe the child cannot offer it ſelf, therefore the Sureties in its own, and its parents behalf do offer it to the Church by confeſſion and profeſſion, and in11 own, its Parents, and the Churches behalf doe offer it to God by covenanting.
7. Q. But do not the Sureties goe too far in covenanting for the child?
A. No, for they doe not meddle with Gods ſecret will and counſell, but with his ordinance, whereto they have calling, Mat. 19.14. and covenant, Act. 2.39.
Secondly, their covenant is not to bind themſelves to what ſhall be, but to bind the child to what ſhould be, 2 King. 11.17. 2 King. 23.3.
8. Q. What is the inward and ſpirituall grace in Baptiſm?
A. A death unto ſin, and a new birth, &c.
9. Q. Is then ſin fully taken away by, or in Baptiſm?
A. By the virtue of Chriſts blood we are cleanſed from the guilt of ſin, 1 Ioh. 1.7. and by the power of his ſpirit we are freed, though not from the diſpoſition, and inclination to ſin, yet from the body, reign, and dominion of ſin, Rom. 6.6.12.14.
10. Q. What may be gathered out of this aforeſaid of Baptiſm for practiſe?
A. 1. That Infants baptiſm muſt be haſtned, and not needleſly delayed, Mat. 19.14.
2. That the performance of it be in all points reverently obſerved.
3. That we ſhould not reſt ſatisfied with our outward Baptiſm, but labour to find, and ſhew the inward Baptiſm of the Spirit.
1. Q. WHat is outwardly to be received in the Lords Supper?
A. Bread and Wine.
122. Q. Why might not our eating the Bread ſuffice to ſignifie our receiving the body and blood of Chriſt, ſeeing the Bread ſignifieth the Body, and the Body containeth the Blood?
A. Becauſe our remembrance and comfort, is of, and in Chriſts blood ſhed out of his body.
3. Q. But doth not the dignitie of the Miniſter require, or allow that he keep the cup to himſelf?
A. No, for the dignity of the Miniſter is in the office of miniſtring, not in the right of receiving.
4. Q. But is it not better the Wine ſhould be forborne of the multitude, rather then the ſpilling of it ſhould be hazarded in carrying it about?
A. No, for if the Wine be ſpilt, it is a breach of decency, not a loſſe of Chriſts blood; but the wilfull forbearing of the Cup (being a breach of Chriſts Ordinance) is both.
5. Q. How much muſt be eaten and drunken?
A. So much Bread as is delivered, and ſo much Wine as may ſhew and prove drinking.
6. Q. May none of the Bread bee kept to ſanctifie the keeper, the fire, the pot, the houſe?
A. No, for ſuch uſe is not onely beyond Chriſts inſtitution, but againſt the nature of a Sacrament.
7. Q. What is the inward part, or thing ſignified in this Sacrament?
A. The Body and Blood of Chriſt.
8. Q. Are Bread and Wine then turned into the Body and Blood of Chriſt?
A. No, they keep ſtill their own kind and nature, 1 Cor. 10.16. 1 Cor. 11.28.
9. Q. Why then doth Chriſt ſay, This is my body, this is my blood, Mat. 26.26.
A. It is a Figurative ſpeech common to the Sacraments: Circumciſion is called Gods Covenant, Gen. 17.13 13. & the Lamb is called the Lords Paſſeover, Ex. 12.11.21. and it is by Chriſt expounded ſpiritually, Jo. 6.63.
10. Q. Who may, or muſt receive this Sacrament?
A. None but they that are already by Baptiſm initiated members of the Church, and are of age and reaſon to diſcern or make difference of the Lords Body, 1 Cor. 11.29. and are (at leaſt) profeſſors of faith and repentance, becauſe holy things muſt not be given to dogs, Mat. 7.6. and are more then one or two at once, becauſe it is a Communion.
11. Q. What may be gathered out of this aforeſaid of the Lords Supper, for our practiſe.
A. That we have need to prepare our ſelves before we receive it, and to be intent in faith and zeal when we reecive it, and to be carefull to ſhew our growth in grace, ſtrength, and comfort after we have received it.
1. Q. WHere doe you chiefly find the ſum or doctrine of your Faith?
A. In the Apoſtles Creed.
2. Q. Why is it called the Apoſtles Creed?
A. Becauſe it is the ſumme of the Apoſtles doctrine.
3. Q. What needed then other Creeds to be added, or to come after?
A. To explain and confirm it againſt new Hereſies, eſpecially concerning the Unity and the Trinity in the Godhead.
4. Q. What doe you then when you ſay the Creed?
A. I make my confeſſion of the Chriſtian Faith.
5. Q. It it not a prayer?
A. No.
6. Q. How may that appear?
14A. By conſideration, firſt of the nature of it in its originall uſe, which was for converts to anſwer being queſtioned, What do you beleeve?
Secondly of its object, for it ſpeaketh not to God, but to men.
Thirdly of its ſubject, for it doth neither ask, nor give thanks.
Fourthly of its geſture, or manner of utterance; for we kneel in prayer, but ſtand up in confeſſing.
7. Q. And why ſo?
A. To ſhew our humbleneſs in ſpeaking to God, and our boldneſs in ſpeaking to men.
8. Q. But may it not be uſed in, or with our prayers?
A. Yes, by way of meditation, and to the purpoſe of our ſpiritual confirmation, and conſolation.
9. Q. And what is the ſumme of the ſeverall parts, or points of this Creed?
A. The confeſſion of one God in three perſons, and of the Church with its prerogatives.
10. Q. Why doe we ſpeak particularly in the Creed (I beleeve) whereas in the Lords Prayer we speak plurally, Our Father?
A. Becauſe Charity doth require us to pray one for another, but we cannot beleeve, nor confeſs one for another.
11. Q. Why not beleeve one for another?
A. Becauſe ſpiritually, as well as corporally each one muſt live by his own, and not by anothers food and phyſick, Hab. 2.4.
12. Q. Why not confeſſe one for another?
A. Becauſe no man knows what is in anothers heart, 1 Cor. 2.11.
13. Q. What may be gathered for practiſe out of this aforeſaid of the Creed?
A. That every one ought to learn it, and to labour,15 and deſire rightly to underſtand it, and to make diligent, and right uſe of it.
1. Q. HOw many Articles be there in the Creed?
A. Twelve in common accompt, though not alike diſtinguiſhed and expreſſed by all men in the totall number, or the particular enumeration.
2. Q. What is the firſt Article?
A. I beleeve in God the Father Almighty, maker of Heaven and Earth.
3. Q. What is it to beleeve in God?
A. It is to beleeve the being of God, that he is; and the truth of God, that he is true; and the love of God to me, that he is mine, and I am his.
4. Q. What makes you beleeve there is a God?
A. 1. His power, both viſible outwardly in the creation, Rom. 1.20. and ſenſible inwardly in every conſcience, Rom. 2.14.
2. The inſtinct of nature ever working in the heathen to make them rather take any thing for God, then to have no God at all.
5. Q. What is God?
A. I may rather tell what he is not, becauſe he is infinite, and cannot be expreſſed.
6. Q. But how hath he revealed himſelf in his Word?
A. That he is a Spirit, Joh. 4.24. and that he is of himſelf, Ex. 3.14.
7. Q. If God be a ſpirit, how is man ſaid to be created in his image?
A. Not in regard of bodily ſhape, but of ſpirituall faculties, eſpecially knowledge, Col. 3.10. and holineſs, Eph. 4.24.
168. Q. What mean you by God the Father?
A. I acknowledge the firſt perſon in Trinity.
9. Q. Is God then more then one?
A. He is one in ſubſtance or eſſence, yet three in perſon, 1 Joh. 5.7.
10. Q. How is God Almighty?
A. Becauſe he can doe all works of power, Dan. 4.35. and cannot doe any works of weakneſſe, Tit. 1.2. 2 Tim. 2.13. and becauſe all rule is his, Rom. 13.1. and becauſe all might is his, Act. 17.28.
11. Q. What mean you by Heaven and Earth?
A. All things that are viſible, and inviſible.
12. Q. How did God make them?
A. Immediately of, and by himſelf, without matter, means, or inſtrument, Pſal. 33.6. Heb. 11.3.
13. Q. What followeth out of this aforeſaid of the firſt Article for inſtruction to our practiſe?
A. That as I know God by his Works, ſo I muſt acknowledge him in all the uſe I make of them, and abuſe none of them.
Secondly, I muſt depend and truſt on him for my preſervation and ſalvation (in every kind) of whom I had my creation.
Thirdly, that I muſt fear him, knowing that he who hath power to create, hath alſo power to deſtroy.
1. Q. VVHat is the ſecond Article?
A. And in Jeſus Chriſt his onely Son our Lord.
2. Q. What word is wanting here?
A. I beleeve: For I muſt beleeve in God the Father, God the Son, and in God the Holy Ghoſt.
173. Q. What doth the name Jeſus ſignifie?
A. A Saviour, Mat. 1.21.
4. Q. Whom doth he ſave?
A. As many as doe receive him by faith, Joh. 1.12.
5. Q. VVhat doth the name Chriſt ſignifie?
A. Anointed.
6. Q. How doth this belong to our Saviour?
A. By ſpeciall excellency, he being (as none elſe ever was) a King, Mat. 21.4. a Prieſt, Heb. 5.6. and a Prophet, Act. 3.22.
7. Q. Doth the name Chriſtian imply the like in us?
A. Yes, that (ſpiritually) we are Kings to reign over our corruptions, Rev. 5.10. and Prieſts to offer ſpiritual ſacrifices, 1 Pet. 2.5. and Prophets to provoke and to exhort one another, Heb. 10.24, 25. and to diſtribute our received graces, 1 Pet. 4.10.
8. Q. How is Christ the Son of God?
A. By an unſpeakable manner of everlaſting generation, Iſ. 53.8.
9. Q. But how is he Gods onely Son, when as we alſo are called Gods Sons, Gal. 4 6, 7. and the Angels likewiſe, Job 1.6. & 38.7?
A. We are Sons by Adoption, the Angels by Creation, but Chriſt is the onely natural Son of God, Heb. 1.5.
10. Q. And how is Chriſt our Lord?
A. As he is God, becauſe he hath created us, and as he is God and Man, becauſe he hath redeemed us, Act. 2.36.
11. Q. VVhat learn you (for practiſe) out of all aforeſaid of the ſecond Article?
A. To be comforted and ſtrengthned in Faith, and in Prayer, Heb. 4.15, 16.2 Tim. 1.12. Secondly, to obey Chriſt, Mal. 1.6. Thirdly, to imitate him. Joh. 13.13.
1. Q. WHat is the third Article?
A. Which was conceived by the Holy Ghoſt, born of the Virgin Mary.
2. Q. VVhat meaneth this, Conceived by the Holy Ghoſt?
A. His miraculous, and ſupernaturall Creation in the womb of the Virgin (Incarnate) ſaith the Nicene Creed. Secondly his ſanctification, Luk. 1.35. Thirdly, his union with the divine nature, Joh. 1.14.
3. Q. VVhy was Chriſt conceived by the Holy Ghoſt?
A. That he might be without ſin, 2 Cor. 5.21.
4. Q. VVhy muſt he be without ſin?
A. Becauſe he was to be united to the Godhead, and becauſe he was to redeem ſinners.
5. Q. VVas this conception and birth of Chriſt true and proper, or was it onely a miraculous paſſing of a miraculous, and heavenly body (as ſome have thought?)
A. It was true and proper, though ſupernaturall (as aforeſaid) for the words are plain in the Creed, and Iſ. 7.14. & Luk. 2.6.
6. Q. VVhen where, and how was Chriſt born?
A. In the fulneſſe of time, Gal. 4.4. At Bethlehem the appointed place, Mal. 2.5. In a ſtable, and laid in a manger, Luk. 2.7.
7. Q. VVhy was Chriſt born of a Virgin?
A. That he might be without ſin (as aforeſaid.)
8. Q. Is not Virginity hereby honoured above VVedlock?
A. No, for this Virgin was a Wife, Mat. 1.20, 24.
9. Q. VVhat then is hereby honoured?
A. The ſex of Womanhood, becauſe as mans fall ſo alſo his recovery was thorough a woman: And a one woman was of a man alone, ſo one man is of a woman alone.
1910. Q. Did Chriſts Mother continue ſtill a Virgin?
A. It is a point of Piety, though not of Faith ſo to think.
11. Q. How cometh that Chriſts mother hath no other titles here but Virgin Mary?
A. Becauſe the Scripture giveth her no other, Mat. 1.18. Luk. 1.27.
12. Q. Doe we then owe her no more honour then ſo?
A. Yes, we are bound to honour her, in praiſing God for her, in reverent eſtimation, and memory of her, and imitation of her Virtues and Graces, but without any truſting in her, or worſhipping of her.
13. Q. VVhat learn you (for practiſe) out of this aforeſaid of the third article?
A. That ſeeing God hath ſo honoured my nature, as to unite it himſelf, I muſt take heed of diſhonouring it in my ſelf or in others.
Secondly, that I muſt doe good for evill, becauſe (to redeem man that would be God) God became Man.
1. Q. WHat is the fourth Article?
A. Suffered under Ponce Pilate, was crucified, dead, and buried. And ſome doe adde to this (as part of Chriſts Humiliation) He deſcended into Hell. Others do refer it (as part of his Exaltation) to the fifth Article.
2. Q. How could Chriſt ſuffer being God?
A. He was alſo man, and ſuffered in his humane nature; and ſo are thoſe places to be underſtood, Act. 20.28. Act. 3.15. 1 Cor. 2.8.
3. Q. VVho was Pontius Pilate?
A. The Roman Emperours Deputy Governour, Luk. 3.1.
204. Q. VVhat doe you gather from that?
A. That the Scepter being then departed from Judah, Chriſt was the promiſed Meſſiah, Gen. 49.10.
5. Q. VVhat manner of ſuffering was Chriſts?
A. Beſides many other, he was Crucified.
6. Q. VVhat was that?
A. He was nayled in his hands and feet to a wooden Croſſe.
7. Q. VVhy did he die this kind of death?
A. Partly to fulfill the foregone Signs and Figures of him, viz. the Heave-offering, Exod. 29.28. and the Braſen ſerpent, Joh. 3.14. and partly to undergoe the curſe of the Law for us, Gal. 3 13.
8. Q. VVas Chriſts buriall part of his ſuffering?
A. Not properly, but (being part of his Humiliation) it is an appurtenance of his ſuffering.
9. Q. VVhat needed his buriall, ſeeing death could not hold him long?
A. Beſides the charitable reſpect both of dead and living (alwaies had of all) in uſe of burying, it helped to prove and confirm the truth both of his death and reſurrection.
10. Q. VVhat is Chriſts death and buriall to us, ſeeing we dye nevertheleſs?
A. It hath taken away the proper nature of death that is, curſedneſſe, Hoſ. 13.14. 2 Tim. 1.10. and hath turned it into a bleſſing, and the grave into a bed o•reſt, Rev. 14.13.
11. How is this interpreted, He deſcended into hell?
A. Some take it for the locall deſcenſion of Chriſt ſoul, and ſome for the helliſh paines he ſuffered in th•Garden, and upon the Croſſe.
12. Q. VVhat is out of queſtion, and of all ſides confeſſed in, and concerning this?
A. That Chriſt did ſuffer nothing after his death21 for at his death he ſaid, It is finiſhed, Joh. 19.30. and he fulfilled whatſoever was neceſſary to redeem us, 1 Joh. 2.2. Heb. 1.3.
11. Q. What doe you gather (for practiſe) out of all aforeſaid of the fourth Article?
A. 1. That I muſt be ready to ſuffer for Chriſt whatſoever extremity, and under whatſoever authority, ſeeing he ſo ſuffered for us, Rom. 8.17.
Secondly, that I muſt not fear death, nor the grave, ſeeing Chriſt hath taken away the curſe and ſhame thereof, Pſ. 4.8.
Thirdly, that I muſt imitate Chriſts death ſpiritually, Rom. 6.4. 1 Cor. 15.31.
1. Q. WHat is the fifth Article, or the next following?
A. The third day he roſe again from the dead.
2. Q. How could Chriſt properly be ſaid to riſe being dead?
A. Becauſe it was by his own power, being God as well as man.
3. Q. What proof is there of his bodies riſing?
A. Beſides his many appearances, the Jews did prove it by their own lye, Mat, 28.13.
4. Q. What eſpeciall proofs did he himſelf ſhew?
A. His palpableneſſe, his wounds, and his eating, Luk. 24.39, &c.
5. Q. Was his body then ſtill a natural body?
A. Yes, in reſpect of ſubſtance, though ſpiritual in•eſpect of accidents and qualities, 1 Cor. 15.44.
6. Q. And were his wounds ſtill to be reſerved?
A. Some think ſo, that they ſhall be for convictio•22of the wicked at the laſt day, Rev. 1.7. Others think they were but for preſent purpoſe to confirm the Diſciples; as (no doubt) his eating only was.
7. Q. Why did not Chriſt riſe till the third day?
A. To confirm the truth of his death, Mat. 18.16. and to fulfill the Figure foreſhewed in Jonah, Mat. 12.40.
8. Q. What uſe is now made of Chriſts riſing day?
A. It is ordained to be our Sabbath, as appears both by the uſe of it, Act. 20.7. 1 Cor. 16.1, 2. and by the name of it, Rev. 1.10. For it is plain that Chriſt roſe the firſt day of the Jews week, Mat. 28.1, 2.
9. Q. What benefit have we by Chriſts Reſurrection?
A. We have the firſt Reſurrection taught us, and the ſecond warranted us.
10. Q. What mean you by the firſt Reſurrection?
A. The riſing of the ſoul from ſin, Rev. 20.6. Col. 3.1.
11. Q. How is this taught us?
A. We are baptiſed into Chriſt, therefore into the ſimilitude of his death and reſurrection, Rom. 6.3, 4.
12. Q. What mean you by the ſecond Reſurrection?
A. The riſing again of our bodies from the Grave.
13. Q. How is this warranted to us?
A. Becauſe Chriſt being our Head, and we his Members, we are ſure to partake of all his benefits, and therefore to follow him in the reſurrection, 1 Cor. 15.12.
14. Q. What learn you (for practiſe) out of this aforeſaid of the fift article?
A. To feed ſpiritually, and not carnally in the Sacrament, becauſe Chriſts body (being ſtill ſubſtantial) cannot be in many places at once, therefore not really in the Sacrament.
Secondly, to uſe the Sabbath to the honour of the Son of righteouſneſs, Mal. 4.2.
23Thirdly, to dye unto ſin, that I may riſe unto righteouſneſſe.
1. Q. WHat is the ſixth article, or the next following?
A. He aſcended into heaven, and ſitteth on the right hand of God the Father Almighty.
2. Q. What mean you by this, He aſcended into Heaven?
A. That in his humane nature (ſoul and body) he left the earth, and went up into that third heaven, or Paradiſe, 2 Cor. 12.2.
3. Q. How then is that fulfilled, Lo I am with you alway unto the end of the world? Mat. 28.20.
A. He is alwaies preſent to his by his power, providence, protection, and continuall work of his Spirit.
4. Q. When did Chriſt aſcend?
A. Forty dayes after his reſurrection, Act. 1.3.
5. Q. Why no ſooner?
A. Partly for more proof of his reſurrection, partly to provide for the ſetling of his Church in things pertaining to the order and government thereof, Act. 1.3.
6. Q. How did he aſcend?
A. No doubt in glory and triumph.
7. Q. How may that appear?
A. Partly (as it is probable) in the attendance of the raiſed bodies, Mat. 27.52. but eſpecially in that he led captivity captive, Eph. 4.8.
8. Q. Is there need of ſitting, or uſe of ſeats in Heaven?
A. No, for glorified bodyes are not ſubject to24 weakneſſe, 1 Cor. 15.43. Rev. 21.4.
9. Q. Why then is Gods throne, and his ſitting thereon mentioned, Dan. 7.9. & Rev. 4.2?
A. To ſet forth God to our capacity by the ſimilitude of a Judge.
10. Q. Is not then the right hand of God here properly to be underſtood?
A. No, for God is a ſpirit, Joh. 4.24.
11. Q. What meaneth this then, And ſitteth on the right hand of God?
A. It is a borrowed, or figurative ſpeech, ſignifying his ſupreme dignity above all creatures, and his government over his Church, Eph. 1.20, 21, 22. and his mediation, Rom. 8.34. and his power over his enemies, 1 Cor. 15.25.
12. Q. What doe you gather (for practiſe) out of all aforeſaid of the ſixth article?
A. That I muſt now endeavour to aſcend unto Chriſt in affection, Col. 3.1. and in converſation, Phil. 3.20.
Secondly, that I muſt hope to aſcend to him at laſt bodily, and in perſon.
Thirdly, that I may not think of receiving Chriſt corporally in the Sacrament, becauſe ſo he is in heaven, and ſhall be to the end, Act. 3.27.
Fourthly, that I muſt be conſtant in Gods ſervice, ſeeing Chriſt hath triumphed over the Kingdome of darkneſſe.
Fifthly, That I muſt goe boldly to the Throne of grace, Heb. 4.16.
1. Q. WHat is the ſeventh Article, or next following?
A. From thence he ſhall come to judge the quick and the dead.
2. Q. VVho ſhall come?
A. Chriſt in his humane nature, Act. 1.11. & 10.42. & 17.31. & Ioh. 5.22.
3. Q. From whence, and whither ſhall he come?
4. From thence, that is, from heaven: Come, that is, to us on earth, as Act. 1.11.
4. Q. When ſhall he come?
A. It is not revealed, Mat. 13.32.
5. Q. How ſhall he come?
A. In power and great glory, Mat. 24.24, 30. Luk. 23.30.
6. Q. How, or wherein ſhall this judgement be?
A. Only in trying, and in rewarding or anſwering, 2 Cor. 5.10.
7. Q. Shall all works then be rewarded or anſwered according to their worth or merit?
A. Evill works ſhall; but good works rather according to their evidence and teſtimony, then according to their merit: In which ſenſe the word (for) is to be underſtood, Mat. 25.35 & Luk. 7.47.
8. Q. But how ſhall all works be truly tried?
A. Gods knowledge, and our own conſciences ſhall agree (as Regiſter books) to diſcover all, Rev. 20.12. Gen. 4.7. Num. 32.23.
9. Q. Shall there be any other Iudgement?
A. Yes, every ſoul ſhall be particularly judged at the hour of death, Eccleſ. 12.17. Heb. 9.27. Luk. 16.22.
2610. Q. What needeth then a ſecond judgement?
A. Not to amend or alter any thing formerly done, Eccleſ. 11.3. but to confirm all publickly by the voice of all, 1 Cor. 6.2. And that the body may alſo be judged 2 Cor. 5.10.
11. Q. What mean you by the quick, and the dead?
A. All mankind that ſhall be then at Chriſts coming quick and alive, or dead and departed.
12. Q. What learn you (for practiſe) out of all aforeſaid of the ſeventh article?
A. To rejoyce that he who is my Saviour ſhall be my judge, 2 Tim. 1.12.
Secondly, to wait, and prepare for that which is ſo certain, and uncertain, and terrible, Mat. 13.35.
Thirdly, to avoyd ſecret, as well as open ſinning, becauſe all muſt come to light, 1 Cor. 4.5.
1. Q. WHat is the eighth Article, or next following?
A. I beleeve in the Holy Ghoſt.
2. Q. What is it to beleeve in the Holy Ghoſt?
A. To put my truſt in him, as in my God and ſanctifier, as before in the firſt and ſecond Articles.
3. Q. How can he God who is ſaid to be ſent, Joh. 14.26. & 15.26. and to be received, Joh. 20.22. Act. 19.2. and to be given, Joh. 14.16.
A. That is ſpoken not in reſpect of his perſon, but of his gifts or effects.
4. Q. Is the Holy Ghoſt then another from the Father and the Son?
A. He is another perſon, Ioh. 14.16. another Comforter,27 though they be one in eſſence, 1 Ioh. 5.7.
5. Q. What is his perſonall propriety?
A. Proceeding equally from the Father, and the Son, Ioh. 15.26.
6. Q. Why is he called holy?
A. Becauſe he is the worker of holineſs, Rom. 1.4. the ſpirit of ſanctification.
7. Q. How far doth he prevail in this work?
A. To make us ſpirit, that is, ſpirituall, Ioh. 3.6. and partakers of the godly nature, 2 Pet. 1.4.
8 Q. And is this (which is proper to the Elect) the alone and onely work of the holy Ghoſt?
A. No, he worketh many other works common to the reprobate in faculties both temporall (as courage, Iud. 6.34. & 14.6. and artificiall skill, Ex. 31.3. and alſo ſpirituall, as underſtanding the truth, Mat. 7.22: and rejoycing in it, Mat. 13.20.
9. Q. But is the work of regeneration alike in all?
A. Yes in nature and quality, if we reſpect Adoption, Juſtification, and the application of Chriſt to us; though not in quantity, if we reſpect ſanctification, and faith, and the application of us to Chriſt; for in that reſpect it may be divers in the ſame perſon or ſubject (at divers times) as the Sun is in his light and heat.
10. Q. May the Holy Ghoſt be then finally, and totally loſt in the regenerate?
A. No, though in reſpect of ſenſe for a time he may ſeem loſt (as Pſ. 51.10.12. ) yet he never finally faileth in the elect, Pro. 24.16. Pſ. 37.24.
11. Q. Hath the Holy Ghoſt been alwaies a worker?
A. Yea, and that not onely in creation, Gen. 1.2. and illumination, 2 Pet. 1.21. but alſo in ſanctification, Ier. 1.5.
12. What meaneth that then, Joh. 7.39. The holy Ghoſt was not yet given.
28A. It muſt be underſtood of the full revolution of the holy Ghoſt, and exhibition of his miraculous gifts after Chriſt.
13. Q. What doe you learn (for practiſe) out of all this aforeſaid of the eighth Article?
A. To worſhip one God in three perſons.
Secondly, to ſeek and aſcribe grace and holineſſe from, and to the right author, Iam. 1.17.
Thirdly, to take heed of reſiſting the holy Ghoſt, Act. 7.51. and of grieving the holy Spirit of God, Eph. 4.30. leſt I diſprove my regeneration, and quench the Spirit. 1 Theſ. 5.19.
1. Q. WHat is the ninth Article, or the next following?
A. The holy Catholick Church, the Communion of Saints.
2. Q. What word is wanting here?
A. I beleeve.
3. Q. Why not I beleeve in?
A. Becauſe that implyeth truſt and confidence, which we muſt yeeld to God.
4. Q. What mean you by the word Church?
A. Gods choſen and called people, Act. 20.28.
5. Q. When were they choſen?
A. Before the foundation of the world, Eph. 1.4.
6. Q. When were, or are they called?
A. In their ſeverall times and turns.
7. Q. Whence, and whereto?
A. Out of darkneſſe into marvellous light, 1 Pet. 2.9. Col. 1.13.
298. Q. How?
A. Ordinarily by the Miniſtry of the Word, Rom. 10.14. but not onely ſo; for God is above means, Pſa. 135.6.
9. Q. VVhy is the Church called holy?
A. Becauſe none are to be acknowledged therein but ſuch as are holy, at leaſt in profeſſion.
10. Q. VVhat is the meaning of Catholike?
A. Generall, or univerſal: ſo the Church is, in reſpect of time, place, and perſons.
11. Q. VVhat do you profeſſe in ſaying, The Communion of Saints?
A. That the Church (that is, the faithfull) have a common ſhare in Chriſt by faith, Ioh. 1.16. and one with another by charity, 1 Cor. 12.26.
12. Q. VVhat learn you (for practiſe) out of all aforeſaid of the ninth Article?
A. To aſcribe my ſalvation wholly to Gods chooſing and calling, 1 Cor. 4.7.
Secondly, to make precious accompt of the ordinary means, 1 Pet. 2.2.
Thirdly, to prove (what I profeſſe) my ſelf to be of the Church by my holineſs, 2 Pet. 1.10.
Fourthly, to take heed of breaking my profeſſed Communion by breach of charity.
1. Q. WHat is the tenth Article, or next following?
A. The forgiveneſſe of ſins.
2. Q. VVhat is it to forgive?
A. To accompt a thing as not done which is done, Rom. 4.7.
303. Q. Doth forgiveneſs then take away the puniſhment with the fault?
A. Yes, for Gods forgiving is forgetting, Iſ. 43.25. Ier. 31.34.
4. Q. But doe we not (after forgiveneſs of ſins) ſuffer many puniſhments?
A. Not properly puniſhments, but chaſtiſements, or warnings to cut off, or to prevent ſin, 1 Cor. 11.32. or elſe tryals and proofs, Gen. 22.1. 1 Pet. 1.7. Ioh. 9.3.
5. Q. Doe our ſins then go unpuniſhed?
A. No, for they are puniſhed in Chriſt, 1 Pet. 2.24.
6. Q. And doth forgiveneſs of ſins conſiſt onely in not imputing it?
A. Properly, and ſpecially it doth, yet ſo, as that thereto neceſſarily belongeth infuſion of grace, and imputation of Chriſt, 1 Cor. 6.11.
7. Q. If we muſt believe forgiveneſs of our own, and the Churches ſins, why muſt we pray for the ſame in the Lords Prayer?
A. Becauſe Faith and Prayer muſt one help another.
8. Q. Is any ſin veniall?
A. Not properly of its own nature, Rom. 6.23.
9. Q. Is any ſin unpardonable?
A. Not that it is incident to the Elect, Mat. 16.18.
10. Q. VVho may forgive ſin?
A. Onely God, whoſe will it tranſgreſſeth, Iſ. 43.25. Mar. 2.7.
11. Q. But are we not taught (in the Lords Prayer) to forgive ſins?
A. Yes, ſo far as concerneth us.
12. Q. And have not the Miniſtry power to remit and to retain ſins, Joh. 20.23.18.18?
A. Yes, but (as the Levitical Prieſts) not to make, but to pronounce clean or uncleane, Levit. 13. Not31 to forgive, but to declare forgiveneſſe.
13. VVhat doe you learn (for practiſe) out of all this aforeſaid of the tenth article?
A. To bear afflictions patiently, as being rather remedies then puniſhments of ſin.
Secondly, to take heed of renewing my ſins, Rom. 6.1.
Thirdly, to abhor Popiſh pardoning.
1. Q. WHat is the eleventh article, or the next following?
A. The reſurrection of the body.
2. Q. VVhat is the meaning hereof?
A. That the bodies of all mankind ſhall be raiſed again from death.
3. Q. How ſhall all be raiſed, ſeeing all ſhall not die?
A. Their changing ſhall be unto them in ſtead of death and reſurrection, 1 Cor. 15.51.
4. Q. Why muſt we die who have forgiveneſs of ſins?
A. Not for puniſhment but for finiſhing of ſinne, Rom. 6.7. and for paſſage to glory, Luk 16.22.
5. Q. But ſhall the bodies of the reprobate, and curſed riſe alſo?
A. Yes, Act. 24.15. for they muſt come to judgement, Ioh. 5.28, 29.
6. Q. If all muſt riſe, what needeth care of buriall?
A. That doth not croſſe, or diſprove, but expreſs, and confirm our hope of the Reſurrection, in that we doe our parts to prepare thereto.
7. Q. VVhen ſhall this reſurrection be?
A. At Chriſts coming to Judgement, 1 Theſ. 4.16. Mat. 25.31, 32.
328. Q. How ſhall this reſurrection be effected?
A. By no naturall power, or meanesi but by the ſupernatural force of the ſound of the Trumpet, 1 Cor. 15.52. and of the Archangels voice, 1 Theſ. 4.16. and of Chriſts voice, Joh. 5.28.
9. Q. With what body ſhall they come?
A. The ſame that dyed (in ſubſtance) Job 19.25. though much changed in quality, Phil. 3.21. 1 Cor. 15.43.
10. Q. What learn you (for practiſe) out of all aforeſaid of the eleventh Article?
A. Not to fear mine own death, for it is but a ſleep, Joh. 11.11.
Secondly, not to lament inordinately for others death, 1 Theſ. 4.13.
Thirdly, not to be careleſs of my life, as if all would be ended with death, 1 Cor. 15.32, 33.
1. Q. WHat is the laſt Article?
A. And the life everlaſting.
2. Q. What doe you confeſs in this article?
A. The eſtate of the Elect after death.
3. Q. And is it not the eſtate alſo of the reprobate?
A. No, for though they alſo be raiſed and live, yet ſo as it is not called life but death, Rev. 21.8.
4. Q. What is this life everlaſting?
A. It cannot be expreſſed, nor conceived, 1 Cor. 2.9.
5. Q. What is the means of it?
A. No means but God himſelf, Rev. 21.23. 2 Cor. 15.28.
6. Q. But do we not read of Angels food, Pſ. 78.24, 25?
A. Yes, but that is figurative, ſignifying either33 the excellency or the Miniſtry of that food.
7. Q. What is the place of this life?
A. Heaven, 1 Pet. 1.4.
8. Q. What is the company?
A. The Saints, the Angels, Chriſt, the Trinity, Heb. 12.22.
9. Q. What is the exerciſe?
A. Continuall praiſing God, Rev. 4.8.
10. Q. What is the continuance or endurance?
A. For ever, 1 Pet. 1.4. Mat. 25.46.
11. Q. What are the degrees and parts of it?
A. It is begun in this life by faith, as by an evidence, Joh. 5.24. it is entred by the ſoul at the hour of death, Eccleſ. 12.7. but is fulfilled and perfected at the reſurrection, 1 Theſ. 4.17. Heb. 11.40.
12. Q. What learn you (for practiſe) out of all aforeſaid of the laſt Article?
A. To endeavour to begin life everlaſting while I am here, both by faith, Gal. 2.20. and by converſation, Phil. 3.20.
Secondly, to rejoice in my change, being ſo much for the better, Luk. 23.43. Phil. 1.23.
Thirdly, to fear nothing after death, Rev. 14.13.
1. Q. SEeing Faith is to be proved by its fruits, what is the speciall fruit of it, or the chief particular of good works?
A. Prayer, 2 Cor. 4.13.
2. Q. Why doe you make Prayer the principall part, or point of good works?
A. For its dignities ſake, becauſe it is drawing near to God, Jam. 4.8. and for its generallities ſake, becauſe34 ſerveth to all times, perſons, and places, &c.
3. Q. What are the chief rules of Prayer?
A. That it be to the true God, and that it be truly.
4. Q Why to the true God?
A. Becauſe he onely heareth all our words, Pſ. 139.4. and knoweth all our wants, Iſ. 63.16. and ſeeth all our hearts, Jer. 17.9, 10. and is able to yeeld all helps, Jam. 1.17.
5. Q. What doe you imply and require in ſaying that it be truly?
A. That it be in humility, in charity, in faith, in knowledge.
6. Q. What humility?
A. Inward, Joh. 4.24. and outward, 1 Cor. 6.20.
7. Q. What charity?
A. Free from wrath, 1 Tim. 2.8. and from revenge, Rom. 12.19.
8. Q. What faith?
A. Abſolute in ſpiritual things, Jam. 1.5, 6. but conditional in temporal things, Mat. 26.39.
9. Q What knowledge?
A. Of our want, Rev. 3.17. of our words, 1 Cor. 4.15. and of Gods will, 1 Joh. 5.14.
10. Q. What spirituall rule or form of Prayer have you?
A. The Lords Prayer, ſo called becauſe it was taught and given by Chriſt our Lord.
11. Q. Did he teach it for its proper uſe, or for a pattern to follow?
A. Both: for Mat. 6.9. It is, After this manner pray ye, Our Father, &c. And Luk. 11.2. it is, When ye pray ſay, Our Father, &c.
12. Q. What learn you (for practiſe) out of all aforeſaid of Prayer?
A. To be diligent and earneſt in the uſe of it publick,35 and private, Eph. 6.18. 1 Theſ. 5.17.
Secondly, to begrudge no reverence, 1 King. 8.54. Luk. 22.41. Pſal. 95.6. Eph. 3.14.
Thirdly, to abhor Popiſh praying to Saints, and in an unknown tongue.
1. Q. HOw many parts hath the Lords Prayer?
A. Three: a Preface, a Sum of Petitions, and a Concluſion.
2. Q. What is the Preface?
A. Our Father which art in heaven.
3. Q Are we restrained, or directed in this Prayer to ſpeak onely to the firſt perſon?
A. No: for the name or title (Father) is common to the whole Trinity, Mat. 23.9. Heb. 12.9.
4. Q. How, or why then is the firſt perſon particularly called God the Father?
A. For diſtinction, not for diviſion ſake, and in reſpect to the Son, yet the whole Trinity is our Father.
5. Q. And how is God our father?
A. By Creation, Mal. 2.10. and by Adoption, Rom. 8.15.
6. Q. Whom doe you include, and underſtand by this word (our?)
A. The whole Church.
7. Q. May I not then ſay this Prayer alone by my ſelf?
A. Yes, in reſpect of bodily preſence or company, yet never alone, or divided from the Communion of Saints, that they may partake of the benefit of my prayers, and I of theirs.
8. Q. But doth not the plurality of this, and the words following, direct, and invite us to pray with company?
36A. Yes (no doubt) elſe Chriſt would not have ſo approved it, as Mat. 18.20.
9. Q. May I not then call God my Father?
A. No doubt I may in my particular faith, but Chriſt here ſets my Faith awork in the word, Father, and my Charity in the word, Our.
10. Q. Is God onely in heaven?
A. No, but every where, 1 King. 8.27. Act. 17.27.
11. Q. Why then doe we ſay (which art in heaven?)
A. Becauſe there ſpecially he revealeth, and communicateth himſelf, Iſ. 66.1.
12. Q. What do you gather (for practiſe) out of all aforeſaid of the Preface of the Lords Prayer?
A. That we ought to perform the duties of children to God, becauſe we call him Father, and the duties of brethren one to another, becauſe we call him, our Father.
Secondly, that alwaies (eſpecially in prayer) I muſt be heavenly minded, becauſe I profeſſe my Father to be in heaven, Phil. 3.20. 1 Pet. 1.4.
1. Q. HOw many Petitions be there in the Lords Prayer?
A. Six.
2. Q. How may they be divided?
A. Into two equall parts; the firſt three concerning Gods due, the latter three concerning our own need.
3. Q. Which is the firſt Petition?
A. Hallowed be thy name.
4. Q. Hath God any proper name ſufficient to expreſs him?
37A. No, for his nature is infinite.
5. Q. What may we underſtand here by his name?
A. Himſelf, and whatſoever doth declare him to us.
6. Q. Why doe you ſay himſelf?
A. Becauſe he anſwereth, and putteth his nature for his name, Exod. 3.14.
7. Q. And what especially doth declare him to us?
A. His Titles, Ex. 6.3. Deut. 28.58. Secondly his Attributes, Ex. 33.19. with 34.6. Thirdly, his Ordinances, as Word and Sacraments, Act. 9.15. Fourthly his Works, Rom. 1.20.
8. Q. Can God receive any addition to his holineſs?
A. No; for he is abſolute and perfect in himſelf, Iob 22.23. Pſ. 16.2.
9. Q. How then muſt Gods name be hallowed?
A. By all creatures in their kind, Pſal. 145.10. and Pſal. 148.8.
10. Q. How are we for our parts to hallow it?
A. With our tongue, Pſ. 57.8. with our heart, 1 Pet. 3.15. and with our hands, Mat. 5.16.
11. Q. Is then Gods name onely to be hallowed?
A. Yes, for holineſs is to the Lord, Exod. 28.36. and becometh his houſe for ever, Pſ. 93.5.
12. Q. What then do you ask in this petition?
A. Grace for my ſelf, and all people rightly to glorifie God.
13. Q. What doe you ſpecially learn (for practiſe) out of all aforeſaid of the firſt petition?
A. Firſt to prefer Gods reſpects and ſervice alwaies before mine own.
Secondly, to direct, and intend all that I ask or doe to Gods glory, 1 Cor. 10.31.
Thirdly, to think all that I am, and have, too little for this, 1 Cor. 6.20.
1. Q. WHat is the ſecond petition?
A. Thy Kingdom come.
2. Q. What is here meant by thy Kingdom?
A. The ſpirituall Government of the Church Militant. Pſ. 1 10.2.
3. Q. Who is King of this Kingdom?
A. Chriſt, 1 Cor. 15.25.
4. Q. Who are the ſubjects?
A. The Saints, Rev. 15.3.
5. Q. What are the Laws?
A. The Scriptures, Iſ. 8.20. Luk. 16.29.
6. Q. Who are the enemies?
A. Satan and all his Inſtruments, Eph. 2.2. & 6.12.
7. Q. What doe you ask then in ſaying, thy Kingdome come?
A. The preſerving, advancing, and fulfilling of the Church Militant, Pſ. 122.6.
8. Q. How, or wherein?
A. In the generall ſpreading of the Goſpel, Mat. 24.14. and in the particular reigning of the ſpirit in every one, Luk. 17.21.
9. Q. Is not the coming of the Kingdome of glory here alſo to be underſtood?
A. In generall (no doubt) it may, as Rev. 22.20. and the fulfilling of the Church Militant implyeth it.
10. Q. But muſt wee not here underſtand our own death for ſpeeding us to glory?
A. We are not here bound to it, for it is lawfull to preſerve our own life, Mat. 10.23. and to pray for the ſame, 2 King. 20.2, 3, 4, 5. and the reſtoring of health is Gods mercy, Phil. 2.27.
11. Q. How is the coming of this Kingdom effected?
39A. By the Miniſtry of the Word, Mat. 9.37, 38.
12. Q What doe you learn (for practiſe) out of all aforeſaid of the ſecond Petition?
A. Firſt, to acknowledge the true author of all grace, help, and comfort, Jam. 1.17.
Secondly, to do my endeavour to help to build, and not to pull down this Kingdom, 1 Theſ. 5.11.
Thirdly, to abhor the Popiſh Headſhip, and Government of the Church, in the title of General Vicar.
1. Q. WHat is the third Petition?
A. Thy will bee done in earth as it is in heaven.
2. Q. Is it not idle to pray Gods will may be done, which will be done whether we will or no? Pſal. 135.6. Dan. 4.35.
A. No, for we doe not pray for God in reſpect of his abſolute will in working, but for our ſelves in reſpect of his will in relation to us in commanding, or requiring.
3. Q. And how far may we underſtand this will?
A. Both in what he will doe to, or with us, and in what he will have us doe to, or for him.
4. Q. How doe we ask the former to be done?
A. That by faith and patience we may bear whatſoever his will is to lay upon us, as Mat. 26.39.
5. Q. How do we ask the latter to be done?
A. By our fulfilling the rules of his revealed will.
6. Q. Where are thoſe rules revealed?
A. In the Scriptures, which are therefore called Gods Teſtaments, Gal. 4.24.
7. Q. And what are thoſe rules?
A. They are two eſpecially; the one of Faith,40 Ioh. 6.40. the other of holineſſe, 1 Theſ. 4.3.
8. Q. But how can Gods will be done in earth being changeable, as it ſeems by that of Abraham, Gen. 22. and of Balaam, Num. 22?
A. Gods will was not changed, but fulfilled to, and by Abraham: for it was but the tryall of his Faith, which he fulfilled, Heb. 11.17. Neither was it changed to Balaam, for God withſtood not ſimply his going, but his loving the wages of unrighteouſneſs, 2 Pet. 2.15, 16.
9. Q. Do we not pray againſt our ſelves, and the forgiveneſſe of our ſins when we pray, his will be done, ſeeing he is juſt?
A. No; for we pray to him as to our Father, and for the fulfilling of his Fatherly will in grace.
10. Q. Why doe you ſay, as it is in heaven?
A. Not for equalities ſake, to match the Saints and the Angels, but for ſimilitude, that wee may imitate them in ſpirituall worſhip, Joh. 4.24.
11. Q. In what particulars?
A. Freeneſſe, readineſſe, ſincereneſſe, unpartialneſſe, conſtantneſſe.
12. Q. VVhat doe you learn (for practiſe) out of all aforeſaid of the third petition?
A. Firſt, to deny mine own will, that I may fulfill Gods.
Secondly, to ſearch and enquire into my heavenly Fathers will.
Thirdly, to being heaven upon earth, worſhipping God in ſpirit and truth, Pſ. 3.20.
1. Q. VVHat is the fourth Article?
A. Give us this day our daily bread.
2. Q. What do you underſtand here by Bread?
A. 1. All temporall and corporall neceſſaries.
2. Gods bleſſing upon them.
3 Q. How do you bring all temporall and corporall neceſſaries under the name of Bread?
A. Becauſe that is the chiefeſt, Gen. 28.20. Iſ. 55.2.
4. Q. How do you bring Gods bleſſings under the name of Bread?
A. Becauſe Bread unbleſt hath no ſtrength or nouriſhment, Pſ. 78.30, 31. Hag. 1.6. Luk. 12.15.
5. Q. Why do you ask Bread to be given?
A. Becauſe we doe not inherit it, we cannot earn it, nor of our ſelves provide it.
6. Q. Why do we not inherit it?
A. Becauſe in Adams fall we have loſt our right, 1 Cor. 15.22.
7. Q. Why can we not earn it?
A. Becauſe that doing all that we are commanded is but our duty, Luk. 17.10. Gen. 32.10.
8. Q. Why can we not of our ſelves provide it?
A. Becauſe God alone createth and proſpereth, and we cannot make one hair white or black, Mat. 5.36.
9. Q. How then may Bread become ours?
A. By Gods free gift, through our Adoption in Chriſt, Heb. 1.2. 1 Cor. 3.22. and through his bleſſing upon our lawfull calling, 2 Theſ. 3.12.
10. Q. Is it not lawfull to provide Bread for to morrow, ſeeing we ſay, our daily bread?
A. Yes, for Joſeph in plenty ſtored for Famine, Gen. 41.48. and we muſt provide for our houſhold, 1 Tim. 5.8.
4211. Q. Why then doe we ſo ſpeak?
A. To ſhew our moderateneſſe in our ſelves in reſpect of our caring, Mat. 6.25. and our confidence and dependance upon Gods renewing his bleſſings every morning, Lam. 3.23.
12. Q. What do you learn (for practiſe) out of all aforeſaid of the fourth Petition?
A. Firſt to apply my ſelf chiefly to God for my having of Bread, Jam. 1.17.
Secondly, to apply my ſelf to means of labour, and not to think to have it by bare asking, 2 Theſ. 3.10.
Thirdly, to be thankfull for having it, and not to forget the giver, Deut. 6.11, 12.
1. Q. WHat is the fifth Petition?
A. And forgive us our treſpaſſes as wee forgive them that treſpaſſe againſt us.
2. Q. What do you underſtand by Treſpaſſes?
A. Both the fault, and the puniſhment of our ſins:
3. Q. How do you gather this?
A. Becauſe Mat. 6.12. it is ſaid (debts) which muſt needs be puniſhments: For we owe to God, not ſinnes, but ſuffering for ſins; but Luk. 11.4. it is ſaid (ſins) which plainly ſignifieth the act or fault.
4. Q. What do you underſtand in the word, forgive?
A. Both parts of our Juſtification, viz. the not imputing our ſins to us, Rom. 4.7. and the imputing of righteouſneſſe to us, ver. 5.
5. Q. Are we to ask forgiveneſs of ſins onely in generall?
A. No, for we are directed alſo to particular confeſſion, Prov. 28.13.
436. Q. Who may forgive ſins?
A. None but God, Mar. 2.7.
7. Q. Muſt we not then forgive one another?
A. Yes, as concerning our own wrongs, Mat. 18.21.
8. Q. But doth not Chriſt give power to the Miniſters to forgive ſins? Mat. 18.18. Joh. 20.23.
A. Not properly to forgive ſins, but to pronounce, and declare it; as alſo in the Sacrament, not to give, but to ſign and ſeal grace; as alſo the Levitical Prieſts had power to pronounce, but not to make cleane, Lev. 13.
9. Q. Muſt we ſay (as we forgive) or (for we alſo forgive?)
A. Either of both; for the former is given us, Mat. 6.12. and the latter, Luk. 11.4.
10. Q. Do we compare with God in the former?
A. No, but we ſhew our ſelves ready to imitate and obey him, Luk. 6.36.
11. Q. Doe we in the latter plead cauſe of Gods forgiving us?
A. No, but doe comfort our ſelves in his promiſe, Mat. 6.14.
12. Q. Muſt we then forgive all wrongs and injuries?
A. Yes, in reſpect of malice, and private revenge, Rom. 12.19.
13. Q. What ground then have private quarrels and duels?
A. None but natures corruption, as in Cain, Gen. 4.
14. Q. But did not David undertake a duell, 1 Sam. 17.
A. Not in his own cauſe, nor out of a private ſpirit, nor by ordinary motion.
15. Q. What doe you learn (for practiſe) out of all aforeſaid of the fifth petition?
A. Firſt, to confeſſe my ſins to God, for that is implyed in asking forgiveneſs.
44Secondly, to forſake them, Prov. 28.13.
Thirdly to abhor Popiſh Pardons, and Auricular Confeſſion.
1. Q. WHat is the ſixth Petition?
A. And lead us not into temptation, but deliver us from evill.
2. Q. Is God the author of temptation?
A. No, for God tempteth no man, Jam. 1.13.
3. Q. How then doth he lead into temptation?
A. Diverſly in reſpect of the Elect, and of the Reprobate.
4. Q. How in reſpect of the Elect?
A. He doth tempt or try them, by ſuffering them to fall into divers occaſions, Jam. 1.2. yet ſo as his grace is ſtill ſufficient for them, 2 Cor. 12.9.
5. Q. Why doth he do this to them whom he loveth?
A. For their outward probation, 1 Pet. 1.7. as in Abraham, Gen. 22.1. and in Iob, Iob 1. and for their inward confirmation, and conſolation, Rom. 8.28.
6. Q. How in reſpect of the Reprobate?
A. By withdrawing his grace, Exod. 7.3. and by giving them up to their own hearts luſts, Rom. 1.24. and to Satans power, 2 Theſ. 2.11.
7. Q. Cannot Satan then tempt us without God?
A. No, for he could not touch Iob, nor the Swine till he had leave, Iob 1.12. Mat. 8.31.
8. Q. What is meant by deliver us from evill?
A. It is the expoſition of the former part of the Petition: for then he leadeth into temptation when hee doth not deliver from evill.
9. Q. Is there deliverance wrought only to, and with us?
45A. No, but rather in us, by both parts of Sanctification, viz. Mortification, and Vivification which go together, Rom. 8.10.
10. Q. Is evill then here onely to be taken for ſin?
A. No, but alſo for the author of ſin, Mat. 13.19. and for the effect or iſſue of ſin, that is puniſhment, Am. 3.6.
11. Q. What doe you learn (for practiſe) out of all aforeſaid of the ſixth petition?
A. Firſt, to watch for temptations, and not to live ſecurely, 1 Pet. 5.8.
Secondly, to put on all the armour of God, Eph. 6.11.
Thirdly, not to truſt to my ſelf, but to ſeek and relie on Gods help that ſtrengtheneth me, Pſ. 44.6. Pſ. 121.1. Phil. 4.13.
1. Q. WHat is the Concluſion of the Lords Prayer?
A. For thine is the kingdom, and the power, and the glory, for ever, and ever, Amen.
2. Q. Is this any part of the prayer?
A. Yes.
3. Q. How can it be, ſeeing it asketh nothing?
A. Becauſe it is a thankſgiving, which is a kind or ſpecies of Prayer, 1 Tim. 2.1.
4. Q. How can you ſhew this to be a Thanksgiving?
A. Becauſe it acknowledgeth and rendereth to God his right and due.
5. Q. Have not men alſo their kingdom, power, and glory?
46A. Yes, but not (as God) generally, properly eternally.
6. Q. VVhat mean you by generally?
A. In, and over all creatures the kingdome, the power, the glory.
7. Q. What mean you by properly?
A. That it is without dependance on any other (thing.)
8. Q. What mean you by eternally?
A. That in theſe God hath neither beginning, nor ending (for ever.)
9. Q. Is there then nothing herein but thanks giving?
A. Yes, it is alſo a ground or confirmation of our asking?
10. Q. How ſo?
A. Becauſe as we begin the prayer with mention of Gods lovingneſſe in the name of Father, ſo we conclude with his ableneſſe in acknowledging his kingdom, power, glory.
11. Q. VVhat mean you by the word Amen?
A. It is my ſetting to my ſeal in point of beleeving to receive what I ask, Joh. 3.33.
12. Q. How may this appear?
A. Becauſe it is a word not onely of wiſhing, but of aſſurance, 2 Cor. 1.20. Rev. 3.14.
13. Q. How far may we take aſſurance in our praiers?
A. That they ſhall be heard and granted directly, and indirectly.
14. Q. How may our prayers be granted indirectly?
A. By delaying, Mat. 15.22. by exchanging, 2 Cor. 12.9. by denying, I am. 4.3.
15. Q. What learn you (for practiſe) out of all aforeſaid of the Concluſion of the Lords Prayer?
A. Firſt, to pray with humility becauſe of Gods greatneſſe.
47Secondly, to pray with confidence, becauſe of Gods ableneſſe.
Thirdly, to pray with conſtancy, becauſe of both.
1. Q. YOu have ſet forth Prayer for the prime fruit of Faith, and the chief of good works, what more fruit hath faith neceſſary for the proof of it?
A. Obedience to the Morall Law.
2. Q. Why not to the Ceremonial and Judicial Law which the Jews alſo had?
A. Becauſe the former being an ordinance of religious ſervice, conſiſting moſt in Types of Chriſt, was was ended in his coming; and the latter being an Ordinance of Politick Government for the Jews Commonwealth, is diſſolved with it.
3. Q. How doe theſe differ from the Moral Law?
A. 1. In direction, or extent; that was for all, theſe but for the Jews. 2. In duration, that was for ever, theſe but for a time. 3. In dignity, theſe yeeld and give place to that, Mat. 12.3.
4. Q. What then is the Moral Law?
A. A brief ſumme of the whole duty of man?
5. Q. How can this be the ſumme of all, ſeeing it is called but ten words, Ex. 34.28. Deut. 10.4.
A. Though they be but ten words or heads of matter, yet they be exceeding large ones, Pſ. 119.96.
6. Q. How may the largeneſs of them appear?
A. By five rules eſpecially.
7. Q. VVhich is the firſt?
A. In each Commandement affirmative, is contained the contrary negative, and in each negative is contained the contrary affirmative, Mat. 25.42.
488. Q. Which is the ſecond?
A. When any thing is commanded, or forbidden, all means or occaſions thereto are likewiſe commanded or forbidden, Mat. 5.22.
9. Q Which is the third?
A. The breach of one Commandement is the breach of all, Jam. 2.10.
10. Q. Which is the fourth?
A. The Commandements require perfection of obedience inward and outward, as Adam before his fall, Deut. 6.5.
11. Q. Which is the fifth?
A. In every breach of the Commandements the Acceſſary is guilty with the Principal.
12. Q. How may one man be acceſſary to anothers ſin?
A. Many wayes, eſpecially by furthering, and by ſuffering it.
12. Q. May the guiltineſs of the acceſſary acquit the agent?
A. No, for ſuch excuſe is vain, Gen. 3.12, 13.
14. Q. But if a man take occaſion of evill from me, when indeed it is not properly occaſion of evill, ſhall his taking it make me guilty?
A. No; for though David in his humility confeſseth the occaſioning of the death of the Prieſts, 1 Sam. 22.22. yet he is juſtified therein, Mat. 12.3.
15. Q. What learn you (for practiſe) out of all aforeſaid of the Law?
A. Firſt, to pray, open mine eyes that I may ſee the wonderous things of thy Law, Pſ. 119.18.
Secondly, to love and delight in every part of it.
Thirdly, to take heed of being partaker of other mens ſins, 1 Tim. 5.22.
1. Q. WHere and how doth the Morall Law begin?
A. Exod. 20.1. And God ſpake all theſe words, ſaying, I am the Lord thy God which have brought thee out of the land of Aegypt, out of the houſe of bondage.
2. Q. What doe you find in this beginning?
A. A double Preface; one of Moſes (And God ſpake all theſe words ſaying) another of God (I am the Lord thy God which brought thee out of the land of Aegypt, out of the houſe of bondage.)
3 Q. What do you obſerve in the former Preface?
A. Four circumſtances.
1. The time (and, or then.)
2. The Author (God.)
3. The manner of delivery (ſpake.)
4. The ſum (all theſe words.)
4. Q What obſerve you in the firſt circumſtance?
A. That the Law is holy, Rom. 7.12. for God was carefull to hallow the people for the receiving of the Law, by a great deale of preparation, as appeareth chap. 19.
5. Q. What obſerve you in the ſecond circumſtance?
A. That the Morall Law hath no leſſe then Gods own Authority.
6. Q. What obſerve you in the third circumſtance?
A. That God teacheth men eſpecially by the ear.
7. Q. VVhat obſerve you in the fourth circumſtance?
A. That each Commandement hath alike ſtrength and bond upon us.
8. Q. Is the ſecond place (aforeſaid) pertaining to the whole Law?
50A. Yes, Lev. 19.36, 37.
9. Q. Is it not rather the affirmative part of the firſt Commandement?
A. No, for it commandeth nothing, and it is needleſſe to expreſſe both parts, by the firſt of the aforeſaid five rules.
10. Q. VVhat obſerve you further in it?
A. That God preſſeth the people to obedience by his power (I am the Lord) and by his love (thy God) and by their experience of both (which have brought thee out of the land of Aegypt.)
11. Q VVhat is this to us?
A. The ſame, or as much as it was to them, becauſe hee is ſtill the ſame Lord, and our God, and hath brought us out of the ſpirituall Aegypt of ſin, death, hell, paganiſm, papiſm.
12. Q. But doth not St. Paul ſay, Rom. 6.14. Yee are not under the Law?
A. But he expoundeth himſelf, Gal. 3.13. that we are freed from the curſe of the Law, not from the rule and bond of it, Mat. 5.17.
13. Q. VVhat learn you (for practiſe) out of all aforeſaid of the Preface of the Law?
A. Firſt, to prepare my ſelf alwaies to the receiving of God word.
Secondly, to rejoyce in the uſe of the ear, and to abhor imagery in Gods ſervice, Deut. 4.12, 15.
Thirdly, to fear the breaking of that which had a glorious ordination, Pſal. 4.4.
1. Q. HOw many Commandements be there?
A. Ten, Ex. 34.28. Deut. 10.4.
2. Q. How are they divided?
A. Into two Tables; the former containing our duty to God in the four firſt precepts, the latter containing our duty to our neighbour, in the ſix laſt precepts.
3. Q. How then doth the Romiſh Church make three precepts in the former Table, and ſeven in the latter?
A. They do wrongfully confound the two firſt into one, and divide the laſt into two.
4. Q. How may this wrong appear?
A. 1. Becauſe in that which they make one precept, there is diſtinct different matter; viz. Firſt, who muſt be worſhipped, and ſecondly how.
2. Becauſe the tenth Commandement (which they divide) runneth in one and the ſame word, and is ſo ſummed, Rom. 7.7. & 13.9.
3. Becauſe Exod. 20.17. houſe is put foremoſt, and wife is between houſe and goods; but Deut. 5.21. wife is put firſt, therefore the luſt of neither of them alone forbidden can be the ninth Commandement.
5. Q. What then is the firſt Commandement?
A. Thou ſhalt have no other Gods before me.
6. Q. How many parts be there in this Commandement?
A. Three.
1. A Negative.
2. An Affirmative.
3. A Reaſon.
7. Q. What is the Negative part?
A. It forbiddeth our having any falſe God.
8. Q. How may a falſe God be had?
52A. Outwardly by corporall Idolatry, or inwardly by ſetting up an Idoll in our heart, Ezek. 14.3.
9. Q Is nothing here forbidden but having of a falſe God?
A. Yes, all degrees of infidelity, and other iſſues of original corruption in our thoughts of God.
10. Q. What is the Affirmative part of this Commandement?
A. Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, &c. Deut. 6.5. Mat. 22.37.
11. Q. What is the reaſon hereto belonging?
A. It is in the words (before me) becauſe nothing can be behind him, nor out of his ſight, Heb. 4.13.
12. Q. What doe you learn (for practiſe) out of allaforeſaid of the firſt Commandement?
A 1. To take heed of joyning any partner with God, I muſt have him ſolely, Iſ. 42.8.
2. To take heed of barring God in any thing I am, or have; he muſt have me wholly, Luk. 14.26.
3. To acknowledge his preſence alwayes, Pſ. 139.3.
1. Q. WHat is the ſecond Commandement?
A. Thou ſhalt not make to thy ſelf any graven Image, nor the likeneſſe of any thing, &c.
2. Q. How many parts be there in this Commandement?
A. Three, a Negative, an Affirmative, and a Reaſon.
3. Q. What is the Negative part?
A. It forbiddeth falſe worſhipping of God.
4. Q. How is it here exprest?
A. By the uſe of Images.
535. Q. Is all uſe of Images then unlawful?
A. No, for skill in ſuch workmanſhip is of the ſpirit of God, Ex. 31.1, 2, 3.
6. Q. How far then is the uſe of Images unlawfull?
A. The uſe of any Image as an help in Gods ſervice, Hab. 2.18. Iſ. 44.10. and the making or having of any Image or likeneſſe of God, Iſ. 40.18. is unlawful.
7. Q. What is the affirmative part of this Commandement?
A. That we worſhip God according to his will.
8. Q. How is that?
A. In ſpirit and truth, Joh. 4.24.
9. Q. What is the reaſon here added?
A. For I the Lord thy God am a jealous God.
10. Q. How is Gods jealouſie expreſſed?
A. By puniſhing the breakers, and bleſſing the keepers of this Law.
11. Q. How puniſhing?
A. The ſinnes of the Fathers upon the children unto the third and fourth generation.
12. Q. How can this be juſt?
A. It is here expreſt (in them that hate me.)
13. Q. How bleſſing?
A. In an unlimitted meaſure (unto thouſands in them that love him.)
14. Q. What learn you (for practiſe) out of all aforeſaid of the ſecond Commandement?
A. 1. To abhor Romiſh bowing to, and before Images.
2. To worſhip God after his will, and not after mine own will.
3. To ſerve him in fear becauſe of his Juſtice, and in love becauſe of his mercy.
1. Q. WHat is the third Commandement?
A. Thou ſhalt not take the name of the Lord thy God in vaine; for the Lord will not hold him guiltleſſe that taketh his name in vain.
2. Q. What are the parts of this Commandement?
A. A Negative, an Affirmative, and a Reaſon.
3. Q. What is the Negative part?
A. Gods name muſt not be diſhonoured.
4. Q. What is the Affirmative part?
A. Gods name muſt be honoured.
5. Q. VVhat doe you eſpecially underſtand here by taking Gods name in vain?
A. All abuſing it to ill purpoſe (as charming, curſing, mocking) or to idle purpoſe, as vain talking, or ſwearing.
6. Q. Is all ſwearing then unlawfull?
A. No, for we muſt ſwear in truth, in judgement, and in righteouſneſs, Jer. 4.2.
7. Q. VVhat is required to, and in the truth and righteouſneſs of an oath?
A. That it be of a true thing, and truly.
8. Q. VVhat mean you by a true thing?
A. In reſpect of the time paſt, that nothing be affirmed which is not, or denyed which is; and in reſpect of the time to come, that nothing be ſworn or vowed that is either wicked, as Act. 23.12. or uncertain, as Jud. 11.30. Mat. 14.7.
9. Q. VVhat mean you by truly?
A. 1. That it be not vainly, nor idlely, Jam. 5.12. Hoſ. 4.1, 2.
2. That it be not with falſe meaning to deceive the55 hearer; for an oath is called the givers, Gen. 24.8. Joſ. 2.17.20. becauſe the ſenſe of it (before God) is as the giver, or hearer of it (and not as the taker) underſtandeth it.
3. That it be by the true God, Deut. 6.13. Iſ. 65.16. Jer. 5.7. & 12.16. Pſal. 63.11. becauſe he alone knoweth the heart, and is able to anſwer all truth and falſhood.
10. Q. VVhat is the reaſon added to this Commandement?
A. For the Lord will not hold him guiltleſſe that taketh his name in vain.
11. Q. VVhat do you learn (for practiſe) out of all aforeſaid of the third Commandement?
A. 1. To fear an oath, Deut. 28.58.
2. To hallow Gods name in all things, Col. 3.17.
3. To abhor Popiſh equivocations.
1. Q. WHat is the fourth Commandement?
A. Remember that thou keep holy the Sabbath day, &c.
2. Q VVhat are the parts in this Commandement?
A. An Affirmative, a Negative, and a Reaſon.
3. Q. VVhat is the Affirmative part?
A. That which is expreſſed, viz. That the Sabbath day muſt be hallowed.
4. Q. VVhat is the Negative part?
A. That which is alſo (partly) expreſſed, that the Sabbath day muſt not be prophaned.
5. Q. Is our Sabbath the ſame day of the week as it was from the beginning?
A. No, it is changed from the ſeventh to the firſt day56 of the week in honour of Chriſts Reſurrection.
6. Q. By whom was it ſo changed?
A. By the Apoſtles, Act. 20.7. 1 Cor. 16.2. And it is probable it was by Chriſt himſelf; for they obſerved his commiſſion, 1 Cor. 11.23. 1 Cor. 15.3. and it is called the Lords day, Rev. 1.10.
7. Q. How could that be changed which was in the Moral Law commanded?
A. The ſeventh day was to the Jews typical and ceremonial, but a Sabbath is to all men moral.
8. Q. How doth the morality of the Sabbath appear?
A. Firſt, becauſe it was (at firſt) ordained in time of innocency.
Secondly, becauſe it was publiſhed in, and with the Moral Law.
Thirdly, becauſe it is the employment of the Miniſtry.
Fourthly, becauſe it is the Law of nature to have a time ſet apart for own reſt, and for Gods ſervice.
9. Q. What then is here specially required?
A. Remembring the Sabbath, which implyeth our preparation; and hallowing it, which implyeth our holy reſting to godlyneſſe, and not to idleneſs or ſin.
10. Q. Who are herein bound?
A. Every one for himſelf, and every houſholder for all that are of, or in his houſe.
11. Q. Is labour then unlawfull abſolutely on the Sabbath day?
A. No, not in caſes of piety, and of charity, Mat. 12.5, 12.
12. Q. What is the reaſon pertaining to this Commandement?
A. It is double. Firſt of equity, becauſe God hath given us ſix dayes. Secondly of authority, becauſe he hallowed the ſeventh.
5713. Q. What learn you (for practiſe) out of all aforeſaid of the fourth Commandement?
A. 1. To forecaſt forecaſt for this dayes ſervice, that I may attend it when it cometh.
Secondly, to obſerve it conſcionably as a Moral precept.
Thirdly, to look to all under my charge for their obſerving it.
1. Q. WHat is the fifth Commandement?
A. Honour thy Father, and thy Mother that thy daies, &c.
2. Q. How many parts are there in this Commandement?
A. Three; an Affirmative, a Negative, and a Reaſon.
3. Q. What is the affirmative part?
A. That which is expreſſed in the words, Honour thy Father, and thy Mother.
4. Q. What is the Negative part?
A. That which on the contrary is neceſſarily implyed, Thou ſhalt not diſhonour them.
5. Q. Are we here to underſtand onely our naturall parents?
A. No, but alſo ſpirituall Fathers, as Miniſters, 1 Cor. 4.15. and political Fathers, as Magiſtrates, Gen. 45.8. and oeconomical Fathers, as Maſters, 2 King. 2.12. & 5.13. and Matrimonial Fathers, as Husbands, Eph. 5.22.
6. Q. And are we then only to honour our ſuperiours?
A. Nay, but alſo our inferiours, our equals, and our ſelf.
587. Q. How may this appear?
A. Becauſe they that will receive honour muſt deſerve it by reſpective yeelding to every one his due, and becauſe St. Peter biddeth, honour all men, 1 Pet. 2.17. and Chriſt extendeth the ſecond Table to our neighbour, Mat. 22.39.
8. Q. What is then the honour that we are here bound to perform?
A. It is divers according to the difference of parties to whom it is due.
9. Q. Is (Mother) here added to ſignifie the Catholick Church?
A. No, but to quit women of contempt, 1 Pet. 3.7. and to prevent childrens ungraciouſneſs, who are apt to turn the Mothers indulgence to their ſhame, Pro. 10.1, 15, 20. & 29.15.
10. Q. What is the reaſon added to this Commandement?
A. That thy daies may be long in the land, &c.
11. Q. What force hath this reaſon, ſeeing our life is full of miſeries?
A. Becauſe life is acceptable to nature, and God is able to make it a bleſſing, Eph. 6.2, 3.
12. Q. But doth this promiſe alwaies hold?
A. It holdeth generally, and for the moſt part in compariſon of the wicked, who do not live out halfe their daies, Pſ. 55.23. and if it fail, it is in exchange for the better, Iſ. 57.1.
13. Q. What learn you (for practiſe) out of all aforeſaid of the fifth Commandement?
A. Firſt to give to every one his due, Rom. 13.7.
2. To be carefull of mine own honour, that I may not fail to, and in others honour.
3. To truſt in my heavenly Fathers regarding me, whiles I have right regard of my earthly Fathers.
1. Q. VVHat is the ſixth Commandement?
A. Thou ſhalt do no murther.
2. Q. How many parts hath it?
A. Two; a Negative, and an Affirmative.
3. Q. What is the Negative part?
A. That which is expreſſed in the words, Thou ſhalt do no murther.
4. Q. What is the Affirmative part?
A. That which is implyed, and neceſſarily followeth on the contrary.
5. Q. Doth this murther concern only mans life?
A. Yes; for the bruit creatures are given us for nouriſhment, Gen. 9.3.
6. Q. And doth it bind onely us to, and concerning other men?
A. No, but (as all the ſecond Table doth) eſpecially to our ſelves.
7. Q. Is he taking away of mans life then abſolutely unlawfull
A. Our own ſelf-killing muſt needs be ſo, but not the taking away of others life, in caſe of judgement, juſt war, and ſelf-defence.
8. Q. Is nothing here forbidden but killing, and proceeding to death?
A. Yes, even all degrees and means of wronging, or impairing our own, or our neighbours livelyhood.
9. Q. And is the bodily life here onely to be underſtood?
A. No, but alſo the ſoules, which is much more precious.
10. Q. But how can the ſoul be killed?
A. Not properly, and naturally, Mat. 10.28. but ſpiritually by ſin, Eph. 2.1.
6011. Q. Though there be no reaſon here expreſſed, yet may there be none rendered for the equity of this precept?
A. Yes, becauſe we are Gods Image, Gen. 9.6. and becauſe one with another we are naturally one fleſh, Iſ. 58.7. and myſtically one body, 1 Cor. 12.27. Eph. 5.30.
12. Q. What doe you learn (for practiſe) out of all aforeſaid of the ſixth Commandement?
A. 1. To be carefull to avoid all degrees of bloodguiltyneſſe.
2. To be ready to ſuſtaine and comfort life naturall, and ſpirituall.
3. To begin with my ſelf.
1. Q WHat is the ſeventh Commandement?
A. Thou ſhalt not commit Adultery.
2. Q. How many parts hath it?
A. Two: a Negative, and an Affirmative.
3. Q. What is the Negative part?
A. That which is expreſſed.
4. Q. Is nothing for bidden here but Adultery?
A. Yes, alſo Fornication, and all acts of unchaſtity.
5. Q. Are onely the acts of unchaſtity forbidden?
A. Nay, but alſo all ſinfull thoughts, Mat. 5.28. 2 Pet. 2.14. and all means, occaſions, and helps to it, 1 Theſ. 5.22.
6. Q. What is the Affirmative part of this Commandement?
A. All that is contrary to that aforeſaid, the ſum whereof is, that we poſſeſſe our veſſels in holineſſe and honour, 1 Theſ. 4.4.
617. Q. Is not marriage here implyed in the Affirmative part?
A. It is appointed for a remedy againſt unchaſtity, 1 Cor. 7.2. but not abſolutely commanded, for Chriſt alloweth ſingle chaſtity, Mat. 19.12.
8. Q. Is it not as lawfull for Miniſters to marry as for others?
A. Yes, for Marriage is honourable among all, Heb. 13.4. and to forbid Marriage is a doctrine of devils, 1 Tim. 4.1, 3.
9. Q. But is there no reſtraint of marriage to any?
A. Yes, the reſpect of degrees of conſanguinitie, Lev. 18.6. and of precontract, Mal. 2.15. and of parents conſent, Gen. 24.49. and of the parties own conſent, Gen. 24.57.
10. Q. What reaſon may there be to ſhew the equitie of this Commandement?
A. Becauſe our bodies are the Members of Chriſt, and Temples of the holy Ghoſt, 1 Cor. 6.15, 19.
11. Q. What extraordinary reaſon can you ſhew to fright men from Adultery?
A. Firſt, becauſe (above other ſins) it hath certain and grievous puniſhment in this life, Prov. 6.26, 32, 33. Eccl. 19.3.
2. Becauſe it is a ſelf puniſhment of other ſins, and an effect of Gods rejecting, and giving men up to ſin, Prov. 22.14. Eccl. 7.26.
12. Q. If God give up the wicked to this ſin, then it followeth that he preſerveth godly from it, as alſo it appeareth in that Text, Eccl. 7.26. can you then ſhew any inſtance hereof?
A. Yes, Sarah (though through her own, and her husbands weakneſs, ſhe ran into great hazard of this ſin) yet by God was preſerved, Gen. 20.6.
13. Q. But is every one then falleth into this ſin abſolutely rejected of God?
62A. God forbid; for he may riſe and recover by repentance, as (David did) 1 Cor. 6.9, 10, 11.
14. Q. What do you chiefly obſerve and learn in all afore ſaid of the ſeventh Commandement?
A. That (ſeeing not only the acts of unchaſtity, but alſo all occaſions, means and helps thereto are forbidden) I muſt therefore take heed of giving occaſions of it to others; and of taking occaſions of it from others, and of being guilty of the means of it in, and to my ſelf by idleneſs, 2 Sam. 11.1. or by drunkenneſs, Prov. 23.33.
1. Q. WHat is the eighth Commandement?
A. Thou ſhalt not ſteal.
2. Q. How many parts hath it?
A. Two: a Negative, and an Affirmative.
3. Q. What is the Negative part?
A. That which is expreſſed, forbidding the wronging of our neighbours eſtate?
4. Q. What is the Affirmative?
A. That which is implyed, requiring the contrary.
5. Q. Doth this Commandement reſpect and concerne only our neighbour?
A. Nay, but alſo our ſelfe, as other of the ſecond Table do.
6. Q. How may a man be a thief to, or ſteal from himſelf?
A. 1. By idleneſſe, Prov. 10.4. & 18.9. & 20.4.
2. By prodigalneſs in his own eſtate, Prov. 21.17. Luk 15.13.
3. By miſerableneſs, in denying our ſelf the comfort of our labour, Eocl. 2.24. & 3.12, 13. & 4.8.
634. By indiſcreet medling with others eſtates, 1 Theſ. 4.11. Prov. 6.1.
7. Q. How may this Commandement be broken concerning our neighbour?
A. Directly, or indirectly.
8. Q. How directly?
A. 1. In things taken by force or by fraud, 1 Theſ. 4.6.
2. In things received for, or in purpoſe of working, pawn, loan, or truſt, Pſal. 37.21. Joh. 12.6. if they be wronged, or not reſtored.
3. In things neither taken, nor received, but wrongfully detained in whole, or in part, whether they be things found, Lev. 6.1, 2, 3, 4. or due by promiſe, Pſal. 15.4. or by any other right, Rom. 13.7.
9. Q. How indirectly?
A. When we eat not our own, but others bread, by idleneſſe, 2 Theſ. 3.12. or unlawfull calling or practiſe, as Sorcery, Exod. 22.18. Act. 19.19. & 16.16. or Uſury, Deut 23.19. Pſ. 15.5.
10. Q. Is there yet no other kind of thefe?
A. Yes, of the heart in coveting, Mar. 7.21, 22, and of the tongue in lying and flattering, 2 Sam. 15.1, 2, 3, 4, 5, 6.
11. Q. Are we bound by this Commandement to help and relieve our neighbour?
A. Yes, Mat. 25.42. 1 Joh. 3.17. according to our ability, Act. 11.29. 1 Cor. 16.2.
12. Q. What reaſon may there be rendered for the equity of this Commandement?
A. Even that aforementioned in the ſixth Commandement, viz. becauſe naturally we are one fleſh, Iſ. 58.7. and myſtically we are one body, 1 Cor. 12.27. and alſo becauſe we cannot live one without anothers help.
13. Q. What do you eſpecially obſerve in all aforeſaid of the eighth Commandement?
64A. 1. That (for keeping thereof) firſt I muſt ſhun all wilfull wronging mine own eſtate, Eccl. 14.5.
2. That I muſt keep my heart and tongue (as well as my hands) from wronging my neighbours eſtate.
3. That I muſt not only forbear hurting, but alſo be ready in helping my neighbours eſtate in what I may.
1. Q. WHat is the ninth Commandement?
A. Thou ſhalt not bear falſe witneſſe againſt thy neighbour.
2. Q. How many parts hath it?
A. Two: a Negative, and an Affirmative.
3. Q. What is the ſumme of the Negative part?
A. The forbidding of falſhood.
4 Q. What is the ſumme of the Affirmative part?
A. The requiring of truth.
5. Q. How may a man bear falſe witneſs againſt himſelf?
A. By ſimulation, in making a ſhew of that to bee which is not, as 1 Sam. 15.13. or of that which is, to be more then it is, as Mat. 6.1. Luke 18.11. Iſ. 58.3.
And by diſſimulation in concealing that which is, whether it be in evill, Pro. 28.13. or in good, Job 27.5. Joh. 12.42.
6. Q. How may we bear falſe witneſſe againſt our neighbour?
A. Diverſly in, and out of cauſe of judgement.
7. Q. How in cauſe of judgement?
A. by concealing truth when it is lawfully required, Num. 35.30.
2. By telling a falſe thing, 1 King. 21.13.
3. By telling a truth by half, Mat. 4.6. with Pſ. 91.11.
654. By telling truth in a wrong ſenſe, Mat. 26.6. 1 Jo. 2.21.
5. By telling truth malitiouſly, and in ill meaning, 1 Sam. 22.9. with Pſ. 52.
8. Q. How out of cauſe, or matter of judgement?
A. Before his face, or behind his back.
9. Q. How before his face?
A. By flattering him, Prov. 29.5. or by mocking him, 2 Sam. 6 20.
10. Q. How behind his back?
A. To other men, or to our ſelf.
11. Q. How to other men? A. By ſpeaking, Gen. 39.14. or by writing, 1 King. 21.9. or by making ſigns, Pro. 6.13.
12. Q. How to our ſelf?
A. By wrong ſuſpition, 1 Cor. 13.5, 7. or by harkning to ſlanders. Pſ. 101.5.
13. Q. But is not an officious lie lawfull when it is intended onely to doe good?
A. No, for lying is evill in the fountain, Joh. 8.44. therefore in every ſtream, Eph. 4.25.
14. Q. But are not the Egyptian Midwives commended and rewarded for lying in this kind, Exod. 1.20.
A. No, but becauſe they feared God, ver. 21.
15. Q. What ſay you then to the Parables, Hyperboles, and figurative ſpeeches common in the ſcriptures?
A. That in them there is truth of meaning, and of ſenſe, though not of matter and of words, and that (at firſt ſight) they plainly intend not deceiving, but informing of the reader, as in that Parable, Judg. 9.8. and that Hyperbole, Deut. 9.1. & that Metaphor, Rev. 3.16.
16. Q. What reaſon may be given for the equitie of this precept?
A. The ſame as afore in the 8th Commandement: for that is alſo by the Apoſtle applied hither, Eph. 4.25.
17. Q. What learn you (for practiſe) out of all ſaid of the ninth Commandement? A. 1. To be (in my ſelf) that〈1 line〉
662. Not to lye for any advantage of my ſelf, or others; for no evill may be done that good may come of it, Rom. 3.8.
1. Q. WHat is the tenth Commandement?
A. Thou ſhalt not covet thy neighbours houſe, thou ſhalt not covet thy neighbours wife, &c.
2. Q. How many parts hath it?
A. Two: a Negative, and an Affirmative.
3. Q. What is the Negative part?
A. That which is expreſſed, forbidding inordinate deſires.
4. Q. What is the Affirmative part?
A. That which is implyed, requiring purity, and integrity of thoughts, deſires, and wiſhes.
5. Q. How far do you extend inordinate deſires?
A. Even to the firſt motions of concupiſcence, Gen. 6.5.
6. Q. What reaſon and proof have you that the firſt motions of concupiſcence and originall corruption are here forbidden?
A. 1. Becauſe conſented luſt is afore forbidden in the ſeventh and eighth Commandements, therefore there is ſomwhat more in this, or elſe this is ſuperfluous tautologie.
2. Becauſe the Decalogue ſheweth what man ſhould be, and requireth his originall perfection, and firſt purity.
3. Becauſe reſiſted luſt is called ſin, Rom. 7.7.17.
7. Q. Are then all thoughts of evill here condemned?
A. Yes, all that are conceived in us, though not all67 that are apprehended by us, or inforced to us, as Mat. 4.3, 6, &c. Iob 2.9.
8. Q. And is luſt abſolutely evill in every kind?
A. No, for theſe be lawfull kinds of luſting.
1. Spiritual againſt the fleſh. Gal. 5.17.
2. Corporal, for meat, drink, clothing, ſo it be moderate in reſpect of quantity, Gen. 28.20. and of quality, Numb. 11.4, 5, 6.
3. Temporal for worldly wealth, ſo it be by, and in courſe of honeſt labour, or lawfull trading, Eph. 4.28.
4. Natural, for children; ſo as it be in courſe and ſtate of marriage, 1 Cor. 7.2. Heb. 13.4.
9. Q. Why then was Eſau taxed of prophaneſs, Heb. 12.16. for deſiring food little in quantity, homely in quality, Gen. 25.29?
A. His deſire was inordinate to the contempt of his birthright, Heb. 12.16.
10. Q. Why was Ahab puniſhed for deſiring Naboths Vineyard upon valuable conſideration, 1 King. 21
A. It was inordinately wilfull in him, and againſt the will of the owner, 1 Tim. 6.9.
11. Q. Why was Sechems deſire of Dinah in marriage condemned, Gen. 34?
A. It was inordinate, not forbearing to defile her.
12. Q. How doth this Commandement differ from the firſt, ſeeing therein alſo you ſaid original corruption is forbidden?
A. It is here forbidden in ſuch parts and points as doe immediately concern God, but here in ſuch as do immediately concern our neighbour.
13. Q. What reaſons may there be rendered for the equity of this Commandement?
A. 1. Becauſe (as aforeſaid) man is chargeable and requirable for that original perfection which he hath loſt.
682. Becauſe God is a ſpirit, and his Law ſpirituall, Rom. 7.14. Heb. 4.12.
3. Becauſe man is a ſpirit in his better part, and if he be not therein bound, he is but half bound.
14. Q. What learn you (for practiſe) out of all aforeſaid of the tenth Commandement?
A. 1. To purge my heart as well as to cleanſe my hands.
2. To take heed of uſing lawfull deſires unlawfully.
3. To hate the Romiſh doctrine which denyeth concupiſcence to be fin without conſent.
Trino-uni gloria.
Moſes myſervant is dead, now therefore ariſe. [And ye may adde (Joſhua) for to him the ſpeech is made, and ſo read or underſtand it.] Moſes my ſervant is dead, now therefore ariſe Joſhua.
HEE that is Almighty, by whoſe power we have our being, he is alſo Wiſe, All-good, All-gracious, and by his providence we have our well-being: Neither was his Wiſdom, Power, Goodneſs, Love determined and concluded in the worlds Creation, but it is continued and extended, and ſtill exerciſed in preſerving, ordering, and diſpoſing the ſame even from the Stars unto the Sparrows, from the greateſt to the ſmalleſt creatures: From the Stars; for he telleth the number of the Stars, and calleth them70 all by their names, Pſal. 107.4. To the Sparrows; Are not two Sparrows ſold for a farthing, and one of them ſhall not light on the ground without your Father, Mat. 10.29. How much more then (at leaſt in our own eye; for with God there is not magis & minus, his infiniteneſſe admitteth no degrees of compariſon) how much more, I ſay, is his providence exerciſed concerning that World of Worlds (his Church) wherein every Member is a little World renewed, or made new? And how much (moſt of all) towards thoſe who are the Stars of that World, I mean the Miniſters who are ordained to ſhine not onely in glory hereafter (They that turn many unto righteouſneſs, ſhall ſhine as the Stars for ever and ever. Dan. 12.3. ) but alſo in grace here; for they are the light of the World. Mat. 1.14. Yea Stars already; The ſeven Stars are the Angels of the ſeven Churches, Rev. 1.20.
This that I have ſaid is plainly expreſt in this Text now read, wherein is ſhewed Gods great care and love towards his Church in fitting them with Miniſters (Moſes and Joſhua) to guide and lead them. I call them Miniſters; for though they were not properly Prieſts in Sacrificing, yet they were Miniſters in teaching; they were Miniſterial Magiſtrates, Teachers as well as Governours. Gods providence towards them (and theirs in them) appeareth in two parts of the Text, viz. In his approbation of th' one deceaſed (Moſes my ſervant is dead) and in the ordination of th' other to ſucceed (Now therefore ariſe Joſhua.)
His approbation of Moſes is, in taking, and giving notice of his life, that he was his ſervant; and of his death, that he was dead.
1. He taketh notice of his life; for he calleth him his ſervant. Note here, God is watchfull over men, and ſpecially over ſpecial men.
711. He is watchful over men, even generally over all; for he can neither ſlumber nor ſleep, Pſal. 121.4.
It was a mockage of the falſe God, It may be hee ſleepeth, 1 King. 18.27. But the eyes of the Lord in every place behold the evill and the good, Prov. 15.3. Yea, and that not only for actions, but for words and thoughts; Thou art about my path, and about my bed, and spieſt out all my wayes; for loe there is not a word in my tongue, but thou, O Lord, knowest it altogether, Pſal. 139.3, 4.
This teacheth us to beware of hiding both before hand, and after hand.
Before hand, in reſpect of practiſe; Wo unto them that ſeek deep to hide their counſels from the Lord, Iſ. 29.15. And ſo do all that practiſe evil: For every one that evill doth, hateth the light, Joh. 3.20. But in vain, for the darkneſs is no darkneſs with him, but the night is as clear as the day; the darkneſs and light (to thee) are both alike, Pſal. 139.11. He that planteth the ear, ſhall not he hear? or he that made the eye, ſhall not he ſee? Yes, all things are naked and open to his eyes, Heb. 4.13. Walk with God then as in his preſence, ſince out of his preſence thou canſt not goe. And after hand likewiſe beware of hiding, and not confeſſing: For haſt thou been ſhameleſs and fearleſs in doing, and wilt thou be aſhamed and afraid to confeſſe what thou haſt done? Doeſt thou not ſee it is one wrong to God to tranſgreſs his will, and another to think thou canſt deceive him by hiding it? Forget not thy ſelf then ſo much at any time as to practiſe the works of darkneſs, as if God did not ſee thee, but if thou haſt ſo forgotten, O remember at laſt thou waſt miſtaken, and freely open what thou canſt not hide: For he that hideth his ſin ſhall not prosper, but who ſo confeſſeth and forſaketh them ſhall have mercy, Prov. 28.13.
722. But God is eſpecially watchfull over ſpeciall men, generally his Elect; The eyes of the Lord are over the righteous, and his ears are open to their prayers, Pſ. 34.14. And ſpecially to the ſpecial ones, the heads and principals; and that in his Donation, Protection, Offence, Acceptance.
1. In his Donation, to whom he gives greater place, to them he gives greater grace, that he may prepare them to greater glory. Solomon having a great government had a great gift of wiſdom, 1 King. 3. I ſay muſt have his lips touched with an hot coal from the Altar, Iſ. 6.6. Moſes hath a word of warrant; I will be with thy mouth, and will teach thee what thou ſhalt ſay, Exed. 3.12. And the Diſciples; I will give you a mouth and wiſdome, where againſt all your adverſaries ſhall not be able to ſpeake, or to reſiſt, Luke 21.15.
My uſe of this ſhall be to my ſelf: I truſt God will make this good in me; that with my greater place I ſhall receive greater grace, gift of Ability as well as of Imployment: and the Lord grant it, not for mine, but for his own honour and glory in the good of you whom he hath given me.
2 In his Protection; Touch not mine Annointed, and doe my Prophets no harm, Pſ. 105.15. The Diſciples are warranted, there ſhall not one hair of your head periſh, Luk. 21.18.
Beware then of oppoſing Gods Ordinance, and offer no deſpite nor deſpiſing to the Magiſtrate, or to the Miniſter, think not to prevail by ſtubborneſs; for ye ſhall therein but imagine a vain thing, Pſ. 2.1. Why doe the heathen rage, and the people imagine a vaine thing? Yea ve ſhall be found but fighters againſt God, Act. 5.39. He that reſiſteth the power reſiſteth the Ordinance of God, and they that reſiſt ſhall receive to themſelves damnation, Rom. 13.2.
733. In Offence: For they are the apple of his eye, Zach. 2.8. He that toucheth you toucheth the apple of his eye, Pſ. 17.8. Keep me as the apple of the eye; their blemiſhes as well as their touches are his great offence; ſee it in his reckoning with David, 2 Sam. 12.7. and with his people, Mic. 6.3.
Beware then of playing the wanton with God, turn not his grace into wantonneſs, let not his favour imbolden thee to ſin; for the more his kindneſſe is unto thee, the more unkindly he takes thy ſin. Therefore grieve not the good Spirit of God; for the more he loves thee, the more offence he takes at thy lack of love to him.
4. In Acceptance: For though the Lord is generally gracious, and mercifull, loving unto every man, nigh unto all men that call upon him, Pſ. 145. Yet ſome mens calling upon him is of ſpeciall acceptance with him; yea not only for themſelves, but alſo for others, inſomuch that ſome are commanded to make uſe rather of their, then of their own calling; Abraham muſt pray for Abimelech, Gen. 20.7. and Job for his friends, Job 42.8. Yea God hath ordained, and ſet an order and function of men to be petitioners for others (even the Miniſtry) with promiſe of ſpeciall acceptance, Jam. 5.14.15. And while Moſes held up his bands Iſrael prevailed, but when he let down his hands Amaleck prevailed, Exod. 17.11.
Learn therefore to love them whom God ſo accepteth: Now we beſeech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to eſteem them very highly in love for their works ſake, 1 Theſ. 5.12, 13. For if you love them for their work ſake, then ye will love them for their own ſake, becauſe they are workers, and for Gods ſake, becauſe they are his workers; and for74 your own ſakes, becauſe the benefit of their work extendeth to you temporally, ſpiritually, eternally: For bodily exerciſe profiteth little, but godlineſs is profitable unto all things, having promiſe of the life that now is, and of that which is to come, 1 Tim. 4.8. Yea love them for their preſence and companies ſake; for much is the benefit that ſecretly you may receive thereby; God bleſſed Laban for Jacobs ſake, Gen. 30.27. and Potiphar for Joſephs ſake, Gen. 40.5. yea he gave Saint Paul the lives of all his fellow paſſengers in that deſperate danger of ſhipwrack, Act. 27.24. And if ten righteous could have been found in Sodome, all the multitude of miſcreants, even all the whole citty ſhould have been ſpared for their ſakes, Gen. 18.32. And what knoweſt thou whether the company and acquaintance, the ſociety, and near neighbourhood of one of Gods favourites may be unto thee, and all thine, both a proſpering in good, and a defence from evill.
But what is the notice that God gives, and thereby ſhews that he took of Moſes life? Even this, That he was his ſervant.
Behold then, God is no ungratefull Maſter, no man can ſerve him for nought: He obſerveth as diligently thy obedience to approve and reward it, as thy diſobedience to reprove and puniſh it; yea though it bee in ſecret he will reward thee openly, Mat. 6.4. yea though it bee but little and of ſmall value that thou doeſt; for a cup of cold water shall not loſe its reward, Mat. 10.28. The Widdows Mite is not diſdained but extolled, Luke 21.1. Yea he keeps a book to regiſter every word, and a bottle to preſerve every tear that true repentance ſhall bring forth: Put my tears into thy bottle; are not theſe things noted in thy book? Pſal. 56.8.
O then be not weary of well doing; for in due time75 ye shall reap if ye faint not, Gal. 6.9. And ſay not, it is in vain to ſerve God, and what profit is it that we have kept his Commandements: and walked humbly before the Lord? Mal. 3.14. But be ye ſtedfaſt and unmoveable, alwaies rich in the work of the Lord, for as much as yee know that your labour is not in vain in the Lord, 1 Cor. 15.58.
But doth God give no other notice of Moſes then that he was his ſervant? No, this was the height of his honour; for the Law afforded but Servantſhip, it is the Goſpel that bringeth Sonſhip, the time of Sonſhip was not yet come.
For even that Heir (the Church of Iſrael) differed nothing from a ſervant, though he were Lord of all, but was under Tutors and Governours; yea in a kind of bondage under weak and beggarly rudiments, Gal. 4. But when the Son became a Servant, then ſervants became ſens: He made himſelf of no reputation, but took upon him the form of a ſervant, Phil. 2.7. From thence forth that was fulfilled to us, Thou art no more a ſervant but a ſon. Now if thou be a ſon, thou art alſo the heir of God through Jeſus Chriſt, Gal. 4.7.
Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not entangled again with with the yoke of bondage, Gal. 5.1. The yoke of bondage of the Ceremonial and of the Moral Law.
Of the Ceremonial Law, as touch not, taſt not, handle not, which were shaddows of things to come, but the body is in Chriſt, Col. 2.21.
Of the Morall Law: For even that alſo may prove an entangling yoke of bondage: Namely, if we ſtick to the Covenant of Works, and preſume on our own meriting. Beware then (with the Dog in the Fable) ye loſe not the ſubſtance by catching at the ſhaddow: That ye go not about to eſtabliſh your own righteouſneſs;76 not ſubmitting your ſelves to the righteouſneſſe of God; for Chriſt is the end of the Law for righteouſnes, Rom. 10.3. in him we muſt ſeek it, or elſe we ſhall never find it.
It may prove alſo a yoke of bondage, if we ſtick to the covenant of it the contrary way, namely by diſpairing, yeelding to the force, and ſinking under the burthen of the curſe of it, taking no hold on that Anchor of hope which we have in Chriſt, Heb. 6.19. For Chriſt hath redeemed us from the curſe of the Law being made a curſe for us, Gal. 3.13.
In all theſe reſpects therefore ſtand faſt in the libertie wherewith Chriſt hath made us free: for the ſonne having made us free now are we free indeed, Joh. 8.36. even of ſervants we are made ſons.
But how? are we made lawleſs ſons, and hath the Law indeed no more power over us? Not ſo; the curſe of it is taken away, not the force of it, the killing letter is blotted out, not the binding Letter: We are freed in reſpect of vengeance from God, not in reſpect of obedience to God, ſo that ſtill we muſt doe all that ever we can, but when all is done, we muſt ſay, we are unprofitable ſervants, we have done that which was our duty to doe, Luk. 17.10. As free, and yet not as having your liberty for a cloak of malitiovſneſs, but as the ſervants of God, 1 Pet. 2.16. For brethren you have been called unto liberty, onely uſe not liberty for an occaſion to the fleſh, but by love ſerve one another, Gal. 5.13. For how much more priviledge God affordeth us, ſo much more duty we ſhould afford him, acknowledging his ſervice to be perfect freedom.
And ſo much of Gods notice taken and given of Moſes in his life.
Of his death alſo he takes and gives notice, Moſes my ſervant is dead, ſhewing that even Gods ſervants77 alſo muſt dye, from that none can be priviledged: By Adams ſin death went over all men, Rom. 5.12. It is appointed to all men once to die, Heb. 9.37. Yea though Chriſt hath taken away his Fathers wrath in the curſe of death, yet he hath not taken away his Fathers word concerning the courſe of death: he hath turned the curſe of death into a bleſſing, becauſe he is merciful: He will not alwaies be chiding, neither keepeth he his anger for ever; Pſal. 103.9. but he hath not ſtopped the courſe of death to ſtay it from proceeding, becauſe he is juſt and true: Heaven and earth ſhall paſſe away, but his word ſhall not paſs, Mat. 24.35. All muſt dye.
Let every man therefore, from the meaneſt to the greateſt, from the worſt to the beſt watch and wait, yea provide and prepare for death as unavoydable: thy poorneſſe cannot hide thee, thy greatneſſe cannot protect thee, thy holineſſe cannot priviledge thee: Moſes Gods ſervant dyed, and ſo muſt thou.
Again this ſheweth, that God taketh notice of the death as well as of the life of his ſervants, and that they who live to him cannot dye from, or without him: Right dear in the ſight of the Lord is the death of his Saints, Pſ. 165.15. he dearly regardeth it, he doth not ſlightly neglect it: Lazarus was carried by the Angels into Abrahams boſom, as Chriſt teſtifieth Luk. 16.22. and Moſes his dead body was protected and defended againſt the Devill by an Angel, yea by Michael the Archangel, as St. Jude teſtifieth, Iude 9.
Behold then your happineſs all yee that ſerve God: for when, or where, or howſoever death ſhall finde you, God doth not then loſe you, your ſoul and body ſhall be parted, but neither of them parted from God; the one goes to joy (the ſoul fleeth to God that gave it, Eccl. 12.7. ) the other to reſt: Bleſſed are they that die in the Lord, they reſt from their labours, Rev. 14.13. by whatſoever caſualty or cruelty therefore78 thine own, or thy friends death cometh, grieve not, lament not, deſpaire not, feare not; for not onely the ſoules of the righteous are in the hand of the Lord, Wiſd. 3.1. but their whole perſons; All Saints are in thy hand, Deut. 33.3. Tyrants cannot kill the ſoul at all, nor yet the body without Gods obſervance, nor yet deſtroy it paſt his preſervance, but every faithfull one in every kind of death may comfortably yeeld himſelf unto God as unto a faithfull Creator, 1 Pet. 4.19. with Davids aſſurance of ſafety, Pſal. 4.8. I will lay me down in peace, and take my reſt, for thou Lord only makeſt me dwell in ſafety. And thus much for the firſt part of my Text, Gods approbation of Moſes.
Now for the latter part; his ordination of Joſhua; Now therefore ariſe. Ye may underſtand Joſhua's name; for it is to him ſpoken.
Note that God calleth Joſhua, and whereto he calleth him.
1. That he calleth him, and that Joſhua ſtirreth not without bidding: For Great places muſt have great and ſtrong calling: Moſes was afraid to undertake his charge, yea even contended with God by urging his diſability, Exod. 4. Jeremiah crieth out, Behold I cannot ſpeak, for I am but a child, Jer. 1.6. And of the Prieſthood it is ſaid, No man taketh this honour to himſelf, but he that is called of God as was Aaron, Heb. 5.4. Yea who is ſufficient for theſe things? 2 Cor. 2.16.
Woe be then to the corruption of our times in riſing to places: Doe they come without calling? No, for they call themſelves; I have not ſent theſe Prophets, ſaith the Lord, yet they ran, Jer. 23.21. But let unlookt for Gueſts beware of that unlookt for queſtion, Friend, how cameſt thou in hither? Mat. 22.12. 79Doe they riſe without bidding? No, but it is in a contrary kinde to that which ſhould bee; for inſtead of Gods bidding them by the motions, and bidding for them by the gifts of his ſpirit, they bid for themſelves by gifts and ſummes as the place is worth in a wordly eye: But wo be both to the receivers and givers of ſuch biddings. To the receivers; for what difference is there between Balaams going, and their ſetting others to goe for reward? Or what difference between Judas his betraying Chriſt, and their betraying the Church the body of Chriſt for money? May not all ſuch taking bee juſtly called the wages of iniquitie? To the givers: for God hath ordained that ſpirituall things ſhall buy temporall: If we have ſowen unto you ſpirituall things, is it a great thing if we reap your carnall things, 1 Cor. 9.11. Not that temporal ſhall buy ſpirituall; they that offer that, are in the gall of bitterneſſe, and in the bond of iniquity, Act. 8.23. They may boldly ſay to their people, Dearly beloved brethren; for their charge coſt them dear; it was a dear bargain, dear to their purſes, dearer to their conſciences, but deareſt of all (without repentance) to their ſoules: That is the right golden hook they fiſh withall. And yet indeed they ſpeake falſly in calling the people Dearly beloved; for it is not the people but the profit that they love: They cannot ſay with Saint Paul, I ſeek not yours but you, 2 Cor. 12.14. But contrariwiſe, I ſeek not you, but yours.
So much of Joſhua's being called.
Now whereto he is called, Ariſe: This implyeth Honour and Labour.
1. Honour: For
Great places yeeld honour to the poſſeſſors: Joſhua was (at firſt) Moſes's Miniſter or ſervant, now hee80 be the peoples head or governour; Therefore he muſt ariſe, that is, take greater degree of honour. Hereto agreeth that ſpeech of lifting up, He lifteth up the beggar from the dunghill to ſet him among Princes; 1 Sam. 2.8. Thou art the lifter up of my head, Pſal. 3.3. and this is confirmed by that 1 Pet. 2.17. Honour the King; and by the Commandement, Honour thy Father and Mother. Let Superiours honour then bee maintained by themſelves, and by others: By themſelves; the higher they are raiſed, the more they are in the peoples ſight, the more care they need to take of themſelves, they are the light of the world, and as a Citty ſet upon a hill that cannot be hid, Mat. 5.14.
By others: For wee muſt give every man his due, cuſtome to whom cuſtome, fear to whom fear, honour to whom ye owe honour, Rom. 13.7. For God is not the author of confuſion, 1 Cor. 14.33. But he will have every man known and acknowledged in his degree to the fulfilling whereof he requireth a kinde of ſtrife and contention who ſhall doe moſt: In giving honour prevent or go before one another, Rom. 12.10.
2. Labour: For
Great places require great labours: To ariſe, argueth no ſleepy idleneſſe, but painfull practiſe; honos & onus cannot be divided; every honour hath its burthen: the words ſound alike, and there is not much oddes in the letters, nor in the number of them, but one which is an aſpiration, the peoples breath: his riſing here is not as Exod. 32.6. The people ſate down to eat and drink and roſe up to play. It is no play game, but a matter of laborious conſequence; he muſt ariſe and goe over Jordan. It was labour in leading, more in ruling, moſt in fighting, It is ſaid of81 Chriſt, Iſ. 9.6. The government is upon his shoulders: and Exod. 28.12. Aaron likewiſe muſt bear the names of the twelve Tribes upon his two ſhoulders. And it is generally true, that Governement is a ſhoulder worke, a burthen requiring ſtrength and induſtrie.
Let every one therefore, from the higheſt to the loweſt, that hath had any riſing above others, look to his labour and charge therein: for even the meaneſt Maſter or Father that is riſen to be over a Family, is therein riſen to labour: Hee hath others to anſwer for as well as for himſelf: Duxit uxorem, altera cura; nati liberi, altera cura: If he have married a Wife, he hath another charge: if he have children, he hath another charge, the greater his charge, the greater his place is, the greater is his labour, and therefore the greater ſhould be his care: for hee may bee ſure his accompt will bee greater, and his reward will bee greater if he accompt well, and his puniſhment greater if ill: For to whomſoever much is given, of him much ſhall be required, Luk. 12.48.
And now I conclude with Application.
This Text fits well with this time and place, at leaſt in the fore-part of it, Moſes my ſervant is dead.
That my Predeceſſor lately dead was a Moſes, and Gods ſervant, it is needleſſe for me to tell you, that can tell ſo well, and doe tell me ſo much: even ſuch a memory of him, as that a better cannot be wiſht: ſo that I fear to ſpeak much of him, leſt my much ſhould bee too little, leſt I ſhould faile in ſpeaking ſo much good of him as others doe. I will ſay all then in that which may ſerve as an Epitaph to ſet upon his grave, even82 that Eze. 2.10. (as the vulgar Latine readeth it, and as I may conſtrue it to my purpoſe) Lamentationes, carmen, & vae. To his death belongs lamentation, and ſong, and woe: Lamentation to you, and to all his friends from whom hee is parted: a ſong to him, who having finiſhed his courſe, hath received (no doubt) the end of his faith, the ſalvation of his ſoul, and is gone into that place of heavenly ſinging Halle-laiahs, ſongs of praiſe to God with the Quire of Angels: But woe to his Succeſſor, for as much as his Worth was ſo great, and his Memory is ſo good, that there is little hope left to another to match ſo much deſert, or to find ſuch an acceptance.
And in the other part alſo the Text is not unfit: For though I arrogate not to my ſelfe the name and worth of Joſhua, yet now I muſt profeſſe my ſelfe to be your Joſhua, your Leader into the heavenly Canaan, your Guide and Captaine in your ſpiritual Warfare. I profeſſe alſo to have had like calling with him hereunto, even to ariſe.
I profeſſe like calling, though not by an audible voice from heaven (which now we muſt not expect, Miracles being ceaſed) yet by a fair and free calling as ever was any: For never did any (that asked at all, make leſs ſuit or asking then I have done for this: And if offers, gifts, ſervices, friendſhip, kindred, could have prevailed, I could not have ſped: So that you muſt take mee as at the Lords ſending what ever I am, and I muſt ſay, It is the Lords doing, and it is marvellous in my eyes. I profeſſe alſo my calling to be to ariſe, as in honour, ſo in labour: Which profeſsion that I may fulfill and practiſe, I deſire you every one from the oldeſt to the youngeſt, as many as can pray to help mee by your prayers, not onely weekly here in publike,83 but daily at home in private: For if you lack wiſdom, you muſt ask it of God not of me: for it deſcendeth from above, Jam. 1. And if ye think it not worth the asking, yee make your ſelves unworthy of receiving: Ask therefore, and you ſhall receive, that your joy may be full, Joh. 16.24. Which the Lord grant, &c.
For Chriſt alſo hath once ſuffered for ſins.
THis Text doth give me occaſion to tell you a dolefull tale, very ſtrange, yet not more ſtrange then true: very like in ſome reſpects, and yet alſo in ſome other reſpects very unlike to that Tragical ſtory of the death of Abſalom, recorded 2 Sam. 18.
1 In ſome reſpects it is like it: For Abſalom (there ſpoken of) was the ſon of David, a great and mighty King; and Chriſt of whom I am to ſpeak, was the Son of God, the King of Kings, and Lord of Lords.
2. Abſalom was the beloved ſon of his Father, elſe he would never have made ſo great lamentation for him as he did, crying, O my ſon Abſalom, my ſon, my ſon Abſalom: and Chriſt was the beloved ſonne of his Father, elſe he would never have given ſo great commendation of him as he did, ſaying, This is my beloved ſon in whom I am well pleaſed.
3. Abſalom was excellent in corporall beauty, from the ſole of his foot to the crown of the head there was85 no blemiſh in him; and Chriſt was abſolute in ſpiritual beauty, there was no ſpot or ſtain of ſinne to be found upon him.
4. Abſalom died hanging up in the air on the bough of a tree, and Chriſt dyed lifted up between heaven and earth upon the croſſe.
5. Abſalom was thruſt through with darts, and Chriſts ſide was pierced with a ſpear.
6. Abſalom being dead was taken down, and caſt into a pit, and a great heap of ſtones laid upon him; and Chriſt being dead was taken down, and laid in a ſepulcher, and a great ſtone rolled againſt him.
7. Concerning Abſalom there was one ſouldier that anſwered Captain Ioab, Though I ſhould receive a thouſand ſheekels of ſilver, yet would I not lay my hand upon the Kings Sonne: and concerning Chriſt, there was one woman that ſent unto Lieutenant Pilate, ſaying, Have thou nothing to do with that juſt man.
8. When Abſalom was ſlain, his Father withdrew himſelf from the cruell Captains, and ſhewed them no grace nor favour but diſpleaſure; and when Chriſt was ſlain, his Father withdrew himſelf from the murthering Jews, and to this day they have his wrathfull indignation according to their own imprecation, His blood be upon us and upon our children.
But to make this Tragedy of Chriſt more pittifull and lamentable then that of Abſalom, behold alſo here great difference and diſſimilitude.
1. Abſaloms Father had many more children, but Chriſt was the only begotten ſon of his Father.
2. Abſalom was a rebellious and diſobedient ſonne, and wilfully ran upon his own death, contrary to his Fathers good will: but Chriſt was ſo loyall and obedient a Sonne, that hee would not ſo much as avoyd death without his Fathers good will; for ſo he ſpake,86 Not my will, but thine bee done.
3. Abſalom did not only himſelf flee from his Father and rebell, but hee drew others away with him: but Chriſt did both yeeld himſelf unto his Father, ſaying, Into thy hands I commend my ſpirit; and with himſelf hee drew others alſo, ſaying to the Thief upon the Croſs, This day ſhalt thou be with me in Paradiſe.
4. Abſalom dyed unwillingly notwithſtanding he ſuffered no puniſhment but his owne deſervedly due unto him: but Chriſt dyed willingly, notwithſtanding the puniſhments due unto all the world, were undeſervedly laid upon him.
5. The hair of Abſaloms head faſtned in the bough of a tree was ſtrong enough to bear the weight of him:It is probable that his great buſh of hair hung in a bough, 2 Sam. 14.26. but Chriſt was loaden with ſo inſupportable a burthen, that his hands and his feet nailed to the body of the Croſſe were little enough to hold him.
6. Abſalom hanging by his hair felt pain and torment no where but in his head, till Ioab came with his darts to diſpatch him: but Chriſt both before he was crucified, and while he was crucified, was tormented and tortured in all his body.
7. It was but an Oaken bough wherein Abſaloms head was entangled; but it was a ſharp thorny buſh wherewith Chriſts head was wreathed.
8. In a word; Abſaloms ſtory was a right Tragedy; for it began merrily; he invited his brethren to a Feaſt, but it ended mournfully, he and his followers were put to the ſword; but Chriſts ſtory was more, and worſe then tragicall; for his birth, his life, his death, began, continued, ended with no mirth at all, but with continuall mournfull miſery.
But that I may proceed orderly in this my diſcourſe,87 I propoſe theſe three chief parts or points of the Text to be obſerved.
1. The ſufferer (Chriſt.)
2. His ſufferings (hath ſuffered.)
3. The cauſe of his ſufferings (for ſins.)
Concerning the ſufferer we are to conſider who hee was, and what he was, who in his perſon, what in his office.
The former the Prophet plainly ſheweth, Iſ. 9.6. Unto us a child is born, and unto us a Sonne is given. Parvulus a Child, that noteth his humanity: Filius a Sonne, that noteth his Deity: Parvulus a Child, even man of the ſubſtance of his Mother born in the World: Filius a Sonne, even God of the ſubstance of his Father begotten before the World. Parvulus a Child, behold his humility; She brought forth her firſt born Son and wrapped him in ſwadling clothes, and laid him in a manger, Luk. 2.7. Filius a Son, behold his dignity: When he bringeth in his firſt begotten Son into the world, he ſaith, and let all the Angels of God worſhip him, Heb. 1.6. That hee was man there is proof: It is enough to the purpoſe to ſay (ſeeing it is a ſaying undenyable) he was born, he lived, he dyed. That he was God, there is proof; St. Peter ſaith, They killed the Prince of life, Act. 3.15. and St. Paul ſaith, they crucified the Lord of glory, 1 Cor. 2.8. Yea, that God hath purchaſed his Church with his own blood, Act 20.28.
That he ſhould be man there was reaſon: For man had ſinned, therefore man muſt be puniſhed: By a man came death, therefore by a man muſt come the reſurrection of the dead: Man was the offender, therefore man muſt be the ſatisfier. Angels could not do it, they had no bodies to ſuffer; the bruit ſenſible creatures could not do it, they had no ſoules to ſuffer: The inſenſible88 creatures could not doe it, they had no ſenſe to ſuffer; therefore man having body, ſoul, and ſenſe muſt do it; for he had ſinned in all, and he could ſuffer in all.
That hee ſhould bee God, there was reaſon, yea double reaſon: Firſt, that his ſufferings might be ſufficient; and againe, that his merits might bee ſufficient.
That his ſufferings might be ſufficient: For the ſin of man was infinite (I mean infinitely puniſhable) If not infinite in number (infinite offences) yet infinite in nature, every offence infinite, becauſe againſt God, who is infinite. No creature could therefore ſatisfie for it, but the ſufferer muſt be God, that ſo his infiniteneſs might be anſwerable to the infiniteneſs of mans, yea all mens offences.
And again, that his merits might be ſufficient, he muſt bee God: for ſufficient merit for all Mankinde could not be in the perſon of any meer man; no not in Chriſt himſelf conſidered only as a man: For ſo all the grace he had, he did receive it, and all the good he did, he was bound to doe it: for he was made of a woman and made under the Law, Gal. 4.4. therefore in fulfilling it hee did more then that which was his duty to doe: he could not merit by it, no not for himſelf, much leſſe for others (conſidered only as man) therefore he muſt alſo be God, that the dignity of his perſon might adde dignity, and virtue, and value to his works. In a word, Deus potuit, ſed non debuit; homo debuit, ſed non potuit; God could, but he ſhould not; man ſhould, but he could not make the ſatisfaction; therefore he that would doe it muſt be both God and Man: Terris crutus ab igne (as the Prophet ſpeake h Zac. 3.2.) Is not this a firebrand taken out of the fire? In a firebrand there is fire and wood inſeparably89 mixed, and in Chriſt there is God and Man wonderfully united. He was God, elſe neither his ſufferings nor his merits could have been ſufficient: And if his could not, much leſſe any mans elſe: for all other men are both conceived and born in original ſin, and alſo much and often defiled with actuall ſin.
Away then with all ſuch doctrines of prayers and Maſſes for the dead, and whatſoever other merit or ſatisfaction of man: for no man may deliver his brother, nor make agreement to God for him; for it coſt more to redeem their ſouls, ſo that he muſt let that alone for ever, Pſ. 49.7.
He was man; even God became man by a wonderfull, unſpeakable, and unconceivable union. Behold God is offended by mans affecting and coveting his wiſdom and his glory (for that was the Devils temptation to our firſt Parents, ye ſhall be as Gods) and man is redeemed by Gods aſſuming and taking his frailty, and his infirmity: Man would be as God, and ſo offended him, therefore God becomes man, and ſo redeemeth him.
Away then with all pride and diſdain, ſcorn and contempt of our brethren: deſpiſe not, hate not, revenge not him that compares himſelf unto thee, or lifts himſelf above thee, purſue him not with fury, proſecute him not with rage, but rather ſeek to reconcile and winne him with kindneſſe, meekneſſe, and humility: ſo did God deal with man his proud daring, and too too high comparing creature: Becauſe man in pride would be a God, therefore God in love became a man.
And ſo you have one particular concerning the ſufferer, namely, who he was in his perſon, God and Man.
Again (as aforeſaid) we are to conſider what hee90 was in his office; the Text doth yeeld it in the name Chriſt. This name or title Chriſtus was wont to be given to three ſorts of dignities or degrees: Namely, to Kings, Prieſts, and Prophets, and that becauſe the ſignification of that name (that is, Anointed) did belong to them: for thoſe three degrees were wont to be conſecrated and confirmed with the ceremony of Anointing; ſo was Aaron Anointed to be a Prieſt, Jehu to be a King, Eliſha to be a Prophet: And of them all the Pſalmiſts words may be underſtood, Pſal. 105.15. Nolite tangere Chriſtos meos, Touch not mine Anointed. But never was this name ſo properly given to any as to him of whom my Text ſpeaketh: For if any were Anointed with material oyl, hee was Anointed with ſpiritual oyl (the oyl of gladneſs) if any were Anointed abundantly, he was Anointed ſuperabundantly (above his fellows) if any were Anointed temporally, he was Anointed eternally, Thou art a Prieſt for ever, ſaith the Pſalmiſt: Whoſe Kingdom ſhall have no end, ſaith the Nicen Creed: If any were Anointed for any of thoſe three dignities or degrees, it was for one of them, or but for two at the moſt: Samuel was a Prieſt and a Prophet,Melchizedek was a Prieſt extraordinary, though not of any kindred known, Gen. 14.18. Heb. 7.1. &c. Et Aug. quaeſt. 46. ex vet. Teſt. Denying Samuel to be a Prieſt, confeſſeth him a Levite. Et de civ. dei lib. 17. c. 4. ſaith, Samuel officio functus Sacerdotis & Iudicis. Melchizedek, a Prieſt and a King; David a King and a Prophet: onely Chriſt was all three together, a King, a Prieſt, and a Prophet: That hee was a King there is proof, Rejoice O daughter of Ieruſalem, behold thy King cometh, Zac. 9.9. which words are applyed to Chriſt, Mat. 21.4. That he was a Prieſt there is proof, Thou art a Prieſt for ever after the order of Melchiſedek, Pſ. 110.4. which words91 are applyed unto Chriſt, Heb. 7.17. That he was a Prophet there is proof, The Lord thy God will raiſe up unto thee a Prophet, Deut. 18.15. which words are applyed unto Chriſt, Act. 3.22.
That he ſhould be a King there was reaſon, his people are obnoxious to much weakneſſe, many dangers, mighty enemies, who elſe could be able to protect and guard them? he muſt be their defender. That he ſhould be a Prieſt there was reaſon, his blood was precious (the blood of Chriſt, ſaith St. Peter) who elſe could be worthy to have the offering of that ſacrifice? hee himſelf muſt be the ſacrificer. That he ſhould be a Prophet there was reaſon, his myſteries are unſearchable (the unſearchable riches of Chriſt, Eph. 3.8. ) who elſe could be able to teach and inſtruct, to direct and inform his Church? 〈…〉〈 in non-Latin alphabet 〉, Who is ſufficient for theſe things? he muſt be their Doctor. See how well the name Chriſtian (in ſome good meaſure) may alſo agree with thee that doeſt profeſſe it.
Be thou a King to ſubdue and conquer thy corruptions, and to reign and rule over thine inordinate affections, luſts, and paſſions: And think not this a baſe Kingſhip, or mean rule; for he that ruleth his own minde, is better then he that winneth a Citty, Prov. 16.32.
Be thou a Prieſt to offer ſpirituall ſacrifices acceptable to God by Ieſus Chriſt: The Calves of thy lips (as the Prophet Hoſea ſpeaketh, Hoſ. 14.3. The ſacrifices of praiſe (as the Apoſtle expreſſeth it, Hebr. 13.15. ) even prayers, and praiſes, and thankſgivings.
Be thou a Prophet to exhort and encourage to virtue and goodneſſe, to dehort and diſcourage from ſin and wickedneſſe; Let the word of Chriſt dwell in you92 plenteouſly in you in all wiſdome, teaching, and admoniſhing one another in Pſalms, and Hymns, and spiritual ſongs, Col. 3.16. Let us conſider one another to provoke unto love and good works, and let us exhort one another, Heb. 10.24. Otherwiſe if inſtead of reigning and ruling over thy corruptions thou ſuffer them to reign and rule over thee, making thy will thy Law, and following thine own hearts luſts even with greedineſſe. If in ſtead of offering holy acceptable ſacrifices to God by Jeſus Chriſt, thou offer the uncleanneſſe of thy heart, the prophaneſs of thy mouth, the wickedneſſe of thy hands: If in ſtead of abetting virtue, and abating vice, thou back vice, and beat down virtue, then (whoſoever thou art) thou doeſt but uſurp the name of Chriſtian, and in the mean time proveſt thy ſelf to be Antichristian, becauſe thy practiſe is contrary to Chriſts profeſſion.
And ſo much for the firſt generall part or branch of the Text, the ſufferer Chriſt, both what he was in his perſon (God and Man) and what he was in his office, Chriſt, the Anointed King, Prieſt and Prophet of his Church.
The ſecond generall part or branch is, his ſufferings (hath ſuffered.)
The Apoſtles words here do ſeem to mee like to a Riddle, Chriſt hath ſuffered; as if he ſhould ſay; a-read thou if thou canſt what he ſuffered: And why Saint Peter? thou that didſt follow him farther then others, canſt not thou tell us? or thou that didſt love him more then others, wilt not thou tell us what he ſuffered? Surely I doubt not, thou canſt tell his ſufferings, but they are ſo many, that in this thy ſhort Epiſtle thou wilt not: It may be alſo thou wouldeſt tell his ſufferings, but they are ſo grievous, that in thy paſſionate love thou canſt not; therefore thou doeſt content93 thy ſelf thus abruptly to deliver them in this unperfect broken ſpeech, Chriſt hath ſuffered: And how then, alaſs, how then ſhall I, Infandum renovare dolorem, renew this unſpeakable grief, or utter this unutterable ſorrow? Or (if I could doe it) Quis duri miles Uliſſi temperet à lacrymis? What hard hearted Sonne of hard heartning Satan could refrain teares, or abſtaine from weeping? What woes and lamentations, what cryes and exclamations, what complaints and ſorrows, what wringing of hands, what knocking of breaſts, what weeping of eyes, what wayling of tongues belong to the ſpeaking and hearing of this dolefull Tragedy? Horreſco referens & vox faucibus haeret, Even in the prologue I tremble, and at the firſt entrance I am as at a non plus, that I know not with what wofull geſture to act it, with what moanfull voice to pronounce it, with what mournfull words, with what patheticall ſpeeches, with what emphaticall phraſes, with what interrupted accents, with what paſſionate compaſſionate plaints to expreſſe it. The multiplicitie of the plot, and the variety of the acts and ſcenes is ſo intricate, that my memory failes to compriſe it; the matter ſo important, and the ſtory ſo excellent, that my tongue failes to declare it: the cruelty ſo ſavage, and the maſſacre ſo barbarous, that my heart failes to confider it, wherefore I muſt needs content my ſelf (with the Apoſtle here) to ſpeak but unperfectly of it, and think this enough to ſay, Chriſt hath ſuffered.
And well may I think this enough; for behold what perfection there is in this ſeeming unperfect ſpeech: For to ſay indefinitely he ſuffered, without any limitation of time, what is it but to ſay that he alwaies ſuffered without exception of time? And ſo indeed the Prophet ſpeaks of him, namely, that he was a man full of ſorrows, Iſ. 53.3. Full of ſorrows as if no part94 of his life were free from ſuffering. Again, to ſay only, he ſuffered, and nothing elſe, what is it but to ſay, that he alwaies onely ſuffered, never reſiſted, never rebelled? And ſo alſo of him it is ſaid, He was led as a ſheep to the ſlaughter, and as a lamb dumb before the ſhearer ſo opened he not his mouth, Act. 8.32. And when he was reviled, he reviled not again, when he ſuffered he threatned not 1 Pet. 2.23. And again, to ſay preciſely, he ſuffered, what is it but to ſay, that he was a right and proper ſufferer? namely, that he ſuffered not conſtrainedly what he could not chooſe (which is not ſuffering, but compulſion) but voluntarily what he might refuſe (which properly is to be termed ſuffering) that he ſuffered himſelf to ſuffer, and ſuffered the Jews to make him ſuffer, having power to quit himſelf if hee would and not to ſuffer? Indeed ſuch a true, and proper ſufferer he was; for ſo himſelf confeſſeth, I lay down my life, no man taketh it from me, but I lay it down of my ſelf, I have power to lay it down, and I have power to take it again, Joh. 10.17. And again, to ſay plainly he ſuffered, what is it but to ſhew his innocencie, that he had not offended? For if hee had been a malefactor or offender, it ſhould have been ſaid rather, he was puniſhed, or he was executed. And ſo it is moſt true, for ſo it followeth in the next words of the Text, the juſt for the unjuſt. And again, to ſay peremptorily he ſuffered, what is it but to ſet him forth by the way of excellency for the chief and archſufferer? and that not onely in reſpect of the manner of his ſufferings that he ſuffered, abſolutely ſo as never did any, but alſo in reſpect of the meaſure of his ſufferings, that he ſuffered exceſſively ſo much as never did any: And ſo alſo wee may well underſtand and take it: For to him doth well belong that lamentation of the Prophet, Lam. 1.12. O vos omnes qui95 tranſitis, attendite, & videte, ſi dolor eſt ullus ſicut dolor meus: O all yee that paſſe by, attend and ſee if there be any ſorrow like to mine.
Behold then, in ſaying nothing elſe but Chriſt hath ſuffered.
1. He implyeth that he alwaies ſuffered, conſtantly without intermiſſion.
2. That he onely ſuffered, patiently without oppoſition.
3. That he properly ſuffered, voluntarily without compulſion.
4. That he innocently ſuffered, wrongfully without juſt condemnation.
5. That he principally ſuffered, exceſſively without compariſon.
And is it not enough then that he ſaith, Chriſt hath ſuffered, but will ye yet ask what? Nay, but I pray you be ſatisfied, and rather of the two ask what not? For what ſufferings can ye think on which he ſuffered not? Sufferings in birth? he ſuffered them: Sufferings in life? he ſuffered them: Sufferings in death? he ſuffered them: Sufferings in body? he was diverſly tormented: Sufferings in ſoul? his ſoul was heavie unto death: Sufferings in eſtate? he had not where to reſt his head: Sufferings in good name? he was counted a Samaritane, and a devilliſh Sorcerer: Sufferings from heaven? he cryeth out, My God, my God, why haſt thou for ſaken me? Sufferings from the earth? he findeth for his hunger a fruitleſſe Fig-tree: Sufferings from hell? he is aſſaulted and encountred with the Devill himſelf: He began his life meanly and baſely, and was ſharply perſecuted: he continued his life poorly, and diſtreſſedly, and was cruelly hated: hee ended his life wofully and miſerably, and was moſt grievouſly tormented, with whips, thorns, nails, and96 (above all) with the terrors of his Fathers wrath, and horrors of helliſh agonies.
Ego ſum qui peccavi: I am the man that have ſinned, but theſe ſheep what have they done? So ſpake David when he ſaw the Angel deſtroying his people, 2 Sam. 24.17. And even the ſame ſpeech may every one of us take up for our ſelf, and apply to Chriſt, and ſay, I have ſinned, I have done wickedly, but this ſheep what hath he done? Yea much more cauſe have we then David had to take up this complaint: For David ſaw them die whom he knew to be ſinners; we ſee him dye who (we know) knew no ſin. David ſaw them dye a quick ſpeedy death, we ſee him die with lingering torments. David ſaw them dye who (by their own confeſſion) was worth ten thouſand of them: wee ſee him dye for us, whoſe worth admitteth no compariſon. David ſaw the Lord of glory deſtroying mortall men, we ſee mortall men crucifying the Lord of glory, 1 Cor. 2.8. How then have not wee more cauſe then David to ſay, I have ſinned, I have done wickedly, but this innocent lamb what hath he deſerved to be thus tormented? But let us not goe on with Davids words to adde (as he doth there) Let thy hand I pray thee be againſt me, and againſt my Fathers houſe. Let us not deſperately offer our ſelves to condemnation, when we ſee redemption fairly, freely, fully offered unto us; rather let us ſing Maries Magnificat; My ſoul doth magnifie the Lord, and my spirit hath rejoiced in God my Saviour. Let us take heart of grace, courage, and comfort in faith; for Chriſt hath blotted out the hand-writing that was againſt us, and hath nailed it to his croſſe, and hath ſpoyled Principalities, and Powers, and made a ſhew of them openly, triumphing over them in the ſame croſs, Col. 2.14.
97And ſo much for the ſecond generall part, or branch of the Text, his ſufferings (hath ſuffered.)
The third and laſt part is the occaſion of his ſufferings (for ſins.)
Look how largely he ſpoke before of his ſufferings in a generall word (hath ſuffered) meaning all ſufferings, ſo largely he alſo ſpeaketh of the occaſion of his ſufferings in a generall word (for ſinnes) meaning all ſins. But take this (all) with this reſtraint, namely, for all mens ſins: And let this (all) againe bee thus expounded, for all mens ſins competently and ſufficiently, but onely for all the Elects ſins actually, and effectually.
For firſt, it appeareth that he ſuffered for no ſinnes of his own; for the Text here denyeth him to have any, in that it calleth him juſt (the juſt for the unjuſt) And it is alſo plain that he ſuffered not for loſt Angels ſins; for he in no ſort took the Angels, but he took the ſeed of Abraham, Heb. 2.16. And why not them as well as us, ſeeing they were the more noble, and excellent creatures? They were celeſtial ſpirits, we earthly bodies, duſt and aſhes: They were immediate attendants upon God, as it were of his privy chamber, we ſervants of his lower houſe of this world, farther remote from his glorious preſence: Their office was to ſing Haleluiahs, ſongs of praiſe to God in the heavenly Paradiſe, ours to dreſſe the Garden of Eden, which was but an earthly Paradiſe: They ſinned but once, and but in thought (as is commonly held) but Adam ſinned in thought, by luſting, in deed by taſtting, in word by excuſing: Why then did not Chriſt ſuffer for their ſinnes as well as for ours? or if for any, why not for theirs rather then ours? Even ſo, O Father, for ſo it pleaſed thee, Mat. 11.26. We move this queſtion not as being curious to ſearch thy ſecret98 counſels, but that wee may the more fill our hearts with admiration of thy goodneſſe towards us, and be the more tankfull for thy favour, joyfull in thy mercy, and cheerfull in thy love, acknowledging ourſelves more bound unto thee for that we have received more bounty from thee then even thine Angels, thy nobleſt creatures.
So then, Chriſt hath ſuffered for the ſinnes of Mankind onely, and that (as aforeſaid) of all Mankind (if we reſpect the ſufficiency of his ſufferings) ſo that if any be not benefited by it, the defect, and fault is not in it, but in their not apprehending and applying it: Elſe why is it thus largely ſaid in this indefinite ſpeech (Chriſt hath ſuffered for ſins, excepting no ſins) but that every one ſhould have liberty to infer, conclude, and ſay, for my ſins. Art thou a young ſinner? Chriſt hath ſuffered for ſins: Art thou an old ſinner? Chriſt hath ſuffered for ſins. Art thou a Jew ſinner? Chriſt hath ſuffered for ſins: Art thou a Gentile ſinner? Chriſt hath ſuffered for ſins: Art thou a bond ſinner? art thou a free ſinner? art thou a male ſinner? art thou a female ſinner? art thou a great ſinner? art thou a grievous ſinner, Chriſt hath ſuffered for ſins: Who ever thou art, or whatever thy ſins be, here is no exception to thee, or to them, but thou mayſt ſafely infer, and ſay, Chriſt hath ſuffered for ſins, therefore for my ſins.
Only let thy ſins be ſins, and think them not to be virtues: ſay not, All theſe things have I kept from my youth up: ſay not, I faſt twice a week, I give tythe of all that I poſſeſſe: ſay not, I have no ſin; for then what haſt thou to doe with the ſufferings of Chriſt? be ſuffered for ſins: The whole need not the Phyſician, but they that are ſick: He came not to call the righteous99 but ſinners. Therefore excuſe not thy ſinne as Adam did, ſaying, The woman which thou gaveſt me: Neither colour it, as Judas did, ſaying Haile Maſter: neither deny it, as Gehazi did, ſaying, Thy ſervant went no whither: neither defend it as Jonah did, ſaying, I doe well to be angry: But freely and penitently confeſſe it as David did, ſaying, I have ſinned againſt the Lord: For then as David was, ſo ſhalt thou be anſwered, The Lord hath put away thy ſin, thou ſhalt not die; and then thou mayſt comfortably lay hold on the ſufferings of Chriſt, and apply them to thine own ſoul, elſe thou haſt no part or portion in him or them; for Chriſt hath ſuffered for ſins: For ſins (I ſay) in general; all and of all:Mr. Theoph. Thynne at Longleat. And therefore alſo of this Infant whom our preſent buſineſſe doth concern: For all the ſeed of the Faithfull are within the Covenant of Grace, as is proved Rom. 4. to wit, that the promiſe is made to Abraham, and his ſeed, as well ſpiritual as natural; even to all the faithful; yea and to their ſeed alſo, Act. 2.39. And though Infants have not actuall faith themſelves, yet being preſented by the faithfull, they are accepted as faithfull,De liber. arb. lib. 3. cap. 23. as ſaith St. Auguſtin, Pie rectequecreditur prodeſſe parvulo corum fidem à quibus conſecrandus offertur: It is godly and rightly beleeved that the Infant (in Baptiſm) is profited by their Faith by whom it is offered. And again,De ver. Apo. Ser. 10. Accommodat illis mater eccleſia aliorum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur. Our Mother the Church doth lend unto them the feet of others, that they may come, the heart of others that they may beleeve,Ser. 3. de Annun. the tongue of others that they may confeſſe. And St. Bernard, Supplet100 munus gratiae quod in eis habet natura minus poſſibile. The work of Grace ſupplyeth in them that which in nature is impoſſible. Yea they are ſaid (in ſome ſort) to have faith, in as much as they have the Sacrament of Faith:Aug: Bonifacio Epiſt. 23. And as the ſame Auguſtine ſpeaketh, Sacramentum fidei fides eſt: Reſpondetur fidem habere, &c. The Sacrament of Faith is to them Faith: It is anſwered, they have faith in reſpect of the Sacrament of faith: Ipſius fidei ſacramentum fidelem facit; the Sacrament of Faith makes the child faithfull, Non rei ipſi mente annuendo, ſed ipſius rei ſacramentum percipiendo, not by aſſenting to the matter it ſelf, but by partaking the Sacrament thereof: Doubt yee not therefore, but earneſtly beleeve that this Infant alſo hath his part in Chriſts ſufferings, which is thus generall for ſins.
And thus I have briefly run thorough the three chief parts or points of this Text, the ſufferer, his ſufferings, and the occaſion of his ſufferings.
Now conſidering the majeſty of the ſufferer, the extremity of his ſufferings, and the vileneſſe of the occaſion, I cannot let all this ſo ſlightly paſs, but I muſt needs draw out of it ſome further uſe and inſtruction. And firſt, it doth juſtly drive me into admiration of Chriſts wonderfull love to us. When David heard of the death of his dear friend Jonathan, he was ſo rapt with paſſion, & ſo raviſhed with admiration thorough the remembrance of his love, that he calleth it wonderfull: Wo is me (ſaith he) for thee my brother Jonathan, very kind haſt thou been to me, thy love to me was wonderfull, 2 Sam. 1.
But now (O David) let me tell thee thy wonder was nothing, it was but a ſhaddow to this love of Chriſt which we have to wonder at: For Jonathan101 loved thee, for that thy carriage and behaviour both toward him and his Father did deſerve it, but Chriſt loved us notwithſtanding our carriage and behaviour deſerved his and his Fathers hatred. Jonathan loved thee well, for that he much enjoyed the preſent, and much more expected the future requitall of thy love to him, but Chriſt loved us when he enjoyed our preſent enmity, and had no hope of any future recompence. Jonathan bewrayed his love to thee in that he clothed thee with his ornaments (his robes and his garments, 1 Sam. 18.4. ) and armed thee with his own weapons (his ſword and his bow) but Chriſt bewrayed (I had almoſt ſaid betrayed) his love to us in that he not onely clothed and armed us with his own ſpirituall robes, and weapons, but alſo took our raggs of corporall infirmity, yea our ſins upon himſelf. Jonathan loved thy life and ſafety well, but yet he loved his own better, for when his father for anger againſt thee caſt his ſpear at him, he avoyded and fled, and would not abide his Fathers fury, but Chriſt loved our life and ſafety ſo well, that for it hee was content to loſe his own, and did not ſhrink his own ſide from the ſpear. If ever therefore (O David) thou hadſt cauſe to call Jonathans love wonderfull, much more cauſe have wee to give the ſame title to the love of Chriſt, and to ſay to him, very kind haſt thou been to us, O ſweet Saviour, thy love to us was wonderfull. Yea needs muſt his love be wonderful, ſeeing he himſelf is wonderfull, for ſo the Prophet ſpeaketh, Iſ. 9.6. He ſhall call his name wonderfull. Wonderfull then is his name, and wonderfull is his love; for behold what wonders it worketh: It cauſed the ſecond perſon being God to take our nature, to become fleſh, and to unite two natures (God and Man, Joh. 1.14. ) in one perſon: behold a wonder. It cauſed a Virgin to conceive,102 breed, and bear a ſonne, and to be at once a mother, and a mayd, behold a wonder: It cauſed an innocent perſon to give his life, and ſhed his blood not for his friends but his for his enemies: behold a wonder: It cauſed the Lord of life to be billed, as St. Peter ſpeaketh, Act. 3.15. and the Lord of glory to be crucified, as St. Paul ſpeaketh, 1 Cor. 2.8. Behold a wonder; yea it is ſo wonderfull, that it is ſupra omnem creaturam, ultra omnem menſuram, contra omnem naturam, above all creatures, beyond all meaſure, contrary to all nature. Above all creatures; for it is above the Angels, and therefore above all others: Beyond all meaſure, for time did not begin it, time ſhall never end it, place doth not bound it, ſinnes doth not exceed it, no eſtate, no age, no ſex is denyed it, tongues cannot expreſſe it, underſtandings cannot conceive it. Contrary to all nature; for what nature can love where it is hated? can forgive where it is provoked? can offer reconcilement where it receiveth wrong? can heap up kindneſſe upon contempt, favour upon ingratitude, mercy upon ſinne? Well therefore (and much more juſtly then David) may wee make uſe of that ſpeech, and ſay to Chriſt, Very kind haſt thou been to us, O dear Saviour, thy love to us was wonderfull.
And now I can no longer ſtand in admiration of this wonder, for behold another wonder offereth it ſelf to take me off from this, and that is the wonderment of our lack of love to him; for his ſo wonderful loving us, doth make this alſo to be a wonder, that we ſhould lack love to him. The Scripture ſaith, that in doing works of love unto our enemy, we doe heap coales of fire upon his head, Rom. 12. Love is compared to fire, in heaping love we heap up fire: Now the property of fire is to turne all it meets withall into its own nature; fire makes all things fire, the coale103 maketh burning coales, Prov. 26.21. And is it not a wonder then that Chriſt having heaped ſuch abundance of the fiery coales of his love upon our heads, we ſhould yet remain key-cold in love to him? what mettall are we made of, that Chriſts fiery love cannot work upon us, or enflame us: Can a man take fire in his boſome, and his cloathes not be burnt? or can a man goe upon coales, and his feet not be burnt? Prov. 6.27. And is it not a wonder then that we can take the fervent fire of Chriſts love into the boſome of our memories? that wee can remember it, and paſſe over it with the feet of our cogitations; that we can thinke upon it, and yet receive no heat or inflamation from it? Moſes wondered why the buſh conſumed not, when he ſaw it all on fire, Exod. 3.3. but behold I ſhew you a greater wonder, we walk (like thoſe three children in the fiery furnace, Dan. 3.) even in the midſt of Chriſts fiery love flaming round about us, and yet (alaſs) how little true ſmell of that ſweet fire is there to be felt upon us?
But there may be ſome reaſon rendred of this wonder, namely becauſe we are too much overwhelmed with the love of the world; for as love is compared to fire, ſo the world is compared to the ſea. Now the ſea is a contrary element to the fire, and doth hinder the working of it: So long then as wee lye ſoked in the love of the world, the love of Chriſt cannot inflame us.
Let us therefore rouze our ſelves, and ſhake off from us this wateriſh worldly love, that ſo wee may bee fit matter for Chriſts fiery love to work upon, that our hearts being hot, and the fire being kindled within us, it may break forth continually in our tongues, and in our hands, in our words, and in our works, to his praiſe and glory.
104Thirdly, the conſideration of Chriſts ſufferings; doth move us not onely to admire his love to us, nor onely to be aſhamed of our lack of love to him, but it doth alſo move us to love thoſe that are like him in ſuffering; the poor and needy, the miſerable and afflicted are lively images and reſemblances; and therefore alſo ſhould be remembrances to us of Chriſt: When we meet a man that is like ſome friend of ours: we rejoyce to doe him all the love and kindneſſe that we can for our friends ſake whom hee doth reſemble: And ſhall wee not alſo rejoyce to ſhew love and kindneſſe to the afflicted and miſerable, ſeeing they doe ſo lively reſemble their chief and beſt, yea indeed our only true friend Chriſt? Yea they doe ſo lively reſemble him, that hee ſpeaks of them as if they were himſelfe, and puts himſelf in their ſtead; I was hungry and yee gave mee no meat, thirſty, and ye gave mee no drink; for in as much as ye did it not to one of the leaſt of theſe my brethren ye did it not to me, Mat. 25. It is then a great preſumption, and a ſhrewd ſuſpition that wee never took Chriſt for our friend, or that now wee have forgotten our friendſhip, if we ſhew no love or reſpect to thoſe who are ſo well like him: And if we ſhew our ſelves ſo forgetfull of him here, as to take no notice of him in his ſo lively images, it will be juſt that hee alſo forget us hereafter, and anſwer us with Neſcio vos, I know you not.
Fourthly, the conſideration of Chriſts ſufferings, doth move us, not only to admire his love to us, nor onely to love him again, nor onely to love thoſe that are like him in ſufferings, but further alſo, to love and embrace his very ſufferings themſelves, cheerfully and comfortably to entertain miſery and affliction, ſeeing it was the ſpeciall ornament wherewith Chriſt was ſwadled at his birth, clothed in his life, and crowned105 in his death. We uſe to make much accompt of thoſe robes and ornaments which our loving friends were went to wear; therefore ſome doe ſuperſtitiouſly worſhip the reliques of Chriſt, and of his Saints; but behold, miſery and affliction is the chiefeſt relique that Chriſt hath left behind him; for with it he clothed himſelf at his birth, as with a garment, and wore it all his life, and never put it off until he dyed: It was the firſt, and the laſt thing that he wore; he never ſlept, nor waked without it. If then we love, and make accompt of Chriſt, we wil alſo love, and make much accompt of this relique which he hath left behind him, & wil think it rather a grace then any diſgrace unto us. Never was Jacob more gracious, and acceptable to his Father Iſaac, then when he ſtood before him clothed in the garments of his rough brother Eſau: then the Father ſmelling the ſavour of the elder brothers garments, ſaid, behold the ſmell of my ſon is as the ſmell of a field which the Lord hath bleſſed, Gen. 27. And never are we more gracious and acceptable to God our heavenly Father, then when we ſtand before him clothed in the rough garments of Chriſts miſeries and afflictions; for then eſpecially we become noiſom to our ſelves, and to the world, and therefore then eſpecially we are as a fragrant field unto the Lord.
I ſpeak not this to perſwade any man wilfully to make himſelf miſerable; for our Saviour himſelf hath pronounced it to be A more bleſſed thing to give then to receive. Neither doe I ſpeak to commend, or juſtifie the counterfeit zeal of thoſe that mock the world with a falſe ſhew of wilfull poverty, whiles (ſhutting themſelves up in a Cloiſter, that they may ſeem to forſake the world) they do indeed enjoy it in all ſuperfluity: Or at the leaſt the worſt of their miſery is no more then that which that holy man prayeth for, Pro. 30.8. 106Give me neither poverty nor riches, feed me with food convenient for me. If they have no exceſſe, they are ſure to feel no want, but to be ſufficiently provided for, both for back and belly ſo long as they live there; and are they not then very zealous think you in binding themſelves to ſuch a miſery? But my ſpeech is to hearten all thoſe with comfort on whom God hath layd affliction, that they may bee ſo far from impatience, as rather to rejoyce in tribulation, Rom. 5.3. becauſe it was their Maſters common lot and portion; for the Diſciple is not above his Maſter, nor the ſervant above his Lord; it is enough for the Diſciple to be as his Maſter, and the ſervant as his Lord.
Yea not onely the afflictions of life, but death it ſelf, and the grave ſhould be welcom and acceptable to us; for Chriſt alſo hath paſſed them, and by ſuffering hath ſanctified them unto us: ſo that the curſe of death is turned into a bleſſing, and the grave is become a bed of reſt, Rev. 14.13. and that Prophecie, Iſ. 11.8. is fulfilled, The ſucking child ſhall play upon the holt of the Aſp, and the weaned child ſhall put his hand upon the Cockatrice hole. There is now no danger to Gods children in the hole of death, that is, the Grave; for death hath loſt his ſting, and cannot hurt us; ſo that we may triumph and ſay, O death where is thy ſting, O Grave where is thy victory? The ſting of death is ſin, and the ſtrength of ſin is the Law, but thanks be to God which hath given us the victory through our Lord Jeſus Chriſt, 1 Cor. 15.
In the laſt place, let us learn, not onely to admire Chriſts love to us; nor onely to love him again; nor only to love thoſe that are like to him in ſuffering, nor onely to love his ſufferings themſelves, but withall to hate ſin which was the occaſion of his ſufferings. Sin was the occaſion of Chriſts ſufferings: for had not107 Adam ſinned, Chriſt had had no cauſe or need to ſuffer: If therefore wee love him, wee cannot chuſe but hate that which was to him the occaſion of ſuch a miſerable life, and ſuch a ſhamefull, painfull, and cruell death. David, 2 Sam. 23. being an high Captaine, though he longed for the water of Bethleem, yet would not taſt it when hee had it, becauſe it coſt his three ſouldiers the hazard of their lives thathe might have it. Much more (we being ſervile ſouldiers) though our ſoules long for the ſweet waters of ſin, yet ſhould we forbear to taſt it, becauſe it coſt our high Captaine Chriſt not the hazard, but the very loſs of his life, that we might not have it.
God ſhewed Moſes a tree wherewith he might make the bitter waters ſweet, Exo. 15.25. but behold I ſhew you a tree, wherewith ye may make the ſweet waters of ſin to become bitter. Look upon the tree of Chriſt, remember his Croſs, and the pains he ſuffered thereon, and the falſe ſweetneſſe of ſin will quickly vaniſh, and ye ſhall rightly relliſh the bitterneſs of it. If the delight of any ſinne offer it ſelf unto you, caſt Chriſt his Croſs into it: do but remember his ſufferings for ſin, and all ſin will preſently grow diſtaſtfull: For how can it chooſe but be hatefull to us, if we conſider how hurtfull it was to him.
The Jews would not put thoſe thirty peeces into their Treaſury, becauſe they thought them to bee the price of blood, Mat. 27.6. but therein I muſt ſay they were deceived: for Judas for that money did rather ſell himſelf, and his own ſoul, then Chriſt or Chriſts blood: For Chriſt was ſold before, even God had ſold him before to death for the ſin of man: For when in the fall of man the devil offered ſin unto God, then did God threaten Chriſt unto him, namely, That the ſeed148 the woman ſhould break the ſerpents head, Gen. 3. And had not Chriſt been ſo ſold before to death for ſin, not all the treaſure in Jeruſalem, nor in all the world could have bought him.
Seeing then that Sin was the true and proper price for which Chriſt was ſold, how unworthy are wee the name of Chriſtians, yea how much worſe are we then Jews, if we ſuffer this price of blood to come into the treaſury of our hearts?
If therefore any motion of pride ariſe in thy mind, anſwer, and tell it, thou art the price of blood: If any temptation of luſt be offered to thine eyes, anſwer, and tell it, thou art the price of blood: If any provocation of anger or revenge be urged to thy hands, anſwer, and tell it, thou art the price of blood: If any greedineſſe of gain move thee to wrong or oppreſſion, anſwer, and tell it, thou art the price of blood: And whatſoever ſin thou art tempted to, anſwer, and tell it, thou art the occaſion of my Saviours death, thou art the price of Chriſts blood, thou mayſt not therefore come into the treaſury of my heart.
O bleſſed Lord, and ſweet Saviour, we do even with aſtoniſhment admire thy paſſing great love towards us; we pray thee alſo by the fervent fire of thy great love that is upon us, to kindle in us true love to thee again; yea to all that are like thee in thy ſufferings; yea to thy ſufferings themſelves, that we may patiently bear them whenſoever they befall us. But make us truly to hate ſinne that was the occaſion of thy ſufferings. We beleeve, O Lord, that by thy blood thou haſt waſht us from the guilt of ſin; wee beſeech thee alſo make us more and more effectually find and feele that by thy ſpirit thou doeſt purge us from the love of ſin, that ſo our conſciences may be comforted in all our109 life, and eſpecially in our death, and our ſoules and bodies eternally ſaved in the life to come, by and thorough thy all-ſufficient ſufferings and ſatisfactions: For which unto thee, with the Father, and the Holy Ghoſt, three perſons, one eternall God, wee render all poſſible praiſe, and thankſgiving, and deſire all honour and glory, might and majeſty may be aſcribed for ever and ever, Amen.
At male ſi recites, incipit eſſe tuus.
If ye know theſe things, bleſſed (or happy) are ye if ye doe them.
WHEN Moſes was to bring his brethren the Jews into the land of Canaan, he ſent ſpies before him to ſearch and ſurvey the land, and to bring him notice both what the goodneſſe of the land was, and what was the ſtrength of the people that did poſſeſſe it: And thoſe ſpyes (when they had gone thorough the land, and ſurveyed it) returned, and brought of the fruit of the Country; a great bunch of Grapes, which was ſo big, that they were fain to put it upon a bar, and carry it between two of them: And they brought news alſo of mighty enemies that poſſeſſed and defended the Country, the ſons of Anack, the Canaanites, the Jebuſites, as you may read in the 13th Chapter of the book of Numbers.
Not much unlike to this, Chriſt Jeſus, our Moſes, our Captain, our Deliverer, being about to bring his brethren both Jews and Gentiles into the ſpirituall land of Canaan, the celeſtiall Jeruſalem, and being himſelf Prince of that Country, and therefore well enough111 acquainted with it, hee ſendeth not ſpies to ſearch it, but Meſſengers to certifie us of it, and to guide and conduct us into it.
And in this verſe (now read) hee ſendeth two Porters or Meſſengers, bringing of the fruit of the Country between them with a barre upon their ſhoulders: The foremoſt Porter that goeth before, is knowing (If ye know) The hindermoſt that cometh behind, is doing (If ye doe) The fruit that they bear between them is Bleſſedneſſe (Bleſſed are ye) The ſtaffe or bar whereon they bear it, is Theſe things; If ye know theſe things, bleſſed are ye if ye do them.
And they bring newes alſo of mighty enemies that doe oppoſe and reſiſt us, and hinder our entrance into that good land: The foremoſt Porter or Meſſenger that goeth before (that is knowing) (If yee know) that doth ſeem to warn us of that ſubtle Gibeonite the Devil, who doth catch and ſnare us in his ſubtile ſlights; therefore we have need of knowing (If ye know) The hindermoſt Porter or Meſſenger, that is doing (if ye do) that ſeemeth to warn us of that Sea-bordering Merchant the Canaanite (that is the World) whoſe ware and traffique is Milk and Honey, ſweet, but ſwelling meat; ye may ſoon take too much of it: And of that wanton tempting Moabite, that is the fleſh; and of that high inhabiting Amerite dwelling upon the Mountains, that is Pride: Of which three Enemies St. John ſpeaketh, the luſt of the fleſh, the luſt of the eyes, the pride of life. Theſe three enemies, not onely with deceit and ſubtilty, but with open violence doe ſtop the way of the tree of life. Therefore wee had need not to be idle, but to be doing, If ye doe them. And as thoſe ſpies of Moſes brought not all the fruit of the land of Canaan, but onely a taſt, ſo theſe Meſſengers of Chriſt doe not bring all the fruit of the112 kingdom of heaven, but onely a taſt of it: Bleſſed are ye; but how? Inchoative non conſummative, by inchoation, not by conſummation; ye ſhall have the firſt fruits of it here for a taſt (peace of conſcience, and joy in the holy Ghoſt) but not the full harveſt till ye come thither.
And again, as that fruit which thoſe ſpies brought unto Moſes was too heavy for one of them, and therefore they put it between two of them, ſo that it hung equally on them both; ſo this fruit which Chriſt ſendeth by theſe two Meſſengers is too heavy for one of them: Knowing cannot bear it alone, Doing cannot bear it alone, therefore he putteth it between them, ſo that it hangeth equally on them both: If ye know theſe things, bleſſed are ye if ye doe them.
And again, as thoſe ſpies of Moſes in bearing that fruit of Canaan did bear both with one ſtaffe, though not both at one end of the ſtaffe, but the one going before, and the other coming after, ſo theſe Meſſengers of Chriſt in bearing this fruit of Bleſſedneſſe, doe bear it both with one ſtaffe; that is (theſe things) For that which reacheth unto knowing (know theſe things) reacheth alſo unto doing (do them) that is, the ſame things:〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉, all is but theſe and the ſame things. Neither can they bear both at one end of the ſtaffe, but knowing muſt goe before and lead the way, and doing muſt follow and come after; If ye know theſe things bleſſed are ye if you doe them.
And again, as in carrying that fruit of Canaan, if either the foremoſt man ſhould be too haſty, or the hindermoſt man too flow, their burthen then would fall down between them, and they would both of them loſe it: or if the hindermoſt man ſhould ſtrive to goe foremoſt, it muſt needs be that by their winding; and turning about they muſt both goe backwards. So113 here, if either Knowing that goes before ſhould bee too haſty, and run away too faſt, or if Doing that comes after ſhould be too ſlow and drag behind, the burthen muſt needs fall downe between them, and they muſt both of them loſe it: Or if Doing ſhould be ſo hare-brain'd as to ſtrive to goe before Knowing, it might well be called a going backwards, which is prepoſterous in reaſon, and monſtrous in nature, but if they both go ſoberly and orderly together, then the burthen will be moſt eaſily, and moſt ſafely, and ſurely born, If ye know theſe things, bleſſed are yee if ye doe them: But ſimilitudes go not without their differences; therefore ſeeing I have ſhewed you one part here, let the other alſo appear.
Firſt, thoſe children of Iſrael in carrying that fruit of Canaan could not both of them look upon their burthen, but of neceſſity he that went foremoſt muſt needs turn his back towards it; but here theſe children of the holy Ghoſt (Knowing, and Doing) doe both look towards; and have both their faces turned towards their burthen of bleſſedneſs; for why ſhould ye know theſe things? becauſe bleſſed are ye: And why ſhould ye doe them? becauſe bleſſed are ye: They doe both look towards Bleſſedneſs. If ye know theſe things bleſſed are ye if ye do them.
Again, thoſe enemies that kept the children of Iſrael out of the land of Canaan were in poſſeſſion of the land, and did inhabite it; but this curſed crew, and rebelling rabble that do keep us out of the kingdom of heaven, that is, that Gibconite the Devil, which dealeth with us by ſubtilty, againſt whom Knowing doth ſeem to be oppoſed: and that Canaanite the World; and that Moabite the Fleſh, and that Amorite Pride, which deal with us by violence, againſt which Doing doth ſeem to be oppoſed; theſe enemies (I ſay) are not114 poſſeſſion of our promiſed land, nor inhabiters of it, but are borderers, or rather out-laws, living by the ſpoyle of men (without are dogs, Rev. 22.15. ) who being kept out themſelves, would keep out all others with them.
But to come more directly to the matter. I obſerve in this Text theſe five points.
Firſt, that knowing is required (If ye know.)
2. That doing is required (if ye do.)
3. What we muſt know and do (theſe things.)
4. That neither knowing alone, nor doing alone, but both together are required to make us bleſſed: Not bleſſed are ye if you know onely; nor bleſſed are ye if ye do only, but both, If ye know theſe things, bleſſed are ye if ye do them.
5. The reward of our knowing, and doing, that is bleſſedneſſe (bleſſed are ye.)
For the firſt, that knowing is required.
Ratio & Oratio (ſaith the Heathen man) Reaſon and ſpeech are the principall things that doe make men more excellent then beaſts: And it is Reaſon eſpecially that makes the difference: For if a man ſpeak without Reaſon, what doth his voice differ from the voice of a beaſt? David ſaith, Man being in honour hath no underſtanding, but is compared to the beaſts that periſh: Why is he compared to the beaſts? Not for his want of ſpeech, but for his want of underſtanding: For though a man have ſpeech, he is nevertheleſſe a beaſt if he want reaſon; and if he have reaſon, he is nevertheleſſe a man though he want ſpeech. And if we go further, and make compariſon in other things, whether they be bona corporis, or bona fortunae (as hee calls them) goods of the body, or goods of fortune, as health, ſtrength, beauty, peace, plenty, and the reſt, in theſe things the beaſts are equall, if not ſuperiour to115 us, only it is that ſame bonum animi, that intellectuall faculty of the ſoul, apprehending things paſt, preſent, and to come, that doth ſet us before them, and makes them come ſhort of us. Therefore when Solomon had the wiſh of his heart given him, hee deſired none of thoſe outward things of the body, or of fortune, but the onely thing that he deſired was the inward good of the mind, wiſdom and knowledge, becauſe he knew that other things were common to beaſts as well as to man, but onely wiſdome would make him more excellent then beaſts, and moſt like unto God. Yea his wiſdom indeed did make him not onely more excellent then beaſts, but alſo more excellent then men: For as reaſon differenceth men from beaſts, ſo wiſdome differenceth men from men; according to that in the Comedy, Homini homo quidpraeſtat, ſtulto intelligens quid intereſt? What difference is there between man and man, what oddes between the wiſe and the fooliſh? A poor child that is wiſe (ſaith Solomon) is better then an old fooliſh King, Eccleſ. 4.13. Here is childhood and poverty for wiſdomes ſake preferred before age and dignity. Again, he ſaith Prov. 3.35. Fooles have diſhonour, though they be exalted. Before, wiſdom was honoured in poverty, and here folly is diſhonoured in dignity: Fooles have diſhonour though they be exalted.
But what do I lighting a candle before the Sun, and caſting water into the Sea? Why doe I commend that which no man doth miſlike, and why do I exhort you to goe, when as ye are voluntarily ready to run, yea (if it were poſſible) to fly? For there is ſcarce a man to be found, I ſay not ſo voyd of grace, but ſo monſtrous in nature, that doth not deſire knowledge: If we look among the wildeſt ſavages for a man that affecteth ignorance, and doth not in ſome ſort deſire116 knowledge, we ſhall nodum in ſcirpo quaerere, we ſhall hardly finde this errour in the nature of man: What ventures by ſea? what travels by land? what ſtudies by day? what watchings by night doe men undertake and endure in the ſearch and purſuit of knowledge, ſome in one kinde, and ſome in another? It was not for nought then that Chriſt threatned him with hell fire that called his brother fool; for there cannot be a more odious reproach given then fool; for very nature doth abhor to be ignorant. Yea ſo ſo much do men abhor ignorance, that every man doth profeſſe himſelf not to be a ſearcher and ſeeker of wiſdom and knowledge, but to be a keeper and poſſeſſor of it, not a ſtudent, but a maſter, not to ſeek it, but to have it, and think it a ſhame to be thought to want it, and will take it in great ſcorn to bee told he hath it not. Every man, I ſay; for even the baſeſt are ready to brag of it, as Solomon obſerveth, The rich man is wiſe in his own conceit, Prov. 28.11. And the ſlothfull man is wiſer in his own conceit then ſeven men that can render a reaſon, Prov. 26.16. Seeing therefore that men of all, yea even the worſt conditions, are thus ſtored and furniſhed with knowledge, I have more need to commend it in all, then to commend it to all. But as St. Paul in another caſe, ſo may I ſay in this, Shall I praiſe you in this? I praiſe you not: For this knowledge which is ſo common and generall is onely in conceit, it is not in truth: And what ſhall I ſay then? that it is knowledge? Nay, but rather that it is meere ignorance, and folly, which St. Paul proveth, 1 Cor. 8.2. If any man think, he knoweth any thing, he knoweth nothing yet as he ought to know. If he know nothing, then it muſt be granted that his knowledge is meer folly; yea his conceited knowledge is not only folly, but it is worſe then folly, Prov. 26.12. Seeſt117 thou a man that is wiſe in his own conceit: there is more hope of a fool then of him; his knowledge is worſe then folly; yea it is not onely worſe then folly, but it is a curſed folly, there is a wo goes with it, Iſ. 5.21. Woe unto them that are wiſe in their own eyes, and prudent in their own ſight. Will yee know then what knowledge is, and what it is to be wiſe? St. Paul adviſeth him that would be wiſe to turn fool, 1 Cor. 3.18. If any man among you (ſaith he) ſeem to bee wiſe in this world, let him be a fool, that he may be wiſe. This is ſtrange doctrine, muſt wiſe men be fooles? how is that poſſible? yes, they muſt be fooles in the eſtimation or accompt of the world; they muſt embrace him who is to the Grecians fooliſhneſs: that is, Chriſt: They muſt follow the fooliſhneſſe of Preaching, and they muſt conform themſelves to that fooliſhneſſe of God; for ſo the Apoſtle (in the name and perſon of the World) calleth it, 1 Cor. 1.25. They need not be aſhamed to be fooles in ſuch kind, and in ſuch company: but eſpecially they muſt be fooles in their own opinion, having an humble conceit of themſelves: Alii melius de te quam tu ſentiant, & tibi minima videantur quae feceris, ut majora quotidie poſſis, ſaith Lipſius: and Solomon doth plainly conſtrue him, Prov. 27.2. Let another man praiſe thee, and not thine own mouth; a ſtranger, and not thine own lips. Knowledge then appears to be neceſſary, and by Chriſt here to be required; yet in knowing we muſt not know (I mean in our own opinion) we muſt have an humble and meek conceit of our knowledge, and ſay with David, Lord I am not high minded, I have no proud looks, but I refrain my ſoul, and keep it low like as a child that is weaned from his mother, yea my ſoul is even as a weaned child.
And ſo much for the firſt point of the Text, viz.118 that knowing is required, If ye know. The ſecond is that doing is required, If ye doe.
It is ſaid of our Saviour, Act. 1.2. that he did doe, and teach; not teach onely, but doe and teach. And when the Diſciples of John came to ask him, Art thou he that ſhould come, or look we for another? he ſatisfied them by ſhewing them his doings and workes: The blind receive ſight, the halt goe, the Lepers are cleanſed, Mat. 11.
And when he would make himſelf known to his Diſciples, he ſhewed them his hands and his feet (hee did not ſhew them his head) Luk. 24.39. As Chriſt made himſelf known to be Chriſt, ſo ſhould we make our ſelves known to bee Chriſtians: Wee muſt ſhew our hands, and our feet, the works we doe, and the wayes wherein wee walk: For as a tree is known by his fruits, ſo is a Chriſtian known by his works. Therefore Moſes giveth it in charge to the people to birde the Law to their hand, Deut. 6.8. Hee doth not bid them ſlightly lay it to their hand that they might ſhake it off when they would, as St. Paul ſhakt off the Viper, Act. 28. as if it were a Nolime tangere, but bind it to your hand, that ye may do it, and continue doing it.
But ſome perhaps may ſay to me, why do you tell us of binding the Law to our hands? You ſhould rather tell us of binding the Goſpel to our heads; tell not us of Fac hoc & vives, Doe this and thou ſhalt live: but tell us rather of that whoſoever beleeveth in him ſhall never dye, Joh. 11.26. What need we take thought for doing when as Chriſt hath done all for us already? He is the Lord our righteouſneſs, Jer. 23.6. Thus do many deceive themſelves with a dead faith, as if Chriſt had redeemed us unto idleneſſe, nay unto wickedneſſe. But though Chriſt hath redeemed us,119 yet St. Paul bid us, work out our ſalvation with feare and trembling, Phil. 2.12.
Simon did not begin to carry the Croſſe out of Jeruſalem, nor Chriſt did not carry it throughout unto Mount Calvary; to teach us, that as without him we cannot beginne our ſalvation, ſo without us hee will not end it. Not that Popiſhly we ſhould be comeritors with Chriſt, but onely co workers with his grace, for the peace of our own conſciences, the good example of our neighbour, and for the ſatisfaction of the Church.
But if Chriſt had left out this latter clauſe of words (if ye doe them) yet he had ſpoken enough for doing in the former words, onely in requiring knowing; for by knowing ſometimes in Scripture is underſtood doing, to know doth imply to doe, as Joh. 17.3. This is life eternall, that they know thee to be the onely true God: Where that knowing doth imply doing, it appeareth by that, 1 Joh. 2.3. Hereby we are ſure that we know him, if we keep his Commandements. He that ſaith, I know him, and keepeth not his Commandements, he is a lyar, and the truth is not in him: Here yee ſee that knowing doth imply doing, to know God is to keep his Commandements. And in this ſenſe it is ſaid of Chriſt, 2 Cor. 5.21. That he knew no ſin, that is, that he did none: And of God, Mat. 25.12. I know you not, that is, I have nothing to doe with you: For he hath nothing to doe with the ſtoole of wickedneſſe, Pſal. 94.20. Seeing then knowing doth imply doing, it had been enough (I ſay) to ſet us awork, and make us be doing, if hee had ſaid no more but this, If ye know theſe things, bleſſed are ye, though he had left out, If ye do them. But ſeeing he hath ſet down that alſo in plain termes, how much more are we to conſider it, to remember it, and to practiſe it? 120But I haſten forwards, and come to the third point, viz. What we muſt know and do (theſe things.)
If yee ask mee what is here meant, and what is to be underſtood by theſe things? I anſwer, that if you look back into the fore-part of this Chapter, ye ſhall find unum neceſſarium one thing for all, which if yee know, and if you doe, I may ſay unto you, Bleſſed are ye: It is the example of examples, the example of Charity, which the Apoſtle ſaith, is the fulfilling of the Law; Filius Dei tam ſeſe humiliter abjicere atqueproſternere, ut pedes diſcipulorum lavet, ſtupendum eſt charitatis exemplum,Dr. Plaifore. ſaith an eloquent Doctor of late time, That the Son of God ſhould ſo abaſe and proſtrate himſelfe, as to waſh his Diſciples feet, it is an aſtoniſhing example of Charity. This is that example we have here, namely, of Chriſts charity in waſhing his Diſciples feet: Wherein wee have matter of learning for our knowing, and matter of example for our doing: Matter of learning for our knowing: For whereas (no doubt) he ſate uppermoſt, or in the chief room, he riſeth and leaveth his place, and putteth off his upper garment, there is his deſcenſion and humiliation; he girdeth himſelf with a towel, there is his Incarnation; he powreth out water, there is the ſhedding of his blood, and the effuſion of his ſpirit; into a baſon, into all the world; peace to them that are afar off, peace to them that are near: He began, there is his own inchoation; to waſh or cleanſe, there is outward mortification; the feet, ſignifying the affections, there is inward ſanctification; of the Diſciples, there is election; he wipeth them with the towell wherewith he was girt, there our filthineſs cleaveth to his fleſh, he is made ſin for us: And having done, he taketh his garment, and his ſeat again, there is his Aſcenſion, and Seſſion; and being ſet he teacheth121 his Diſciples what he hath done, there is his continuall guiding of the Church by the ſpirit of truth: And all this is for our knowledge and ſpeculation.
Again, for our practiſe and imitation: the Maſter doth a good worke to his ſervants, there ſuperiours have an example of charity: Peter is reproved for refuſing, there inferiours have example of obedience. He doth the worke before them, therefore we muſt teach by our actions and examples: Having done, hee tells of it, and exhorts them to follow it, therefore we muſt teach by our inſtructions, and exhortations: He doth it, and telleth it to his Diſciples, therefore wee muſt have diſcretion to know where to beſtow exhortation; for we may not caſt pearles before ſwine, nor give that which is holy unto dogs, Mat. 7.6. And in all the whole work we have example of ſo great charity, meekneſſe, and humility, as is ever to be imitated, but never to be matched.
But becauſe he ſaith (theſe things) in the plurall number, I will not therefore reſtrain our knowing and doing to this one laſt action and inſtruction of Chriſt, but rather referre them to all his actions and inſtructions, yea to all the will of God revealed in his word: Hee that doth the will of my Father which is in heaven, ſaith Chriſt, Mat. 7.21. The matter (I ſay) wherein our knowing and doing muſt be exerciſed, is Gods revealed Will, his Will revealed in his Word: And in a word, I may refer you for the totall of it to that of the Pſalmiſt, My hands will I lift up to thy Commandements, there's work for his hands; and my ſtudy ſhall be in thy ſtatutes, there is the ſame work for his head. It is Gods Commandements and Statutes, Gods Will revealed in his Word that we muſt know and do: If ye know theſe things, bleſſed are ye if ye doe them.
122Here therefore ſome go too far, and ſome come too ſhort: Some go too far; for they will not be contented with Gods revealed will, but they muſt needs dive into his ſecrets, as into the incomprehenſible myſterie of the Trinity, into the unſearchable counſell of Reprobation, into the ſecret and hidden time of generall judgement. But in theſe, and the like things we ſhould not enquire, but admire, and ſtand amazed with David and ſay, ſuch knowledge is too wonderfull, and excellent for me, I cannot attain unto it, Pſal. 139. and cry out with St. Paul, How unſearchable are his judgements, and his waies paſt finding out, Rom. 11. For ſecret things belong to the Lord our God, but things revealed to us and to our children, Deut. 29. We muſt know, and doe revealed things, but leave ſecret things to God, and not meddle with them, no more then David did; I do not exerciſe my ſelf (ſaith he) in great matters that are too high for me. Again, on the contrary part, others there are that come too ſhort; for they will have nothing to be the revealed will of God, but what is ſo in plain terms, and proper words expreſſed, or what their private ſpirit interpreteth, or conceiteth to be implyed: But if they would ſtand to the rule, they ſhould loſe the uſe of many things, becauſe there be no plain words for them in the Scriptures, which yet nevertheleſſe they doe, and may lawfully uſe, and with a good conſcience, becauſe though not in plain words, yet by ſufficient conſequence the Scripture doth approve them. Non noſtrum eſt tantas componere lites, I cannot think to ſtint this great ſtrife, yet I may preſume to give my adviſe as one that hath alſo obtained mercy, 1 Cor. 7.25. And that is, that we be not ſo affraid of the ſhaddow as to loſe the ſubſtance, nor ſtand talking ſo much of the proportion of the doores and windows, as to forget to123 build the houſe: Nor to make our ſelves like to the Picture of Juſtice, that is, to have ears and mouth, but no eyes nor hands, to be all for hearing and ſpeaking, and yet be blind in knowledge, lame in good works. Or if we have eyes, that we be not like the Idols that have eyes, and ſee not: Nor be ſo troubled with the beam of blind zeal, or with the motes of diſſention, or with the ſcales of ſelf-conceit, as to be pore-blind, and to ſee but unperfectly, as he that ſaw men walking, and could not diſcern them from trees, Mar. 8.24. And if wee have hands, that they be not hands that handle not, or elſe withered hands that handle without feeling; or elſe (ſuch hands as the ſouldiers were, Mat. 27.27. ) buſied in nothing but renting & tearing the body of Chriſt (that is, the Church) with wounds of Schiſm & diſſention: And our learning and knowledge be not ſuch as St. Paul ſaith puffeth up: And what knowledge is that that puffeth up? ye may ſee it 1 Tim. 6.3. If any man conſenteth not to the doctrine that is according to godlineſs (he ſaith not, to the expreſs words of Scripture, but to the doctrine that is according to godlineſs) he is puft up.
Finally, that wee think the judgement of our betters to be better then our own, and that we owe much to the conſent and authority of the Church: Knowing this firſt, that no prophecie of ſcripture is of any private interpretation, 2 Pet. 1.20.
The fourth point obſerved is, that neither knowing alone, nor doing alone ſufficeth unto bleſſedneſſe, but both are required; If ye know theſe things, bleſſed are ye if ye do them.
We are mixt creatures compounded of the four Elements, not all of the light ones, nor all of the heavy ones, but indifferently of both: we muſt not therefore be all levitie to aſcend, nor all gravity to deſcend, but124 of both indifferently mixt: Not all of the fire aſpiring beyond the Moon, hot and dry, hot in knowledge, dry in works: Nor all of the water, cold and moyſt; moyſt and fluent in works, but cold in knowledge: Not all of the air, nothing but a ſubtill lightneſſe of knowledge; nor all of the earth, nothing but a groſſe maſſie heap of actions; but having faces looking upward to heaven, we ſhould aſcend up to God in knowledge; and having feet treading upon the earth, wee ſhould deſcend to our brethren in our actions: For it is not enough to know onely, nor to doe only, but both muſt go together to make us bleſſed, If ye know theſe things, bleſſed are ye if ye do them.
Firſt, that knowing is not ſufficient, I told you before that knowing (if it be right) doth imply doing: And that knowledge indeed is a beleeving, and therefore a working, and therefore a ſaving knowledge, and therefore it is ſufficient. But knowledge (according to the common acceptance) is ſuch as the Devils have, I know thee who thou art, ſaith the Devill to Chriſt, Mar. 1.24. And this is an unbeleeving, therefore an idle, therefore a condemning knowledge: Scientia quae illuminat intellectum non accendit affectum; A knowledge that doth lighten underſtanding, but doth not enflame the affection: And of this knowledge ye may read Rom. 1. That it did them no good that had it; for when they knew God, and did not glorifie him as God, God gave them up to their own hearts laſts. Nay ſo far is ſuch knowledge from being ſufficient, that it will rather accuſe, then excuſe us, and make our condemnation the greater. He that had five Talents delivered him, had more to anſwer for, then he that had but one: For to whomſoever much is given, of him much ſhall be required, and to whom men much commit, the more of him will they ask, Luk. 12512.48. Therefore Solomon ſaith, He that increaſeth knowledge increaſeth ſorrow, Eccl. 1. becauſe the more a man knows the more he muſt doe, and the more hee hath to anſwer for if he doe it not. Therefore alſo St. Peter ſaith, It had been better for them not to have known the way of righteouſneſſe, then after they have known it to turn from the holy Commandement, 2 Pet. 2.21. Therefore St. Auguſtine prayeth, Sic doce me ut agam, non tantummodo ut ſciam quid agere debeam. Teach me, O Lord, ſo that I may do, and not only to know what to do.
And if knowing alone bee not enough, what ſhall we ſay then for doing? that may ſeem to be of it ſelf all-ſufficient; for if a man do the will of God, what can be more required?
Yes, it is required alſo that ye know it as well as do it, and if thou doe it, not knowing it, thou doeſt but loſe thy labour: For it is an infallible rule, that without faith it is impoſſible to pleaſe God; and it as infallible, that without knowledge it is unpoſſible to have faith: For, how ſhall they beleeve in him of whom they have not heard? Rom. 10.13. Without knowledge therefore there can be no faith, without faith no pleaſing of God; and ſo it followeth neceſſarily, that without knowledge there can be no pleaſing of God, and that he that doth the will of God, not knowing it to be Gods will, he doth but beat the air, and labour in vain; yea ſo far is he from pleaſing God, that hee doth directly diſpleaſe and offend him: for whatſoever is not of Faith is ſin, Rom. 14.23. If faith doth not draw it from the will of God as the original cauſe, and direct it to the glory of God as the finall cauſe, it will prove no better then ſin, Quia non actibus, ſed finibus penſant ur officia (ſaith Mr. Calvin) becauſe our performances of duties are not weighed by the actions,126 but by the ends. Therefore St. Auguſtine calleth the good works and virtues of the heathen (ſplendida peccata) ſins that make a fair ſhew: And Cyprian writing on the Creed, wiſheth rather to doe ſinfull works being a faithfull Chriſtian, then virtuous works being a faithleſſe Pagan: for whatſoever is done without faith and knowledge turneth unto ſin. Therefore, as at firſt, If ye know theſe things, bleſſed are ye; but how? not unleſſe ye do them; ſo again, If ye doe theſe things, bleſſed are ye, but how? not unleſſe yee know them. Neither knowing alone, nor doing alone can be ſufficient to make us bleſſed, but both muſt goe together: If ye know theſe things, bleſſed are ye if ye doe them. And if it be not ſufficient to have one of them alone, how much more inſufficient is it to want them both? Some perhaps may think that it is no matter for works ſo long as they have no knowledge, and that the want of th' one ſhall excuſe the want of th' other, that their ignorance ſhall excuſe them? Indeed Chriſt excuſeth the Jews by their ignorance; They wot not what they doe: but yet he plainly intimateth, that they were not innocent, or guiltleſſe, in that he prayeth his Father to forgive them; Father forgive them, they know not what they do. And St. Peter teſtifieth of them, that that through ignorance they did it: but yet hee doth not therefore hold them innocent; for he bids them, amend their lives and turn, that their ſins may be put away, Act. 3.17.
But this you may ſay was wilfull obſtinate ignorance, hear therefore that which may be underſtood of invincible ignorance, Luk. 12.47. That ſervant that knew his Maſters wil, and prepared not himſelf to do it, ſhall be beaten with many ſtripes: His knowledge ſhall condemn him: but he that knew not, and did commit things worthy of ſtripes, ſhall be beaten with few127 ſtripes, his ignorance ſhall not excuſe him: Or at the leaſt, if it do ſomewhat excuſe him in that he ſhall bee beaten but with a few ſtripes, yet it ſhall not quite clear him, for he ſhall be beaten with ſtripes. It ſhall be eaſier for Sodom and Gomorrah (ſaith Chriſt) in the day of judgement then for that City. Eaſier: their ignorance may ſomewhat excuſe them: but yet hard enough, and little eaſe; for they ſuffered (no doubt) the flaſhes of hell in their conſciences living, the fuell of hell in their bodyes dying (the Lord rained brimſtone, and fire upon them from heaven, Gen. 19.) and the flaſhes, fuel, and fire of hell in their ſoules departed; for ſo St. Jude teſtifieth of them, they ſuffer the vengeance of eternall fire: And from ſuch eaſineſſe good Lord deliver us. Though therefore it be eaſier in the comparative degree, yet it is not ſo much as eaſie in the poſitive degree; the word eaſier ſpoken there comparatively and relatively, is not ſo much as the word eaſie ſpoken poſitively and ſimply. It was but little eaſe then that their ignorance brought them, even ſuch as belong to them that know not God, that is, Chriſt ſhall come in flaming fire, and render vengeance to them, 2 Theſ. 1.3. Ignorance then is as far from making innocent, as knowing alone, or doing alone is from making bleſſed: Ignorance cannot excuſe us, knowing cannot ſuffice us, doing cannot ſuffice us, but ignorance being put away, knowing and doing muſt both come together, If ye know theſe things bleſſed are ye if yo do them.
Here are thoſe two Siſters ſo loving to, and ſo beloved of Chriſt, Martha and Mary: the one ſtudying to know, if ye know theſe things, th' other earneſt to doe them, if ye doe them: the one ſtuffing her head with Doctrine, if ye know theſe things, th' other filling her hands with practiſe, if ye do them: the one diligent in ſpeculative contemplation, if ye know theſe128 things; th' other as buſie in practique operation, if yee do them.
Here is Jacobs Ladder, touching heaven with the top, if ye know theſe things, and reaching earth with the foot, if ye do them.
Here is Aaron the Prieſt, If ye know theſe things, holding up the hands of Moſes the Law, if yee doe them.
Here is St. Paul for Faith, if ye know theſe things, ſhaking hands with St. James for Works, if yee doe them.
Here is the Philoſophers Arbor tranſverſa, a Tree turned upſide down; the root upwards, if ye know theſe things, the fruits downward, if ye do them.
Here are thoſe two, not Meteors, but true lights, Caſtor and Pollux, which when they appear together are ſurely proſperous to all that ſail in the ſea of this life.
Here is calor & humor, the heat of Faith, the moiſture of Workes, both of them ſo neceſſary to the life of the ſoul, that if either of them doe faile, or exceed the other, it breedeth death, or dangerous ſickneſſe.
Here is Oleum & flamma, the flame of Faith, the oyle of Works, if either of them be wanting, or ſuperabounding, the light of your converſation will ſoon goe out.
Here is Urim and Thummim, light and perfection, eyes and hands, faith and works, the two Cherubims, knowing, and doing, turning both their faces toward the Mercie-ſeat of bleſſedneſs; If ye know theſe things, bleſſed are ye if ye do them.
Bleſſed are ye, which is the reward of our knowing and doing, and is the laſt thing that I have before obſerved in the Text. 〈…〉〈 in non-Latin alphabet 〉, which I crave leave139 to read (bleſsed) for the Tranſlators doe allow it, in as much as (though here they render it (happy) yet nine times together they read it bleſsed, Mat. 5.
Bleſſed are ye for your knowing, becauſe ye do what ye know: and bleſſed are ye for your doing, becauſe ye know what ye do: bleſſed are ye internally, for the peace of your conſciences is unto you a continual feaſt; bleſſed are ye externally; for your light ſhineth before men, that they may ſee your good works, and glorifie your Father which is in heaven: Bleſſed are ye ſupernally, for God is not aſhamed of you to be called your God; for he hath prepared for you a Citty: Bleſsed are ye in things temporal, in things ſpiritual, in things eternall. In things temporall, read the 28. of Deut. Bleſſed ſhalt thou be in the City, and bleſſed alſo in the field, bleſsed ſhall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, bleſsed ſhalt thou be when thou comeſt in, and bleſsed when thou goeſt out. In things ſpirituall; for your underſtandings ſhall be illuminated, your wills rectified, your affections ſanctified, your old man mortified, your new man quickned, and ye wholly made accepted in the beloved. In things eternall; for there is an inheritance immortall, undefiled, and that fadeth not away reſerved for you in heaven, where ye ſhall have joy without ſorrow, health without infirmity, pleaſure without ſatiety, life without death, and indeed I cannot tell you what, but this I may warrant, all that ye would, and nothing that ye would not, as appeareth Pſal. 16.11. In thy preſence is the fulneſs of joy: and Pſal. 17.15. When I awake up after thy likeneſs I ſhall be ſatisfied with it.
Bleſsed (are) ye in the preſent Tenſe (which I adde as a vantage to the former Notes, as being indeed the130 ſpeciall of all) even now already ye have obtained it: Now whiles ye dwel with Meſech, and have your habitation among the tents of Kedar: now whiles ye live in this vale of tears, in this ſea of glaſſe, in this dungeon of the fleſh, now, even now bleſsed are ye. Bleſsed are ye in the unchangable decree of God the Father, who hath elected you, in the Incarnation of God the Son who hath redeemed you, in the effectual operation of God the holy Ghoſt who hath ſealed you. Bleſsed are ye in the knowledge of God, who hath called and juſtified you, in the knowledge of the Church, who hath received and acknowledged you, in the knowledge of your ſelves, your own conſciences teſtifying, together with Gods Spirit bearing witneſs with your ſpirits that yee are the children of God. Bleſsed are yee: for though yee ſhall not take poſſeſſion of it till your ſoules be parted from your bodies, Eccl. 12.7. and though ye ſhall not have the compleat perfection of it till your bodies be raiſed again, and reunited to your ſoules, Heb. 11. yet even in this life ye have the pawn and pledge of it, 2 Cor. 1.22. (Arrham ſpiritus) the earnest of the Spirit, a pure heart, and good conſcience, and faith unfeigned, 1 Tim. 1.5.
And now concerning the preſent buſineſs,Of the Viſitation. which is the occaſion of our meeting, and of my preſent ſpeaking, I need ſay nothing of it; for my Text hath ſaid all already: If ye know theſe things, bleſsed are ye if ye doe them.
To, or for our quickning to this, or any other duty, what need more be ſayd then this, that our profeſſed burthen of bleſſedneſſe, our hoped weight of glory dependeth equally on our knowing, and doing131 our duty. Neither can I judge any of you my hearers to have need of more application of this unto you. This aſſembly conſiſteth eſpecially of three ſorts, Churchwardens, Miniſters, Viſiters: And each of theſe (concerning the buſineſſe in hand) I hope I need queſtion no otherwiſe then Saint Paul queſtioned Agrippa; Beleeveſt thou the Prophets? I know thou beleeveſt. So I now to you; Are yee prepared and ready to doe your duties? I know yee are prepared.
To the Churchwardens why ſhould I make other queſtion, ſeeing the buſineſſe is not new, but very antient, and of frequent uſe, and ſeeing they are taught their leſſon not by rote, but by book, having Articles to direct them whereof to conſider, and whereto to anſwer.
To the Miniſters why ſhould I make other queſtion, ſeeing their lips are to be the preſervers of knowledge, Mal. 2.7. and their foreheads the ſtamps of holineſs, Exod. 28.38. I may ſay therefore for them, as the parents of the born blind man anſwered for their ſonne concerning his blindneſſe and recovery, Hee is old enough, ask him, he ſhall anſwer for himſelf, Joh. 9.20. To the Viſitors what need I make other queſtion? ſeeing they cannot bee ignorant that hee who ſaith to them, I have ſaid ye are Gods, addeth alſo immediately, but ye ſhall die like men: yea and in another place profeſſeth himſelf to be the Viſiter of Viſiters: Namely, that in caſe of forſaking his Law, and not walking in his Judgements, he will viſit ſuch offences with the rod, and ſuch ſinne with ſcourges, Pſal. 89.31. What need I then ſay any more of this buſineſſe? yet I remember a paſſage of Mr. Latimer (that man of the worn-out-age) being challenged, and taxed for ſomewhat132 ſpoken by him before, and concerning the King, he anſwered, Would ye have me preach before a King, and ſay nothing of a Kings duty? This made mee to think it unfit for me to preach at a Viſitation, and ſay nothing thereto properly belonging. To avoid this therefore, I offer to your conſideration, and reformation two abuſes, which I take to be no ſmall ones; for they touch our coppyhold (as I may ſay) or rather our Freehold, the honour and dignity of our Sacraments.
The firſt concerneth the former Sacrament, Baptiſm; and namely in this, that it is grown a common cuſtom to keep children from Baptiſm till the moneth be up for the Mothers churching ſake: ſome for ſtate, ſome to ſave charges. But if the childe bee dead bom, the parents grieve to look upon it, and ſpeedily commit it to the earth, and ſhall not the apprehenſion of ſpiritual death be alſo grievous, and make us ſpeedily ſeek the remedy? to bury that death in Chriſts death? Circumciſion was a bloody and cruell, a tedious and grievous Sacrament, as may appear by that forty years forbearing of it for journeying ſake, Joſh. 5.6. and by the prevailing of Simeon and Levi, two men (for there be no more mentioned) to the Maſſacre of all the Males in a whole City, being newly circumciſed, Gen. 34.25. Yet that Sacrament might not be omitted paſt the eighth day. But our Sacraments (as St. Auguſtine obſerveth, Aug. Ep. 118.) are numero panciſſima, obſervatione facilima, few, and eaſie, and ſhall wee preſume then to delay Baptiſm (which is to us in ſtead of Circumciſion) till the moneth bee up? The Miniſter is required to bee ſpeedy in miniſtring it in caſe of danger: And doth not this alſo binde the people to ſhun delay, and to133 prevent danger? Yea the Common Prayer book in the beginning of private Baptiſm injoyneth, that Baptiſm be not delayed paſt the firſt Sunday or Holy day, without cauſe approved by the Curate: And is it not a ſhame that an abuſe ſhould grow to a cuſtom, which every curate may remedy? When Demetrius called in queſtion the diſhonour of Diana, and the deſpiſing of her magnificence (as hee calls it) the multitude made an outcry no leſſe then two hours long, Great is Diana of the Epheſians, Act. 19.27. And ſhall we ſee the diſhonour of God, and the deſpiſing of his magnificence and munificence (in that Image which is not from Jupiter, but of Jehovah) grow into a cuſtom, and ſhall we keep ſilence? Enough of this, for I know to whom I ſpeak.
The other abuſe (which I complain of) is to the diſhonour of the other Sacrament. Namely, it is (as it ſeems) a cuſtom or faſhion in theſe parts, to bring Joy ſops (as they call them) cups of Wire and Sops to the Communion table at the time of Weddings, and to fill the ſame table with pots and cakes immediately after the end of the marriage, that the Bridegroom and Bride and their company may eat, drink, and be merry: But what hath carnal eating and drinking to doe with that table which is provided onely for the ſoules faſt? Yea the Canon forbids any Feaſts, banquets, or drinkings to be kept in the Church, Chappel or Churchyard, much more at the Communion table, except the Communion feaſt onely proper thereto. Yea in the Common Prayer book the Communion is appointed to be miniſtred and celebrated in, or with the Marriage buſineſſe, and the Bridegroom and Bride are then alſo injoyned to receive the ſame. It is no good faſhion then that Chriſts cup ſhould give place, and be forgotten for Joy ſops ſake, and that this ſhould come in uſe inſtead134 of that, is a ſoul miſtake. Theſe abuſes I deſire may be reformed; yet withall I crave favour that I may not be in this as an informer to bring any one in queſtion at this time for any thing paſt, but that upon this warning there may bee future reformation: wherein if I ſpeed, then I have not ſaid nothing concerning a Viſitation. The reſt I leave to God and you, beſeeching the Lord ſo to enlighten our heads, and ſanctifie our hearts, and ſtrengthen our hands, that we may both know and doe our duties effectually to the obtaining of everlaſting bleſſedneſſe thorough Jeſus Chriſt, &c.
Trino-uni gloria.
The Kingdom of Heaven is like unto a Net that that was caſt into the Sea, and gathered of every kind, which when it was full, they drew to ſhore, and ſate down and gathered the good into veſſels, but cast the bad away.
IT is ſayd of our Saviour Rev. 3.7. that he hath the key of David, and openeth, and no man ſhutteth, and ſhutteth, and no man openeth. And it ſeemeth he did this much (in his time) by Parables: For in them he was moſt frequent and familiar, as appeareth here ver. 34. All theſe things ſpake Ieſus unto the multitude in Parables, and without a Parable ſpake he not unto them. And the end and reaſon he ſheweth ver. 11. namely, for opening to his diſciples, but for ſhutting to others: Therefore his Parables are in this Chapter eſpecially concerning the Kingdom of Heaven.
Now the Kingdome of Heaven is diverſly taken; ſometimes for the Church Triumphant, and ſtate of glory, as Mat. 5.20. Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye cannot enter into the Kingdom of Heaven. Sometimes136 for the Church Militant, and ſtate of Grace, as Mat. 19.14. Suffer little children to come unto me, and forbid them not, for of ſuch is the Kingdom of Heaven. Sometimes for the gathering of the Church, the Miniſtry of the Word, the very Kingdom of the Goſpel, as Mat. 21.43. The Kingdom of God ſhall be taken from you, and given to a nation that ſhall bring forth the fruits thereof. And ſo it is in this, and moſt of the other Parables of this Chapter:Lutz Har. Evang. Regnum coelorum in praeſenti non ſignificat vitam & faelicitatem beatam, ſed totum myſterium, five negotium Evangelii: The Kingdom of Heaven in this place doth not ſignifie the life of bleſſedneſſe, but the whole buſineſſe and myſtery of the Goſpel. Theophylact.Sagena eſt doctrina piſcatorum: The draw-net doth ſignifie the Doctrine of Chriſts Fiſhermen.
Here then we have an excellent deſcription, and expreſſion of the publiſhing of the Goſpel, the very Miniſteriall work of Preaching. It is expreſſed by its dignity and honour (it is the Kingdome of Heaven.)
2. By its property or effect (it is a draw-net caſt into the ſea) for ſo the word may be read, Sagena a drawnet.
3. By its end, upſhot, or iſſue; it hath firſt its fulneſſe (which when it was full) and then its tryal (they drew to ſhore, and ſate down, and gathered the good into veſsels, but caſt the bad away.
The firſt part of this deſcription of the Miniſterial work is by its honour or dignity, it is the Kingdom of Heaven: Behold its honour, yea indeed its double honour. It is a Kingdom, and it is a heavenly Kingdome.
Firſt, it is a Kingdom; For it hath been the work137 of Kings, and it is ſtill a work that worketh upon Kings.
It hath been the work of Kings; for Melchiſedeck a King was alſo a Prieſt, and David a King was alſo a Prophet, and Solomon a great King affected, and adopted to himſelf the name of a Preacher. And it alſo worketh upon Kings even to ſubdue, and conquer them, and in a ſort to depoſe and put them down; not temporally from their ſeats or thrones according to Popiſh preſumption, but ſpiritually from their ſins, according to Gods ordination: Not peremptorily in pride commanding (as if a Prieſt might beard a King) but meekly in reverence exhorting, as in the meſſage of the King of Kings. And that it hath this force in this nature to ſubdue Kings, witneſs the many Kings and Kingdoms that have been drawn from heatheniſh ſuperſtition to Evangelicall profeſſion by this ſilly net of ſimple Fiſhermen. All which together do cry the truth of that which the Prophet ſpake concerning the Church Iſ. 49.23. Kings ſhall be thy nurſing fathers, and Queens shall be thy nurſing mothers: and of that Pſal. 72.11. All Kings ſhall fall down before him, all nations ſhall do him ſervice.
Yea not onely it hath this power in this kind to put down, but alſo in the ſame nature to ſet up, and make, to inveſt, and to ordain Kings; I mean ſpiritually, to make ſpirituall Kings: ſo that by meanes of this our Miniſtry, that alſo is fulfilled and brought to paſſe Exod. 19.16. Ye ſhall be unto me a kingdome of Prieſts: and that Rev. 5.10. Thou haſt made us unto our God Kings and Prieſts, and we ſhall reign on the earth.
This is armour of proof unto the Miniſters, and touch of proof unto the people.
It is armour of proof unto the Miniſters, to defend138 them againſt the piercing of others obloquie, and againſt the pinching of their own induſtry; againſt outward ſhame, againſt inward pain: For ſeeing their calling and employment is ſo high and excellent, ſo great and honourable, as not onely themſelves to be, but alſo to make others Kings; and in this ſort to depoſe the ſpiritual kingdom of darknes, and to ſet up the kingdom of grace: what cloud of ſhame, what ſtorm of pain can be ſufficient to dazle the light, or to abate the heat of this ſun-ſhining honour? or with what difficulty objected or conceited may we be diſmayed? ſeeing God hath ſo honoured us, as not only to be his workmen, but co-workers with him, 2 Cor. 6.1. Yea to ſtand in his ſtead, and to act his part; We are Ambaſſadors for Chriſt, as though God did beſeech you through us; we pray you in Chriſts ſtead that ye be reconciled unto God. Yea and hath ſo far imparted himſelf unto us, as to affirm, He that heareth you, heareth me, and he that deſpiſeth you deſpiſeth me, Luk. 10.16. This therefore may well be our ſufficit, our ſufficient ſatisfaction againſt all diſcomforts, and diſcouragements, and make us ſay, The lot is fallen to me in a fair ground, yea I have a goodly heritage, Pſ. 16.6.
Secondly, it is touch of proof to the people, to tell what metall they are, whether currant or counterfeit: For if they be as they ſhould be, and receive this work of ours effectually, then they are informed in knowledge, reformed in wickedneſſe, conformed in holineſſe, they are ſtrengthned to ſtrive with nature, and elevated to the ſtrain of grace: They are no more ſlaves to luſt and pleaſure, but even in all tribulation more then conquerors, Rom. 8.37. they beat downe their body, and bring it into ſubjection, 1 Cor. 9.27. They crucifie the fleſh, with the affections and luſts,139 Gal. 5.24. they are born of God, and doe overcome the world, 1 Joh. 5.4. they are made Kings. Yea not onely they ſhall finde this alteration and exaltation in themſelves, but we ſhall alſo find a change of their affection and diſpoſition toward us (for it is unpoſſible that this great work ſhould be wrought in them, but they muſt acknowledge the inſtruments and workers) their contempt will be turned to reverence, their neglect to reſpect, their ſpight to love, their grudging and murmuring into freewill offering, liberall contributing: Eſteeming us as the Miniſters of Chriſt, and Stewards of the ſecrets of God, 1 Co. 1.4.1. Even ſo far forth, as not onely inwardly to conceive, but even outwardly to expreſſe that acclamation, How beautifull are the feet of them that bring glad tidings of peace, and bring glad tidings of good things? Rom. 10.15.
And ſo ye ſee the honour of this work in reſpect of what it is. A Kingdom.
Secondly, the ſame alſo appeareth in regard of its quality, conſidering of what kind it is (an heavenly kingdom.)
It is ſaid to be of heaven for its Kings ſake, and for its kinds ſake. For its Kings ſake, who only is Chriſt the Son of God, the heavenly King. This kingdome hath no King but that Caeſar who onely is ſemper Auguſtus, the King of Kings, and Lord of Lords. And for its kind ſake alſo, being no naturall rule, or temporall regiment, but ſupernaturall and divine. This therefore muſt needs be great addition to that former point of honour. It is a kingdom to make men Kings: It is an heavenly kingdom to make them good Kings, which of all works is the beſt and greateſt. Man is called a little world, yet the rule of himſelf is greater then of the great world; for he that ruleth his own140 mind, is better then he that winneth a City, Prov. 16.23. Alezander having ſubdued the great world, or at leaſt a great part of the world, where was his honour when he failed in that little rule of himſelf? Surely he then being in honour had no underſtanding, but might be compared to the beaſts that periſh. It is therefore more honour to have our hearts thus crowned ſpiritually, then to have our heads inveſted with a temporall crown, even as much as it is more to bee a good man then a great man, or as the ſoul is more worth then the body, or the body and ſoul more worth then the world, or heaven more worth then the earth. And ſuch is the nature of this kingdom, ſo doth it inthrone and crown us, ſpiritually, not temporally, heavenly not earthly: My kingdom is not of this world (ſaith our Saviour, Joh. 18.36.)
And here both ſellers and buyers, both Miniſters and receivers, both Prieſts and people may ſee what kind of commodity they have in hand, and learn how to deal therein. It is a heavenly traffique, they may not be earthly or carnally minded in it.
The Miniſter, he may not make merchandiſe of the Word of God, or at leaſt no other then free merchandiſe, as the Prophet Iſaiah doth, Iſ. 55.1. Ho every one that thirſteth come ye to the waters; and ye that have no money come buy and eat: He may not begin it with what ſhall I give for it, as if the gift of God might be obtained with money: for that was Simons ſin, who thereby ſhewed himſelf to be in the gall of bitterneſs, and in the bond of iniquttie, Act. 8.18. Nor yet with what ſhall I have with it? as if Chriſt were to be ſold at a price, for that was Judas his ſin, who therefore hanged himſelf, and burſt aſunder in the midſt, Act. 1.18. Not but that he may rejoyce in his labour, and take his portion, Eccl. 2.24. & 5.17. For141 that in all degrees is the gift of God. And in this particular, the labourer is worthy of his hire, Luk. 10.7. And thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn, 1 Cor. 9.9. but it muſt be done willingly, and of a ready mind, not for filthy lucre ſake, 1 Pet. 5.2. His work is heavenly, his aim and end likewiſe muſt be heavenly and holy, and voyd of earthly reſpect.
The people alſo muſt take it as it is a ſpiritual, not a carnal commodity, and therefore be contented to be diſcontented, and pleaſed to be diſpleaſed, and think it their honour to be diſhonoured as concerning the fleſh and the outward man, accounting the faithfull wounds of a lover better then the pleaſant kiſſes of an enemy, Prov. 27.6. And Gods precious balms (though they break the head Pſ. 114.5) yet (becauſe they heal as ſoon as break) more acceptable, more comfortable, more eſtimable then the old ſerpents apples offered from the forbidden tree, becauſe though they delight the eye, and pleaſe the taſt, yet in delighting and pleaſing at once they alſo kill and deſtroy.
And ſo much of the firſt part of the deſcription of the Miniſtry of the Word, namely by its dignity, and honour, the Kingdom of Heaven.
The ſecond part or point is its property, practiſe, or effect: It is a draw-net caſt into the ſea, which gathered of every kind.
The ſumme of all this together is to expreſſe it to be a very catching craft, a very Fiſhermans work, a catching of men, as Mat. 4.19. Follow me, and I will make you Fiſhers of men: of men, that is, of ſouls: For animus cujuſqueeſt quiſquethe ſoul is the man even in heatheniſh accompt: And in the Scripture phraſe ſoul is uſually put for perſon, ſo many ſoules for ſo many perſons, Gen. 46.27. Act. 27.37.
142But the particulars of this ſumme may bee thus ſorted.
1. Its ſecreſie, ſimplicitie, and unity, in that it is a Net.
2. Its force, and its lenity, in that it is a draw net.
3. Its powerfulneſſe and danger, in that it is caſt into the ſea.
4. Its generall capacity, in that it gathereth of every kind.
Firſt, it is a Net, and here is ſecreſie, ſimplicity, and unity.
1. Secreſie; for the uſe of Nets generally is ſecret, whether it be in fiſhing, fowling, or hunting: Surely in vain the net is ſpread in the ſight of any bird, Prov. 1.17. But eſpecially in fiſhing it is ſo ſecret, that the Fiſher himſelf takes he knows not what, but even what the winde and tide brings in. Such ſecreſie is in this ſpirituall Net of the Goſpel: I mean not in ſecret laying (for it muſt be openly ſpread) but onely in regard of ſecret taking, wee take wee know not what: For the Net may be ſpread in vain, if the fiſh come not in; witneſſe St. Peters loſt labour all night, till aſſaying againe at his command who commandeth windes, and ſeas, he incloſed a great multitude, Luk. 5.5. Little did St. Peter know what motion drew that ſhoale of fiſh into his Net: No more then the Iſraelites knew what wind blew that heap of Quailes about their camp: and yet the Text ſaith, There went forth a wind from the Lord, and brought Quails from the ſea, and let them fall by the Camp round about, Num. 11.31 ▪ The ſame Lords holy wind it is likewiſe that brings fiſh into our Net: The wind bloweth where it luſteth, and thou heareſt the ſound thereof, but canſt not tell whence it cometh, or whither it goeth, ſo is every one that is born of the ſpirit, Joh. 3.8.
143If then it be thy lot to come within the compaſſe of this Net, though it draw thee contrary to thy courſe, and ſtraiten thy deſired liberty, yet ſtrive not, ſtruggle not, ſnarle not, defile not the Net, bite not the Fiſher, but rather humble thy ſelf under the mighty hand of God, Jam. 5.6. acknowledge the all-diſpoſer, it is his ſecret work.
Again, in that it is a Net, here note ſimplicitie: Here are no falſe enticing allurements, but plain taking, plain dealing: Hooks are covered, and hid with bait to allure the fiſh to be taken, but in Nets there is no baiting, no colouring, no deceiving; eſpecially in the draw net, no skill but plain drawing. So is it in this our ſpiritual Net, no coſening, but a plain caſt of fore-right drawing; no pleaſing, but rather diſpleaſing baits: Take up the croſſe, Mar. 10.21. Suffer affliction as the good Souldiers of Jeſus Chriſt, 2 Tim. 2.3. Only this is all, it promiſeth ſafety to the taken, but loſſe to the not taken; For whoſoever will ſave his life ſhall loſe it, and he that ſhall loſe his life for Chriſts ſake, the ſame ſhall ſave it, Luk. 9.24. Look not then for baits, hearken not for pleaſures, this Net doth not yeeld it, here is no ſuch kind of taking, if thou wilt be taken, thou muſt be croſt even to the full denying of thy ſelf.
And again, in that it is a Net, here note unity. The draw net conſiſteth of many lines, plummets, thrids, knots, yet all make but one Net: Yea ſo in this place, it is ſet forth ſingularly (a Net) whereas elſwhere there is often mention made of Nets in diſcourſe of Fiſhing, or Fiſhers in the ſcriptures; Mending their nets, Mat. 4.21. Waſhing their nets: Let ſlip your nets, Luk. 5.2, 4. But here it is (a net) expreſſing unity. Such is our ſpiritual Fiſhing-net, alwaies one, though diverſly compoſed, diverſly diſpoſed. One in reſpect of144 the author; Theſe all worketh one and the ſelf ſame spirit diſtributing to every man ſeverally as he will, 1 Cor. 12.11. One in reſpect of the matter; Ye are called in hope of your calling, one hope, one baptiſne, Eph. 4.4. One in reſpect of the end; for the gathering together of the Saints, for the edification of the body of Chriſt, Eph. 4.12.
O then bleſſed are they that build on Chriſt, and after his levell; for he is the corner ſtone, making unity, two walls to be but one, and that is ſtrengthning, and inlarging; for peace and plenteouſneſſe goe together, Pſal. 122.7. But wo be to them that build Towers of Babel, that is diviſion; for that alſo is confuſion: Every kingdom divided againſt it ſelf ſhall bee brought to nought, Mat. 12.25. And bleſſed are they who being gathered by this net, are alſo united in it: For, the wiſdom that is from above is firſt pure, then peaceable, Jam. 3.17. But wo be to them that have bodies and ſouls united in place and means, but heads, and hearts, and hands divided in life & manners: For if ye have bitter envyings, and strife in your hearts, rejoyce not, neither be ye lyars againſt the truth, this wiſdom deſcendeth not from above, but is earthly, ſenſual, and devilliſh, Jam. 3.14. Endeavour therefore to keep the unitie of the ſpirit in the bond of peace, Eph. 4.3. The unity of the ſpirit, that's in faith; In the bond of peace, that's in life. Fulfill ye my joy that ye be like minded, having the ſame love, being of one accord, and of one judgement, Phil. 3.1. That ye be like minded, that's for opinion; having the ſame love, that's for affection; being of one accord, that's for manners; and of one judgement, that's for doctrine: For this no doubt is the intent and end of that prayer of Chriſt, that they all may be one, as thou, O Father art in me, and I in thee, that they may be alſo one in us, Joh. 17.21.
145And ſo much of the particulars obſerved, in that it is ſaid to be like a Net.
In the ſecond place I obſerved its force, and lenity, in that it is like to a draw-net; for ſo the word is, Sagena, the great net, the drag, tramel, or draw-net, and the ſenſe implyeth it: For it is ſaid here to gather, It gathereth of every kind, therefore it is not a net layd to lye ſtill, but ſuch a one as takes by drawing: Herein therefore I note both force and lenity: Force, for it draweth, there can be no reſiſtance; Lenity, for it but draweth, there is no great violence: Fiſhes are caught as well with the Angle as with the Net; but in the Angle there is ſtronger tugging, ſuddener hoyſing; therefore the Angle takes but one at once, but the Net goes leiſurely, and gently along, ſo as the Fiſh have alſo their ſwimming, even in their taking, and ſo creſcit eundo, it takes whole multitudes at once. So is it in this our ſpirituall Net: Here is force; for it is the power of the Word that firſt worketh the wil, and then alſo worketh upon it: It is he that worketh both the will and the deed, Phil. 2.13. It is Gods power that both beginneth and continueth all our motion in grace; for no man can come to me (ſaith Chriſt) except the Father draw him, Joh. 6.44.
And with this force here is alſo lenity; for this draught is neither violent, nor ſudden.
Not violent, but mild and gentle: My yoke is eaſie, and my burthen is light, ſaith our Saviour, Mat. 11. I drew them with the cords of a man, even with bands of love, Hoſ. 11.4. There is indeed conſtraint; for, whatſoever the Lord pleaſeth, that doth he in heaven, and in earth, in the ſea, and in all deep places, Pſ. 135.6. even in the deep of mans heart: But yet withall there is liberty, even the glorious liberty of the ſons of God: even as the fiſhes are drawn, but not without146 their own ſwimming. Neither is this drawing ſudden, but moderate, and by degrees. Some indeed are (as it were) angled up to heaven even by ſudden motion; effectually called, as Paul from a perſecutor to a Preacher, Act. 9. and the thief from a reviler to a confeſſor, Mat. 27.44. Luk. 23.40. But this is but by ones, now and then, rare examples. But the more ordinary way of Gods calling, and taking, is by leiſurable knocking; I ſtand at the door and knock, Rev. 3.10. Gods Word is likened to an hammer that breaketh the ſtone, Jer. 23.29. Yet it alwaies breaketh not the ſtony heart at the firſt blow, but by degrees; Gutta cavat lapidem non vi, ſed ſaepe cadendo: The drop of rain holloweth the ſtone not by force, but by often falling. And ſo doth Chriſt uſually prevaile by his ſpirit: Hee ſhall come down like the rain, even as the drops that water the earth, Pſ. 72.6.
Learn here, firſt to bee humble, to deny naturall ſtrength and freedome of will, and to acknowledge Gods power in drawing thee; The hour cometh and now is, when the dead ſhall hear the voice of the Son of God, and they that hear it ſhall live, Joh. 5.25. Thou art but a dead thing till this voice doth quicken thee. St. Paul ſaith in another caſe, Boaſt not thy ſelf, and if thou boaſt, thou beareſt not the root, but the root thee Rom. 11.18. It may be truly alſo ſaid in this caſe: Boaſt not thy ſelf, and if thou boaſt, thou draweſt not the net, but the net thee. It is Chriſt that makes this beaſting, and juſtly; for why? we have compelled him (even ſo to ſtop our preſumption) to take it wholly off from us: Let him bee true therefore, and every man a lyar: for thus he boaſteth, I when I am lift up from the earth, will draw all men unto me, Joh. 12.32. There's the primus, and the ultimus motor, the beginner and ender of this draught, the author and finiſher of our faith, Heb. 12.2.
147Secondly, learn alſo here to bee carefull and diligent, and think not that the force of this draught doth priviledge thee to be idle: Thou art drawn indeed by a ſuperiour force, and ſo, as (like the fiſh in the net) thou haſte thy ſwimming, thine own motion: Thou art firſt dead, but Gods voice ſhall pierce thy deadneſs and make thee hear, and then thou ſhalt not be dead ſtill, but live, that is, have thy motion. God worketh thy will indeed, but not to make it idle, but to ſet it on work: Work out your own ſalvation with fear and trembling, Phil. 2.12. Take therefore the Churches reſolution Can. 1.4. Draw me, and we will run after thee: and that of the Pſalmiſt, I will run the way of thy Commandements when thou haſt ſet my heart at liberty, Pſal. 119.32.
Thirdly, learn here alſo to be fearfull, be not high minded, but fear, Rom. 11.20. Bleſſed is the man that feareth alway, Prov. 28.14. Thou muſt not think thy ſelf to be caught at the firſt pull; much leſſe mayſt thou preſume on thy taking when thou haſt yet felt no pulling, or tugging, or drawing at all, but with much patience thou muſt endure, and with perſeverance expect the accompliſhment of Gods work upon thee: Giving diligence to make thy calling and election ſure, 2 Pet. 1.10. Proving thy ſelf whether thou art in the faith or no, 2 Cor. 13.5. The ſprouting blade of corn upon the houſe top comes to no timely harveſt, it filleth not the mowers hand, nor the binders boſom, Pſal. 129.7. And they that are moſt raſh and ſudden in profeſſion, commonly prove to have no root, and to endure but a ſeaſon, Mat. 7. For as not every calling to the Lord-doth make repentance, Not every one that ſaith to me, Lord, Lord, shall enter into the Kingdome of heaven, Mat. 7. So neither doth every calling from the Lord make faith; Samuel was called the fourth148 time before he was ſped of his errand, 1 Sam. 3. Yea Judas, after all his illumination proved but a loſt child, Joh. 17.20. Be ſober therefore in the beginning, that thou mayſt hold out unto the ending, and ſo run that thou mayſt obtain, 1 Cor. 9.24. for the haſty runner commonly is ſooneſt out of breath. St. John did outrun St. Peter, and yet went laſt into the ſepulcher, Joh. 20.4. The work of the ſpirit by the Miniſtry of the Word, is no violent, or ſudden hoyſing (like to Elijahs whirlwind, 2 King. 2.11. ) but a moderate drawing, like to a draw-net.
And ſo much of the particulars obſerved, in that it is compared to a draw-net.
3. In the third place I obſerved painfulneſs, and danger, in that it is ſaid to be caſt into the ſea.
Firſt, painfulneſſe: For the word (caſt) implyeth not only the bare caſting in but alſo the drawing, and the whole managing of the work of Fiſhing, which is the main matter of the Fiſhers labour: For though it coſteth him a great deal of pains to knit his net, and to contrive it in its faſhion (for he is no right Fiſherman that cannot knit his own net) yet is it much more paines and labour to exerciſe it in the ſea, without which all is in vain. And this alſo is the main matter of our calling, even this very labour and exerciſe of ſpirituall fiſhing, I mean the very exerciſe of Preaching, it is laborious, as well in practiſing, as in preparing: Yea without this, all skill in contriving, all art, all learning, all knowledge, is all (ſhall I ſay) nothing? yea worſe then nothing, inſtead of honouring us, it will but condemn us: For, not to be able to labour is miſerable, but not to be willing, is puniſhable; therefore St. Paul confeſſeth, Neceſſity is layd upon me, and woe is me if I preach not the Goſpel, 1 Cor. 9.16.
149Let no man therefore that undertaketh this Net, think that he taketh a cuſhion, or couch to ſleep on, a ſoft means of ſweet eaſe, but rather a labour of little eaſe, a work that will require the ſtraining of all his ſtrength, the ſtriving of all his power, even ſuch a burthen as St. Bernard ſaith, Ser. 2. de Aſc. Dom. is Angelicis humeris formidandum, too heavy for the Angels ſhoulders; and as St. Paul makes queſtion, Who is ſufficient for it? 2 Cor. 2.16. Presbyteri officio perfunctoriè acto nihil facilius, ſed apud Deum nihil tristius: rectè autem acto, nihil laborioſius, ſed apud Deum nihil beatius, ſaith St. Auguſtine (Auguſt. Valerio Epiſt. 148.) Nothing is more eaſie then the Miniſters office if it be ſlightly handled, but in reſpect of God nothing more heavy: and being rightly done, nothing is more laborious, but in Gods ſight nothing more bleſſed.
And if this were generally well underſtood, it were unpoſſible that our calling ſhould finde ſo much contempt, and our labour ſo much begrudging of recompence as commonly it doth. Patrons would not give that which is holy unto dogs, Mat. 7.6. (rob Churches to maintain expences) Neither would the people receive holy things as dogs, turning again againſt the Miniſter, and all to renting him in his credit with their tongues, in his profit with their hands, but rather all injuring would bee turned into pittying, if not for our labour ſake, yet for our reckoning ſake, for the burthen wee beare, if not for that wee doe diſcharge.
2. Again, with painfulneſſe obſerve alſo danger, in that it is ſaid to be like a Net caſt into the ſea: For no leſſe danger then labour appears herein: For the Fiſherman though he goes not far to ſea, yet goes in great danger, having but a tottering boat, eaſie to bee overturned with the winds, apt to be filled with the150 waves: Beſides, even the Fiſhes themſelves many times do endanger him, when he meets with ſtrong and ſturdie ones, Sea-monſters; they tear his net, and tilt his boat, and take him in ſtead of being taken by him, and make him a prey to the prey he ſeeketh. Such is alſo our condition of danger in our ſpiritual fiſhing: Our Doctrine (which is our boat wee fiſh in) is ſubject to contrary winds, ſo that except wee keep very upright, and ſteer very ſtrait, we are apt to totter, yea to be tilted over-boord: our boat is alſo ſubject to be annoyed with the waves of our own luſts, the flouds of our own concupiſcence, or unclean converſation: For we alſo are fleſh, and many times, though ſitting in Moſes chair, and teaching things to be followed, yet doe wee things as much to be avoyded, and ſo our ill life pulls down more then our good learning and labour can build up, which turnes to our own danger: Beſides, the Fiſhes themſelves whom we ſeek to take, oft times doe en langer us: For it were well ſometimes if wee could ſay with St. Peter, Maſter, we have laboured all night, and have taken nothing, Luk. 5.5. For worſe then nothing (too often) we take carps, mocks, taunts, jeſtings, deridings. This was Ezekiels lot; My people ſit before thee, and hear thy words, but they will not doe them, for with their mouths they make jeſts, &c. Eze. 33.31. Yea & ſomtimes we meet with ſuch ſharks, & ſturdy jacks that do ſtrive as much to take us, as we to take them. This was Chriſts own lot (beſides many of his followers) who were taken and deſtroyed by thoſe whom they laboured to take and ſave. Which may well make us wary, but not weary in our worke: We muſt bee wiſe as ſerpents, but innocent as doves, Mat. 10.6. Thou ſon of man be not thou rebellions like this rebellious houſe: thou ſon of man fear them not, though briars and thorns be with thee, and thou doefi151 dwell among Scorpions. We may not fear them which kill the body, but we muſt preach the Word, be inſtant in ſeaſon, and out of ſeaſon, improve, rebuke, exhort, with all long ſuffering, 2 Tim. 4.2. Yea rather this may comfort us, and bring ſhame and fear upon the world, that yeeldeth ſuch Monſters. If ye were of the world, the world would love his own, but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth you, Joh. 15.9. How long may we labour before we take ſuch a fiſh as St. Peters was? one that hath money in his mouth ready to diſcharge our debt, Joh. 15.4. or ſuch a one as Tobias was? one that comes up voluntarily, and offers himſelf to be taken, yea yeelds his heart and liver to be broyled on the coals of zeal, as an incenſe for us; yea his very gall to be medicinable unto us, Tob. 6. Or ſuch a one as Jonahs was? one that is ready (when ſtorm and tempeſt is upon us) to receive us, and that not on his back (as Arions Dolphin in the Fiction) but in his very bowels to bear us ſafe to land, and to ſet us on ſafe ground, Jon. 1. No, no, the world is a ſea, and worldlings are great Leviathans taking their paſtime in ſpoyling: But the Lord ſhall puniſh ſuch Leviathans with his ſore, and great, and ſtrong ſword, Iſ. 27.1. And ſmite the heads of them in peeces, Pſal. 74.15. Yea there is another deeper ſea, that is hell, and another greater Leviathan, that is the Devil, of whom all devourers may juſtly fear to be devoured: For we to thee that ſpoyleſt, when thou ſhalt ceaſe to ſpoyl, thou ſhalt be ſpoyled, Iſ. 33.1. But as for us, if we be not weary of well doing, in due time we ſhall reap if we faint not, Gal. 6.9. And when the chief Shepheard ſhall appear, we ſhall receive an incorruptible crown of glory, 1 Pet. 5.4.
And ſo much of the particulars obſerved in the word (caſt into the ſea.)
1524. In the fourth place I obſerved the generall capacity of this Net, in that it is ſaid to gather of every kind.
There is ready reaſon of the name or title (Catholick) given to the Church. It ſignifieth generall, or univerſall: And ſo the Church is, not onely in reſpect of time, having its beginning continual from the beginning, but alſo in reſpect of place (for Chriſt ſaith, the Goſpel ſhall be preached throughout the world, Mat. 24.) and in reſpect of perſons; for he bids his Diſciples Go preach the Goſpel to every creature, Mar. 16.15. To every creature? This ſpeech ſeemeth ſo Catholike as to include all things: No, the ſenſe cannot bear it: For it were in vain that any creature ſhould have it that is not capable of it. To every creature then muſt goe with this limitation, namely, to whom it ſhall belong, and bee available. And who is that? Onely mankind: For the reaſonleſs and ſenſleſs creatures cannot partake of it: And for other reaſonable creatures beſides man there are none but Angels, and to ſome of them it is needleſſe, they being already confirmed not onely in grace but in glory (the elect Angels, 1 Tim. 5.21.) And to the other ſome it is ſpeedleſſe, they being reprobated in ſin and judgement, Irreparabiliter (as St. Bernard.) Reſerved in everlaſting chains under darkneſs, unto the judgement of the great day, as St. Jude ſpeaketh, Jude 6.
To every creature then muſt needs bee onely to every of Mankind, who indeed is every creature, both in reſpect of kind, and in reſpect of end. In reſpect of kind: for he is inſtar omnium, as having the kind of every thing in himſelf: He hath the being of lifeleſſe things, the growing of vegetables, the ſenſe of animals, the reaſon of Angels, and is therefore not unfitly called〈…〉〈 in non-Latin alphabet 〉a little World,153 as having in him the Idea or modell of the great World.
And as in kind ſo likewiſe in end man is every creature: For every creature hath his end of being (in ſome ſort) in man. Not onely in ſubordination and ſubjection (thou haſt put all things under his feet, all ſheep and oxen, and the beaſts of the field, Pſ. 8.) Yea though he were made a little lower then the Angels, yet in this union with the Son of God, and in the perſon of Chriſt he is exalted far above all principalities and powers, and might, and domination, Eph. 1.21. but alſo in obedience and ſervice, uſe and miniſtry; all things have their end of being in man: For the Sun is to rule the day, and the Moon and the Stars to govern the night, Pſal. 116. And to be for ſigns and ſeaſons, and for dayes and years. What is this but to mans uſe and ſervice? yea the Angels are all miniſtring ſpirits, ſent forth to miniſter for their ſakes that ſhall be heirs of ſalvation, Heb. 1.14.
And ſhall I ſpeak it? hath every creature onely its end of being in man? May it not be ſaid that it hath alſo its end of well-being in ſome ſort included and implyed, though not concluded and determined in man? For it ſeemeth their perfection dependeth on ours: For our fall was their fall; Curſed is the earth for thy ſake, ſaith God to Adam, Gen. 3. And our recovery is alſo theirs; For the fervent deſire of the creature waiteth when the ſons of God ſhall be revealed — Becauſe the creature ſhall be delivered from the bondage of corruption into the glorious liberty of the ſons of God; for we know that every creature groaneth with us alſo, and travelleth in pain together unto this preſent, Rom. 8. Yea the very Angels perfection (though it be not I ſay concluded in us) yet it ſeemeth much to depend upon us: for both by our converſion154 their joy is inlarged (there is joy in the preſence of the Angels for one ſinner that converteth, Luk. 15.10. ) and alſo by our Miniſtry and Preaching their knowledge is perfected; for now unto principalities and powers in heavenly places is made known by the Church the manifold wiſdom of God, Eph. 3.10. And the things which are ſhewed by our preaching the Angels deſire to behold, 1 Pet. 1.12.
O honourable excellency of mankind! (let me digreſſe a little that I may admire it.) Man is every creature, all were created for him, all are included in him, all are reſtored with him, all are perfected through him, yea and (above all) all are reconciled by him; for it pleaſed God by him (even by that man Chriſt) to reconcile all things to himſelf, Col. 1.20. and to gather together in one all things both which are in heaven, and which are in earth, even in Chriſt, Eph. 1.10. Where then is our holy ambition anſwerable to this excellency? why is not all carnall, and earthly pride ſwallowed up in this which is ſo divine and heavenly? why doe we not endeavour to walk worthy of this high calling, poſſeſſing our veſſell in holyneſs and honour? And ſeeing God ſhutteth up all in us, making us the onely fiſh of his net, the onely mark whereto all his works of power, and mercy are tended and bended, that we may be all in all to him, why doe we not likewiſe ſhut up all in him, and make him the only object of all our deſires, and hopes, that he may be all in all to us, even that God may be all in all? To every creature; then I ſay muſt needs be to every of Mankind. But how then ſhall that other charge be taken, Go not into the way of the Gentiles, and into the Cities of the Samaritanes enter ye not, Mat. 10.5. That charge was given in and for the time of the Jews, while their Synagogues ſtood firmly155 founded on Moſes ceremonies: For Chriſt was a Miniſter of the Circumciſion, to confirm the promiſes made unto the Fathers, Rom. 15.8. His time was not yet come to be publiſhed to the Gentiles: Therefore to fulfill, and to haſten his work, he confineth himſelf and his to the Jewiſh Church: But when (by the conſummatum eſt) the foundation of Ceremonies was razed, then the partition wall was broken down, the vail of the Temple did rent, all ſeparation was removed, and then was this charge given, Go preach the Goſpel to every creature: and then alſo was the Holy Ghoſt given in ſuch plenty and variety, as might ſuffice unto the fulfilling hereof, Act. 2. We ſee then that though the Jewiſh priviledge was great, yet it had an end, it was cut off at laſt: Which may well check them that boaſt of infallibility, & perpetuity, and may well warn all to beware of hardneſſe and obſtinacie: For (it is St. Pauls warning) through unbelief they are broken off, through faith thou ſtandeſt: be not high minded but fear; for if God ſpared not the natural branches, take heed leſt he alſo ſpare not thee, Rom. 11 20.
Well then be it ſo: To every creature; that is, to every of Mankind, according to my Text, It gathereth of every kind. Here is the general capacity of this Net: Here is no ſex, age, ſtate, condition or nation excepted or excluded, but all is fiſh that comes to this Net; it draweth all that it reacheth, it gathereth of every kind: For of a truth (ſaith St. Peter, Act. 10.34.) I perceive that God is no accepter of perſons, but in every nation he that feareth him, and worketh righteouſneſs is accepted with him.
And if God make no difference of us, why do wee make difference one of another? or any one of himſelf? One of another in proud diſdain, or partial eſtimation? 156Having the faith of our glorious Lord Jeſus Chriſt in reſpect of perſons, having reſpect to them that wear gay clothing, being partiall in our ſelves, and judges of evill thoughts: Hearken my beloved brethren, hath not God choſen the poor of this world that they ſhould be rich in faith, and heirs of the kingdom which hee promiſed to them that love him? but ye have deſpiſed the poor: ſo ſpeaketh St. James (Jam. 2.) upbraiding our uncharitableneſſe, as if therein we did〈…〉〈 in non-Latin alphabet 〉fight againſt God, oppoſing his will, and fruſtrating his ordinance.
And why doth any one make difference of himſelfe as if he did not belong to this Net, nor it unto him? Is it becauſe of thy meanneſſe and poverty? why? the Goſpel is preached unto the poor, Mat. 11.5. The meaſhes of this Net are not knit ſo wide, as to let the ſmall frie go, but it holdeth and draweth all; It gathereth of every kind.
Or is it becauſe of thy greatneſſe, thou thinkeſt to eſcape this Net? Why? it is not made of cobwebs, to catch ſmall flyes onely, but rather of iron, to hold the ſtrongeſt, to bind their Kings in chains, and their Nobles with links of iron, Pſal. 149.8.
Or is it becauſe of thy great wiſdome and learning that thou thinkeſt thou haſt no need of this net? why? It is written, I will deſtroy the wiſdom of the wiſe, and will caſt away the underſtanding of the prudent: where is the wiſe, where is the ſcribe, where is the diſputer of the world? hath not God made the wiſdom of the world fooliſhneſs? 1 Cor. 1.19.
Let every one therefore ſubmit himſelf to this eaſie yoke, and yeeld to this drawing net, leſt he hear Chriſt complaining and threatning againſt him all at once: How often would I have gathered thee as the hen gathereth her chickens under her wings, and ye would157 not, behold your habitation ſhall be left unto you deſolate, Mat. 23.37.
But it ſeems this generality of gathering, and drawing is ſpecially here intended to this, that it gathereth as well the bad as the good: For this Parable agreeth well with th' other before of the tares and the wheat: for in both is ſhewed the joynt-tenancy of good and bad in the Church untill the day of ſeparation.
They therefore that will have a pure Church without any ſpots, doe make themſelves wiſer then God: They that will have all wickedneſs preſently judged, doe make themſelves juſter then God: they that will abide no ill company in the uſe of holy things, doe make themſelves holyer then God. In a word, this ſecret will and work of God may indeed teach us not only waryneſſe in our life, to walke wiſely, and to beware of men, Col. 4.5. Mat. 10.17. but alſo wearineſſe of our life, to ſay, Wo is me that I am conſtrained to dwel with Meſech, and to have my habitation among the tents of Kedar, Pſal. 120.5. Yea, and that not without ſome vexation: (For juſt Lot was vexed with the uncleanly converſation of the wicked, 2 Pet. 2.7.) Yet ſo, as with all meekneſſe to abide Gods pleaſure, and to ſtay his leiſure; for he hath appointed a day in which he will judge the world in righteouſneſs, Act. 17.31. Be patient therefore brethren unto the coming of the Lord, Jam. 5.7.
And ſo much of the ſecond generall part of the Text, viz. the property of the Church Miniſtry; It is like a draw-net which was caſt into the ſea, and gathered of every kind.
The third and laſt general part is its end or upſhot; In which I have noted its fulneſſe (which when it was full) and its tryal (they gathered the good into veſſels, but caſt the bad away.)
158Firſt for its fulneſs: which when it was full they drew to ſhore. God, who in himſelf is infinite, hath ſet a date and ſtint upon all his Works; a date of time, a ſtint of meaſure; their bounds which they ſhall not paſſe: Thou haſt ordered all things in meaſure, number, and weight, Wiſd. 11.17. Yea becauſe himſelf is infinite, therefore indeed every thing elſe needs be finite; for there can be but one true infinitum in rerum natura. And though he will have this work of this draw net eſpecially above others to bee conſtant, and continual, yet it hath its fulneſſe, which when it was full.
Conclude then, that all things have their end, and their end for ever determined with God.
Firſt, all things have their end, yet not one and the ſame end, but diverſly: There is an end corruptionis, of corruption, which belongeth to the bodies of men, and of all mixt creatures; When thou hideſt thy face they are troubled, when thou takeſt away their breath, they die, and are turned again to their dnſt, Pſ. 104.29. There is an end perfectionis, of perfection, which belongeth to the ſouls of the Elect; Receiving the end of your faith, even the ſalvation of your ſouls, 1 Pet. 1.9. There is an end deſtructionis, of deſtruction, which belongeth to the reprobates, whoſe end is damnation, Phil. 3.19. And there is an end conſummationis, of conſummation, which belongeth to all the works of God and man: I ſee that all things come to an end, Pſal. 119.96. And this is that which my Text ſpeaketh of: Sic erit in conſummatione ſeculi, So it ſhall be in the end of the world, ver. 49.
Well then be it ſo, even as indeed it is, yea as it muſt be, ſo let it be, let every thing have its end: Let every thing have its end as well in and to thee, as in, and to its ſelf: In thy intention, in thy application, in thy159 eſtimation, in their preparation let all things have their end.
1. In thy Intention, do nothing without an end, bethink, forecaſt, plot, and propoſe the end of what thou doeſt before thou begin it, take nothing in hand without a right end intended: Whatſoever thou takeſt in hand remember the end, and thou ſhalt never doe amiſs, Eccl. 7.36. Otherwiſe in your beſt works, even in your holy meetings, ye may be like thoſe of Epheſus, The aſſembly was confuſed, and the more part knew not wherefore they were come together, Act. 19.32. Or like him who (for want of forecaſt of the end) ſubjected himſelf unto a mock; This man began to build, and was not able to make an end, Luk. 14.30.
2. In thy Application: Let nothing bt done in vain unto thee: all Gods works of Mercy and Judgement done unto thee, or before thee, let all have a right end in thee. Rob not God of his glory, thy ſelf of thy comfort, thy neighbour of his benefit in any thing: For Natura nihil facit fruſtra, Nature (and much more the God of Nature) doth nothing in vain: God hath his end in every thing, therefore receive not the grace of God in vain, in what kind ſoever it cometh, but make ſome good uſe of every thing: So (and not elſe) ſhalt thou attain to Davids gladneſs: Thou Lord haſt made me glad through thy works, and I will rejoyce in giving praiſe for the operations of thy hands, Pſ. 92.4.
3. In thy Eſtimation: Deceive not thy ſelf in valuing the things of this world as laſting things to build thy joy and comfort on as they doe that think their houſes ſhall continue for ever, and call their lands after their own names, Pſal. 49.12. but eſteem them as they are mutable and uncertain, vain, ane160 tranſitory, ſubject to end; for the faſhion of this world goeth away, 1 Cor. 7.31. Therefore let us take heed of abuſing it, that ſo (rightly ſeeing, and acknowledging the momentany nature of theſe ending things) we may be lifted up to the excellency of that eternal weight of glory: and have our converſation in heaven: Looking (with Abraham, Heb. 11.10. ) for a City, having a foundation, even a firme foundation, Immortall, undefiled, and that fadeth not away, 1 Pet. 1.4.
4. In thy preparation; be thou prepared for thine own end, becauſe (in that) all things of this world are ended to thee; for when thou art gone, all is gone: Thou fool, this night will they take away thy ſoul from thee, then whoſe ſhall thoſe things be which thou haſt provided, Luk. 12.20. Be thou therefore crucified to the world, and the world to thee. Crucified? not nayled, and firmly fixed to it, that thou canſt not leave it, but dead unto it in regard of thy willingneſs to leave it; that ſo being alway in a readineſs, and like a diligent ſervant waiting for his maſter, thou mayſt ſay with the Apoſtle, I dye dayly; yea I deſire to be diſſolved, and to be with Chriſt.
Again, as all things have an end, ſo an end for ever determined with God. Determined; for this work of the draw-net hath its fulneſſe (When the fulneſs of the Gentiles ſhall come in, Rom. 11.25.) For ever determined: Known unto God are all his works from the beginning, Act. 15.18. For God ſeeth not as man ſeeth, by ſucceſſion of time, and by uncertain change (with him is no variableneſs, Jam. 1.17. ) but he is I am, Exod. 3. Having all time for ever preſent, and by one eternall act, ſeeing, and diſpoſing all things: He hath choſen us before the foundation of the world, Eph. 1.4. Why then do the heathen rage, and the people imagine a vain thing? Why do any grudge, or murmar,161 or complain againſt God for his works? for his calling of ſome, and rejecting others; for judging ſome, and ſparing others; for croſſing ſome, and proſpering others? Is it not lawfull for him to do as him liſteth with his own goods? Is thine eye evil, becauſe he is good? Hath not the Potter power over the ſame clay to make one veſſel unto honour, and another unto diſhonour? Shall the thing formed ſay to him that formed it, why haſt thou made me thus? No, but rather cry out as Rom. 11.33. O the deepneſs of the riches both of the wiſdome, and knowledge of God, how unſearchable are his judgements, and his wayes paſt finding out!
Or why is any man impatient in his own ſufferings, or afflictions: Shall there be evill in the City (that is, evill of affliction) and the Lord hath not done it? Am. 3.6. I form the light, and create darknes, I make peace, and create evill, I the Lord do all theſe things, Iſ. 45.7. Cannot a ſparrow light on the ground without God? And doeſt thou think that any thing that belongeth unto thee (thy life, thy health, thy wealth, thy credit) can fall to the ground without God? Are not the hairs of our head all numbred? and are wee not of more value then many ſparrows? And if it bee Gods wiſdom and providence that diſpoſeth of every thing, why then art thou grieved at any thing? Hee may doe what he will in reſpect of his power: Whatſoever the Lord pleaſed that did he, Pſal. 135.6. Hee will do nothing for thy hurt in reſpect of his love: We know that all things work together for the beſt to them that love God, even to them that are called of his purpoſe, Rom. 8.28. Say therefore with comfort in all things, thy will be done, as well in regard of thy ſufferings as of thy doings: Whether the Lords immediate hand be upon thee, ſay with David, I became dumb,162 and opened not my mouth, for it was thy doing, Pſ. 39.10. Or whether he make ſome limb of the Devill his inſtrument, ſay alſo with David, Suffer him to curſe, for the Lord hath bidden him, 2 Sam. 16.11. Or whether he let looſe Satan himſelf as his executioner upon thee, ſay (as in ſuch caſe Job did) The Lord giveth, and the Lord taketh, bleſſed be the name of the Lord: Yea howſoever thou art croſſed or afflicted, let Eli's words be ready in thy mouth, It is the Lord, let him doe whatſoever ſeemeth him good, 1 Sam. 3.18.
Yea, why are we not alſo far from grudging againſt God in our own, or others behalf, as rather ready to give him praiſe and thanks in all things: Praiſe, elſe we be worſe then all creatures: Thanks, elſe we be no better then all: for, All thy works praiſe thee, O God, and thy Saints give thanks unto thee, Pſ. 145.10. All praiſe him in their being, we ſhould thank him in our ſpeaking: For he that is Lord over all, is rich unto all, Rom. 10.12. He hath made all things beautifull in their time, Eccl. 3.11. In wiſdom hath he made them all, the earth is full of his riches, Pſal. 104.24. O that men would therefore praiſe the Lord for his goodneſs, and declare the wonders that he doth for the children of men, that they would offer unto him the ſacrifices of thanksgiving, and tell out his works with gladneſſe Pſ. 107.21.
And ſo much of its fulneſſe: Which when it was full.
The other point (which is the laſt of all) obſerved in the end or upſhot of this ſpiritual Net, is its tryall, or examination; They drew it to land, and ſate down, and gathered the good into, &c.
When the fulneſſe of Gods time is come that this work ſhall ceaſe, it ſhall have its tryall as well as its end. Its tryall doubly; in it ſelf as well as in its effects,163 the work as well as the things wrought, the net as well as the draught, the fiſhers as well the fiſhes: For not onely in general it is ſaid, Every man ſhall be judged according to his works, Rev. 20.13. but of his works alſo in particular, Every mans work ſhall be made manifeſt, for the day ſhall declare it, 1 Cor. 3.13. And we watch for your ſoules as they that muſt give accompt, Heb. 13.17.
Which may well unite both Miniſters and people here in affection, ſeeing they ſhall be ſo united there in condition. And may well take away all ſtrife and contention, all judging, and cenſuring, all ſcorn and envying from among them: Why doeſt thou judge thy brother? or why doeſt thou deſpiſe thy brother, for we muſt all appear before the judgement ſeat of Chriſt, Rom. 14.10.
But to the purpoſe; this tryall and examination, here is expreſſed by way of ſeparation, and three things herein are ſet forth.
1. Who ſhall be ſeparated.
2. By whom.
3. To what.
Firſt, who ſhall be parted: It is plain here, the good and the bad; and before, ver. 30. the tares and the wheat, & chap. 25.23. the ſheep and the goats: for there ſhall enter there no unclean thing, neither whatſoever worketh abhomination, or lies, but they which are written in the lambs book of life, Rev. 21.27. for without ſhall be dogs and enchanters, and whoremongers, and murtherers, and idolaters, or whoſoever loveth, or maketh a lye, Rev. 22.15.
This is a terrour not onely to all Gods open Enemies, but to all his feigned friends and falſe ſervants: Many under the vail of profeſſion abuſe Religion: But what though God endure their mockery, and ſuffer164 them to prophane his myſteries for a while, the time will come when he will make a ſeparation of them, and make them known as they are. They are taken here for good men, but there they ſhall be taken from good men: For God will lighten things hid in darkneſſe, and make the counſels of the heart manifeſt, 1 Cor. 4.5.
Chriſt diſcovered one traytor in this world by giving him a ſop; but God uſually covereth rather then diſcovereth hypocrites, by giving them ſops of ſpiritual, as well as of temporal bleſſings; but though he feed them with the childrens bread for a while, yet he cuts them off at the laſt, and gives them their portion with hypocrites; yea, the devil, who helps to hide them here, will do his beſt to open them there; for though he be the father of falſhood, yet he differs from falſe men in this: they keep light and counterfeit peeces to ſhuffle them in, in great payments. But he, though he falſifie Gods coyn here in the particulars as much as may be, yet in that great and general Audit, hee will not have one counterfeit go undiſcovered: And if he would, he could not; for all the covering wherewith he clotheth them will not hide them: For many (ſaith Chriſt) will ſay to me in that day, Lord, Lord, have not we by thy name prophecied, and by thy name caſt out devils, and by thy name done many great works: And then will I profeſſe to them, ſaying, I never knew you, depart from me, ye that work iniquity, Mat. 7.22. Therefore, whiles we have time let us do good: Let us be good; for as that time finds us, ſo it will take us: If it finde us not good, it will not make us good. Now is the time of growing; to day if ye will hear his voice, harden not your hearts: then will be the time of gathering (And gathered the good into veſſels, &c.)
2. The ſecond thing obſerved in this ſeparation165 was, By whom it is: That is expreſſed in the expoſition of this Parable, namely, that it is the Angels, ver. 49. The Angels ſhall go forth and ſever the bad from among the juſt: So afore ver. 39. in the Parable of the tares, the Reapers be the Angels, The ſon of man ſhall ſend forth his Angels, &c. And ſo Mat. 24.31. Hee ſhall ſend his Angels with a great ſound of a trumpet, and they ſhall gather together his Elect from the four winds, and from the one end of heaven to the other. And no marvail that they have the gathering of us at the laſt, who have the guarding of us at the firſt: For that charge (no doubt) concerns not only Chriſt, but all that are in Chriſt, He ſhall give his Angels charge over thee, Pſ. 91.11. And that not only in our life, but in our death. In our life; for, the Angel of the Lord tarrieth round about them that fear him, and delivereth them, Pſal. 34.7. whereof we have many examples in the Scriptures. In our death; for Lazarus his lot (I doubt not) ſhall be the lot of all the faithful, his ſoul was carried by the Angels into Abrahams boſom, Luk. 16.22. Which excellency of power, and exactneſs of knowledge in their ſo generall guarding here, and gathering there the elect of God, though it doth not expreſſe any ſuch infiniteneſſe in the Angels as to make us worſhip them; for I doubt not this ſo abſolute knowledge is not theirs properly, and alwaies by creation, but received for the preſent by ſpecial illumination: For I read, The Lord knoweth who are his, 2 Tim. 2.19. but I read not that any Angel knoweth who are his: Yet the conſideration of this their general Miniſtry yeeldeth us a great deal of fear, and a great deal of comfort.
A great deal of fear in our converſation, conſidering their watchfulneſs over us, and their frequent preſence: for what fear, and ſhame, what reverence and holyneſs,166 what purity and cleanneſs may be ſufficient for us in the preſence of ſuch holy, bleſſed, and glorious creatures? For if St. Paul propoſe a rule of modeſty to women becauſe of the Angels, 1 Cor. 11.10. why ſhould not the ſame rule hold to all upon the ſame reaſon, even becauſe of the Angels. It may be they come to guard and defend us, as they did unto Eliſha, 2 King. 6.16. It may be to converſe with us, as unto Abraham, Gen. 18.2. It may be to pluck us out of ſome ill company, as unto Lot, Gen. 19.15. It may be to rid ue of ſome captivity, as to the Apoſtles, Act. 5.19. It may be to try or to exerciſe our ſtrength, as to Jacob, Gen. 22. It may be to bring us ſome good news, as to Zacharias, to the Virgin Mary, to the Shepheards: Howſoever, ſeeing they are miniſtring ſpirits, and have frequent commerce with us, let us fear alwaies to commit uncleanneſs that may annoy them, and ſeeing God thus giveth us heaven upon earth in regard of the Angels miniſtring, let us ſo paſs the time of our dwelling here in fear, that we may alſo on our parts make heaven upon earth by our holy converſing.
Again, without fear, here is alſo a great deal of comfort offered us, in that the Angels are our continuall guardians: for though the great dragon, the old ſerpent the devil be come down upon the earth, and hath great wrath, Rev. 12. and walketh about as a roaring lyon ſeeking whom he may devour, 1 Pet. 5.8. And hath many Angels of his own kind, and inſtruments of our kind to annoy and vex us, yet what of that? This is Gods hoſt, ſaith Jacob, when he ſaw the good Angels, Gen. 32.2. And if Gods hoſt and ſtrength be with us, no ſtrength ſhall be able to hurt us: Therefore let nothing in all our life terrifie us, no nor yet in our death: For Gods Angels are ready, not only to conveigh our ſouls to heaven, but even to conduct our bodies to the167 earth, as appears in that Moſes body was defended and protected againſt the devil by the ſtriving of Michael the Archangel, Jude 9. Yea, as they guard us to our lying down in the grave, ſo will they gather us at our riſing up from thence, and therefore againſt the fear of death, and the grave, and the corruption thereof, we may ſay with comfort, I will lay me down in peace, and take my reſt, for it is thou Lord only that makeſt me dwel in ſafety, Pſ. 4.8.
3. The third and laſt thing obſerved in this ſeparation, is to what end it is: And gathered the good into veſſels, but caſt the bad away.
Here is a plain difference, and diſſimilitude (as in moſt Allegories commonly there is) for the caſting away of the refuſe fiſh into the ſea again, is their deſired life and ſafety; and the gathering of the good fiſh into veſſels is their death and deſtruction: Yet contrariwiſe the bad fiſh caſt away doe here ſignifie the reprobate condemned, and the good fiſh gathered do ſignifie the elect ſaved: And gathered the good into veſſels, that is, to good uſe and purpoſe, to be reſerved and ſaved; as afore in the Parable of the Tares, Gather my wheat into my barn, but cast the bad away, that is, to utter deſtruction and condemnation, as it followeth in the expoſition, And ſhall caſt them into a furnace of fire. Briefly the ſum is, that here are two ſeveral ends propoſed, and anſwerable to the twofold condition of the ſubjects; the one of ſafety (and gathered the good into veſſels) that is, into everlaſting habitations, as Chriſt ſpeaketh Luk. 16.9. the other of deſtruction (but caſt the bad away) that is, into everlaſting condemnation, into the furnace of fire, as the expoſition ſheweth.
Of which two eſtates or ends how ſhall I ſpeak, ſeeing I cannot underſtand? how ſhall I utter that I cannot comprehend? for the eye hath not ſeen, nor the168 ear heard, neither hath it entred into the heart of man that which God hath prepared for them that love him: and conſequently, neither that which he hath prepared for them that hate him: For (which may ſomewhat ſave my labour) the greatneſs of th' one ſets forth the greatneſs of th' other: the one is the fulneſs of joy, therefore the other muſt needs be the fulneſs of wo; the one is the enjoying of all things in the enjoying God, the other is the loſing of all things in the loſing God; the one is everlaſting life, that's perfection of excellencie, the other is everlaſting death, that's perfection of miſery: yea, the happineſs is double conſidering the eſcape of miſery, and the puniſhment is double conſidering the loſs of felicity.
And what then? is there any need of uſe or application of this to be made unto you? will ye look for my ſparing it? hath it not life enough to ſpeak it ſelf? will ye expect my preſſing it? is not the weight of it ſufficient to preſs and oppreſs your conſciences? When Paul diſputed of judgement to come, it made Felix (an Infidel) to tremble, ſo that he could not endure the hearing of it; and ſhall not all Chriſtian hearts ſhake and tremble, and be aſtoniſhed at the very thought of it? If you will have any uſe or inſtruction of it, take it of St. Peter, The day of the Lord ſhall come as a thief in the night, in which the heavens ſhall paſs away with a noiſe, and the elements ſhall melt with heat, and the earth with the works that are therein ſhall be burnt up. Seeing therefore that all theſe things muſt be diſſolved, what manner of perſons ought ye to be in holy converſation and godlineſs, looking for, and haſting unto the coming of the day of God, by the which the heavens being on fire ſhall be diſſolved, and the elements ſhall melt with heat: Wherefore beloved, ſeeing that ye look for ſuch things, be diligent that ye may be found169 of him in peace without ſpot and blameleſs, 2 Pet. 3.10. He ſpeaketh by way of exhortation, but the wiſe man ſpeaketh by way of threatning, Rejoice, O young man in thy youth, and let thy heart chear thee in the dayes of thy youth, and walk in the waies of thy heart, and in the ſight of thine eyes, but know that for all theſe things God will bring thee to judgement, Eccl. 11.9. As if he would (as it were) dare any man to fin, having but the remembrance of this judgement before him. Wherefore let us not dare to heap up wrath againſt the day of wrath, but walk circumſpectly, not as unwiſe men, but as wiſe, redeeming the time, becauſe theſe daies are evill, eſpecially becauſe that day is ſo evill: And ſo abide in him here, by true faith, and the fruits thereof, love and fear, that when he ſhall appear, we may be bold, and not be aſhamed before him at his coming; which the Lord grant to us all, &c.
Trino-uni gloria.
And of his fulneſſe have all we received grace for grace.
THis time is a ſpeciall time of Grace, both exhibited and returned: Of Grace exhibited, from God to man, in, and through Chriſt: Of Grace returned, from man to God in piety, from man to man in charity; from man to God in piety; ſanctifying dayes to Gods publick ſervice, in hearing, praying, communicating; from man to man in charitie, almes to the poor, inviting neighbours, viſiting friends, hoſpitality to all.
And well do we apply our ſelves to the practiſe and exerciſe of theſe two ſpeciall duties, for this ſpeciall time and buſineſs ſake, this ſolemnizing, and celebrating of the coming of Chriſt: For theſe, Piety and Charity are twins of the Holy Ghoſt, never begotten one without th' other: for true faith worketh by love, Gal. 5.6. And true love muſt be with faith unfeigned, 1 Tim. 1.5.
What then? It is right and fit that we preſent him171 with this joynt iſſue of the ſpirit, from whom joyntly with the Father the ſpirit proceedeth, and upon us deſcended; that he ſhould be honoured by th' effects and works of the ſpirit, by, and from whom we receive the gift of the ſpirit: When the comforter is come, whom I will ſend unto you from the Father, even the spirit of truth, Joh. 15.26.
Again, Piety and Charity are the two feet of the ſoul, whereon it ſtandeth, wherewith it walketh; though feet of different nature, and divers qualitie, even like thoſe feet of Nebuchadnezars Image Dan. 2.33. part of iron, part of clay; part of iron, ſtrong to God-ward in the duties of the firſt Table (ſo is Piety) part of clay, plyable to man in the duties of the ſecond Table (ſo is Charity) What then? we can doe no leſſe then extend theſe footſteps in both kinds, whiles we intend the meeting, or entertaining of him that comes in both kinds: We neceſſarily expreſs our right reſpect at once to both natures for the honour of him who comes at once in both natures in one perſon to viſit us; for in him God was manifeſted in the fleſh, 1 Tim. 3.16.
Again, Piety and Charity are the two hands of the ſoul: by the hands the body holdeth, by theſe the ſoul holdeth. For in Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but faith that worketh by love, Gal. 5.6. And theſe are well like the Spiders hands mentioned, Prov. 30.28. For though they work weakly, yet are they ſo ambitious as to take hold in the Kings Palace, yea even in the Palace of the King of Kings. What then? Now eſpecially is it convenient for us to ſtretch forth theſe hands, and to exerciſe this hold in the heavenly palace, becauſe the heavenly King (to fetch us thither) vouchſafeth to deſcend, not to a palace, but to a vile place, his humiliation172 opportuneth, importuneth our exaltation, our exultation: For, Behold (ſaith the Angels to the ſhepheards, Luk. 2.) I bring you glad tidings of great joy which ſhall be to all people, that is, that unto you is born this day in the City of David a Saviour, which is Chriſt the Lord.
Again, Piety and Charity are the two wings of the ſoul, whereon it mounteth even as high as heaven: For though worldly men mind earthly things, yet our converſation is in heaven, Phil. 3.19. And though ſo long as we lye among the pots, and dwel in houſes of clay, theſe wings want not earthly pollution, yet when our earthly houſe of this tabernacle ſhall be diſſolved, then they ſhall be argent,Or, lux oriens, Perer. in Gen. 1.3. yea orient, full of luſtre and ſplendor, even as the wings of a dove which is covered with ſilver wings, and her feathers like gold, Pſal. 68. In the expectation whereof David (as rapt and raviſhed) cryeth out, Pſal. 55.6. O that I had wings like a dove, for then would I flee away and be at reſt. What then? Very ſeaſonably and conveniently doe we now clap both theſe wings together, that ſo with all the flock of innocent doves; with all the Elect, which from all quarters fly unto Chriſt, as the doves unto their windows, Iſ. 60.8. we may addreſſe our ſelves to make one flight in the meeting, and congratulating of our Saviour, for as much as our true Dove (the holy Ghoſt who is not onely the leader, but the breeder of all this brood) hath deſcended and lighted upon his head, giving us therein our true aim and mark to what rock we ſhould repair; Lo the heavens were opened unto him and John ſaw the Spirit of God deſcending like a dove, and lighting upon him, Mat. 3.16.
In a word, Piety and Charity is the ſum of our obedience, the totall of the Law, Thou ſhalt love the173 Lord thy God with all thy heart, and with all thy ſoul, and with all thy mind, this is the firſt and great commandement, and the ſecond is like unto it, thou ſhalt love thy neighbour as thy ſelf, on theſe two Commandements hang all the Law and the Prophets, Mat. 22.37. Well and wiſely therefore do we now preſent him with this ſum of our obedience during our celebration of his firſt coming, that ſo hee may make up our accompt, and perfect our reckoning by bringing us a quietus eſt ready drawn at his ſecond coming: For in him indeed, the ſum of our righteouſneſſe, and the totall of our obedience conſiſteth: For Chriſt is the end of the Law for righteouſneſs to every one that beleeveth, Rom. 10.4. Yea, this is the name whereby we are taught to call him, the Lord our righteouſneſs, Jer. 23.6.
Wherefore that theſe duties now ſo ſolemnly pretended may be rightly, and truly, that is underſtandingly, and conſcionably, with the head, and with the heart intended and attended, and ſo both the receipt and the return of thoſe graces may truly appear in us, I have choſen this Text, which ſheweth the Fountain, the Stream, and the Banks of Grace: From whence, and how, and in what meaſure Grace doth flow.
1. The Fountain (of his fulneſs.)
2. The Stream (have all we received.)
3. The Banks (and grace for grace. ) that ſo, being known how, and whence it cometh, it may be rightly received (namely, with joyfulneſſe, and thankfulneſſe) and rightly returned (namely) with humbleneſs and holyneſs.
1. Part. The Fountain is this, Of his fulneſs.
It is our Saviour Chriſt, the Son of God, the Son of Man, God and Man, the Redeemer of Man who is here ſpoken of, as plainly appeareth in all the foregoing174 narration of the Evangeliſt: In the beginning was the Word, and the Word was with God, &c. Of his fulneſs have we all received.
This Text ſuteth very well and agreeth with other anſwerable Scriptures which doe ſet forth the gifts of Grace, the effects of the Spirit by the embleme or inſtance of water, which we find very frequent and common: and no marvaile, the compariſon being very right and proper, very emphaticall and ſignificant: For,
1. Water never (naturally) aſcendeth, but deſcendeth, and Grace proceedeth not from Man to God, but from God to Man: Every good and perfect gift is from above, and cometh down from the father of lights, Jam. 1.17.
2. Water filleth the lowly valleys, ſo Grace repleniſheth humble minds: For, God reſiſteth the proud, and giveth grace to the humble, Jam. 4.6.
3. Water purifieth, and multiplieth, or increaſeth by running, but putrifyeth, and decreaſeth by ſetling: And Grace by diligence is improved, but by negligence impaired: Thou evill and ſlothfull ſervant, thou oughteſt to have put my money to the exchangers, and then at my coming I ſhould have received mine own with vantage, or uſury, Mat. 25.27. Therfore the water of life that Chriſt giveth, is ſaid to be ſpringing, not ſetling, Joh. 4.14. A Well of water ſpringing up unto everlaſting life. And the waters that came from under the Temple, Ezek. 47.1. were firſt to the ankles, then to the knees, then to the loyns, and became a River that no man might paſs over.
Many more particulars of reſemblance might be inſtanced in this Allegory, but this one may go for all, as175 being indeed, Inſtar omnium, the ſum of all: Namely,
Water waſheth, and cleanſeth the filth of the body, and ſo Grace cleanſeth and purgeth the filth of the ſoul: Waſh me throughly from my wickedneſs, and cleanſe me from my ſin, purge me with hyſop, and I ſhall be clean, waſh me, and I ſhall be whiter then ſnow, Pſal. 51.
Let us then make ſome application of this to our ſelves, that we may not paſſe it without ſome benefit. And to that purpoſe let us apply it by way of tryall, making the tryall to be of the cauſe by the effect, of our waſhing by our cleanſing: Whether we have received or not received; or at leaſt whether we have in vain received the Grace of God or no? For indeed that we have received it, we all profeſſe, and we would take ſcorn to be denyed it; yea, if we would deny it, God and his Church will affirm it, that we have received it even litteral and myſticall waſhing in the Sacrament of Baptiſm: Shew then the proof of it in thy cleanſing: For certainly Gods Church is like a flock of ſheep going up from the waſhing, Can. 4.2. They tell where they have been, they tell their waſhing by their cleanneſſe. Be it ſo then indeed with us, let our cleanſing prove our waſhing: Learn of David, I will waſh mine hands in innocency, O Lord, and ſo will I go to thine altar, Pſal. 26.6. Learn of St. James, Cleanſe your hands ye ſinners, and purge your hearts ye wavering minded, Jam. 4.8. Learn of St. Paul, Let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, 2 Cor. 7.1. That ſo we may be indeed (like the ſheep coming out of the water) fair and clean: Not like the black Moor coming out of the water, never the whiter for all his waſhing: And if thou art come to any degree of cleanſing, O then eſpecially beware of fouling, fall not again into that which thou haſt forſaken,176 but ſay with the Spouſe, Can. 5.3. I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? And return not with the dog to the vomit, or with the ſow to thy wallowing in the mire; for elſe thy waſhing will not be according to that proverb Aethiopem lavare, the waſhing of a black Moor, which is but loſt labour, and doth neither good nor harm, but according to that laterem lavare, the vvaſhing of a brick, which turnes to the worſe, even to defile the waſher himſelfe, and to make the waſhed fouler then before: for, it had been better for them not to have known the way of righteouſneſs, then after they have known it to turn from the holy Commandement, 2 Pet. 2.21. And when the unclean ſpirit is gone out of a man, and returneth again, the end of that man is worſe then the beginning, Mat. 12.43. It is a kind of deſpite to the ſpirit of Grace, and (as much as in him lyeth) he defileth his waſher.
But let us come to the point: Of his fulneſs.
All waters (how divers ſoever in their riſing and flowing) have one common originall from whence they flow, that is the ſea; Unto the place from whence the rivers come, thither they return again, Eccl. 1.7. And all Grace, how different ſoever in gifts, have one common originall, that is God himſelf the unmeaſurable ſea of goodneſſe; God the Father, Sonne, and Holy Ghoſt; for opera Trinitatis ad extra ſunt indiviſa, the works of the Trinity towards the creature are undivided, Grace floweth from the Trinity: And though Creation be appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Ghoſt, yet that is but to expreſs the diſtinction of perſons, not to make any diviſion of nature, or ſeparation of work in the Deity: But the Holy God indeed moſt properly is the fountain of Grace, as being177 not onely ex natura, but ex officio (if I may ſo ſpeak with reverence) the Paraclet, the comforter, the ſanctifier, the ſpirit of ſanctification, Rom. 1.4. And yet is Chriſts fulneſſe here properly enough made the fountain of Grace unto us, both becauſe all fulneſſe is his, or in him, and becauſe onely by, and through him it deſcendeth unto us.
Firſt, becauſe all fulneſſe is his; or in him, both as he is God, and as he is Man.
1. As he is God, in his divine nature all fulneſſe is his; for ſo the holy Ghoſt himſelf is his: not onely in reſpect of unity of nature; for ſuch as the Father is, ſuch is the Son, and ſuch is the Holy Ghoſt, but alſo in reſpect of proceeding of perſon, for the Holy Ghoſt is of the Father, and of the Son, neither made nor created, nor begotten, but proceeding. Yea indeed as hee is God, he rather is Fulneſſe of Grace then hath it: It is not ſo properly ſaid to be his, as to be himſelf: For whatſoever is in God, it is eſſentially ſo, he therefore is Fulneſs it ſelf.
2. As he is Man in his humane nature all fulneſſe of Grace is his: So Gorran will have it taken here, namely, his fulneſſe to belong to his humane nature united to his Godhead: And ſo is it ſaid Col. 1.19. It pleaſed the Father that in him all fulneſs ſhould dwel. All fulneſs? Yes all: Fulneſs of Propheſies that were concerning him, fulneſs of Offices that were upon him, fulneſs of Obedience that was in him.
1. Fulneſſe of Prophecies; for he came in the fulneſſe of time, Galat. 4.4. when all that was to foregoe, and foreſhew him was fulfilled: And in his time the fulfilling of the Scriptures is diligently noted in the diſcourſe and paſſage of the Goſpel, but moſt plainly Acts 13.29. They fulfilled all things that were written of him: and verſe 32. The promiſe178 made unto the Fathers GOD hath fulfilled.
2. Fulneſſe of Offices, joyntly, and ſeverally.
Joyntly; for he had (as never other man had) thoſe three great Offices together, a King, a Prieſt, and a Prophet.
Severally; for he was a Prophet full of knowledge, Col. 3.2. In whom are hid all the treaſures of wiſdom and knowledge.
He was a Prieſt, full of favour, compaſſion, merit.
Of favour; This is my beloved Son in whom I am well pleaſed, Mat. 3.
Of compaſſion; In all things it became him to be made like unto his brethren, that he might be merciſull, and a faithfull High Prieſt, Heb. 2.17.
Of merit; for his blood was precious: Yee are not redeemed with corruptible things, as ſilver and gold, but with the precious blood of Chriſt, as of a lamb undefiled, and without ſpot, 1 Pet. 1.19.
He was a King full of Authority, of Power, of Magnificence, or Munificence.
Of Authority: Thou haſt made him to have dominion of the works of thy hands: thou haſt put all things in ſubjection under his feet, Pſ. 8.6.
Of Power: All power is given to me in heaven and in earth, Mat. 28.18.
Of Magnificence, or Munificence: He aſcended up on high, he led captivity captive, and gave gifts unto men, Eph. 4.6.
3. Fulneſs of Obedience both Paſſive and Active.
Paſſive: For he was a man full of ſorrows, Iſ. 53.3.
Active: Thus it becometh us (ſaith he) to fulfill all righteouſneſs, Mat. 3.15.
In a word, his particular actions were ſo many Emblemes of his fulneſſe: there was an expreſſing of his fulneſſe in them: He bade, fill the water pots with water,179 that he might fill them with wine, Joh. 2.7. Hee drew a full draught of fiſh, ſo full, that it brake the Net, and filled both ſhips that they ſunck again, Luk. 5.6. Hee filled firſt five thouſand bellies, and then twelve baskets, with five loaves and two fiſhes, Mat. 14.19. He filled his Diſciples with the Holy Ghoſt: For firſt, he promiſed, I will ſend the promiſe of my Father upon you, Luk. 24.49. and then he fulfilled it; And they were all filled with the Holy Ghoſt, Act. 2.4.
From hence we may draw uſe both of Invitation, and of Imitation.
1. Of Invitation; for beſides that Chriſt by word inviteth, making proclamation of his fulneſſe, Ho every one that thirſteth come ye to the waters, Iſ. 55.1. His very fulneſſe it ſelf ſufficiently inviteth us. The Proverb is, Good wine needs no buſh; but this wine of Chriſt is both good in quality, and much in quantity, it inviteth therefore to it ſelf. Every man delighteth in fulneſſe: Dulciùs ex ipſo fonte bibuntur aquae, 'Tis beſt drinking where we may drink our fill: Suave eſt ex magno tollere acervo, 'Tis good taking where wee may take enough. O then let us not miſtake ſo much as to ſeek our fulneſſe of content any where elſe but onely here in Chriſt, where it is truly to be found. The world hath a threefold ſuppoſed Deity, Profit, Honour, Pleaſure; which make ſhew of fulneſs, but cannot yeeld it: For Solomon the wiſeſt of men (ſpeaking not onely out of his judgement, but out of his experience) concludeth the world, and all therein, to bee ſo far from fulneſſe of content, as to be meer vanity, and vexation of ſpirit. But what good ſoever in the world we falſly intend, or is falſly pretended to us, that in Chriſt is truly and fully to be found: Would we have wealth? his riches are unſearchable, Eph. 3.8. Would180 we have health? he giveth water of life, Joh. 4.10. and bread of life, Joh. 6.48. Would we have liberty? If the Son ſhall make you free, then are ye free indeed, Joh. 6.36. Would we have honour? It is he that hath made us Kings and Prieſts even to reign on the earth, Rev. 5.10. Would we have pleaſure? In his Garden there is Mirrh and ſpice, honey-comb and honey, wine and milk, and he biddeth us eat, O friends, drink and make you merry; bibite & inebriamini, drink and be drunken, O welbeloved, Cant. 5.1.
If therefore wee look for fulneſſe any other where, we commit a twofold evil; one in refuſing of truth, another in chooſing of falſhood, as it is Jer. 2.13. My people have committed two evils, they have forſaken me the fountain of living waters, to dig to themſelves broken pits that can hold no water. Again,
2. With Invitation here we have alſo Imitation offered, not onely that we take of his fulneſſe, but that (in our meaſure as much as may be) we be full as hee is full: Chriſt is our pattern, we muſt learn of him (as in other things, ſo in this) even to be filled with the ſpirit, Eph. 5.18. To grow up into him which is the head unto a perfect man unto the meaſure of the age of the fulneſſe of Chriſt, Eph. 4. That we may be filled with all fulneſſe of God, Eph. 3.19. Our naturall Parents would not have us dwarfs in nature, our heavenly father will not have us dwarfs in grace: For he will have us hunger and thirſt after righteouſneſs, Mat. 5.6. And bids us open thy mouth wide, and I will fill it, Pſ. 81.10.
But why doe wee not Imitate Chriſts fulneſſe of Grace? why doe we not deſire it? why doe wee not thirſt after it? No doubt becauſe wee are filled other waies: for who deſpiſeth honey but he that is full? The perſon that is full deſpiſeth an honey comb, Prov181 27.7. The reaſon then why we long not for Chriſts fulneſſe, is, becauſe we have ſome other fulneſſe, either of worldlineſs, or elſe of windineſs.
Of worldlyneſſe: ſo are they filled, who when they have heard the Word, the cares of the world, and the deceitfulneſs of riches choak it, and make it unfruitful, Mat. 13.22.
Of windineſſe: ſo are they filled who boaſt themſelves like the Phariſee Luk. 18.11. and doth that they doe for their own love, and ſelf-conceit, to be ſeen of men, not for Gods love, in truth and ſincerity, and therefore are but ſounding braſſe, hollow windy veſſels, Iſ. 26.18. And though they travail as a woman with child, yet doe they bring forth nought but wind.
Be therefore empty from ſuch fillings, that thou mayſt be filled with Chriſts fillings: for indeed, Nihil eſt vacuum, if God fill thee not, the Devil will: Diſcas non diligere, ut diſcas diligere, funde ut impleris: Learn not to love, that thou mayſt love, empty thy ſelf that thou mayſt be filled (ſaith St. Auguſtin, in Pſ. 31.26.) Faſt therefore as Gluttons doe when they are bidden to a feaſt: yea purge as patients doe when they prepare for phyſick: Macra cavum repetas arctum quem macra ſubiſti: Thou cameſt into the world naked and empty (corporally, temporally, ſpiritually) thou muſt be born again then, and come to thy firſt ſcantling, and empty condition: ſo, and not otherwiſe ſhalt thou be capable of Chriſts fulneſs. And ſo ye ſee all fulneſſe is in Chriſt.
2. Now ſecondly, that all our fulneſs, all our meaſure deſcendeth only by, and through him.
All is his in regard of poſſeſſing, all is his in regard of conveighing, all is his originally, all is his mediately: All is both of him, and by him, from him, and182 through him: All is ours in regard of his communicating, our participating: All ours is his in regard of our deriving, his abounding: Hee is not onely the Fountain that yeeldeth, but the Pipe that conveigheth, and leadeth every drop of Grace that runneth into our ſouls: For the Church concludeth all her Prayers and Thankſgivings, through Jeſus Chriſt our Lord, making him the onely Jacobs Ladder whereon God deſcendeth unto us, and we aſcend unto him, Jo. 1.51. Hee is not onely the root that feedeth all his branches, but the trunck that deriveth the ſap of life to every one, according to its meaſure and capacity: I am the vine, my father is an husband man, every branch in me that beareth not fruit he taketh away, and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, Joh. 15.1.
Well then, all our fulneſſe is derived to us as well by him, as from him. All? yes, as well of being, as of well being.
Of being, even our ſubſtance, and exiſtence. Ours? Yea all creatures: for all things were made by him, Joh. 1.3. By him? yea, by him, and for him were all things created, Col. 1.16. By him: for he is that eſſentiall operative Word of God, By the word of the Lord were the heavens made, Pſal. 33.6. For him; for, he made him heir of all things by whom he made the worlds, Heb. 1.2. So that he may be ſaid to be originalis, inſtrumentalis, & finalis cauſa, the originall, inſtrumentall, and finall cauſe of the being of all things.
And as of our being, ſo of our well being alſo, and that both in grace and in glory.
Our well being in Grace is by, and through him; both our capableneſs and our fulneſs.
Our capableneſſe is by him, even that we are Veſſels:183 Veſſels we are indeed by nature, but veſſels of wrath; We were by nature children of wrath, Eph. 2.3. How doe we then become veſſels of mercy prepared unto glory? Rom. 9.23. Even through that adoption of Sons, which we have in our redemption; which work is only, and wholly his: Thou haſt redeemed us to God by thy blood, Rev. 5.9. He hath by himſelf purged our ſins, Heb. 1.3.
It is by him then that we are made capable of heavenly water, of our ſelves we are broken pitchers, and cannot hold: for our burſting in Adam was like the burſting of a potters pot that is broken without pitty; ſo that in all the maſſe of mankind, there was not left one ſheard to take fire out of this hearth, or water out of this pit (the fire of the Spirit, the water of Grace) but our capableneſſe is reſtored by Chriſt.
And as our capableneſs, ſo likewiſe our fulneſs is by him, even all our meaſure of Sanctification, and Juſtification; Ye are waſhed, ye are ſanctified, ye are juſtified in the name of the Lord Jeſus, 1 Cor. 6.11. Chriſt Jeſus is made unto us wiſdom and righteouſneſs, and ſanctification, and redemption, 1 Cor. 1.30.
And as in Grace, ſo alſo in Glory our fulneſſe is by him; for this is the ſea whereto that ſtream doth lead, Whom he called, them he juſtified, whom he juſtified them he glorified, Rom. 8.30. And by whom? onely by Chriſt: The gift of God is eternall lafe by Jeſus Chriſt our Lord, Rom. 6.23. So that Chriſt is ſtill our meanes: Chriſt in you the hope of glory, Col. 1.27.
Well then may we conclude, that this is that Fountain that is opened for ſin and for uncleanneſſe, Zach. 13.1. and that there is not ſalvation in any other; for among men there is given none other name under heaven whereby we muſt be ſaved, Act. 4.12.
184Learn therefore here to ſhun all falſe means of Grace and Mercy, and earneſtly to ſeek Chriſt, who onely is the truth.
1. To ſhun all falſe means, namely, which are not ſubordinate him: for he hath his ſubordinate meanes which muſt be ſought, that he alſo may be found: As the Miniſtry and uſe of the Word and Sacraments.
He is the Fountain of Grace, yet hath he his Miniſters to draw out his waters, and to ſprinkle his garden therewith; I have planted, Apollo watered. 1 Cor. 3.6. He is the foundation whereon that houſe of living ſtones is builded, yet hath he his workmen to ſet it up: As a wiſe Master builder I have laid the foundation, and another buildeth thereon, 1 Cor. 3.10.
He is the root and ſtock, the true tree of life into which we muſt be graffed, yet hath he his Gardners by whoſe induſtry we muſt be graffed, that we may grow, and pruned that we may bear: In Chriſt Jeſus I have begotten you through the Goſpel, 1 Cor. 4.13. (there is our graffing) The whole Scripture is profitable to teach, to improve, to correct, to inſtruct, 2 Tim. 3.16. (there's our pruning) Let us then apply our ſelves unto ſuch helps as may help us unto, yea even into Chriſt, but let us take heed of ſuch as are averſe from him, or adverſe to him: ſuch Drawers as in ſtead of ſprinkling the heavenly water of the Word, doe ſprinkle water made holy in name, but unholy in truth by ſuperſtition, and abhominable conjuration: Such builders as build Babel, the Tower of confuſion, Gen. 11. ſuch as build with untempered mortar of their own inventions and traditions, Ez. 13. Such Gardners whoſe Vine is the Vine of Sodom, and of the Vines of Gomorrah, their grapes are grapes of gall, and their cluſters be bitter, their wine is the poyſon of dragons, and the cruel gall of aſps, Deut. 32. Theſe be they185 that teach us to make many Mediators by their Doctrine of Invocation of Saints; that teach us to make many Redeemers by their doctrine of Merit and ſatisfaction of Works; that teach us to receive Chriſt viſibly by the eye in the uſe of Crucifixes and Images; and corporally in the Sacrament by materiall Tranſubſtantiation. But we know there is one Mediator between God and man which is the man Chriſt Ieſus, 1 Tim. 2.5. We know that there is one ſatisfier, who his own ſelf bare our ſins in his body on the tree, 1 Pet. 2.24. We know that God muſt be worſhipped in ſpirit, God is a ſpirit, and they that worſhip him, muſt worſhip him in ſpirit, and in truth, Joh. 4.24. and that Chriſt muſt be received ſpiritually by Faith: He that cometh to me ſhall not hunger, and he that beleeveth in me ſhall never thirſt, Joh. 6.35. Therefore let us renounce all ſuch falſe helps and helpers as doe wait upon lying vanities, and forſake their own mercy, Jonah 2.8.
2 And let us ſeek Chriſt, who onely is the truth; I am the way, the truth, and the life, ſaith he Ioh. 4.16. Seek him for our childrens ſake, ſeek him for our ſelves.
For our children, in the ſpeedy uſe of Baptiſm: The fountain is opened, let us not be ſlack to come to it. Wee take care to preſerve natural life in the birth, ſhall wee not much more to recover ſpirituall life in Baptiſm? Shall we grieve to ſee a child born dead in nature, and ſhall it be no grief to ſee a child kept dead in ſin?
And for our ſelves alſo let us ſeek Chriſt; for what are we without him? Branches of the wild olive tree, children of wrath, dead by ſins, aliens from the commonwealth of Iſrael, ſtrangers from the covenant of promiſe, having no hope, without God in the world, Rom. 11. Eph. 2.
186Seek Chriſt therefore; for he is our peace, Eph. 2.14. How ſhall we ſeek and find him? by Faith: for wee walk by Faith, not by ſight, 2 Cor. 5.7. And how ſhall Faith be obtained? Faith cometh by hearing, and hearing by the Word of God, Rom. 10. And how ſhall it be proved? By obedience, Shew me thy Faith by thy works, Jam. 2.18. Seek Faith then by all good means; hearing, praying, communicating; Ask and ye ſhall have, ſeek and ye ſhall find: And ſhew faith by all good fruits, Shew forth the virtues of him that hath called you out of darkneſs into this marvellous light, 1 Pet. 2.19. We have had our graffing already in the Sacrament of Baptiſm, but let us not deceive our ſelves therein to reſt ſatisfied, it may be inſufficient to us; for growing doth not neceſſarily follow every graffing, though never ſo orderly done, ſome graffes ſtarve and dye; Every plant which my heavenly father hath not planted ſhall be rooted up, Mat. 15.13. There is Baptiſma fluminis, and Baptiſma flaminis, the Baptiſm of water, and the Baptiſm of the ſpirit, God tyeth us to the one, we cannot tye him, neither doth he tye himſelf to the other; for he hath mercy on whom he will, Rom. 9.18. And the wind bloweth where it luſteth, ſo is every one that is born of the Spirit, Joh. 3.8. Let us then ſhew our graffing by our growing, Grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, 2 Pet. 3. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby, 1 Pet. 2.2.
And ſo much of the firſt part of the Text, The Fountain of Grace: His fulneſſe.
The ſecond generall part is the Stream (have all we received.) Every fountain naturally and neceſſarily ſendeth forth a ſtream: It is ſo in nature, it muſt needs be ſo in grace. The proverb may be turned, and ſtand187 true both waies, Bonum quo communius eo me lius, bonum quo melius eo communius; Every good thing the commoner it is the better it is; the better it is the commoner it is: This fountain therefore of goodneſſe, or rather this ſea of goodneſs, or rather this eſſentiall, ſubſtantiall goodneſs, which is God himſelf, ever had its ſtreaming, and never was contented, reſtrained, or limited in, or to it ſelf, but alwaies flowed. Alwaies flowed? But how could it flow out of him when as yet nothing was without him? To whom, or where could it run when there was not a who, or a where to receive it? Where was this ſtreaming before there was any creating? Why, beſides that ineffable, and unconceivable eternity of the Fathers begetting, & the holy Ghoſts proceedings that communicating of nature, that exiſting of perſonality, and the iſſuing of the properties thereof, that communion of love, joy, peace, and all perfection of goodneſs which for ever flowed in the Trinity, intenſive, and ad intra, as immanent actions, (the ſea flowing in it ſelf) there was alſo for ever, & everlaſtingly an ext enſive and diſtributive flowing of goodneſſe from God even unto us, even before we were. How? not actually to us becauſe of our not being, and yet actually in him becauſe of his decreeing: not actually in regard of our participating, yet actually in regard of his determining and diſpoſing, and by purpoſe & decree actuall exhibiting: For Gods grace was given us in Chriſt before the world began, 2 Tim. 1.9. And he hath choſen us in Chriſt before the foundation of the world, Eph. 1.4. And he hath loved us with an everlaſting love, Jer. 31.3. No doubt both waies everlaſting as wel without beginning, as without ending. And what ſhall I need to ſhew the continuall flowing and ſtreaming of his goodneſs, when as we cannot be ignorant, that in him we live, and move, and have our being,188 Act. 17.28. Yea that by him all things conſiſt, Col. 1.17.
O come hither and bring forth your goodneſſe all ye that profeſſe to have it, ſhew it by this light, meaſure it by this rule, try it by this touch, namely, whether it hath any flowing, or ſtreaming or no: For what goodneſſe was there ever lockt up, or buried in it ſelf? The Heathen concluded virtus in actione, that virtue conſiſteth in action; let not us Chriſtians then talk of goodneſſe without action or expreſſion, but let it have its courſe according to its kind, let the ſtream appear both temporally and ſpiritually. Temporally; for though Charity beginneth at home, yet it is not bounded, nor ended there, but rather there taketh the rule and meaſure of its extent, namely, thou ſhalt love thy neighbour as thy ſelf. Spiritually; for though we muſt worſhip God in ſpirit, and ſerve him in ſecret, yet not without both lighting, and drawing others: Not vvithout lighting others; for our light muſt ſo ſhine before men, that they may ſee our good works, Mat. 5.16. Not without drawing others; for we muſt conſider one another to provoke unto love; and to good works, and to exhort one another, Heb. 10.24.
What then do thoſe Monopoliſts, thoſe incloſers of good? the Laick Cofferer, the Clerick cloyſterer, who reſolve to live onely to themſelves, the one for this worlds ſake, th' other for the next: What doe they but invert the order, and pervert the nature of goodneſſe, and make it run ordine retrogrado, the quite contrary way, nothing outwardly, but altogether inwardly to themſelves: What are they but barren trees, which ſuck up the ſubſtance, and the ſweet juice and moyſture both of earth and heaven, onely to increaſe their own ſap, but not to bring forth fruit? and therefore189 deſerves that cenſure of the fruitleſſe tree, Cut it down, why cumbreth it the ground, Luk. 13.7? What are they but ſavage monſters, and of that cruel Lyons kind, of whom it is ſaid, omnia te advorſum, ſpectantia nulla retrorſum: He entertained all comers into his den, but let none come forth again. Yea (in a word) Judas may bee a ſufficient glaſſe to both kinds of ingroſſers, they may ſee themſelves in him, and fear his puniſhment; he received much both temporally, and ſpiritually, hee had both kinds of income, but wanting vent, and having no right uſe or utterance, it brake him at the laſt, he burst aſunder in the midſt, and all his bowels guſhed out, Act. 1.18.
But what is this ſtream of this fountain here expreſſed?
Note here the Nature, and the Objects; how, and to whom it runneth.
1. The nature how (Received) It is not Inherited, it is not purchaſed, it is not earned.
1. It is not Inherited; for in Adam all dye, 1 Cor. 15.22. We are by nature the children of wrath, Eph. 2.3.
2. It is not purchaſed: For who hath given to him firſt, and he ſhall be recompenſed? Rom. 11.35.
3. It is not earned; for when we have done all that ever we can doe, we muſt ſay we are but unprofitable ſervants, we have done but our duty, Luk. 17.10.
What is it then? The true property of a ſtream is here in Grace: It runs not compelled, not procured, but freely and voluntarily, all men (even the beſt men) are but receivers: ſo is the Text, All we have received.
It is not of our ſelves, but altogether of God: It is not in him that willeth, nor in him that runneth,190 but in God that ſheweth mercy, Rom. 9.16. We are as meerly paſſive in the firſt receipt of Grace, as the earth is in the receipt of the running, or overflowing, or dropping water, as meerly paſſive in our new making, as in our firſt making: not like the half dead man, Luk. 10.30. who had ſome motion in him to help himſelf, but like Lazarus ſo ſtark dead as even become ſtinking ripe: You hath he quickened that were dead in treſpaſſes and ſins, Eph. 2.1. The dead ſhall hear the voice of the Son of God, and they that hear ſhall live, Joh. 5.25.
Where then is our piety? where is our humility? where is our charity?
Where is our piety towards God both in tongue and hand, in word and deed, in thankfulneſſe, and in all holyneſſe? What ſhall I render unto the Lord for all the benefits he hath done unto me? I will take the cup of ſalvation and call upon the name of the Lord, I will pay my vows unto the Lord even now in the preſence of all his people, Pſ. 116.12.
Where is our humility in our ſelves, inwardly, and outwardly towards God, and towards man, in reſpect of corporall, temporall, ſpirituall, eternall goods and riches, prerogatives and preheminences? that no man preſume above that which is written, that one ſwel not againſt another; for who ſeparateth thee, and what haſt thou that thou haſt not received? If thou have received it, why boaſteſt thou as thou hadſt not received it? 1 Cor. 4.6.
Where is our charity toward our neighbour? for If God ſo loved us, we ought alſo to love one another, 1 Joh. 4.11. His free dealing with us is for our imitation to exerciſe it one to another; Be mercifull as your heavenly father is mercifull, Luk. 6.36. Freely have ye received, freely give, Mat. 10.8. Not grudgingly,191 or of neceſſity; for God loveth a chearfull giver, 2 Cor. 9.7.
Secondly with the nature (how) note alſo the objects to whom this ſtream of Grace doth flow (all we) here is a certainty (we) and yet a generality (all) A generall certainty then, or certain generality (if ye will) ye may call it.
Firſt certainty; for (we) implyeth a certain number, it hath relation to ſome expreſſe company. This certainty may be taken both waies, both on Gods part, and on our own, both to God, and to our ſelves.
To God; for he is not ſubject to any ignorance, therefore not ſuch ignorance, as to give he knows not to whom. No, but the foundation of God remaineth ſure, having this ſeal, the Lord knoweth who are his, 2 Tim. 2.19. Whom he knew before them he predeſtinated, Rom. 8.29. Therefore to whom God affordeth not this ſtream of Grace, them he is ſaid not to know, Mat. 7.23. I never knew you, depart from me ye that work iniquity.
To us alſo ye ſee this is a certainty; for St. John puts in himſelf (we) taking himſelf certainly for one: And though he ſaith (all we) ſpeaking for them that are to come, as well as for them that are paſt, yet for certainties ſake he ſpeaks in the time paſt (as the Prophets uſe to ſpeak of things to come) have all we received. And why not? for God not onely hath his ſeal, but affordeth us to have ours: We are ſealed with the holy ſpirit of promiſe, Eph. 1.13. There's his: He that hath received his teſtimony hath ſet to his ſeal, Joh. 3.33. there's ours; yea our certainty indeed dependeth upon his, even becauſe of his immutability; becauſe whom he loveth unto the end he loveth them, Joh. 13.1. and becauſe the gifts and calling of God are192 without repentance, Rom. 11.29. and with him is no variableneſs, nor shaddow, or turning, Jam. 1.17. Therefore the Apoſtle ſaith, Ye know God, or rather are known of God, Gal. 4.9. And hee laboureth to apprehend that for which alſo he is apprehended, Phil. 3.12.
And is there indeed a certainty to be had? why then doe we not labour to attain it? why doe we not give diligence to make our calling and election ſure? 1 Pet. 2. why do we not lay hold on eternal life? 1 Tim. 6. why do we not edifie our ſelves in our moſt holy faith, Jude 20. that we may be rooted and grounded in love, that we may have boldneſs and confidence by faith in him, Eph. 3. And be ſtrong in the Lord, and in the power of his might, Eph. 6. No doubt but this may be done, for we ſee it here, and Gal. 2.20. I live by faith in the Son of God, who hath loved me, and given himſelf for me: Yea no doubt but it muſt be done; for without faith it is impoſſible to pleaſe God, Heb. 11.6. Yea no doubt but it is done of every one that beleeveth; for what is faith elſe but the ground and evidence even of our particular hopes? Heb. 11. For if it be not particular to our ſelf, then it is but joynt and common to, and with the devil: Thou beleeveſt there is one God, thou doeſt well, the devils beleeve, and tremble, Joh. 2.19.
Wo then to them that deny us the poſſibility of this comfort, the particular certainty of Faith: for herein they kill the very life of Faith (which indeed is comfort) they make ſo deadly a wound therein, that all their Pardons, and Indulgences, Satisfactions, and Merits can never recover, and heale it up again.
And with certainty here is alſo generality (all we.)
But may ſome ſay, if ſo, what needs then care, or193 labour for certainty? for if all receive, then there is no doubt to any.
The word (all) may be taken either at the largeſt, or in a reſtrained and limited ſenſe. If we take it at the largeſt, that all have received, then we muſt diſtinguiſh upon their receiving (to wit) that all do receive and partake of Chriſt outwardly in reſpect of the ear, and the outward calling, No doubt their ſound went out into all the earth, and their words into the ends of the world, Rom. 10.18. The Goſpel ſhall be preached throughout all the world, Mat. 24.14. And ſo that may be taken, 2 Tim. 2.4. God will that all men ſhall be ſaved, namely, by his revealed will, he gives the precept, the command, the outward calling unto all.
Whereby we may ſee that Chriſt is ſufficient for all, and there is no defect in the receipt, but in the receivers: And if we will put off the defect from our ſelves to God, becauſe he gives not the inward as well as the outward calling, the effect as well as the offer, why here is his clearing, Eccl. 7.29. God made man righteous, but they have ſought out many inventions. He made us, he is not bound to new-make us, he gave grace, he is not bound to reſtore it: If we had been all left in Adams periſhing without any meaſure of mercy, yet God ſhould be juſtified and clear, when, or howſoever we ſhould preſume to judge him.
But here (no doubt) the Text ſpeaketh of the effectuall receipt of Grace, and therefore the word (all) muſt be reſtrained, and limited. And that St. Augustine doth in his Enchirid. ad Laur. ſpeaking of that 2 Tim. 2.4. And he reſtraineth it doubly. Firſt, God will have all to be ſaved, that is (ſaith he) all that are ſaved God will have to be ſaved, and none are ſaved without, or againſt his will. And ſo it may bee here taken. All that doe receive Grace doe receive it of194 Chriſts fulneſſe, there is no other fountain, pipe, or ſtream, from, or by which it floweth: He is fons perennis, a living, laſting ſpring: Labitur & labetur in omne volubilis aevum, his running hath been and ſhall be from the beginning to the end of theworld. For he was that lambe ſlain from the beginning of of the world, Rev. 13.8. whoſe goings forth have been from the beginning and from everlaſting Mic. 5.2.
No doubt then that Doctrine is but a dotage and a meer fancy that affirmeth Chriſt to have been inſufficient to the Fathers and Patriarks, and other faithfull before him; in this point, namely, that they could not be admitted into Gods preſence and into the fullneſſe of joy, before Chriſt was actually offered, and his ſacrifice accompliſhed, but were kept in limbo, in a place of baniſhment: This I ſay muſt needs be a fancy: For ſeeing all have received Chriſt, even they as well as we, as it is plain, 1 Cor. 11.3. They did all eat the ſame ſpirituall meat, they did all drink the ſame ſpirituall drink, for they drank of that ſpirituall Rock that followed them, and that Rock, was Chriſt, therefore no doubt they had the ſame end and iſſue and benefit of their faith as we have, even the ſalvation of their ſouls, and that in preſent fulneſſe of joy immediately after their diſſolution, and not ſo tedious a baniſhment, and ſo long as ſome of their deaths were bebefore Chriſt.
The other reſtraint and expoſition of Saint Auguſtine is, that the word (All) muſt be taken for all ſorts of conditions, ſexes and ages, ſtates and degrees. And this is the common received conſtruction, that the word (all) in ſuch ſpeaking is to be taken, non pro ſingulis generum, ſed pro generibus ſingulorum, not for every of all kinds, but for ſome of every kind;195 for there is no reſpect of perſons with God: he made all, and he diſpoſeth of all, he made all: It is he that hath made us, and not we our ſelves: Pſ. 100. He diſpoſeth of all, The Lord maketh poor and maketh rich. 1 Sam. 2.7. And as at firſt in the creation he found no fault with his works, but all was very good, Gen. 1. ſo ſtill in his providence he hath no fault to find but all is good, therefore doth he deſpiſe the work of his hands in neither kind, but he that is Lord over all, is rich unto all, Ro. 10.12.
This may humble us, this may comfort us, this may unite us.
1. This may humble us: for God makes no difference of us in the beſt things; let not us therefore be proud of our difference in the worſt things. God will have differences and degrees in his Church militant for orders ſake (for he is the God of order, not of confuſion) yea in his triumphant Church too (no doubt) degrees of glory: For one Starre differeth from another Star in glory, ſo is the reſurrection of the dead. 1 Cor. 15. Let not then this order make diſorder, preſuming in ſuperiors, murmuring in inferiors; there it cannot be becauſe of their fulneſſe, for every one is filled alike becauſe he is fulfilled, their filling is alike, though their meaſures differ; And here it ſhould not be becauſe of our emptineſſe, we are alike empty of grace by nature, till God affords us ſeverall degrees of filling. And if we will boaſt of worldly fullneſſe, how little cauſe have we to be proud of it, when as here we ſee the ſtream of grace runs alike to all ſorts and degrees?
2. This alſo may comfort us, that this ſtream runeth unto all, for therefore it cannot fail to us, neither can we fail to it.
It cannot fail to us by length or largeneſſe of running196 the ſpring is the ſame how many ſoever do drink of the ſtream: we cannot faile to it, by our high or low being, for it finds out all eſtates, it runs unto all. Deſpair not therefore on Gods part, his Fountain cannot be drawn dry: deſpair not on thine own part, for (whoſoever thou art) thou art not debarred the ſtream of grace: this comfort aboundeth whatſoever faileth, all ſorts partake of grace, it runneth unto all: All we have received.
3. Thirdly, this may unite us: why? God doth equall us in the beſt things, his grace runneth unto all: what ſtronger bond can there be of union? Have we not all one Father? why do we tranſgreſſe every one againſt his brother? Mal. 2.10. Endeavour to keep the unity of the ſpirit in the bond of peace, there is one body and one ſpirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptiſm, one God and father of all, Eph. 4.3. And ſo much of the ſecond generall part of the text, viz. the ſtream. All we have received.
The third and laſt generall part is the bankes, And grace for grace. Every Fountain hath a ſtream, every ſtream hath its banks: therefore the Evangeliſt here ſheweth not onely the Fountain from whence, and the ſtream how, but alſo bankes and bounds, how farre forth, and in what meaſure grace doth flow: And grace for grace.
Some will have it taken prorata portione: that there is a proportion of grace in us anſwerable to that in Chriſt; Namely, that he imparteth to his Church every of his graces, becauſe Chriſt is the head, and the Church is the body, and caput in membra redundat, between the head and the body there is communion of influence, and can be no ſtoppage: And ſo (grace for grace) is, that we have a grace in us, for every grace197 grace that is in Chriſt, and ſo that we alſo have our fulneſſe anſwerable to his: And ſo indeed the Church is called his body, the fullneſſe of him that filleth all in all. Eph. 1.23. So that then this is true, (being truly taken, and rightly underſtood, the banks obſerved, our meaſure kept) Chriſt communicateth unto us whatſoever he hath, even grace for grace, his fulneſſe becomes ours; And that is not onely by way of imputation, he is made unto us wiſdome and righteouſneſſe; and ſanctification and redemption, 1 Cor. 1.30. but by the way of influence and participation, becauſe as he is, even ſo are we in this world, 1 Jo. 4.17.
But his fulneſſe is ours onely according to our meaſures proportionable to our capacity: In us it is plenitudo ſufficiens, ſufficient to every man for his own ſalvation. The juſt ſhall live by his faith, Heb. 2.4. by this, that is, his own faith. But in him it is plenitudo ſuperabundans, fullneſſe abounding to others ſalvation, the precious oyntment upon our Aarons (our high prieſts) head, runneth down to his beard, and to the skirts of his clothing, to all his parts and members. In us it is plenitudo vafis veſſell-fullneſſe, we have this treaſure in earthen veſſells, 2 Cor. 4. but in him it is plenitudo fontis, fountain-fullneſſe, They have forſaken me the fountain of living waters. Jer. 2.13. In us it is plenitudo comparata, compared-fullneſſe, reſpective to each ſubject, or continent. My grace is ſufficient for thee. 2 Cor. 12 9. But in him it is plenitudo abſoluta, abſolute fullneſſe, without all reſpect or meaſure, for God giveth not the ſpirit by meaſure to him, Jo. 3.34. In a word, there is plenitudo apta, plenitudo aequa, plenitudo ſuperfluens, an apt, an equall, and an overflowing fulneſſe.
1. An apt fulneſſe: as when a houſe, or Town, or Country is ſaid to be full of people, meaning well198 filled, aptly or competently full: So the houſe of Baal was ſaid to be full from one end to the other, 2 Kings 10. and yet Jehu bad his 80. men go in and ſlay them: It was full then, and yet there was room for 80. more: Such is our fulneſſe here in this life, we are aptly and competently filled with grace, ſo much as may ſuffice us, but ſo as there is ſtil room for more, more may come in: for we muſt ſtill grow in grace. 2 Pet 3. And multiply graces, faith vertue, knowledge, temperance, patience, godlineſſe, brotherly kindneſſe, love: 2 Pet 1. And this is like the Iſraelites gathering of Manna in the deſert of ſin: He that gathered much had nothing over, and he that gathered little had no lack, every man gathered according to his eating: Exo. 16. God gave them their portion competent for naturall life, and ſo he doth give us our portion competent to each for ſpirituall life: none of the elect hath too much, none too little, but every one ſufficient, juſt enough to ſerve his turn.
2. There is plenitudo aequa, an equall fulneſſe, as when a veſſell is ſo top-full that there is nihil vacuum, no part of it is empty, no room for more. So were the waterpots filled up to the brim, Jo. 2. ſo full that they could hold no more. And this is proper to the Saints in Heaven: In thy preſence is the fulneſſe of joy, Pſ. 16. they are top full and have no more room for grace, their meaſure is fulfilled.
3. Thirdly, there is plenitudo ſuperfluens, an overflowing fulneſſe: ſuch was that of the widowes pot of oyle that never ceaſed running ſo long as there were any empty veſſells to receive it: And this is Chriſts fountain, the ſtream wherof floweth unto all: Of his fulneſs have all we received, and grace for grace. So th•n we receive grace for grace with Chriſt, an anſwerableneſſe of his graces, proportion of his fulneſſe:199 how? to our competency and ſufficiency: And therefore it muſt needs be a doctrine of devills to teach that a man may fall away from ſaving grace and juſtifying faith, and be broken off from Chriſt: No, no, Chriſt hath warranted his ſheep ſhall never periſh, Jo. 10.28. And that the gates of Hell ſhall not prevail againſt his Church, Mat. 16.18. They went out from us 1 Jo. 2. (ſaith St. John) but they were not of us; for if they had been of us, they would have continued with us: Our portion (we may ſay) is according to his: (grace for grace) yet not in equality to him, but in ſufficiency to us, ſo that it cannot fail us.
But Chryſoſtome and Theophylact, and others will have Grace for grace here to be the grace of the new Teſtament for the grace of the old: ſo that (for) ſhould ſignifie (in ſtead of) And underſtanding grace for grace to ſignifie the Goſpell in ſtead of the Law: And this they gather out of the next words, becauſe it followeth, for the law was given by Moſes, but grace and truth come by Jeſus Chriſt.
And this alſo wanteth not ground nor truth. For indeed the Law was grace, for it was given by Moſes, gratis ergo gratia; free given, and therefore free grace: For was it not grace that God ſhould covenant with man? that the Creator ſhould in any ſort or upon any termes or conditions oblige himſelf unto his creature? So then the very killing letter of the Law, the very covenant of works was grace. 2 Cor. 3.6. It was gratia illuſtrans or illuminans, a glaſſe to ſhew us what once we were, and what ſtill we ſhould be: It was gratia ſtimulans, a goading or ſpurring grace, to ſet us on to good: It was gratia franans, or reſtringens, a curbing grace to reſtrain us from evill: But in all this it was but gratia jubens, it was not gratia adjuvans;200 It was but a commanding, it was not an aſſiſting grace, and ſo indeed but a very killing grace, the very inditement whereby we ſtood all condemned; For it was that every mouth might be ſtopped, and all the world become guilty before God; for by the Law is the knowledge of ſin, Ro. 3.19, 20.
Therefore God was not content with the gift of this grace, but out of his fulneſſe he ſtreameth another: the Covenant of faith for the Covenant of works: So God loved the world, that he gave his onely begotten Son, to the end that all that believe in him him ſhould not periſh, but have everlaſting life, Jo. 3.16. Hee taketh away the firſt, that he may eſtabliſh the ſecond, Heb. 10.9. Taketh it away? how? not the body of it, but the raile of it; not the ſtrength of it, but the ſting, not the blood, but the penalty, not the obſervation, but the condemnation; Chriſt hath redeemed us (not ſimply from the Law, but) from the curſe of the Law. Gal. 3.13. ſo only we are ſaid not to be under the Law, but under grace. Rom. 6.4.
What then? Saint Paul's uſe may be here applyed, Gal. 5.1. Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not intangled again with the yoke of bondage: he hath freed us from the Covenant of penalty, let us not ſtick ſtill to the Covenant of recompence; we are brought from the one, let us therefore renounce the other, as Saint Paul doth. Phil. 3.7. Thoſe things which are advantage to me, the ſame I accounted loſſe for Chriſts ſake, &c. that I may win Chriſt and be found in him, not having mine own right couſneſſe which is of the Law, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith. For Dei juſtitiam ignorantes, & ſuam conſtituere volentes, non nomine quidem, ſed errore Judaizant, ſaith St. Auguſtin (Aug.201 Ep. 200.) they that are ignorant of Gods righteouſneſs, and do ſet up their own, do play the Jews, though not in name, yet in error.
But Saint Auguſtin is the beſt meaſurer and determiner of theſe bankes, he will have it to be, not grace for (that is, according to) grace in proportion and correſpondencie, as in my firſt expoſition: Nor grace for, that is inſtead of grace, or by way of exchange, according to my ſecond expoſition: but grace for, that is is in rewand of grace, one grace to crown another: ſo he ſaith, Deus dona miſericordiae ſuae coronat, God doth crown his own gifts of mercy, one grace with another: ſo it comes to paſſe that we have the grace of glory in reward for the grace of faith: Ipſa fides gratia eſt, & vita aeterna gratia eſt pro gratia. ſaith he, Aug. in Jo. 1.16. Faith is grace, and life eternall is grace for grace. And to this acute Gorran conſenteth, Gratia retributionis pro gratia juſtificationis, gratia patriae pro gratia viae: And this indeed is the ſtrongeſt bank of our ſtream, even as the ſea bank, a bound which our greateſt waters may not paſſe: Hitherto may we come and no further, and here our proud waves muſt ſtay. Job 38.11. we can boaſt no further, for Qui tibi enumerat merita ſua,Aug: conf. li. 9. ca. 13. quid tibi enumerat niſi muneratua? he that tells of his merits, what doth he tell but Gods gifts ſaith Saint Auguſtine. And Saint Bernard confeſſeth, Ser. 1. in Annun. merit a omnia Dei dona ſunt, & it a homo propter ipſa Deo debitor eſt, non Deus homini: Our merits are Gods gifts, which do make us in debt to him, not him to us. And to this expoſition that place agreeth well, Rom. 8.29. whom he knew before, them he predeſtinated, whom he predeſtinated, them he called, whom he called, them he juſtifyed,202 whom he juſtifyed them he glorifyed. Here is no reaſon or cauſe of our calling, but Gods predeſtinating us: no reaſon of our juſtifying but his calling us: no reaſon of our glorifying, but onely his juſtifying us, he doth the one becauſe he hath done the other, hee proceedeth from grace to grace, ſtill crowning his own gifts. So that indeed grace is both Fountain and Stream and bank unto it ſelf, God is both the author and finiſher of our faith, Heb. 12.2. all the degrees of our happineſſe from firſt to laſt, all is grace; our election is grace, He hath predeſtinated us according to the good pleaſure of his will, Eph. 1.5. Our vocation is grace. Of his own will begat he us with the word of truth. Ja. 1.18. Our juſtification is grace. We are juſtifyed freely by his grace, Rom. 3.24. Our glorification is grace. Eternall life is the gift of God through Jeſus Chriſt our Lord. Rom. 6. So that wee can find no other bank or limit whereby to bound this ſtream, but even it ſelf.
In the meaſuring of bankes there muſt needs be taken longum, latum & profundum, length and breadth, depth and height: And ſo indeed here in this there is length, for it reacheth from the beginning to the end: there is bredth, for it overſpreadeth all the world: there is depth, for it extendeth from heaven to earth: But with what line or plumet ſhall we meaſure or take theſe dimenſions? hear Saint Paul Eph. 3.18. when he had prayed for the Epheſians that they might be able to comprehend what is the bredth and length and depth and height, he addeth as the ſum of all, what? And to know the love of Chriſt: ſo that there is no meaſure of Gods love, but his love, no cauſe, rule, or reaſon of his will, but his will, He hath mercy on whom he will have mercy, Rom. 9.15. he loved Iſrael, onely203 becauſe he loved them, Deut. 7.7.
Talke not then of univerſall grace, or power of will in all men to repent and believe, to begin, to hold, and to break at their pleaſure: Talk not of inherent grace of our own, which doth gratum facere, that our own righteouſneſſe doth make us accepted, and hath part in the work of our juſtification: Away with all ſuch conceipts, for we ſee here the current of grace runns as it were within it ſelf: It is grace in beginning, and grace in proceeding, and grace in concluding, Gods will and work ſtill and not our own.
It begins no ſmall meaſure, the ſeed of the word, the firſt fruits of the ſpirit, but at length pro ripis littorae pulſat, It becomes an unmeaſurable Sea, which eye hath not ſeen, nor ear heard, nor can enter into the heart of man: Wherefore let us reſolve here to ſet up our reſt, ſaying with David, This ſhall be my reſt for ever, here will I dwell, for I have a delight therein. Pſ. 132. And ſeeing we cannot ſearch or meaſure this fountain, this ſtream, theſe banks (for the love of Chriſt paſſeth knowledge, Eph. 3.19. Ariſtoteles non capit Euripum, Euripus capiet Ariſtotelem.) let us caſt our ſelves wholly into it: ſeeing in following this ſtream of grace we are come to the Sea of glory; now in our meditation, let us reſt and dwell therein conſtantly by our contemplation, untill our ſouls (be looſed from theſe bonds of fleſh) be carried with full wind and tide into the full fruition and eternall poſſeſſion thereof. Which the Lord grant to us all, &c.
Trino-uni gloria.
THere is a ſermon ſet forth in print upon this ſame laſt text, Jo. 1.16. preached by that learned and reverend Divine Mr. Dr. Preſton: which Sermon (God knowes) I never ſaw or heard of till long after this was finiſhed: Neither am I any whit the more aſham'd of this, notwithſtanding in ſome few things we have met, and hit on the ſame or very like notes or touches.
WHatſoever is difficult and hard to be underſtood and apprehended, the ſame is more hard to be expreſſed and uttered: For the apprehenſion of things is the ſoules immediate work, ſhe doth it her ſelf: therefore therein ſhe is more full and free. But the expreſſion of things is her ſecondary and mediate work, wrought by Organs, Inſtruments and meanes: therefore therein ſhe muſt needs be more ſcant and weak. Tuſc. queſt. li: 1.Therefore Cicero (a free and fluent ſpeaker) ſaith, Fieri ante poteſt ut recte quis ſentiat, & id quod ſentit polite eloqui non poſſit. A quick apprehenſion may be weak in expreſſion; Now there is not any thing, no not the things that are moſt common and familiar to us, that do not yeeld ſome difficulty and hardneſſe to be underſtood, and more to be uttered: Thine owne things, and ſuch as are grown up with thee canſt thou not know, ſaith the Angell to Eſdras, concerning the206 wind and the fire and the day, 2 Eſd. 4.10. For even in the creature the Creator hath ſo involved himſelfe, that we cannot look readily upon thoſe viſible things, but our eyes muſt needs be dazeled with his inviſibility. And if the Sun-beams be ſo reſplendent, what eye then can behold the body of the Sun it ſelf? If the nature of the creature be ſo unſearchable, how ſhall wee be able to think of him who is the Creator of all? And if to think be ſo tranſcendent, how much more to ſpeak rightly of him is it impoſſible? Wherefore Cornelius Muſſus calleth it,Concio. in ſer. 2. Pent. Antiquum & à maximis theologis celebratum adagium, an old and common adage amongſt the greateſt Divines, what? De deo dicere verum periculoſum: To ſpeak truth of God is a dangerous thing. And if this be true, indefinitely taken and in generall, how much more ſpecially and in particular? Namely, concerning his perſonality? And if of the Trinity abſolutely it may aſtoniſh us to think or ſpeak, how much more reſpectively of this third perſon? For if that myſtery of Father and Son be ſo ineffable and above relation, that the Prophet ſaith, Who ſhall declare this generation, Iſ. 53.8. Notwithſtanding wee have the words begetting and being begotten, to help to expreſſe it, doth not the being of the Holy Ghoſt ſeeme more incomprehenſible, ſeeing neither to be made, created, nor begotten, belongeth unto him but to proceed? It may ſo ſeem, but in it ſelf it cannot ſo be. For we may ſay there are three who are incomprehenſible, the Father, the Son, the Holy Ghoſt) but not three incomprehenſibles, but one incomprehenſible: therefore not different in degree. We may not through our infirmity, tax God of infirmity, to make him ſubject to magis & minus: as if one perſon were greater or leſſe then another, for they are Coeternall together and Coequal.
207Be it ſo then: In themſelves they are and muſt be one; and yet (unto us) I may preſume with reverence to ſay this revelation of the third perſon is the ſpeciall revelation,This feaſt continued after Chriſt. 1 Cor. 16.8. Act. 20.16. at leaſt ſuffered, and morals ſurvive Ceremonies. and this feaſt of Pentecoſt, the ſpeciall feaſt of the Church.
Firſt it it is the ſpeciall reveration: For wee could not be able to behold that iluſtrious myſtery of the Trinity but by the inlightning help of this third perſon. That is the body of the Son, this the ſpeciall beam to guide us thereunto. Or rather (If I may dare ſo to ſpaek, for fearfull ye ſee it is to ſpeak herein) the ſpeciall mean or medium through which we may look thereon. I ſay eſpeciall, not in regard of God, in whom there is no difference, but in reſpect of us, to whom his works do differ. Eſpecially then, (to us) the revelation of the Trinity is perfected in and by this third perſon, the Holy Ghoſt.
Firſt in him: for without him there were not a Trinity: God in revealing him hath fully revealed himſelf. The Father was revealed by the Creation, the Son by the Incarnation: but till this fulneſſe of time came, God to us was not fully come. For now and not before did his ſervants receive his full name in their foreheads, being baptiſed in the name of the Father, of the Son, and of the Holy Ghoſt. And now (being made known to be〈…〉〈 in non-Latin alphabet 〉his triple unity revealed〈…〉〈 in non-Latin alphabet 〉by way of ſpeciall excellencie) he is become to us a King, and we to him a Kingdom: For now eſpecially hee hath vouchſafed to ſpecifie his Church by the name of his Kingdome. Mat. 11. Hee that is leaſt in the Kingdome of God: that is in the ſtate of his Church, after this third revealing of himſelf. This is the compleat myſtery of godlineſſe, God208 is manifeſted in the fleſh, juſtified in the ſpirit. 1 Tim. 3.16.
And as In him, ſo alſo By him (to us) is the Trinity eſpecially perfected: For this God of order allwaies obſerveth order, as ad intra, in his perſonall proprieties, ſo ad extra, in his outward works: The Father creating, the Son redeeming, the Holy Ghoſt ſanctifying. And what had the former two works been without this third? The Son of God had his two-fold marriage: one perſonall with his fleſh, the other myſticall with his Church: and in each, the Father was the Donor & the Son the Receiver: there wanted not Bride or Bridegoom, or giver: But who could be worthy to be the miniſter in theſe holy conjunctions? None but the Holy Ghoſt: He was the Miniſter in the perſonall marriage: For the word was made fleſh: but how? he was conceived of the Holy Ghoſt: Conceived: the fleſh ſupernaturally formed, the Word hypoſtatically united. And in the myſticall marriage likewiſe he is the Miniſter. For if any man have not the ſpirit of Chriſt, the ſame is none of his: But as many as are led by the ſpirit of God, they are the Sons of God: For this is that ſpirit of adoption by whom we cry Abba Father: Rom. 8. He worketh the application of Chriſt unto us by faith, and of us unto Chriſt by love, and ſo is that marriage made. The father is our Phyſitian, the Son our Phyſick: But the Holy Ghoſt is that bleſſed Apothecary, which applyeth of this ſalve to every ſore, and adminiſtreth portions of this portion, diſtributing to every one ſeverally even as he will. 1 Cor. 12.11. The Father was the ſacrificer, the Son the Sacrifice, but where was the fire? Wiſ. 16. This charitas Dei, this loving ſpirit, this love of God, Tit. 3.4. or rather this God Love (for God is love 1 Jo. 4.8. ) was that heavenly fire wherein this209 ſacrifice was finiſhed: For God ſo loved the world that he gave his onely begotten Son, Jo. 3.16. And through the eternall ſpirit Chriſt offered himſelf without ſpot to God, Heb. 9.14. The Son is the arme, the Holy Ghoſt is the hand: the Father the body from which they iſſue, or are derived: And as in the body naturall, the eye cannot ſay to the hand I have no need of thee, 1 Cor. 12. Yea the feeble members are ſo neceſſary, that to the leſſe honorable members we give more abundant honor, ſo in this body of bodies, this fountain of beings (the holy deity) the plurality of perſons is no waies needleſſe, but their perfection conſiſteth, not leſſe in their Trinity, then in their unty. And leſt we ſhould think the Holy Ghoſt (becauſe he is the third in order) to be the third in honor, behold what abundant honor we are to give him: The arm and hand work together, and at once with the body, and in and with the ſame ſtrength: yet the perfection, and conſequently the honor of the work, more immediately belongeth to the arme, and moſt immediately to the hand. This Holy Ghoſt is the holy hand of God, by which all the works of God are to us moſt immediately perfected. With a mighty hand a ſtretched out arm, he brought his Iſrael out of corporall bondage: And with that ſtretched arme, the redemption of the Sonne, and this mighty hand, the operation of the Holy Ghoſt, he bringeth his Iſrael out of ſpirituall bondage. I cannot ſhew you all the fingers of this hand, for they abound, yet not ſuperfluouſly like that monſtrous creature, who had ſix upon each hand, 2 Sam. 21. but richly as it becometh the Creator, (being Lord of all) to be rich unto all: Let it ſuffice that ſome of theſe fingers are expreſſed in the Scriptures. Exo. 8.19. Pharaohs inchanters ſpake concerning the plague of lice, This is the finger of God:210 there is medius, the ſtrong finger of Power: Exo. 31. Moſes received the two Tables written with the finger of God: there is Index, the pointing finger of wiſdom, Lu. 11.20. Chriſt ſaith, If I by the finger of God caſt out Devills: there is medicus, the healing finger of mercy. Theſe are not thoſe writing fingers in Belſhazars viſion, Dan. 5. they write no fearfull inditement: but they are thoſe dropping fingers, Can. 5. which droppe down pure myrrhe, bleſſed diſtillations of grace and mercie, to blot out the old handwriting that was againſt us. Yea, this hand enableth them on whom it reſteth, to prevail with God by holy wraſtling, as Jacob did, Gen. 32.28. and to make violent entry by force into the Kingdom of Heaven, Mat. 11.12. No marvell that Chriſt ſaith, It is expedient for you that I go away, Joh. 16.7. Why? that the third perſon might take his courſe and turn: that God unto usward might be perfected. In him, in reſpect of revelation. By him, in reſpect of application and operation.
Again, this feaſt of the comming and appearing of the Holy Ghoſt, is to us the feaſt of feaſts, the ſpeciall feaſt. We may compare it, yea, (with reverence be it ſpoken) we may preferre it to the feaſt of the Nativity, in the former reſpects: Namely in our own behalf, this being the conſummation of that unto us, the Cataſtrophe, the laſt ſcene of that divine act of the bleſſed Trinity: In that feaſt God (unchanged in himſelf) deſcended unto man: In this man changed and renewed from himſelf, is lifted up unto God. In that, God became partaker of the humane nature, in this, man is made partaker of the divine nature. In that, one man was made the Temple of God: 1 Cor. 6.19. in this every one of the faithfull, is made ſo feverally, and all-together jointly Eph. 2.21. That was begun ſecretly211 in the Virgins womb, and accompliſhed obſcurely in a ſtable: This was done openly and publickly, at a great feaſt, and a ſolemn aſſembly. In a word, as the beginning without the end were vain, ſo the end would not be without the beginning: Therefore let no man put aſunder that which God hath joyned together: Yet exitus acta probat, unto us the end and conſummation is all in all.
Be it ſo then: and let Saint Bernards player teach us the uſe of it, Ser. 3. in Pent. (that I follow it not further:) Solemnitatem praecipuam hodie celebramus, utinam devotione praecipua. Wee celebrate a ſpeciall feaſt to day, God grant we do it with ſpeciall devotion: that God having now given himſelf wholly to us, we may alſo give our ſelves fully and wholly unto him: That, that which was the true ſucceſſe of this feaſt in the Apoſtles (though wrongfully objected) may be verifyed in us: What? They are full of wine. Act. 2.13. Jam enim fuerat magnus ille botrus calcatus. Aug. Ser. 2. in 2. fer. Pent. & in Pſ. 63.8.This is that wine that floweth from that heavenly Vine the Son of God: I am the true vine Joh. 15.1. He is the true Vine, and this is the true wine, even which truly maketh glad the heart of man. It is the true Vine, and it is the new wine, whereof that old bottle (the Jewiſh Synagogue) was not capable: With this holy wine (the influence and affluence or rather the ſuperfluence of the holy ſpirit) were the Apoſtles drunken: and ſo ſhould we endeavour to be. God hath fulfilled his promiſe, Inebriabuntur (as the vulgar hath it) they ſhall be drunken, or abundantly filled with the plenteouſneſſe of thy houſe, and thou ſhalt give them drink of thy pleaſures, as out of the River, Pſ. 36.8. It behooveth us then to fulfill this precept, Comedite amici, bibite & inebriamini chariſſimi:212 Eat O friends, drink and be drunken, O well beloved, Can 5.1. Drink and be drunken? how? Be not drunken with wine wherein is exceſſe (ſaith the Apoſtle, Eph. 5.18. but be ye filled with the ſpirit: I may adde wherein is no exceſſe. No exceſſe? No: for Amoris in Deum modus ſine modo ſit: the meaſure of our love to God muſt be without meaſure. Riſe up early therefore to follow this drunkenneſſe, and continue till night, till this wine doth inflame thee. Iſ. 5. Be mighty to drink this wine, be ſtrong to powre in this ſtrong drink: Look upon this wine, becauſe it is red and ſheweth its colour in the cuppe, and goeth down pleaſantly. For Quicquid boni in malo falſo quaeritur, in Deo vere reperitur. Aug. co. li. 2 ca. 6. What good ſoever men falſely ſeek in ſinne, in God it is truly to be found. Here your Carowſes will be true healths; health of ſoul, eternall health, and that both to the giver and to the taker; and therefore the more it is uſed, the more truly it will prove you to be true good-fellowes. Suck therefore, and ſoak your ſelves in this Divine Winecellar of grace: by invocation, by gratulation, by contemplation, by all holy devotion, untill the ſignes of true ſpirituall drunkenneſſe do appear in you: For it hath alſo its ſignes: and though they be ſupernaturall, yet may they go under naturall names; and namely theſe: Vomiting, ſtammering, reeling.
1. Vomiting, for there is a holy vomiting belongeth to this heavenly drunkenneſſe. Namely of ſin: For if thou eat at the table of the evill man, thou ſhalt vomit thy morſells, ſaith Solomon, Pro. 23.8. And that we all doe: In many things we ſin all. And this ſurfet is ſo ſtrong, that a little portion of this heavenly wine of grace, a little meaſure of this holy drunkenneſſe, will quickly turn our ſtomacks and ſet us a vomiting: By confeſſion, by contrition, by reformation, by213 reſtitution (which implyeth all the reſt.) So Zachee, when that heavenly Vine, the Son of God, had drop't a little of this his juice into him, he preſently fell into this happy fit: Behold Lord the half of my goods I give to the poor, and if I have taken any thing from any man by falſe accuſation, I reſtore him fourfold. Lu. 19.8. And if thou take not this ſpirituall, then beware of that naturall vomit, which ariſeth from the ſurfet it ſelf, for that is a burſting one, as that of Judas, which proceeding, not from this divine, but from his naturall, or rather from the infernall ſpirit, made him overſtrain himſelf, and burſt aſunder in the midſt, Act. 1.18.
Secondly, the ſtammering, or faultering, or idle talking, or failing of the tongue, is a neceſſary token of our ſpirituall drunkenneſſe: And it is ſhewed ſometimes in fear, ſometimes in joy, ſometimes in fervencie of zeale. Sometimes in fear; as in Hezekiah. Like a Crane or a ſwallow, ſo did I chatter Iſ. 38.14. Sometime in joy, as in St. Peter Maſter (ſaith he) let us make here three Tabernacles, one for thee, and one for Moſes, and one for Elias; And wiſt not what he ſaid. Lu. 9. Sometimes in fervencie of zeale: As in Moſes, firſt making a ſtoppe to his words. If thou wilt pardon their ſinne: and then a greater ſtop to himſelf, but if thou wilt not, I pray thee-raze me out of the book which thou haſt written, Exo. 32.32. Such another kind of holy idle talking was that of St. Paul, Rom. 9.3. Pro Chriſto velle anathema eſſe a Chriſto: wiſhing for Chriſts ſake to be ſeparated from Chriſt: I could wiſh my ſelfe (ſaith he) to be ſeparated from Chriſt for my brethren. And no marvell that this divers failing of the tongue ſhould appear in our ſpirituall drunkenneſſe, for St. Paul (raviſhed in the ſpirit) heard, (conceived, apprehended) 〈…〉〈 in non-Latin alphabet 〉unſpeakable214 words not poſſible to be uttered, 2 Cor. 12.4. And the ſpirit maketh requeſt (as for us, ſo no doubt in us) gemitibus ineffabilibus, with ſighs and groans which cannot be expreſſed, Rom. 8.26.
3. A third token to be ſhewed of our ſpirituall drunkenneſs, is Reeling; not of the body, but of the mind: when between grace and nature, yea between grace and grace, the love of God and of our neighbour, we cannot go ſtedfaſtly without reeling; ſometimes to heaven-ward, ſometimes to earth-ward; ſometimes to our own advantage, ſometimes to our maſters and fellows advantage: ſometimes wiſhing our work were done, that we might receive our reward, ſometimes (for the greatneſs of the reward) rejoycing in the doing and continuing of our work. Such a reeling was St. Paul poſſeſt withall Phil. 1. being in a ſtrait between two, and not knowing what to chooſe; deſiring to depart, and to be with Christ which is far better, yet having confidence to abide and continue for the good of his people. They that ſail at ſea are ſubject to reeling: but how? Not unleſſe the winds doe blow; in the calm they feel it not; for at his word the ſtormy wind ariſeth, which lifteth up the waves thereof; then they are carried up to the heaven, and down again to the deep, they reel to and fro, and ſtagger like a drunken man, and are at their wits end. This world is our ſea, and we are all ſailers in it: And ſo long as we are becalm'd of grace, we feel no reeling, but we are as one that ſleepeth in the midſt of the ſea, like him that ſleepeth on the top of the maſt, Prov. 23. But when that holy wind doth blow, then we are up and down, we know not whether heaven or earth ſhould hold us.
All this while I have but ſtood at the door of my Text; and no marvail that I have ſtood ſo long, having215 ſo glorious a fabrick to behold: Now let us reverently enter, as into the houſe of God: For we may truly uſe Jacobs words here, and ſay, This is none other but the houſe of God, and this is the gatef heaven, Gen. 28.17.
Two things we may eſpecially obſerve in the Text; the matter, and the manner; the ſubſtance, and the circumſtance of the buſineſſe here related.
The matter and ſubſtance is the coming and appearing of the Holy Ghoſt in ſenſible forms. The circumſtance is manifold, chiefly it may be referred to the time when, and the perſons to whom this apparition was made. With theſe points of the circumſtance I will begin ſo to make way to the ſubſtance of the matter, which is the larger and weighter point and part. Firſt then for the time: And when the day of Pentecoſt was fully come.
This day (as it is commonly held) was the day of the publiſhing the Law upon Mount Smai: In memory whereof the Jews kept a ſolemn feaſt which they commonly called The feast of weeks, Deut. 16.10. It got alſo this name Pentecoſt, becauſe of the number of fifty; being fifty daies after their Paſcha: the fiftieth day after their coming out of Egypt they received the Law, and that day they kept this holy feaſt in remembrance thereof. And this day was the fiftieth after Chriſts reſurrection: For it is plain that Chriſt ſuffered on the Jews preparation day of their Paſſeover, and that the Paſſeover that year fell on the Sabbath, which is therefore called An high day, or the great Sabbath, Joh. 19.31. and that they reckoned their fifty daies from the firſt of, or after the Sabbath, Lev. 23.11, 15. which was Chriſts riſing day, the firſt day of their week. So then this Pentecoſt was the fiftieth day from their Paſſeover excluſively, and the fiftieth from216 Chriſts reſurrection incluſively. What then?
Behold the truth anſwerable to the figure; that ſhaddow fulfilled in this ſubſtance. As on the fiftieth day after their Paſſeover, and their deliverance from corporall bondage under Pharoah, they received Legem timoris, the Law of fear upon Mount Sinai, ſo on the fiftieth after day the accompliſhment of our Paſſeover (the Lamb of God ſlain and riſen) and our deliverance from the ſpirituall bondage under Satan, we received Legem amoris, the Law of love upon Mount Sion: For Chriſt alſo is a Law-giver, even the giver of a new Law, as he himſelf ſpeaketh Joh. 13.34. A new commandement give I you: What? That ye love one another. Which yet is not a new, or another Law, but the fulfilling, and conſummation of the old. Love is the fulfilling of the Law, Rom. 13.10. The end of the commandement is love, 1 Tim. 1.5. This Law was given when the Holy Ghoſt was given: For, the fruit of the ſpirit is love, Gal. 5.22. The love of God is ſhed abroad in our hearts by the holy Ghoſt, Rom. 5.5. God hath not given us the ſpirit of fear but of love, 2 Tim. 1.7. This is that Law of liberty wherewith Chriſt hath made us free, Gal. 5.1. Free in regard of the outward man, becauſe the inner man is accepted: In my mind I ſerve the law of God, though in my fleſh the law of ſin, Rom. 7.25. Free; not in the tie of obedience which is ſtill upon us, but in the tax of diſobedience (that is puniſhment) which he hath taken from us: Chriſt hath redeemed us from the curſe of the Law, being made, a curſe for us, Gal. 3.13.
Well then brethren, ye ſee your calling; the ſum of all is love; Love the Lord thy God with all thy heart; love thy neighbour as thy ſelf: the ſincerity of the inſide, Truth in the inward parts, Pſal. 51.6. For he is an Iſraelite indeed in whom there is no guile, Joh. 3.217 47. Truth of heart ſupplyeth defect of hand; for, ye are called into liberty, Gal. 5.13. The law of the ſpirit of life in Chriſt Jeſus hath freed us from the law of ſin and death, Rom. 8.2. And where the ſpirit of the Lord is, there is liberty, 2 Cor. 3.17. Stand faſt therefore in this liberty of love, Gal. 5.1. As free, and not having the liberty for a cloak of malitiouſneſs, but as the ſervants of God, 1 Pet 2. Not uſin your liberty as an occaſion to the fleſh, but by love ſerve one another, Gal. 5 13. For indeed Love is the bond of perfectneſs, Col. 3.14. binding not onely us one to another (for, the unity of the ſpirit is in the bond of peace, Eph. 4.3. ) but binding us unto God, and God unto us: For, he that dwelleth in love dwelleth in God, and God in him, 1 Joh. 4.16. and that not for a time, but for ever: For this Law is not written with ink, or in tables of ſtone corruptibly, but in fleſhly tables of the heart, yea in the immortall table of the ſoul incorruptibly: For though tongues ceaſe, or knowledge vaniſh away, yet love never falleth away, 1 Cor. 13. Now abideth Faith, Hope, Love, but the chief of theſe is Love: For Faith apprehendeth the promiſe, hope attendeth the matter, but Love ſealeth and aſſureth, confirmeth and ſtrengtheneth both.
Again; this coming of the Holy Ghoſt was the fiftieth day after Chriſts Reſurrection, and therefore the tenth day after his Aſcenſion; for he aſcended not till the fortieth day, Act. 1.3. and then he made his laſt promiſe of this which he now performed; Ye ſhall be baptiſed with the holy Ghoſt not many daies hence. Act. 1.5. He deferred it till the tenth day, and on the tenth day he fulfilled it.
He deferred it till the tenth day, that they might be exerciſed with expectation, and whetted with delay: For Gods delaies are nothing elſe but whettings: His218 delay of judgements to the wicked is a whetting of his anger: For, if a man will not turn, he will whet his ſword, Pſal. 7.13. Yea, he will fourbiſh it that it may conſume, Ezek. 21.28. But his delay of grace to his children is a whetting to their zeal: For the Phyſitian by reſtraint of dyet gaineth ſtomack, health, and ſtrength unto his patient: And God (who beſt knoweth what is beſt for us) by denying, or by deferring grace, oftentimes gives grace unto his children. Elſe why did not St. Pauls threefold petition prevaile for his deliverance from that buffeting meſſenger of Satan, but that he might receive a ſufficiency of grace to ſtrengthen him? 2 Cor. 12. And elſe why did the prayer of the woman of Canaan ſuffer likewiſe a threefold repulſe? but even to whet her importunity and conſtancy, that at the laſt ſhe might receive that acclamation, O woman, great is thy faith, Mat. 15.28.
Again, as untill the tenth day, ſo no longer then the tenth day did Chriſt defer his promiſe, but on that day he did fulfill it: for, God is not ſlack, as ſome men count ſlackneſs, 2 Pet. 3.9. Not ſo ſlack as to forget his promiſe: Hath he ſaid, and ſhall he not doe it? hath he ſpoken, and ſhall he not accompliſh it? Numb. 23.19. No, but heaven and earth ſhall ſooner paſſe away,Patientia eſt non negligentia. Aug. de ver. ap. ſer. 20. then one jot or tittle of his word ſhall fail. He is ſlow to anger, and long ſuffering to the wicked, to exerciſe his own patience. Hee may be alſo ſlow in comforting and rewarding his children, that he may exerciſe their patience: He may be long ſometimes, but he is alwaies true, ſure, and certain in his longeſt delay. Fear and tremble therefore thou that art forborn in ſinne, thou doeſt but heap up wrath againſt the day of wrath. God hath leaden feet, but iron hands: he is ſlow to puniſh, but ſevere in puniſhing. 219But be not afraid in the day of grace and mercy: for, bleſſed are they that hunger and thirſt after righteouſneſs; for they ſhall be ſatisfied, Mat. 5.6. He that hath begun this good work in you will perform it, Phil. 1.6. In due ſeaſon ye ſhall reap, if ye faint not, Gal. 16.9.
But the eſpeciall cauſe (no doubt) for this time taken for this great matter (the coming of the holy Ghoſt) was, becauſe of the greatneſs of the feaſt, and muchneſs of the aſſembly; to the intent that the greater good might be done, and with the greater ſpeed. This was Chriſts common practiſe; he was born in private, and ſo indeed he lived for a while; but when his time of revealing himſelf was come, he frequented the ſolemneſt aſſemblies, and thruſt himſelf into the thickeſt throngs. What feaſt was there which he went not unto? Ye will ſay he went not up openly but privately to the Jews feaſt of Tabernacles, Joh. 7.10. True, yet not with intent to hide, but to proclaim himſelf there; for, when half the feaſt was done, he went up into the temple and taught, ver. 14. And in the laſt, and great day of the Feaſt he ſtood and cryed, ſaying, If any man thirſt let him come unto me and drink, ver. 37. He ſuffered at the feaſt of Paſſeover, and had his title written over him in three languages for publick notice ſake. He ſent the gift of the holy Ghoſt at the feaſt of Pentecoſt, one of the three ſolemn feaſts of the year, when all the males muſt appear before the Lord, Exod. 23.17. that his Goſpel might be ſuddenly, and largely ſpread. Thus Wiſdom cryeth without, and uttereth her voice in the ſtreets, Prov. 1.20. The Wiſdom, the Word, the Son of God taketh all occaſions to gather many unto him, and to do publick good.
Let not this love then want acceptance, neither let his example want obſervance; let not his love want acceptance, but as he freely calleth, ſo let us freely come220 and flee, and flock unto him, as the Doves unto their windowes. Iſ. 60.8. And let not his example want obſervance, To do good, and to diſtribute forget not, Heb. 13.16. Whiles wee have time let us do good unto all men, Gal. 6.10. Not ſeeking our own profit, but the profit of many, that they may be ſaved. 1 Cor. 10.33.
So much of the time. The other circumſtance is the perſons or parties; They were altogether with one accord in one place. Wee may note their quality who they were, and their exerciſe, whereabout they were.
1. Who they were: It appears in the whole paſſage of the former Chapter: Namely the Apoſtles & Diſciples, who were to publiſh the Goſpell, and to be pillars and foundation-ſtones of the Chriſtian Church: Ye are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chiefe corner ſtone, Eph. 2.20. Behold their exaltation; behold their humiliation.
Behold their exaltation: Their calling is high; They are laborers together with God, 1 Cor. 3.9. Their indowment alſo is high, they are indowed with God, they have a viſible receit of God the Holy Ghoſt: Kings do command bodies, ſtates, lives: yea even of theſe that are ſo eminent (I mean the prieſtly order.) For the King is ſupream, 1. Pet 2.13. Therefore they are crowned with crowns of Gold, inriched with gemms: But theſe were to rule, yea, to raiſe and revive ſouls, and therefore are crowned with ſuch a Crown as never was any but the King of Kings, even the viſible Crown of the Holy Ghoſt. The Prophet Elijah was carried up into Heaven by fire; whether natural or ſupernaturall, true or ſeeming, it may be doubted: But theſe Prieſts, even upon earth, both221 were carried by, and did carry the true celeſtiall fire, the holy Ghoſt. God was the portion of the Leviticall prieſthood by way of inheritance and remuneration: And the Holy Ghoſt is the portion of the Chriſtian prieſthood, by way of exiſtence of exhibition, of inhabitation, and of operation. Behold their honor then, and deny not that the elders that rule well are worthy of double Honor. Yea though any of us (in himſelf) deſerve diſhonor, yet let our calling be honored for this prime honors ſake.
Again, behold their humiliation: For, that they might miniſter, they are firſt miniſtred unto: that they might give, they do firſt receive. They have a commiſſion, but they may not put it in execution untill it be ſealed. They were to give and miniſter the Holy Ghoſt, by predication, Go preach the Goſpel to every Creature, Mar. 16.15. by ordination. I left thee in Creet that thou ſhouldeſt ordain Elders in eevry City, Tit. 1.5. by abſolution; Whoſe ſinnes ye remit, they are remitted, whoſe ſinnes yee retain, they are retained, Joh. 20.23. Therefore that they might miniſter in this eminent manner, they muſt receive this excellent meaſure: they muſt have their miſſion filled, and their commiſſion ſealed with that great broad ſeal of Heaven. And therein is their humiliation: For it teacheth them not to run before they are ſent, nor (like Ahimaaz, 2 Sams 18.) to be importunate to be ſent, when they have no word put in their mouth, nor any tidings to tell (For no man taketh this honor to himſelf, but he that is called of God, as was Aaron, Heb. 5.4. ) but rather to ſay with Moſes, who am I that I ſhould goe? Exod. 3.11. and with Saint Paul, who is ſufficient for theſe things? 2. Cor. 2.16. and with Iſaiah, to expect ſome of that heavenly fire, A cole from the Altar, to touch their lips, before they ſay,222 Here am I, ſend me. Iſ 6.6. And it may teach both them, and others for them, to acknowledge that they are but ſawes and axes, inſtruments in the hand of the workman. And that neither he that planteth is any thing, nor he that watereth, but God that giveth the increaſe, 1. Cor. 3.7. Yea, that we have this treaſure in earthen Veſſells, that the excellencie of that power might be of God, and not of us. 2. Cor. 4.7.
And ſo much of their quality, who they were.
Secondly, note their exerciſe whereabout they were; They were all with one accord in one place.
Here is no buſineſſe expreſſed, but no doubt it was not for idleneſſe, much leſſe for ill exerciſe that they were together, but for that which did belong unto their calling; as is mentioned, ver. 46. But eſpecially (no doubt) their buſineſſe was, the expectation of this which now was fulfilled, even to obſerve that charge that was given them, that they ſhould not depart from Jeruſalem, but wait for the promiſe of the Father, Act. 1.4. And in this buſineſſe they ſate, and the Holy Ghoſt came, and ſate upon each of them. Behold then there is Unity, Quietneſs, Diligence, Fidelity, Conſtancy.
Firſt, here is Unitie one with another: They were all with one accord in one place: Behold the ſpirit of Unity rejoyceth in Unity: The ſpirit of wiſdom is loving. Wiſd. 1.6. And the firſt fruit of the ſpirit is love, Gal. 5.22. This loving ſpirit therefore, deſcended upon them that were united in love; to ſhew if that we dwell in love, we dwell in God, and God will be ready to dwell in us.
Secondly, here is quietneſſe: They were in no commotion or hurly burly, but quiet in themſelves, and one with another: They ſate; therefore the ſpirit of reſt, here takes up his reſt. The ſpirit of trouble delighteth223 in trouble, he is a compaſſer, he compaſſeth the Earth: Job. 17. he taketh no reſt, neither doth he deſire to find it: but delighteth, in compaſſing heads, and troubled mindes, that do weary themſelves in the way of wickedneſſe. But where the ſpirit of the Lord is, there is liberty: Peace, Quietneſſe, and freedome from trouble. The Dove could find no reſt for the ſole of her foot, while the troubled waters endured: but the raven continued going and coming, from her firſt going forth, Gen. 8. For the carcaſſes and carions toſt in waters were her fitteſt reſt. Now the wicked are the raging waves of the Sea foaming out their own ſhame, Jude 13. They are like the raging Sea that cannot reſt, whoſe waters caſt up mire and dirt, Iſ. 57.20. therefore on them the golden feathered Dove of Heaven ſetleth not, but the black devouring vulture of hell ſetteth up his reſt.
Thirdly, here is diligence: They give not themſelves to ſleepy or idle reſt, but to ſuch exerciſes as belong to their calling; therefore they receive the hope of their calling, Eph. 4.4. For as God is an auſtere man to idle and unprofitable ſervants, ſo to the vigilant and diligent, he is not onely liberall in honoring. Lu. 16.21. Euge, Well done good and faithfull ſervant; and in rewarding: Enter thou into thy maſters joy. Mat. 25. but alſo kind and loving in miniſtring: He will gird himſelf about, and make them ſit down to meat, and will come forth and ſerve them. Lu. 12. Bleſſed therefore are both theſe, and all thoſe ſervants whom their Lord when he cometh ſhall find ſo doing: even exerciſed in the charge that their Maſter ſhal give them.
Fourthly, here is Faithfulneſs: They had a charge given; to that they are obedient; they had a promiſe made; In that they are confident. Therefore according224 to their Faith, ſo is it unto them: And as they believe, ſo do they receive. Faithfull is he that promiſeth, Heb. 10.23. God is faithful, 1 Cor. 10.13. Faithful therfore alſo muſt he be that receiveth: Men muſt be faithfull, He that commeth to God muſt believe, not onely that God is, but that he is arewarder of them that ſeek hm, Heb 11.6. He that will receive, muſt ask in faith and waver not. Jam. 1. And he that will be received, muſt be received in Faith. So Philip anſwered the Eunuch, when he would be baptiſed. If thou believeſt with all thy heart, thou maieſt. Act. 8.36. For Chriſt both in his word and in his work, is unavailable to the unfaithfull. Hee is the end of the Law for righteouſneſſe: How? to every one that believeth, Rom. 10.4. He could there (in his owne Country) do no great works: Why? not becauſe his giving hand failed, but becauſe their receiving hand failed. Becauſe of their unbeliefe, Mar. 6.5. For in giving and miniſtring there muſt be alſo receiving, they are relative workes, and cannot be one without the other.
Fiftly, here is Conſtantneſs: For (as aſoreſaid) this was the tenth day of their expectation and had it been tenfold ten, no doubt it had been but as one to them, they would have bidden without grudging unto the end; both for their loves ſake, and for their truſts ſake.
For their loves ſake: For every Jacob thinks two apprentiſhips (one of the body and ſoul above ground, another of the body under ground) to be but a little while, for the love of his Rachel, his deſired happineſſe.
And for their truſts ſake; becauſe they knew that that the Lord is not ſlack concerning his promiſe, Pet. 3.9. but that all his promiſes are, yea and Amen. 2252 Cor. 1.20. And without repentance, Rom. 11.20. Therefore they runne not as at an uncertain thing: their labor is not in vain in the Lord: Their conſtancie is crowned at the laſt.
Be patient therefore brethren unto the comming of the Lord: behold the husbandman waiteth for the precious fruit of the Earth, and hath long patience untill he receive the former and the later rain. Be ye therfore alſo patient, and ſettle your hearts, for the comming of the Lord draweth near. Jam. 5.6. And let us not be weary of well doing, for in due time we ſhall reap if we faint not. Gal. 6.9. Remember Lots wife, and look not back. Lu. 17. For no wan that putteth his hand to the plough, and looketh back, is apt for the Kingdom of Heaven. Lu. 9. But he that continueth to the end ſhall be ſaved. Mat. 10. Be faithfull unto the death, and I will give thee the Crown of life. Rev. 2.10.
So much of the circumſtances of this buſineſſe, the Time and the Perſons, or Parties.
The ſecond chief part or branch of this text, is the ſubſtance or matter of the buſineſſe related: that is the comming of the Holy Choſt in ſenſible forms.
The comming of the Holy Ghost? why? was not the Holy Ghoſt come till now? Indeed it is ſaid, Joh. 7.39. The Holy Ghoſt was not yet given, becauſe Jeſus was not yet glorified. Yet it cannot be denyed, but that the Holy Ghoſt was given before: For in old time holy men of God, ſpake as they were inſpired by the Holy Ghoſt. 2 Pet. 1.21. But he was not come or given in compariſon of this comming or giving. Why? Not in like manner: Not in like meaſure: Not to like end.
Not in like manner: For before, he was given inwardly, but now outwardly: before, ſecretly, now openly. 226Before inviſibly, now viſibly: Before quoad potentiam & efficaciam, in reſpect of power and efficacie, now quoad praeſentiam & apparitionem, in reſpect of preſence and appearance. Before ſuddenly, now upon promiſe and expectation: So that Chriſts words inverted, may be hither applyed. The kingdom of God is come with obſervation. Lu. 7.20. So that now men might ſay, lee here, or loe there. For the Kingdom of God is not onely within them, but without them and upon them, totally poſſeſſing and compaſſing them.
Not in like meaſure: For before, it was here and ther, to one or to a few at once, but now to a multitude, and in a multitude, or magnitude. To a multitude: For there were 120. together, Chap. 1. ver. 15. In multitude: for they were all filled. Chap. 2. ver. 4. yea ſo abundantly filled, that each one was able to fill multitudes: For by Saint Peters preaching the ſame day there were added to the Church about 3000. ſoules, ver. 41. Thus this heavenly fire (hid ſince the world began, and from all ages. Col. 1.26. ) now breaking forth, ſheweth moſt heat and light. Thus our Zacheus (for that name whether you expound it Juſt or Pure, may well ſtand for him who is the fountain of all Juſtice and purity) recompenſeth his former hoording and ſparing, by giving fourfold. Thus the holy and precious oile of gladneſſe, powred upon the head of the Church, runneth down to the skirts of his clothing, even to all his members and parts. For (ſaith Saint Peter here, ver. 16.) This is that which was ſpoken by the Prophet Joel: And it ſhall be in the laſt daies (ſaith God) that I will powre out of my ſpirit upon all fleſh. And this is that which is cited. Heb. 8.11. They ſhall not teach every man his neighbour, and every man his brother, ſaying,227 Know ye the Lord, for all ſuch know me, from the leaſt of them to the greateſt.
Thirdly, not to like end, was the Holy Ghoſt before come or given. For before, he was given to foretell things to come, and to be done, now to tell and declare things done and finiſhed. Before, to ſet forth the ſhadow of good things to come, now to miniſter the ſubſtance of the things themſelves. Before, to teach men, but now (we may ſay in ſome ſort) to teach Angells. For now unto principalities and powers in heavenly places, is made known by the Church the manifold wiſdome of God. Eph. 3.10. And in the miniſtry of the Goſpell, the things are now ſhewed which the Angells deſire to behold. 1. Pet. 1.12. Before it was to prepare the bride for the marriage of the Lamb; Now it is to keep the keies of the bridechamber dore, to bind and looſe, open and ſhut. I will give thee the keyes of the Kingdome of Heaven, and whatſoever thou ſhalt binde on Earth ſhall be bound in Heaven, and whatſoever thou ſhalt looſe on Earth ſhal be looſed in Heaven, ſaith Chriſt to Saint Peter. Mat. 16.19. For which cauſes (I doubt not) it is, that the leaſt of the Kingdom of God; that is (as aforeſaid) after this third and full revelation of the Trinity, is ſaid to be greater then John the Baptiſt, whoſe time was but a little before it. Mat. 11.11.
What followeth then for our inſtruction, out of this inlargement of the holy Spirit to us? but this, that we alſo be inlarged in the holineſſe of our ſpirits unto him, that as he hath abounded unto us, ſo we may abound unto him, and that as he to us, ſo we to him be renued. In our manner, Not with eye-ſervice, as men-pleaſers, but heartily as to the Lord. Col. 3.23. In our meaſure, Rich in faith, rich in good works. In our end, Not minding earthly things, but having228 our converſation in heaven, Phil. 3.20.
But how was this new, and great coming of the Holy Ghoſt? It was in, or under ſigns and figures, types and emblems: For the Son came to take our nature, becauſe he was to ſtand in our room, to act our cauſe: therefore his coming muſt be hypoſtaticall; he muſt be that he ſeems to be; The Word was made fleſh, Joh. 1. But the Holy Ghoſt was to renew us into his nature, that we might be partakers of the godly nature, 2 Pet. 1.4. therefore it ſufficeth that his coming be ſymbolicall, not becoming, or being what he ſhews, but ſhewing what he is, his properties and effects: As excellently here hee doth in three notable ſymboles or ſigns: Namely, Wind, Fire, and Tongues: And ſuddenly there came a ſound from heaven, as of a rushing and a mighty wind, &c.
To ſeek all the agreements between theſe ſhaddows, and their ſubſtance, were to attempt that impoſſibility 2 Eſd. 4.5. Weigh me the weight of the fire, or meaſure me the blaſt of the wind. Expect not all then, but be content with ſome. And firſt of the wind.
The Wind hath two eſpeciall properties, Secretneſs and Activeneſs.
Firſt Secretneſs, and that both in its ariſing, and its working.
1. Secretneſſe in its ariſing; It is ſo ſecret that it cannot be known: for I will rather believe Chriſt who telleth me that I cannot tell whence it cometh, or whither it goeth, Joh. 3.8. then I would yeeld to the wiſdom of man, if all Philoſophers could (as indeed they cannot) agree together, to tell me from whence it cometh: God bringeth them out of his treaſures, Pſ. 135.7. No doubt out of thoſe treaſures of light and and might, knowledge and power; the light which no man can attain unto, 1 Tim. 6.16.
229And ſecondly it hath Secretneſs in its working too: for it unſenſibly pierceth the ſenſible joynts and bones,Zephyrus, quaſi〈…〉〈 in non-Latin alphabet 〉: vitam ferens. and worketh ſenſible refreſhing on the unſenſible herbs and plants. And to the Holy Ghoſt alſo is ſecretneſſe proper, both in his beginning, or ariſing, and in his working. In his beginning; for we ſay he hath a beginning of perſonality, though not of nature: A beginning from the Father and the Son; not in time (being coeternall) but by proceeding: Whereof, the proceeding of the ſtream from the fountain, of the heat from the fire, and of the light from the ſun, is all too ſhort and weak expreſſions; and yet theſe in time we are ſtill together.
And in his working alſo he is ſecret, Entring in to the dividing aſunder of the ſoul and the ſpirit, and the joynts and the marrow, Heb. 4.12. And (as the true Zephyrus) breathing breath of lives upon all the plants which the heavenly father hath planted; and that unſenſibly (as the wind) blowing when, and where, and how he liſteth.
The former ſecreſie is for our admiration; the greater it is, the farther we muſt ſtand from it: For, qui ſcrutatur majeſtatem, opprimetur à gloria: He that ſearcheth Gods majeſty, ſhall be oppreſſed of his glory: It is enough to cry out, O the deepneſs of this ſecret.
The latter is for our examination: for, we muſt prove our ſelves whether we are in the faith or no, 2 Cor. 13.5. If we live in the ſpirit, we muſt walk in the ſpirit, Gal. 5.25. And as many as are led by the ſpirit of God, they are the ſons of God, Rom 8.14.
Again, Activeneſſe alſo is another property of the wind: It is active conſtantly, ſtrongly, ſubtilly, variouſly.
1. Conſtantly; for it is alwaies in motion, its being230 conſiſteth in action: for it is not wind if it do not blow: And though it be not in all places alwaies alike perceived, yet never can it be ſaid to be in no place at all.
2. Strongly: for it bendeth the pliant plants, but breaketh or overturneth the ſtiffe and ſturdy oaks.
3. Subtilly; for it findeth the chaffe in the middeſt of the wheat, and purgeth and ſcattereth it quite away.
4. Variouſly; for it bringeth, ſometimes lightning, ſometimes rain; ſometimes from the Eaſt, ſometimes from the Weſt, ſometimes from the North, ſometimes from the South. It alwaies cooleth, and for the moſt part cleareth the air. And this activeneſſe is alſo proper to the Holy Ghoſt in all theſe kinds.
He worketh firſt Conſtantly: for what is true of the Son, is alſo true of the Holy Ghoſt, My Father worketh hitherto, and I work, Joh. 5.17. For in all works (ad extra) the Trinity is undivided. He was active in the Creation; The ſpirit of God moved upon the waters, Gen. 1.2. He is active alſo in the Regeneration, Joh 3.5. Except a man be born of water, and of the ſpirit he cannot enter into the Kingdome of heaven.
2. Strongly; for he plyeth the humble to the bent of his will, and breaketh the ſtubborn from the ſtrength of their own will: Iſ. 42.1. I have put my ſpirit upon him: What then? A bruiſed reed shall he not break: He ſhall but bend the humble: yet he ſhall bring forth judgement unto victory: he ſhall overthrow the ſtubborn. This wind breaketh the Cedars, even the Cedars of Lebanon, Pſ. 29.5.
3. Subtilly; for he purgeth both the companies, and the conſciences of men: evill perſons outwardly, evill deſires inwardly are the chaffe which this wind231 ſcattereth away: His fan is in his hand, and he will throughly purge his floor, Mat. 3.12.
4. Variouſly: for he bringeth ſometimes flaſhes of elevation, Elijahs Chariot: ſometimes ſhowers of humiliation, Peters tears: He bringeth forth the lightning with the rain, Pſ. 135.7. He bloweth with his wind, and the waters flow, Pſal. 147.8. Sometimes from the Eaſt, by opening the bloody riſing of originall ſin: ſometimes from the Weſt, by reflecting the bloody ſetting of the Sun of righteouſneſs: ſometimes from the South, through the warm and calm gale of peace and proſperity: ſometimes from the North, thorough the bluſtering blaſts of perſecution and tryall. It cooleth, and refreſheth the conſcience by quenching the ſcalding heat of concupiſcence, and cleareth it from clouds, miſts, and fogs of ſin, and from ignorance, the cauſe, & from fear the effect thereof, by bringing in true light the Sun of Faith, the Moon of Hope, the Stars of Charitie.
O hearken then for the motion of this active wind: It is not idle in it ſelf, let it not be idle unto thee: Receive not the grace of God in vain, but rather cry and call, Ariſe, O North, and come, O South, and blow upon my garden, that the ſpices thereof may flow forth, Can. 4. that ſo awaiting, and deſiring it, thou mayſt not onely hear the ſound of it, but be carried away in the force of it; yea be turned into it (for that which is born of the ſpirit is ſpirit) That thou mayſt be made active as it is active: Conſtantly, that thou bee not weary of well doing, Gal. 6. Strongly, that in all things thou be more then conqueror, Rom. 8. Subtilly, that thou try all things, and chooſe that which is beſt, Phil. 1. Variouſly, that thy love may abound yet more and more, that thou mayſt ſowe liberally, and reap alſo liberally, 2 Cor. 9.
232And ſo much of the firſt ſigne or ſymbole; The wind: the ſecond is the Fire.
As in the wind, ſo in the fire alſo I obſerve two properties well agreeing to the Holy Ghoſt, namely light, and heat.
Firſt, Light, is a naturall property of the fire, of our common fire: For indeed the elementary fire in its own ſphere ſhineth not becauſe of its ſubtilneſſe, and the infernal fire of hell ſhineth not becauſe of its groſsneſſe: yet our fire (being of a mixt nature) hath light as well as heat: Light to ſhew it ſelf to us, us to our ſelves, others to us, us to others, and to diſcover and manifeſt all.
And this alſo is proper to this Heavenly fire: even Light. The holy Spirit (though in his own ſphere he is ſo ſubtile) in his own nature ſo pure, that he cannot be viſible, for No man hath ſeen God at any time, yet is he come down to us in light, and hath brought us Lumen ſuperius, Interius, Exterius, Upper, Inner, Outward light.
1. Lumen ſuperius: light to ſee God, that is Faith. The naturall light can ſhew to the eye but colours or ſuperficies, not ſubſtances. But this light ſheweth to the Soul him that is the ſubſtance of all things, In whom we live, and move, and have our being. Act. 27.28. In whom all things conſiſt. Col. 1.17. For by this light Moſes ſaw him who is inviſible. Heb. 11.27. and by this light all the godly doe walk: We walk by faith, not by ſight. 2 Cor 5.7.
2. Lumen interius, Inner light: that is Conſcience. Ye were once darkneſſe, but now are light in the Lord. Eph. 5.8. Why? The reaſon goes before, there ver. 5. for this ye know, that no whoremonger, nor unclean perſon, nor covetous man, who is an idolater hath any inheritance in the Kingdom of Chriſt, and of God. Ye were darkneſſe when ye knew not that, now are yee233 light, now yee do know it. This is that light which God ſent by Saint Paul. To open their eyes that they might turn from darkneſſe to light, and from the power of Satan to God. Act. 26.18. This is that rejoycing light. 2 Cor. 1.12. Our rejoycing is this, the teſtimony of our Conſcience. This is that humbling light that ſheweth the vileneſs of our condition naturall. Duſt thou art, and to duſt thou ſhalt return. Gen. 3. And the miſerableneſſe of our condition ſpirituall: I was ſhapen in wickedneſſe, and in ſin hath my mother conceived me. Pſ. 51.
3. Lumen exterius, Outer light, that is, charity: He that ſaith he is in the light, and yet hateth his brother, is in darkneſſe untill this time: he that loveth his brother abideth in the light. 1. Joh. 2.9. This light maketh us ſee all men alike, ſo that we have not the faith of our Lord Jeſus Chriſt in reſpect of perſons, Jam. 2.1. that we be ready to honor all men, and to deſpiſe none. This light helpeth us to ſee the neceſſities of our brethren, that we may relieve them, Charity is bountifull, 1 Cor 13.4. To take notice of the infirmities of our brethren, that wee may bear them. Reſtore ſuch a one in the ſpirit of meekneſſe, bear yee one anothers burthen. Gal. 6.1. To obſerve the faults of our brethren that we may reprove them: Have no fellowſhip with the unfruitful works of darknſſe, but even reprove them rather. Eph. 5.11. Yea, this light will guide us ſo to look on, and to follow the foremoſt, that wee our ſelves ſhall become lights and leaders of the hindmoſt: Phil. 3.17. Shining as lights in the world, and holding forth the word of life. Phil. 2.13. Yea, this light will keep us from gloſing and colouring, and make us ſhine clearly and truly, even to be indeed what we ſeem in ſhew: For all things when they are reproved of (this) light, are manifeſt, for it is (this) light that maketh all things manifeſt. 234Eph. 5.13. What then? Seeing that this light is come into the world, let us not love darkneſſe more then light, Joh. 3.19. Ye are all the children of the light, and of the day, wee are not of the night, neither of the darkneſſe. 1 Theſ. 5.5. Where then is our Lumen ſuperius? our knowledge of God? Are we not either like owles, hiding us from this light, or like flies playing with it, or preſuming too near it? Where is our Lumen interius? our knowledge of our ſelf? Are we not like the blind Sodomites groping in our own ſtreets? Gen. 19. like the blind Aramites, that went they knew not whither, notwithſtanding, the Lords Prophet did lead them? 2 King. 6. Where is our Lumen exterius, our knowledge of our neighbour? May not St. Paul's words be inverted? Henceforth know we no man after the fleſh. 2 Cor. 5.16. May we not invert it, and ſay, Hitherto have we known no man but after the fleſh; with fleſhly affections to carnall ends, and temporall turnes. O beloved let us not make ſo much abuſe of light, but walk while we have light, leſt darkneſſe come upon us. Joh. 12.30. For the night commeth when no man can work. Joh. 9.4. the night of perſecution: the night of loſſe of outward ſenſes, the night of loſſe of inward ſenſes, the night of age, the night of death, the night of judgement. Divers kinds of night do hang over our head, wee know not how ſoon our light may be put out in obſcure darkneſſe. Pro. 20.20. Onely this wee know that no darkneſſe can hide us from God; for the darkneſſe and the light with him are both alike. Pſ. 139.12. Yea wee niay well fear that if we turn his light into darkneſſe now, he will again turn our darkneſſe into light, hee will lighten things hid in darkneſs, and make the counſells of the heart manifeſt. 1. Cor. 4.5. And that's enough to our ſhame before men, by the preſent light and fiery tryall235 of the ſpirit and of the word. Every mark ſhall be made manifeſt, for the day ſhall declare it, becauſe it ſhall be revealed by fire. 1 Cor. 3.13. but eſpecially to our confuſion before men and Angels; When the Lord Jeſus ſhall ſhew himſelf from heaven with his mighty Angells in flaming fire, rendring vengeance to them that know not God. 2. Theſ. 1.7.
Again, Heat alſo is another property of the fire, and that of divers kinds and uſes.
All theſe are kindes of heat and proper to the fire, and are well agreeing alſo to this our Heavenly fire, the Holy Ghoſt.
1. He yeilds heat reviving. Doth not the fire revive frozen creatures? and what cold ſo ſtrong as the death of ſin? And yet from that, by this heat of the ſpirit men are revived. You hath he quickned which were dead in treſpaſſes and ſin Eph. 2.1. Gehazi with his maſters ſtaffe could not revive the Shunamites Son, 2 King. 4. For the ſtaffe was dead it ſelf and cold, and had no warmth in it: But the Prophet himſelf coming, and his warmth applyed, the child revived; which is allegorized thus: that Moſes by the Law could not, but Chriſt by the ſpirit doth revive ſin; dead mankind. Yea indeed Moſes made but the ſmoke of this fire: The ſmoke muſt go before the fire. The ſmoke ſmothereth, the fire quickneth. So the Law muſt go before the Goſpel; that ſtroke us dead, but this reviveth us again. The letter killeth, but the ſpirit giveth life. 2 Cor. 3.6.
2362. Heat conſuming: The fire conſumeth and turneth all into aſhes, and by aſhes it is preſerved, and out of aſhes again revived. And the heat of this heavenly fire conſumes all worldlineſſe and fleſhlineſſe, and makes all as aſhes by the memory of death. For this was Abrahams confeſſion: I am dust and aſhes, Gen. 18. Yea, this was Davids meditation. I have eaten aſhes as it were bread. Pſ. 102.9. And by this aſhes, is this fire preſerved, and out of it again revived, even as the Phoenix out of her own aſhes. The fires heat conſumeth droſſy, and dry things; yet ſo as it refineth and purifieth the pretious metall: And this our God the Holy Ghoſt is a conſuming fire. Heb. 12.29. How? To purge the corruptions of nature, I will purely purge thy droſs, and take away thy tinne. Iſ. 1.25. and to refine the perfections of nature, that they may ſhine as Gold in the furnace. Wiſ. 3.6. and as ſilver ſeven times tryed in the fire. Pſ. 12.6. This is that fire that burneth onely the bonds of Gods Children, and makes them (like thoſe three in the fiery furnace, Dan. 3.) of bound become free, and to walk at liberty, even in the glorious liberty of the ſonnes of God. And this Divine fire purgeth that helliſh fire of the tongue. Jam. 3.6. As Phaetons inflammation was ſaid to be quenched by lighting: Et ſaevis compeſcuit ignibus ignes: one fire was ſtriken out with another.
3. Heat hardning: Doth not the fires heat harden the potters ware, and make it of weak and limber clay to become ſtiffe and ſtrong, to ſerve the uſes of the houſe? And we are Gods clay, and he is our Potter: Iſ. 64.8. and through the fervent heat of this Heayenly fire, wee of weak are made ſtrong: Heb. 11.34. Even veſſells of honor ſanctifyed and meet for the Maſters uſe, and prepared unto every good work. 2 Tim. 2.21. even ſerviceable to the moſt honorable uſe of the237 houſe, even to hold in martyrdome. For ſo Saint Peter, before the ſending down of this fire was weak clay, eaſily moulded (unmoulded rather) from his profeſſion by the objection of a ſilly maid: But he and his fellowes (after this fire had paſt upon them and throughly ſeaſoned them) became ſo ſtrong, that they rejoyced that they were counted worthy to ſuffer for Chriſts name. Act. 5.41.
4. Heat-ſoftning: Doth not the fire ſoften the hardeſt mettall, iron, and ſteel, and make it yield to the hammer, and to be plyable to the workmans purpoſe? yea to become liquid to melt, and run like wax or water? And the heat of this Heavenly fire mollifyeth the hardeſt hearts, that they may be wrought by the hammer of the word, yea, makes them even like wax that melteth in the fire: I am powred out like water (ſaith David) my heart is like wax, it is even molten in the midſt of my bowells. Pſ. 22.14.
5. Heat drying: Doth not the Suns heat dry the fields, and make them choppe and cleave, and gape for rain? And this Heavenly deſcending from above, maketh our ſoules dry, to thirſt after righteouſneſs: to be athirſt for God; Even like a barren and dry land where no water is: untill we receive the former and latter rain. My ſoul gaſpeth after thee (ſaith David) even as a thirſty land, Pſ. 143.6.
6. Heat moiſtning: Doth not the heat of the Sun exhale moiſt clouds from the Earth and Waters, and diſſolve the ſame again into ſhowers and dewes? And doth not the heat of the limbeck, make water drop out of ſuch things; from which (otherwiſe) it could hardly or never be extracted? And this celeſtiall heat that exhaleth cloudes of water into the head, and diſtilleth them in tears: even ſuch clouds as drop fatneſs, and are as the dew of Hermon which fell upon238 the hill of Sion, and come down like the rain into a fleece of wooll: Even like that rain upon Gideons fleece which was to aſſure him of the Victory, Judg. 6. This exhalation, this diſtillation (no doubt) have many of the Saints felt: As Peter, who went forth, and wept bitterly, Mat. 26. Mary Magdalen, who waſhed Chriſts feet with her tears, Luk. 7. And David, who every night waſhed his bed, and watered his couch with his tears, Pſ. 6.
7. Heat increaſing, and decreaſing by the wind. Doth not the fire increaſe or abate by the wind, reſpectively according to the nature or qualitie of the ſubject or matter wherein it is? ſometimes blown in, ſometimes blown out by one & the ſame kind of blaſt. And ſo indeed this fire of the ſpirit is ſometimes increaſed, ſometimes decreaſed by the Word. The Diſciples going to Emaus hearing Chriſt, their hearts did burn within them, Luk. 24.32. there it was kindled by the wind. But Ahab hearing Michaiah, hated him, 1 Kings. 22. and the Jews hearing Stephen, were cut to the heart, Act. 7.54. there it was quenched by the wind.
And why? the fire worketh not alike in every ſubject, therefore the ſame Word that is the ſavour of life unto life, is alſo the ſavour of death unto death in divers men, 2 Cor. 2.16.
O heat unſearchable in faculty, incomprehenſible in variety, irreſiſtible in efficacy: What pains ſhould we take in ſeeking it? What joy ſhould we make in finding it? what care ſhould we ſhew in keeping it? For what comfort can we have inwardly, or yeeld outwardly? what growth, what health, what life can there be without it? Wo be then unto us if we have no ſenſe or feeling of it, or but falſly in a wrong kind, and the quite contrary way: Namely, if in what we239 ſhould be revived, hardned, dryed, increaſed, even in that we be conſumed, ſoftned, moyſtned, decreaſed: or, if inſtead of gaining the heat, we have onely ſtoln the light of this fire, to ſhine onely inſtead of burning, and that but in the dark like gloworms, meteors, rotten wood. Then ſuch lack, or abuſe of heavenly fire here, will but prepare and entitle us to helliſh fire hereafter. If ignis fatuus, hypocriſie, be our practiſe here, ignis furens, tormenting fire, ſhall be our portion there. If light without heat content us here, heat without light ſhall diſcontent us there; even unquenchable fire in utter darkneſs.
3. But how doth this fire appear? In the form or ſhape of cloven tongues: This is the third ſymbole: And there appeared unto them cloven tongues.
Tongues.
Tongues cloven.
Firſt, Tongues. Very notably and excellently doth the Holy Ghoſt expreſſe and exhibit himſelf in the figure of a Tongue, whether you reſpect the work, or the inſtrument of that work which he now intendeth.
1. The work? what is it? The work of Regeneration, the making of new man, which is the making of true man. For man though true made at firſt, was now marr'd, and had need to be new'd, and (as I may ſay) tru'd again. What then? behold a lively figure of this holy work. What? A Tongue. A Tongue the figure of a true man? Yes, a more lively one cannot be deviſed: For, wherein conſiſteth the truth of a man but in his tongue? whether ye take truth properly in its naturall ſenſe, or for the perfection of any other good: For truth it ſelf, where is it if it be not in the Tongue? And where elſe alſo is the perfection of any good? Take the four Cardinal virtues, Prudence,240 Temperance, Juſtice, Fortitude, where is the perfection of each of them but in their expreſſion? and where is that but in the tongue? Ye will ſay, they all (eſpecially Fortitude) ſeem rather to belong to the hand. No, no, the hand is but the tongues ſervant, and but a blind one too, it doth nothing but by command and direction from the tongue. And what act ſo ſtrong or great was there ever performed by the hand, which hath not been matcht or excelled by the tongue? Cyneas plures dicendo qua m Pyrrhus dimicando ſubegit.Cedant armatog, concedat laurea linguae: Strength muſt yeeld to eloquence, the faculty of the hand to the faculty of the tongue. Bring man to the touchſtone, ſearch his ſubſtance to the quick; Is it not in his tongue? For what differenceth man from beaſt? Ratio & oratio, reaſon and ſpeech: and ſpeech is the flower of reaſon, without ſpeech reaſon is but a dumb ſhew. Yea what differenceth man from man but ſpeech? Stulto intelligens quid intereſt? What's the difference between a wiſe man and a fool? Ask Socrates, and he will ſay, Loquere ut te videam, ſpeak that I may ſee thee: he will find a mans ſubſtance in his tongue. Ask Solomon, and he will ſay, A fool when he holdeth his peace is counted wiſe, Prov. 17.28. He knows no difference but in the tongue. In a word, doth not David reduce a mans whole perfection to his tongue, when he calleth it his glory? Pſ. 59.7. Awake up my glory. If therefore all the Magi of the Eaſt, all the old Egyptian and Chaldaean Wiſe men were alive again to exerciſe their Hieroglyphick art, to make holy Sculptures, dumb ſhews and figures, ſpeaking ſignes to tell their eye their meaning, they could not deviſe a more fit character to ſignifie a man then a tongue. A tongue is a lively hieroglyphick of a man, becauſe by his tongue a mans ſubſtance is expreſt.
241Behold then this holy workmaſter by this figure ſheweth what work he intends, he comes to renew man into his perfection, he comes therefore in the likeneſs of tongues.
O come hither and conſider this all ye that abuſe your tongues to lying and falſhood, to vanity and ſin: What are ye? not men but monſters, devils incarnate: Have not I choſen you twelve, and one of you is a devill? Joh. 6.20. Good mens tongues are ſparks of heavenly fire, but wicked mens tongues are ſparks of helliſh fire: The tongue is a fire, it is ſet on fire of hell, Jam. 3.6. Is not every man diſtinguiſhed by his tongue, and known what country man he is? And do not our tongues alſo diſcover us whether we belong to heaven or hell? Away then thou prophane ſwearer, thou falſe lyar, thou ribald talker, away from Chriſt, and from his ſpirit: Have thou nothing to doe with that juſt man: Thou art none of them; for thy ſpeech bewrayeth thee. Say ſhibboleth: Learn the language of Canaan, ſpeak edifying words that may miniſter grace unto the hearers. Canſt thou not ſo pronounce? then thou art a rebellious Ephraimite, thou art to be cut off from the congregation of Iſrael. And may I not here eſpecially, and moſt properly ſpeak to the Doctors of equivocation, even in the invective words of St. Stephen? Ye ſtiff-necked, and of uncircumciſed hearts and ears, ye have alwaies reſiſted the Holy Ghoſt, as did your fathers, ſo do ye, Act. 7.51. The holy Ghoſt intendeth to make new men, and true men, therefore he comes in the ſhape of tongues; for hee intendeth truth: But ye make true men falſe men, religious men lyars: your woolfiſh proſelytes, to maintain their walking in ſheeps cloathing amongſt us, and your foxes their lurking in our vineyard, under the covert of equivocation. The Apoſtle ſaith, An oath is242 for confirmation, an end of all ſtrife. Heb. 6.16. But ye teach men to take oathes without any confirmation, and ſo to continue the ſtrife. What then? will ye plead ſucceſſion from Saint Peter, who was here ſealed with an heavenly fiery tongue, an emblem of truth? No, no, ye are of your father the Devill, for he is a lyar, and the Father thereof. Joh. 8.44.
Again, as in regard of the work intended, ſo alſo the inſtrument of the work conſidered, the Holy Ghoſt fitly appeareth in the ſhape of tongues. For by what inſtrument is this heavenly work of regeneration wrought but by the tongue? How ſhall they believe in him of whom they have not heard? Faith cometh by hearing, and hearing by the word of God. Rom. 10. This was the grand Commiſſion that the Holy Ghoſt came now to ſeal: Go ye into all the World, and preach the Goſpel unto every creature. Mat. 16.15. Seeing therefore he came to ſet tongues on work, and to work by tongues, how could he more fitly, or properly appear, then in the ſhapes of tongues? Well then, ye may ſee here the Ordinance of God concerning mans happineſſe: how doth he obtain it? even by his ears. God made him at firſt by his voice; He ſpake the word, and they were made, he commanded, and they were created. Pſ. 148. The ſame order he obſerveth in the regeneration, he effecteth it by a voice. It pleaſed God by the fooliſhneſs of preaching, to ſave them that believe. 1 Cor. 1.18. There is indeed vox realis, as well as vox vocalis: A reall as well as a vocall, a viſible as well as an inviſible voice: A voice that ſpeaketh to the eye, that is the viſibility of the creature: Their ſound is gone out into all lands, and their words into the ends of the World: There is neither ſpeech nor language, but their voice is heard amongſt them. Pſ. 19. 243But this voce doth but make without excuſe: The inviſible things of him from the creation of the World are clearly ſeen, being underſtood by the things that are made, even his eternall power and Godhead, ſo that they are without excuſe, Rom. 1.20. This voice witneſſeth rather againſt then with the Gentiles: For God left not himſelf without witneſs, in that he did good, and gave us rain from Heaven, and fruitfull ſeaſons, filling our hearts with food and gladneſs, Act. 14.17. But the effectuall ſaving voice, is that which ſoundeth to the ear, in the preaching of the word: Receive with meekneſs the word that is grafted in you, which is able to ſave your ſouls. Jam. 1.21.
1. A ſtrain beyond Philoſophy, for that will have ſeeing to be the moſt excellent of the ſenſes: And ſo indeed (in nature) it is. But if you come to grace, and to the height of mans excellencie and perfection, then the ear bears the bell away, in as much as God hath made that the prime and ſpeciall inſtrument of ſaving health to mens ſouls. Though therefore the eye excel in quick apprehending, in totall comprehending, in certain informing; yet it concerneth but nature and naturall things, and hath to do with colours, not with bodies or ſubſtances (as the Philoſophers themſelves confeſs) But the ear hath to do with ſpirituall and eternall things, that are truly ſubſtantiall, and available to the preſent and future good of the ſoul. And where then is the wiſe, where is the diſputer of this world? hath not God made the wiſdome of this world fooliſhneſſe? 2441. Cor. 1.20. Yea hath he not taken the wiſe in their own craftineſs? 1 Cor. 3.19. Whiles they moſt honored the eye, hath not God done them moſt honor by the ear? They thought onely of their eyes: But God (the mean while) caught them by their ears, and by their eares light, cleared their eyes light: (for before they were blind, but now they ſee:) The Holy Ghoſt by tongues hath given them eyeſight, and made them ſee.
2. Here is a point againſt Papiſtry: For that (even in ſpirituall things) preferreth, or at leaſt giveth too much unto the eye, eſpecially amongſt the ignorant: For they teach that Images are lay-mens books. But God in revealing himſelf and his will, hath imployed the ear, and (in a manner) ſilenced the eye, and barr'd the uſe of it in eſpeciall acknowledging of him and exerciſe of his worſhip. Adam in Paradiſe had conference with God, and heard his voice: But what uſe of his eyes? What did he ever fee? Moſes (having a curious deſire to ſee God) was he not taught to ſee beſt by his ears? did not God expreſſe himſelf unto him more by proclamation then by viſion? Exod. 33.18, 19. & 34.6. And did not Moſes warn the people to beware of eye-work, becauſe they had onely carework in the receiving of the Law? Take good heed unto your ſelves, for ye ſaw no image in the day that the Lord ſpake unto you in Horeb. Deut. 4.15. Yea when God ſent his Son viſible in the fleſh, yea, when he made him moſt conſpicuous in the tranſfiguration, whether did he commend him to the ear or to the eye? Not to the eye, but to the ear: This is my beloved Son in whom I am well pleaſed, hear him: It is hear him, not ſee him. Mat. 17.5. Away then with all teaching of Images, they be teachers of lies. Hab. 2.18. The Holy Ghoſt appeared in tongues, to ſignifie245 kind of teaching he intended, namely of the ear not of the eye. God will have no appearance from the dead, therefore no dead appearance to teach us, but this to be alſufficient for all. They have Moſes and the Prophets, let them hear them. Lu. 16.29.
3. He is comfort to the blind: Why? For the happineſſe of the Soul comes by the ear, not by the eye. Their loſſe therefore of bodily ſight doth not deprive th•m of ſpirituall light, but the ear may ſuffice for that. So long then as they have the benefit of hearing, the loſſe of ſight ſhould not be grievous. In this they loſe vanity, but in that they obtain verity, this gaine may very well drown that loſſe. The Prophet prayeth, O turn away mine own eyes leſt they behold vanity. Pſ. 119.37. And if in ſtead of being turned away, they be quite taken away, the oddes is not great, ſeeing all in the world that they behold is vanity: Yea the odds may be great advantage to the Soul, even to make the ear (her eſpecial organ) the more attentive to receive, the more intenſive to conceive, the more retentive to keep. For the leſſe the eye hath to ſee, the more leaſure and pleaſure the eare ſhould have to hear. Which is a good Item (by the way) to old men and women, to teach them to be the more, both exerciſed and ſatisfied with their ears, when their ſight begins to fail: Exerciſed, for their need is the greater, their ſpeed is the eaſier: Satisfied, for the Holy Ghoſt appeared in tongues, not ſo much intending for that preſent to be ſeen, as for ever to be heard, and to make the care the alſufficient mouth to feed the ſoul though eyes be wanting.
4. Here is no diſcomfort to the deaf (as at firſt ſight it may ſeem) For though the Holy Ghoſt appeared in the likeneſſe of a tongue, yet he is a ſpirit. Hee is a ſpirit in ſubſtance, a tongue but in appearance: therefore246 though ordinarily he enter by the ear into th•ſoul, yet extraordinarily, he can enter though the ear be ſhut; even as Chriſt ordinarily (becauſe he was man) did enter by opened doors, but extraordinarily (becauſe he was God) even ſhut doors did not bar his entrance, Joh. 20. He ſpake the word, and they were made: Gods word prevailed in the creation, when as yet there was not an ear to hear: And ſhall it not likewiſe prevail in the regeneration, even of him who is deaf and cannot hear? Yes doubtleſs; for ejus dicere eſt facere, Gods work and his word are ſo one, that if he ſpeak the word it muſt needs be done. He that made the ear ſhall he not hear thee? Yes (no doubt) though thou ſpeak never ſo ſoftly. Therefore alſo I may ſay, he that made the tongue ſhalt not thou hear him? Yes, though thou hear never ſo hardly: though thy ſoul be dead, much more though thine ear be dead, thou ſhalt hear him that ſpeaks to that purpoſe: For, the dead ſhall hear the voice of the Son of God, and they that hear it ſhall live, Joh. 5.25. The Holy Ghoſt is become a Tongue, to ſignifie his ordinary entrance by the ear, but he is a fiery tongue, a ſpiritual tongue, a divine tongue, he can enter though there be no ear. There is not therefore ſo much diſcomfort in deafneſs as may ſeem: For though God hath tyed us to means, yet himſelf is above means. He is an almighty tongue, and can work as well without the ear as with it.
5. Here is ſhame and confuſion to them that will not hear, or that hear but to mock. Such a generation are fore-prophecied to come in the laſt daies, ſtopping their ears, as the Adder doth hers, with the ground, and with her tayl, ſo they theirs with worldlineſs and fleſhlineſs: proving oxen, ſeeing farmes, eating and drinking, marrying, and giving in marriage: or elſe247 filling their mouthes with mockings, and ſetting at naught the Miniſtry of the Word as a mad buſineſſe: As Jehu his companions ſpake of the Prophet, Wherefore came this mad fellow to thee? 1 King. 9.11. And as Feſtus took Paul for a mad man, Act. 26.24. Such were there in Ezekiels time (and therefore no doubt will be in all times) With their mouthes they make jeſts, and their heart goeth after covetouſneſs, Ezek. 33.31. And eſpecially in the laſt times; for it is ſo prophecied, 2 Pet. 3.3. There ſhall come in the laſt daies mockers. But let all ſuch know, that the Holy Ghoſt came in tongues, ſhewing his intent to work by tongues: It is not therefore ye that ſpeak, but the ſpirit of your father that ſpeaketh in you, ſaith Chriſt, Mat. 10.20. They have not caſt thee away, but they have caſt me away, ſaith God to Samuel, 1 Sam. 8.7. He that deſpiſeth, deſpiſeth not man but God, ſaith St. Paul 1 Theſ. 4.8. What then? Reſiſt not the Holy Ghoſt: For they that reſiſt, ſhall receive to themſelves damnation, Rom. 13.2. He that ſpeaketh againſt the holy Ghoſt ſhall never be forgiven in this world, nor in the world to come. Mat. 12.32. Let every man therefore be ſwift to hear, ſlow to ſpeak, Jam. 1.19. Let the ſpirits gracious ſpeaking prevail, and our ungraciouſneſs be put to ſilence.
But what manner of tongues are they that doe here appear? Cloven tongues. This is the laſt note, but not the leaſt; for it implyeth manifold myſteries, which may be thus ſummed and contracted. It implyeth Diviſion; it implyeth union: Diviſion from God in reſpect of gifts and graces to be given: Union to God in reſpect of people and nations to be called. Diviſion in the inſtruments that were to work; Union in the ſubjects that were to be wrought upon.
1. Diviſion: They were to be divided in the totall248 ſum, and in the ſeverals, all one from another, and each one in himſelf.
Firſt in the totall: They were to be divided in place, in degree, in gifts.
1. In place: The holy Ghoſt ſaid, ſeparate me Barnabas and Saul for the work whereunto I have called them, Act. 13.2. Creſcens is gone to Galatia, Titus to Dalmatia, 2 Tim. 4.10. They were to go into all the world, and to teach all nations, and for expeditions ſake to goe ſeverally.
O ſtrange expedition! Single men, and ſimple ones too, even ſilly Fiſhermen, are called and ſent to ſet upon Cities, Towns, yea Kingdoms and Countries, and that but with their tongues. See mans ſtrength in God, ſee Gods ſtrength in man. Mans ſtrength of boldneſs: they feared not the faces, nor yet the hands of Kings and tyrants: Why? If God be with us, who can be againſt us? Rom. 8.31. I have put my truſt in God, I will not fear what fleſh can do unto me, Pſ. 56.11. And ſee Gods ſtrength of ableneſs; The Lord ſaveth not with ſword, nor yet with ſpear: for the battel is the Lords, 1 Sam. 17.47. It is not hard to the Lord to ſave with many, or with few, 1 Sam. 14.6. I will give you a mouth and wiſdom, where-againſt all your adverſaries ſhall not be able to ſpeak or reſiſt, Luk. 21.15.
But (no doubt) their ſeparation was for multiplications ſake: they were ſingled to ſeverall places, that the more abundant fulneſſe of the Gentiles might the more ſpeedily come in. Saint John preached in the leſſer Aſia, Saint Andrew in Scythia, Philip in the higher Aſia, Thomas in India, Bartholomew in Armenia, Matthew in Aethiopia, Simon the Canaanite in Meſopotamia, Thaddaeus in Arabia, James in Jeruſalem, Peter at Rome: So doth Panigyrola range them.
249The Fathers of the former ages were permitted and tolerated in Polygamie: to have many wives, for ſpedy multiplications ſake, that they might fill the world apace. But the Apoſtles are ſingled (as much as may be) every one to a ſeverall charge, even for the ſame end, even for ſpeedy increaſe of ſpirituall iſſue: God grant then that the ſpirituall Polygamie of our times, be not the cauſe of barrenneſſe: that the curſe of Ephraim come not upon it, Give them a barren womb and dry breaſts. Hoſ. 9.14. That the more Churches ſeverall miniſters do contract, betroth and eſpouſe to themſelves, the fewer ſoules they do not beget.
Secondly, They were to be divided in degree: For though there be no Popiſh ſupremacie granted to Saint Peter, And though it be granted that the twelve (for their time) challenged no ſuperiority: Yet it will not follow that there was no ſuperiority or difference acknowledged amongſt them. For Saint Paul doth mention, Chief Apoſtles, 2 Cor. 12.11. and giveth this title (Pillers) to Peter James and John. Gal. 2.9. And it is moſt plain, that differences of degrees amongſt the miniſters, is an ordinance not humane but divine. For God hath ordained ſome in the Church, first Apoſtles, ſecondly Prophets, thirdly teachers: then them that do miracles: helps, Governments. 1 Cor. 12.28. And even of old in Saul's time, the company of Prophets,In the new Teſt. 12. Apoſtles. Lu. 6: 70 Diſciples Lu. 10.1.7 Deacons. Act. 6.3. had Samuel the Prophet appointed over them. 1 Sam. 19.20. And ever ſince there was a Prieſthood, there hath been inferiority and ſuperiority therein.
They therefore that will have no ſuperirrity or difference of degrees in the miniſtry, will have the God of order to be the Author of confuſion. They250 ſhew not the ſpirit of meekneſs in avoiding ſtate, but of pride in ſeeking it, and ſtriving each one himſelf to have it.
Thirdly, They were to be divided in gifts. There are diverſities of gifts, but the ſame ſpirit, wiſdom, knowledge, healing, propheſie; &c. And all theſe worketh even the ſelf ſame ſpirit, diſtributing ſeverally, to every one, even as hee will. 1 Cor. 12.4.
Behold then, diverſity of gifts in men, is of neceſſity, God will have it ſo: For it is no ſmall expreſſion of his infiniteneſſe, to make diverſity in all kinds of things. Where do ye ſee two faces alike? or hear two voices alike? or finde two conſtitutions of body, or two diſpoſitions of mind alike? or two mens handwritings alike? What then? will ye have all preaching to be alike? Why, it is impoſſible. For every man hath his proper gift: unus autem ſic, alius autem ſic: one after this manner, another after that. 1. 1 Cor. 7.7. Diverſity and multiplicity of gifts, ſheweth the riches of Gods grace, and redoundeth to his glory.
Require not not therefore all to be alike, leſt yee be found fighters againſt God: Neither call one onely method of preaching ſanctified: For (no doubt) every mans method is ſanctified to ſanctifie hearers: To the clean all things are clean: And nothing is to be refuſed, if it be received with thanksgiving: The Holy Ghoſt appeares in cloven tongues, for the Apoſtles were to be divided in the totall, in place, in degrees, in gifts.
Again, as in the totall ſum of them, ſo alſo in the ſeverals, they were to be divided, even each one in his own ſpeaking: For (tongues) implyed their intended ſpeaking, but (cloven tongues) their divers and various ſpeaking.
They were to ſpeak diverſly in reſpect of the objects251 or parties to whom, and in reſpect of the ſubject, or matter what they were to ſpeak.
In reſpect of the parties, they were to ſpeak diverſly: Namely to God, and to man. To God for man; to man for God. To God for man in praying, to man for God in preaching: The Apoſtle Saint Paul profeſſeth and proveth both. The former, Rom. 1.9. God is my witneſs whom I ſerve in my ſpirit, that without ceaſing I make mention of you alwaies in my prayers. The latter, 2 Cor. 5.20. We are ambaſſadors for Chriſt, as though God did beſeech you thorough us, we pray you in Chriſts ſtead, that ye be reconciled unto God.
Sometimes they ſpeak to God, ſometimes to man: For Omnia tempus habent: to every thing there is an appointed time, Eccl. 3.1. The Miniſters tongue muſt be divided, ſometimes to plead for his Maſter, ſometimes for his brethren, ſometimes to act Gods part, ſometimes mans part: For we are bidden, pray continually, 1 Theſ. 5.17. And (in effect) preach continually: for it is Be inſtant in ſeaſon and out of ſeaſon, 2 Tim. 4.2. But the continuance of both required, argueth that neither of them alone can be continued but by turns, ſo as there be no thruſting out, nor yet diſgracing of either by the other, but that they be (as the two hands) one to cleanſe, and to ſtrengthen the other.
And if the Miniſter be thus to be divided between God and his people, even (as a Factor) to carry out their confeſſions and petitions, and to return his bleſſings, and to ſtand (as a Moſes) in the gap of every difference: O what a ſtrong bond of love and unviolable knot of affection ſhould this make between every Miniſter and his people? What care ſhould he have of them? what deſire ſhould they have of him? what comfort and conſolation ſhould they find and take252 mutually and reciprocally in each other? St. Paul was willing to deal unto his people not onely the Goſpel of God, but alſo his own ſoul, becauſe they were dear unto him, 1 Theſ. 2.8. And his people were ready, if it had been poſſible, to have plucked out their own eyes, and to have given them to him, Gal. 4.15. He received hie people as his joy. What is our hope, or joy, or crown of rejoycing? are not even ye it, in the preſence of the Lord Jeſus Chriſt at his coming? yes, ye are our glory and our joy, 1 Theſ. 2.19. And his people received him as their joy: For they received his preaching not as the word of man, but as the word of God, 1 Theſ. 2.13. And they received him as an Angel of God, even as Chriſt Jeſus, Gal. 4.14. He profeſſeth his fatherhood to his people; We exhorted you, and comforted you, and beſought every one of you, as a father his children, 1 The. 2.11. And he teſtifieth his peoples ſonſhip to him: As my beloved ſons I warn you, 1 Cor. 4.14. Here was true trading; this Factor was happy in his work. He felt (like that good huſwife, Prov. 31.18. ) that his merchandiſe was good. Good every way: good to the ſeller, God; he gained glory: Good to the buyers, the people, they were enriched with faith and works: Good to the Factor, St. Paul, he got both favour and reward of each party, both of the buyer and of the ſeller, on the one ſide temporall, on the other ſide eternall.
But (on the contrary) if inſtead of the Miniſters dealing his own ſoul to the people, and their plucking out their own eyes for him, he be careleſſe of their ſoules, and they ready to pluck out his eyes: If inſtead of crowning each other with joy, they brand one another with ſhame: If inſtead of the neare and dear relation of Fatherhood and Sonſhip, there be no kin but couzenage between them, he couzening them of253 their ſpirituall, and they him of his temporall rights and dues, then this muſt needs be the devils own only market, all the gains muſt needs come home to him.
Againe, as in regard of their objects; ſo likewiſe of their ſubject or matter, they were each one to be divided in himſelf.
Their matter? how? I doe not meane, materia prima (as I may call it) their firſt matter, the ground and foundation of their work; for in that every one muſt be ſemper idem, no changling: For, there is one Faith, one Baptiſm, Epheſ. 4.5. Other foundation can no man lay then that which is layd, which is Jeſus Chriſt, 1 Cor. 3.11. Jeſus Chriſt yeſterday and to day, and the ſame for ever, Heb. 13.8. But I meane their matters of diſcourſe, and treatiſe, their ſeverall buildings upon this foundation. In that, diverſity is required according to differences of times and places, companies and occaſions. Namely, to comfort, and to threaten: to ſpeake learnedly, and plainly, properly, and fitly as their audience ſhall require. The Apoſtle bids Timothy, Reprove, rebuke, exhort, 2 Tim. 4.2. Theſe be divers workes: And he preſcribeth milk for babes, and ſtrong meat for the ſtrong, Hebr. 5.13. Theſe bee divers meates: And hee knowes how both to abound, and to be abaſed, Phil. 4.12. theſe be divers meaſures. And to be made all things to all men, that by all means he may ſave ſome, 1 Cor. 9.22. theſe be divers manners.
Ye ſee then we are not ſtill to be tyed to one ſtrain, but to divide our tongues, and to uſe our liberty in the ſpirit of diſcretion, to all purpoſes: And the learned may not deſpiſe our plainneſſe, for the ignorants ſake, nor the ignorant begrudge our learning,254 for the learneds ſake, but bear one anothers burthen for Chriſts ſake: And not marvaile if ſometimes ye hear the Law as well as the Goſpell; for the Holy Ghoſt came in cloven tongues, intending thus to cleave and divide the Apoſtles tongues to ſeverall purpoſes.
So much of their diviſion.
But no doubt the moſt proper and direct purpoſe of thoſe cloven tongues was, to ſignifie the gift of divers tongues now to be beſtowed upon the Apoſtles: that they ſhould bee endued with divers tongues, enabled to ſpeak divers languages, which preſently appeared to bee fulfilled. And this (as before I noted for my laſt point) implyeth Union: Namely, the gathering of all Nations unto Chriſt, that there might bee one field, and one husbandman, one flock, and one ſhepheard: For to that end the Goſpel muſt be preached through the whole world. And for the ſpeeding thereof, the Apoſtles are inſtantly furniſhed, if not with all, yet with the moſt languages. What then? look how the Nations were at firſt divided, by the ſame they were now to be gathered, Gen. 11. By diviſion of tongues they were ſcattered and made divers people: By diviſion of tongues they are to bee gathered, and made one people; and to ſpeake one language, the language of Canaan, the profeſſion of the Goſpell. What then? Note that God worketh by contraries, and hee worketh upon contraries.
1. Hee worketh by contraries: that he may unite, hee divideth: that hee may gather, hee ſcattereth: that hee may exalt, he bringeth low, as in Joſeph: that hee may bring low, hee exalteth, as in Haman. He giveth proſperity to ſome to befool them, Thou255 fool this night will they take away thy ſoul from thee, Luk. 12.20. And he taketh away riches from ſome to make them wiſe. It is good for mee that I have been in trouble, that I may learn thy ſtatutes, Pſal. 119.71. Yea, he chooſeth the fooliſh things of this world to confound the wiſe, 1 Cor. 1. Yea, he maketh the means of ſalvation to be to ſome the means of condemnation, even the ſavour of death unto death, 2 Cor. 2.16. And onely to ſerve to make them to know, that there hath been a Prophet amongſt them Ezek. 2.5.
Beware then that yee meaſure not Gods works by outward appearance: For, no man knoweth either love or hatred of all that is before him, Eccleſ. 9.1. Preſume not in proſperity, deſpaire not in adverſitie, but pray for the right uſe and end of both, that whether it be rod or ſtaffe it may comfort thee. And bee not content with outward things, no not with outward hearing, but take heed how ye hear, leſt ye make your condemnation the greater: For God worketh by contraryes, even gathering by diviſion.
Laſtly, God worketh upon contraries: to turn evill into contrary evill: And again, to turn evill into good.
1. He turneth evill into contrary evill, ſinne into puniſhment. A wicked union was turned into a curſed diviſion: the greateſt conſpiracie into the greateſt confuſion: Namely, the builders of Babel by diviſion of tongues were ſcattered upon the face of the whole earth.
That Simeon and Levi (all brethren in evill) may knovv what the portion of evill union is, namely, diviſion, and ſeparation: I will divide them256 in Jacob, and ſcatter them in Iſrael, Geneſis 49.7. Yea that all rebellious practiſers againſt God may know, that there is neither wiſdome, nor underſtanding, nor counſell againſt the Lord, Prov. 21.30.
But the laſt is the beſt of all, to wit, that hee draweth good out of evill, and turneth curſing into bleſſing.
What evill was there ever ſo great, wherein Gods goodneſſe hath not appeared? The very ſinne of Adam, what abundance of goodneſſe hath it drawn from God? The malice of Joſeph's brethren, what a deale of good did God worke by it, to him, and them, and to their families? The crueltie of the Jews to Chriſt, did not God turne it to the accompliſhment of mans ſalvation? That curſed confuſion of Tongues at the building of Babel, is it not now recompenced with a bleſſed diviſion of Tongues, whereby to make a ſpirituall building of living stones, an holy temple unto the Lord our God?
What then? Let us not contend with GOD for his ſuffering, or for his puniſhing of evill in us, but let us glorifie him for that he hath made every thing beautifull in its time, Eccleſ. 3.15. Yea, that his mercie rejoiceth over his juſtice: He will not alway be chiding, neither keepeth hebis anger for ever: Yea, that as all natnrall motions are ſtrongeſt at laſt, ſo likewiſe his goodneſſe increaſeth with continuance (like the Moon) till it come to the full. Old curſes are turned into new bleſſings, Behold all things are become new.
The Old Teſtament endeth with curſing, Malach. 4.6. but the New with bleſſing, Revelat. 22.21. 257God hath fully revealed himſelfe in grace, and ſhall ſhortly in glory. In that therefore let us ſettle with glory to him, and joy to ourſelves, even in that Amen of the Goſpell, which giveth grace, and promiſeth glory: Even ſo Amen, come Lord JESUS.
Beware ye of the leaven of the Phariſees which is hypocriſie.
OF Truth and Righteouſneſſe God is the onely Author, but deceit and falſhood ſpring from the corrupted heart of man: Onely loe this have I found (ſaith Solomō, Eccl. 7) that God made man righteous, but they have ſought out many inventions. God made man righteous; and while that garment laſted, he needed no other covering: For having not as yet by any abuſe diſhonoured his body, or any part thereof, he had no need to be aſhamed thereof; for all was holy. But Sathans thorny temptations having rent his robe of righteouſneſs, and made him ſinfull, he preſently became ſhamefull; and then he ſeeketh other coverings: Fig-tree leaves, ſlender coverings for his outſide: Shifts and excuſes (more ſlender coverings for his inſide. So was ſimplicity turned into ſubtilty, and the cleare ſtream of ſinceritie (perſpicuous to the bottom) mudded with the filth of falſe and foul hypocrifie. So began it in him, and ſo it continueth in all us. In all us; for ſo ſaith St. Bernard, ſuper Cant. ſerm. 82. Omnem poſteritatem hereditarium hypocriſis virus infecit:259 The hereditary poyſon of Adams hypocriſie hath infected all his poſterity. Quem dabis (ſaith he) de filiis Adami qui quod eſt, non dico velit, ſed vel patiatur videri? Whom canſt thou ſhew me amongſt the ſons of Adam, which hath (I ſay not a will) but ſo much as the patience to be ſeen as he is. And (if his witneſſe be not enough) hear what David alſo ſaith, namely, that All men are lyars, Pſal. 116.10. Thus wretched man is fallen from his honour, and hath loſt his underſtanding, and is made comparable to the beaſts that periſh: For as the beaſt that is taken in a ſnare, hampereth and ſtrangleth himſelf the more by his own ſtrugling to get looſe, ſo man inſnared in ſin, the more intangleth himſelf therein, by endeavouring to make evaſion: for when he ſinneth he is trapped, but when he hideth or excuſeth his ſin, then he is wrapped in the ſnare of Satan, and in the wrath of God. In the former he diſobeyeth, but in the latter he mocketh and derideth God, as if he might be deceived. But be ye not deceived; for God is not mocked, he knows all our deceivings: And as he knows them, ſo he hates them: Yea, it hath a twofold degree of his hatred, becauſe it is a twofold ſin. Therefore Chriſt giveth many ſharp reproofs thereof in the Goſpel. Among which this Text is one: Take heed to your ſelves of the leaven, &c. Which though it be but one ſingle precept, yet for orders ſake we may conſider it in two parts.
The firſt is a warning, Take heed to your ſelves.
The ſecond is, the thing forewarned, the leaven of the Phariſees, which is hypocriſie.
Firſt, for the warning it ſelf: Beware ye, or take heed to your ſelves.
This may be doubly taken, or admit a double conſtruction: the one paſſive, the other active: the one of ſuffering hurt, the other of doing hurt: the one of being260 infeſted, and moleſted outwardly, the other of being infected and tainted inwardly: Beware ye of the leaven of the Phariſees: that is, that they miſchief not you by it. Beware ye of the leaven of the Phariſees; that is, that ye miſchief not others by it. Take heed of it both in reſpect of their practiſe, and of your own.
The former conſtruction I gather from the premiſes, or precedence: Namely, becauſe in the end of the former Chapter, the malice of the Phariſees is expreſſed, how they layd wait for Chriſt, and ſought to entangle him: whereupon this precept following ſo immediately to the Diſciples implyeth (no doubt) that they ſhould bee carefull to avoyd that danger.
The other conſtruction I gather out of the conſequence, or words next following: For there is nothing covered that ſhall not be revealed. Whereby it appeareth that Chriſts warning is, that they ſhould take heed of doing or ſaying any thing which they would not have to be revealed.
And the rather may I preſume upon this double interpretation, becauſe it ſuteth with that which Chriſt elſwhere uttereth: Namely, Mat. 10.16. Be ye wiſe as ſerpents, and innocent as doves. Wiſe as ſerpents, that ye take no harm: Innocent as doves, that ye doe no harm. Wiſe as ſerpents, that ye be not beguiled by others. Innocent as doves, that others be not beguiled by you. Wiſe as ſerpents, to ſhun offence that may be offered to you. Innocent as doves to ſhun offence that may be offered by you.
From which interpretation do ariſe two doctrines to be obſerved.
Firſt, we may ſee that it is not an unlawfull, but a neceſſary and needfull thing for Chriſtians to provide261 for their temporal eſtate, and worldly wel-being, both by ſhunning of evill, and ſeeking of good.
1. By ſhunning of evill: this the Text expreſſeth (being ſo underſtood as aforeſaid) Namely, as a warning againſt temporal danger. And Mat. 10.23. Chriſt bids his diſciples, when they are perſecuted in one city to flee to another. And Prov. 22.3. A prudent man ſeeth the plague and hideth himſelf, but the fooliſh goe on ſtill and are puniſhed.
2. By ſeeking of good. This followeth out of the former; for the ſhunning of evill implyeth and includeth the ſeeking of good; for one cannot be done without the other. And yet more plainly, Rom. 12.17. Provide things honeſt in the ſight of all men.
Here then the hereſie of the Familiſts that would have no proprietie, but all things common, is reproved: We are taught to love our neighbour as our ſelf; therefore we muſt love our ſelf, and provide for our ſelf. The Scripture plentifully exhorteth us to giving, and that implyeth a neceſſity of poſſeſſing: there can be no giving where there is no owning. A man cannot give that which he hath not. What though the Diſciples in time of perſecution had all things common? their community did not extinguiſh propriety: Or if it did, it was but voluntary, not of neceſſity: For St. Peter tels Ananias, that his land before he ſold it pertained unto him; and the price after he ſold it was in his own power, he might have kept it if hee would, Act. 5.4.
2. This condemneth alſo the ſuperſtitious conceit of Popery, that maketh wilfull poverty a work of perfection, yea of ſuperfection (if I may ſo ſpeak) that is, of ſupererogation (as they call it) We have many exhortations and precepts to make us exerciſed in giving, but none to move us to make an exerciſe of receiving. 262Yea Chriſt hath pronounced it to be a bleſſed thing to give rather then receive, as it is witneſſed Act. 20.35. What though he bade the young man ſell that he had, and give unto the poor if he would be perfect; that was to diſcover to him his imperfection in having, not any perfection in wanting of riches. What though he affirmeth it to be eaſier for a camel to goe thorough the eye of a needle, then for a rich man to enter into the Kingdom of heaven: That is to ſhew us our great corruption, that we cannot of our ſelves make them good in our uſing, not to prove any ſuch corruption in them, as if they could not be made good to us by Gods bleſſing. No, the contrary to that is cleared by Gods giving them (as to many others) ſo expreſly to Solomon, in the name and nature of a bleſſing, 1 King. 3.13. and by that generall charter made unto godlineſſe, entailing to it the promiſes, as well of the life preſent, as that which is to come. 1 Tim. 4.8
3. This alſo condemneth the idleneſs of the ſluggard, who hideth his hand in his boſom, and it grieveth him to put it again to his mouth, Prov. 26.18. And thinketh one handfull better with reſt then both the hands full with travel, Eccl. 4.6. Chriſt urgeth the example of the Lilies, not to weaken, but to hearten us to labour: For, if God ſo cloath the graſs of the field (which laboureth not, nor can uſe means) how much more will he cloath you? (which do labour and uſe means) for we are not otherwiſe to take it, as if he would preſerve us by miracle. No, but he ordaineth the contrary, namely, that the ſleeper ſhall be cloathed with rags, Prov. 23.21. Yea, that he that will not labour ſhould not eat, 2 Theſ. 3.10. Yea, he ordaineth, that each man ſhould labour not onely for his owne ſuſtenance, that he may eat his own bread, 2 Theſ. 3.12.263 but for others ſuſtenance alſo, that he may have to give to him that needeth, Eph. 4.28.
4. Laſtly, this alſo condemneth the waſtefulneſs of careleſſe unthrifts, who of all Solomons leſſons doe think but one worth the learning, that is, that it is comely to eat and to drink, and to take pleaſure in all our labour, Eccl. 5.17. Yea this they have ſo overlearned, that they draw it to the Epicures concluſion, Let us eat and drink, for to morrow we ſhall die: as if all their labour were but for their own mouth, and that but for the preſent. What though Chriſt biddeth, care not for to morrow, yet he forbiddeth not providence but diffidence, doubtfull diſtruſt. As for honeſt proviſion it is requirable of us both for our ſelves and others: If there be any man that provideth not for his own, and namely for them of his houſhold, he denyeth the faith, and is worſe then an infidel, 1 Tim. 5.8.
But I may not omit a ſecond doctrine which (before) I noted to be here obſervable, that is the great corruption and depravation of mans nature, not only in the particular practiſe of malice, but in the generall inclination to all ſin. Chriſt bids his Diſciples Beware of the leaven of the Phariſees. Behold the Phariſees (Doctors of the old Church) ſubject to teach miſchief, and the Diſciples (Doctors of the new Church) ſubject to learn it. Moſes diſciples in the higheſt nature (ſo were the Phariſees) apt to ſhew evill examples. And Chriſts diſciples in the higheſt nature (ſo were the Apoſtles) likely enough to follow them. The Diſciples in taking heed to the Phariſees muſt take heed to themſelves.
1. For the particular infection of malice, that it is bred (as I may ſay) in the bone of mans nature: If the Phariſees condition, and the Diſciples danger bee not a glaſs bright and big enough to ſhew it, then hear264 the Wiſemans outcry, Prov. 20.6. Who can find a faithfull man? And the Prophets complaint, Jer. 9.4. Let every one take heed of his neighbour, and truſt you not in any brother; for every brother will uſe deceit, and every friend will deal deceitfully, and every one will deceive his friend, and will not ſpeak the truth. And Mich. 7.5. Truſt you not in a friend, neither put confidence in a Counſellor, keep the doors of thy mouth from her that lieth in thy boſom, for the ſon revileth the father, the daughter riſeth up againſt her mother, the daughter in law againſt her mother in law, and a mans enemies are the men of his own houſe. What miſchief was there ever ſo great, what cruelty ſo ſavage which the brains of men have not hatched, and their hands exerciſed one towards another? David chooſeth rather to be puniſhed by the immediate hand of God his creator, his judge, his offended angry avenger, then by the hand of man, with (whom happily) he might have pleaded both equality and comparative innocencie; Let us fall (ſaith he) into the hands of the Lord, for his mercies are great, and let me not fall into the hand of man, 2 Sam. 24.14.
Let me turn Uſe and Application here, into Expoſtulation, and Exprobation, that we may be every one aſhamed of this monſtrous unnaturalneſs. Why ſhould wee breake that law of nature which the bruitiſh ſavages do obſerve? ſavis inter ſe convenit urſis, the ſavage beaſts are ſociable & ſuccourable, why ſhould we be hurtfull and banefull one to another? The Stoick acknowledged all things to be for man, and homines hominum cauſa, that man is eſpecially for mans ſake and behalf: Why then ſhould we fruſtrate that purpoſe which nature it ſelf obſerveth and intendeth? We would not, yea indeed wee cannot live one without another, why then doe we live one againſt another? 265The ſaying is true (intentione by intent and purpoſe) Homo homini deus, Pſ. 82.6. I have ſaid ye are Gods: O let us not make the contrary true (actione by performance) Homo homini daemon: Have not I choſen you twelve, and one of you is a devil? Joh. 6.20.
As for our general inclination to evill (which is indeed the main point of natures corruption) If this warning here to the diſciples (wherein our common weakneſſe is argued) be not enough to prove it, then hear St. Pauls confeſſion, Rom. 7.14. I am carnal, ſold under ſin: And the Diſciples inquiſition upon themſelves concerning that horrid ſin of treaſon, Maſter, is it I? Mat. 26.22. And David in both kinds ſpeaking Pſ. 19. Who can underſtand his faults? Cleanſe me, O Lord, from my ſecret faults. All which places both jointly, and ſeverally do prove, that Facilis deſcenſus Averni, Hells paſſage is an eaſie, and downhill way, we are naturally apt to run it.
This is a ſtrong meditation (if at leaſt we would ſtrongly meditate it) both to humble and to quicken us. To humble us; for how can pride poſſeſſe us, or ſelf-conceit ſo much as touch us, when as we ſee our nature is the ſeed-plot of ſin, the ſink of iniquity, the very common ſhoar into the which the devil emptieth all helliſh uncleanneſs, and out of which he produceth the ſame again in moſt lothſom and noyſome iſſues? What good thought can we entertain of our ſelves, when as we muſt confeſſe, we are not of our ſelves ſufficient to think a good thought, 2 Cor. 3.5. but that all the imaginations of the thoughts of our heart are onely evil continually? Gen. 6.5.
And this is ſtrong alſo to quicken us. What wakeneth the ſluggard, what hearteneth the coward but extremity of danger? But what care, what diligence, what providence can be ſufficient to match our danger? 266What guard ſtrong enough? what watch ſtrict enough? what ſearch deep enough? what confeſſion large enough? what contrition tart enough to ſerve our turnes? How ſhould we wraſtle with fleſh and blood to beat it down? I beat down my body and bring it into ſubjection. 1 Cor 9.27. and with Satan to reſiſt him, Reſiſt the Devill and he will flee from you, Jam. 4.7. And with God to get a bleſſing from him, I will not let thee go except thou bleſſe me. Gen. 32.26. Preciſeneſſe is a common reproach to vilifie men, but let us anſwer it with Davids reſolution; I will be more vile then ſo. 2 Sam. 6.22. even for Saint Peters concluſions ſake, What manner of perſons ought yee to be in holy converſation and godlineſſe? 2 Pet. 3.11.
And ſo much of the former general part of the text, the warning it ſelfe, Beware ye, or take heed to your ſelves. Now for the latter part, that is, the thing forewarned or ſpoken of againſt; The leaven of the Phariſees which is Hypocriſie. This is here doubly ſet forth. 1. Figuratively by a ſimilitude, The leaven of the Phariſees: then literally by its owne proper name, which is Hypocriſie. The later is fit firſt to be conſidered: Firſt what it is, and then what it is like.
Firſt what it is, Hypocriſie. Saint Auguſtine doth thus deſcribe it, de temp. ſer. 59. Hypocrita Graeco ſermone, ſimulator, interpretator, qui cum intus malus ſit, bonum ſe palam oſtendit: An Hypocrite is nothing elſe but a diſſembler, who would ſeem to be what hee is not.
If I ſhould go about to deſcribe unto you this evill to the full, and to ſet out all the parts of it, I ſhould not onely exceed my hour, but go beyond my ſelf, and undertake what I could not perform: It is ſo copious and various, that it hath more colours then the rainbow;267 what penſill can paint it? more ſhapes then Proteus, what knot can hold it? I may compare it (for fruitfullneſſe) not to Danaus who had fifty Daughters (a breeding brood) but to that many headed monſter which could ſupply the loſſe of every head with ſudden iſſue of many in the room of it. But (that I may containe my ſelfe within my times limit and mine own meaſure) let me bring all the particulars of it into 2. ſummes: Simulation and Diſſimulation, faming of good, and hiding of evill. Theſe be two in name, but one in practiſe: like Janus, they have two faces but one body. To us they are diſtinguiſhed, but in themſelves never divided: For on the one ſide, good can not be pretended falſely ſhewed, but it argueth defect of what ſhould be: and that is diſſimulation. And on the other ſide, evill can not be covered but by pretence and ſhew of good: and that is ſimulation. Every falſe ſhew of good is a hiding of evill: and every hiding of evill is a falſe ſhew of good: So yee ſee what neceſſary relation and dependance there is between them, Mutuo ſe ponunt & auferunt: the one cannot be without the other. Though therefore many have taken worthy and profitable paines in handling them ſeverally, yet let my preſent paines for your profit be to ſpeak of them jointly: And as it is ſaid of thoſe whom God hath united, Let no man put them aſunder: ſo let me ſay of theſe which Satan hath united, for this time let them go together.
Briefly then, the ſumme of all here is, that Chriſt here forbiddeth his Diſciples, all falſhood: and therein ſheweth, that ſincerity is the practiſe of a Chriſtian, yea, the perfection of a Chriſtian: For he ſtrikes not at a branch, but at the root of ſinne: hee ſpeakes not here againſt againſt any ſingle or ſeverall evill, but againſt that which is Lernamalorum, the ſum of all evill:268 that which truly turneth good into evill, and falſely maketh good of evill: So that in avoiding hereof, a man may ſeem to have attained his perfection. For it is indeed onely Chriſts perfection to be free both from ſinne and guile (who did no ſin, neither was there guile found in his mouth. 1 Pet. 2.22. But it is a Chriſtians perfection to be free onely from guile. Behold an Iſraelite indeed in whom there is no guile. Joh. 1.47. And therfore it is that David is ſaid to be a man after Gods own heart, and that Noah, Job, Lot, Zacharie, and Eliſabeth, are ſaid to be perfect, juſt, righteous, or the like, not becauſe they were no ſinners, but becauſe they were no diſſemblers: For what doth God require? Loe (ſaith David) thou requireſt truth in the inward parts Pſ. 51.6. This is Gods portion: My Son give me thy heart Pro. 23.26. For if there be truth within, there may be failing and falling, but not falſifying without.
O then how ſtrongly ſhould we ſtrive hereunto? and how fearfull ſhould wee be to fall into the contrary? For ſeeing on the one ſide, by obtaining we reach the height of our perfection, it muſt needs follow, that by failing on the other ſide, we fall into the depth of imperfection: For as ſincerity is to God moſt acceptable, ſo hypocriſie is to him moſt abhominable: Witneſſe the earneſt paſſion which Chriſt expreſſeth in inveighing againſt this evill more then any other, as in many places, ſo eſpecially, Mat. 23. denouncing eight woes immediately one after another upon it, and not ſo content, concludeth yet more bitterly; Yee ſerpeats, yee generation of vipers, how ſhould yee eſcape the damnation of Hell? Serpents and Vipers? why? are there no other creatures that may reſemble the hypocrite but theſe? Yes many. The ſwan is alwaies waſhing her feet, yet never makes them white: And though ſhe be white in feather, yet her fleſh is black to269 the eye, bitter to the taſt, and heavy to the ſtomack: ſo the hypocrite is alwais waving in the water of fair profeſſion, and yet his laies are never the cleaner; ever learning, and never able to come to the knowledge of the truth: And though his appearances be white, yet are his performances black to the eye, if yee look upon them, bitter to the tongue if yee ſpeak of them, and cloying to the conſcience if ye follow them. The fox is a ſubtile creature, and ſo running to hide himſelfe, that he will not be found without labour, and when he is found, he yeilds nothing but a ſtinking ſavour: except it be his caſe, which indeed is better then his body: neither is there any uſe to be made of him, but onely to take his ſtink, which is accounted medicinable for the ſhaking grief: And ſuch is the hypocrite, cunning to hide, hard to be diſcovered: And if you find him, he yeelds you nothing but noyſomneſſe, except his caſe, his covering, his profeſſion: that's all he is worth: Neither is there any uſe to be made of him, but onely to take his ſtink, that is, to hate and abhor him. For that is medicinable, to ſtay the ſhaking of faith, hope and love. Of love. 1. Joh. 3.18. Let us not love in word, nor in tongue, but in deed and verity, truth maketh love ſtrong. Of hope. Iob 8.13. The hypocrites hope ſhall periſh, therefore the ſincere mans hope ſhall ſtand: truth makes hope ſtrong. Of faith, Eph. 6.14. Firſt, gird your loines with verity, and then take the ſhield of Faith: Truth makes faith tſtrong.
The Crocodile faineth weeping when he intendeth murthering: So the hypocrit maketh long prayers to devour widowes houſes. Mat. 23. Iſhmael entertained thoſe with tears, whom by and by he put to the ſword, Ier. 41.6.
The Baſilisk kills if he firſt eſpy, not if hee be firſt ſeen; ſo the hypocrit doth miſchief whiles he is undiſcryed, but not if he be firſt diſcovered.
270The Camelion that changeth his colour: The Silkworm that changeth his ſhapes. Many other creatures might fitly reſemble and rightly expreſſe the hypocrite. But Chriſt inſiſteth upon none but only the Serpent and the Viper.Aſtutia eorum non eſt bono ſed in malo. Chryſ. oper imperf. in Mat. 23. ſed in malo, the the wittieſt in evill doth beſt ſet forth the wickedeſt in evill. The Viper, the moſt monſtrous of all creatures, both in their ingendring (which is at the mouth) in which act the female ſuffocateth or ſtrangleth the male: And in their procreating, for the young ones eat their way thorough their damms belly, and ſo come to life by the death both of their begetter and breeder. Their teeth are hidden in their gumms, and yet the leaſt touch of their biting is preſent death: as may appear by that, Act. 28.6. when the Barbarians ſaw the Viper on Paul's hand, they looked for his ſudden falling down dead, which becauſe they could not ſee, they ſaid he was a God.
Behold then what emblems our Saviour uſeth to ſet forth the hypocrit: even the moſt hatefull things to ſet forth the hatefullneſſe of the evill. Wherefore let it be as hatefull to us as it was to him: or at leaſt ſo hateful, that he may not hate us for not hating it.
The Iſraelites were forbidden to wear Linſey-Woollſey, garments made of linnen and woollen: there is (no doubt) a myſtery in it: The linnen is of the earth, which may ſignifie uncleanneſſe, the woollen is of the ſheep, which is an emblem of innocencie. Greg. Mor. 8. Per lanam ſimplicitas, per linum ſubtilitas deſignatur: the wooll figureth ſimplicity, the linnen ſubtlety. And again, the wooll is a covering and hiding to the linnen that it can hardly be ſeen. All is for our inſtruction, that our converſation ſhould be one271 and the ſame in ſubſtance and in appearance: No covering of ſinfullneſſe with holineſſe: No dsfiguring the face that we may appear holy: For disfiguring the face is worſe then painting the face, for this is but the mocking of nature, and that but in ſeeking to mend it: but the other is the mocking of grace, and that in ſeeking to marre it. Chryſ. in Mat. Ho. 45. Si bonum eſt eſſe bonum, ut quid non vis eſſe quod vis apparere? Si vero malum eſt eſſe malum, ut quid vis eſſe quod non vis apparere? Nam quod turpe eſt apparere turpius eſt eſſe: quod autem formoſum eſt apparere, formoſius eſt eſſe: ergo aut eſto quod appares, aut appare quodes. If it be good to be good, why wilt thou not be what thou wilt appear to be? But if it be evill to be evill, why wilt thou be that thou wilt not appear to be? For that which is foul in ſeeming, is fouler in being: And that which is fair in ſeeming is fairer in being: Therfore either be thou what thou appeareſt, or appear that thou art. So doth Saint Chryſoſtome upbraid the hypocrits of his time.
But we have another evill in our time, as much if not more to be cryed out upon: which is another extream, not in too much, but in too little hiding: Hyporciſis non eſt quae latere prae abundantia non valet, prae impudentia non quaerit: That is not hypocriſie which cannot be hid hy reaſon of abundance, and will not be hid by reaſon of impudence ſaith Bernard, Super Cant ſer. 33. Abſolon put down his brother Amnons luſt in puniſhing it, but he more put it down in practiſing it: For Amnon betrayed his ſiſter ſecretly in his owne Chamber. 2. Sam 13.6. but Abſolon went in unto Fathers concubines openly in the ſight of all Iſrael. 2. Sam 16.22. Such is the outrage and madneſs of many, that what they condemn in others, hiding it, the ſame they boaſt in themſelves, ſhewing it: So272 that (as Stella ſaith, in Lu. 12.1.) Opus eſt ut ad hypocriſin invitemus, we have need now adaies to invite men to hypocriſie, and to perſwade them to hide their ſinnes. For the hypocrit (though he doth allwaies hurt himſelf, yet ſometimes he doth good to others, by ſhew of good, giving good occaſions and provocations. But by open, impudent and boaſted evil, no good but much hurt is ever done; Yea, he that is come to that degree, to boaſt himſelf in ſin, he hath no other degree nor farther ſtep to tread forwards but into hell.
And ſo much of this ſinne in generall, as it is here litterally ſet forth in its proper name Hypocriſie:
Now for the figurative deſcription of it, The leaven of the Phariſees.
Leaven is diverſly taken and uſed in the Scriptures: ſometimes on the bad part, ſometimes on the good, Mat. 16.6. It is put for falſe doctrine, Beware of the leaven of the Phariſees: The Diſciples (after Chriſts reproof of their miſtaking him) do at laſt underſtand him by leaven to mean the Doctrine of the Phariſees ver. 12. But Mat. 13.33. It is put for true doctrine, the doctrine of the Goſpell; The Kingdom of Heaven is like unto leaven which a woman took and hid in three meaſures of meal till all was leavened. And here in my text it is put for Hypocriſie, which concernes rather the evill of practiſe then of Doctrine: And ſo 1 Cor. 5.8. The leaven of maliciouſneſs and wickedneſſe. Now there is one reaſon may ſtand for all: Namely, that as leaven (though it be but a little) diffuſeth and imparteth it ſelf into a great quantity, and ceaſeth not its ſecret working, untill it hath filled all the heap about it, with its own nature; ſo a little falſhood whether in life or in doctrine, and likewiſe273 a little ſincerity growes and ſteales (as it were) by degrees into a great quantity, and ceaſeth not to work whiles it hath any thing to work upon. A little leavea leaveneth the whole lump. 1 Cor. 5.6. that for evill. A woman hideth leaven in three meaſures of meal till all be leavened, Mat. 13.33. that's for good.
From whence we may learn not to deſpiſe ſmall beginnings, whether in good or evill. Not in good, for the greateſt fires begin of ſmall ſparkes, Behold how great a matter a litle fire kindleth. Jam. 3.5. When (therefore) the hammer of the word, ſtriking thy ſtone heart ſhall fetch ſome ſparkes out of it, neglect them not, but cheriſh them, that they may grow unto a melting heat that thou maiſt be mollified; unto a refining heat that thou maiſt be purified; unto an exhaling heat that thou maiſt be elevated; unto a ſacrificing heat that thou maiſt be accepted. Noe, nor let the means be neglected, though perhaps it be but mean and ſmall: No matter with what cattell the field be plowed, whether with the Oxe or the Aſſe, the clean or unclean beaſt, ſo that the ground and the ſeed be good. God taught Balaam by an Aſſe before he taught him by an Angell. Num. 22. And the ſowing upon or beſide all waters (that is in all lowly grounds) is bleſſed, whether the feet of the Oxe or of the Aſſe be driven. Iſ. 32.20.
And as not in good, ſo neither in evill ſhould ſmall beginnings be neglected or paſſe unregarded. For the ſerpents body is ſo ſhaped, that it will all eaſily ſlip after his head: Give him but his inch and he will quickly have his whole ell. Ahab firſt looked, then liked, then luſted, then ſickned for Naboths Vineyard. David not checking his firſt view, proceeded to affecting, effecting, accumulating luſt with murther. Saint Peter firſt following a far off, and ſhrinking, grew274 to denying, curſing, forſwearing. The vaſteſt grants Giants are at the firſt ſmall embryoes: the fouleſt ſinns even the Children of Babylon, begin in weak imaginations: Bleſſed therefore ſhall he be that taketh all thoſe children Pſ. 137. (even in their firſt conception) and daſheth them againſt the ſtones.
But ſome in ſtead of daſhing them do defend them: For they will not have luſt to be ſinne untill it be ripe and ready to fall. But Chriſt ſaith, Out of the heart proceed evill thoughts, murthers, adulteries. Mat. 15.19. And Gen. 6.5. The imaginations of the thoughts of the heart are ſaid to be evill. And what is evill to or with God but ſinne? All his workes are good, and hee makes all but ſinne: therefore that which is evill with him, muſt needs be ſinne: Sinne is ſinne as well in the firſt conceit, as in the laſt conſent. The Cocatrice is venemous in the egge, as well as in the bird: Take heed therefore of hatching it: the egge is laid low, thou maiſt cruſh it with thy foot, but the bird will mount up over thy head, and above the reach of thy reformation.
The ſpiders firſt thred is a very ſlender one, yet being drawn, it holds the frame of all her work: And our firſt motions are commonly weak and ſlender, but being once firmly faſtned, they quickly grow to a whole web of miſchief: let it be therefore their and not ours which is objected. Iſ. 59.5. They hatch Cockatrice egges, and weave the web of ſpiders.
But beſides the ſwelling and ſpreading, leaven hath alſo another propertie, and that is ſowring: which indeed is moſt proper in this place, where it is ſtronger to in the evill ſenſe. For of all evills none is ſtronger to ſour good, and to make it turn the ſtomack of almighty God (If I may ſo ſpeak) then this one of Hypocriſie. For (to ſhew how he loatheth it) it pleaſeth God275 to threaten the puniſhment of it, in ſuch kind of loathſome phraſe, even that he will ſpue the hypocrit out of his mouth. Rev. 3.16. For the hypocrit is fitly compared to a brazen veſſell: For braſſe is apt to ſowr the liquor which it holdeth. And ſuch is the hypocrite: the Poets ſincerum befits him beſt: it is a word moſt proper to living veſſells. Sincerum eſt niſi vas quodcunque infundis aceſcit: If the veſſell be not ſincere, whatſoever you power into it, it ſowreth. Whatſoever? yes whatſoever. For though I have prophecie and all knowledge, and all faith to move Mountaines: and all bounty to give all my goods to the poor, and all patience to give my body to be burned: And though I ſpeak with the tongues of men and of Angells, and have not love, (good affection, truth in the inward parts) I am but as ſounding braſſe: that is but a ſowring Veſſell. 1 Cor 13. But (that I be not tedious) let me leave the Genus of this metaphor in Leaven, & fall upon the Species or particular of it, as it is here expreſſed, namely in the Phariſees: The leaven of the Phariſees.
It will not be much materiall to make queſtion or diſcourſe of the order, calling, condition, or profeſſion, of theſe Phariſees: It may ſuffice that Saint Auguſtine tells us, they were Nobiliores & doctiroes, the nobler and the learneder ſort of the Jewes: which is confirmed Ioh. 5. where Nicodemus the Phariſee is called both ruler of the Jewes, ver. 1. and alſo A maſter or teacher of Iſrael. ver. 10. The moſt doe fetch their title from diviſion or ſeparation: And that not onely Habitu, they were ſeverall and divided from others in their habits, but Obſervantiis too, they were ſingular in their performances: which Saint Paul's ſpeech implyeth Act. 26.5. where he calleth this profeſſion the chiefeſt ſect of their religion. In a word, the Jewes were Populorum ſeparatiſsimi a the276 choiceſt of all people: and the Phariſees were Iudaeorum ſeparatiſsimi, the choiceſt of all the Jewes.
Note therfore here the vanity of worldly ſtate and dignity: Not many mighty, not many noble are called. Note the inſufficiencie of learning and knowledge: Where is the wiſe, where is the diſputer of this world? Note the debility of free will and naturall ſtrength: It is not in him that willeth, nor in him that runneth. Note the deficiencie of all ſtricteſt outward obſervance. He is not a Iew which is one outward. But eſpecially to the purpoſe, note, that the ſtrongeſt wine makes the ſharpeſt vinegar: the ſweeteſt things in ſmell and in taſt are moſt loathſome and noiſom in their putrifaction. The tongue (if it be good) is the beſt member, but if it be naught it is the worſt. Strength in a lion is moſt outragious: Wiſdome in a ſerpent is moſt miſchievous: knowledge in an hypocrit is moſt pernicious. The Phariſees (thoſe preciſeſt ſeparatiſts) were moſt abhominable hipocrites. They were noble, and ſo was their hypocriſie too; even Nobilitata: by by Chriſt himſelf fet forth to be moſt notorious. And that eſpecially in theſe 4. particulars: To wit, that their juſtice or righteouſneſſe was 1. verbalis 2. formalis, 3. partialis, 4. vanè glorioſa: It was verball, formall, partiall, and vainglorious. Either they did but talke: or if do; it was but outwardly, or if inwardly, it was with fooliſh partiality, and prepoſterous difference: And in all it was with much pride and vain glory.
Firſt, their righteouſneſſe was Verball, in word onely: they were good ſpeakers, they could talke well, but bad doers, they did live ill. Whatſoever they bid you obſerve, that obſerve and doe, but do not yee after their works, for they ſay and do not. Mat. 23.3. 277A very dangerous evill both waies, both inwardly and outwardly, both to themſelves and to others.
Inwardly to themſelves: For he that ſpeaketh well beareth witneſſe againſt himſelf for doing ill: that out of his own mouth ſhall the evill ſervant be judged without farther witneſſe: They give evidence againſt themſelves, and make up their own condemnation before God, as the meſſenger of Saul's and of Iſhboſheths death did before David. 2 Sam. 1.16. & 4.10.
Outwardly alſo to others it is dangerous, for it makes men afraid of goodneſſe. For by ſpeaking that which thou doſt not do (ſaith Saint Chryſoſtome, Ho. 38. ad pop. de humilitate & quiete. ) opus mihi reddis impoſsibile: thou makeſt me think it impoſsible to be done. For I cannot think but if it were poſſible to be done, thou who art ſo earneſt in ſpeaking of it, wouldeſt not faile in performing it. Yea, it makes men hate goodneſſe, and blaſpheme the author of it: Thou that maketh thy boast of the Law, thorough breaking the Law diſhonoreſt thou God? for the name of God is blaſphemed among the Gentiles thorough you. Ro. 2.23. Indeed we ſhould be all teachers: Let the word of God dwell in you plenteouſly in all wiſdom, teaching and admoniſhing your own ſelves in Pſalmes and Hymnes, and ſpirituall ſongs. Col. 3.16. Let us conſider one another to provoke unto love and good works, and let us exhort one another. Heb. 10.24. But facilior eſt per exempla quam per praecepta docendi via, the eaſier, the ſtronger, and indeeed the more (generally) required way of teaching is by examples, rather then by precepts. Fire and water are ſaid to be good ſervauts, but bad maſters: Now fire and water are emblems of the holy ſpirit: whoſe work if it make thee docible in reſpect of obeying to be a good ſervant,278 it is to thy profit and and benefit: But if it make thee docible onely in reſpect of commanding, onely to be a good maſter, it is to thy hurt and damage. The Phariſees were good maſters, requiring much of others: They bind heavy burthens and grievous to be born, and lay them on mens ſhoulders. But they were bad ſervants practiſing little themſelves, They themſelves will not move one of thoſe burthens with one of their fingers. Mat. 23.4. They turned the work of the holy Ghoſt the quite contrary way: they were not like Chriſt, who did both do and teach, for they taught much and did little: Their righteouſneſſe was Verball.
2. It was alſo formall, only in outward appearance, woe be to you Scribes and Phariſees, hypocrits, for ye make clean the outſide of the cup and of the platter, but within they are ful of extortion and exceſs. Mat. 23.25. This muſt needs be a hainous evill and highly offenſive unto God, for as much as it goes about to mock and deceive him: which is impoſſible, becauſe hee ſees the heart as well as the hand: and therefore in vain do we cleanſe our hands if we do not alſo purge our hearts from wickedneſſe. The Apoſtle forbids eyeſervice to be done to our bodily maſters, but happy are wee if to our heavenly maſter wee rightly perform it: For then we will do it with heart as well as with hand, becauſe his eye is equally on both.
The Syrians thought the Iſraelites God to be the God of the mountaines, and not of the vallies. 1 Kings 20.23. Belike they thought he could not ſee them there. Yes, he ſeeth the loweſt vallies of the heart (Thou underſtandest my thoughts long before. Pſ. 139.) as well as the loftieſt mounting of the hand (According to the cleanneſſe of my hands in his eye-ſight. Pſ. 18.24.) Yea as a curious prayer regardeth not the matter279 or forme of the window through which he looketh, but onely the buſineſſe that is done within, ſo God may be ſaid to look careleſly on the outward appearance, in compariſon of his earneſt obſervation of the ſubſtance: For many times he takes no notice of outward uncleanneſſe, when he ſees inward cleanneſſe: As alſo certainly never any other notice of outward cleanneſs, when he ſees inward cleanneſs, For God ſeeth not as man ſeeth, for man looketh on the outward appearance, but God regardeth the heart. 1. Sam. 16.7. Strive therefore rather that thy leprous hand may be cleanſed then thy clean hand lepred by putting it into thy boſome. Exod. 4.6. The lack of this inward truth makes the Hypocrit that he can endure no tryall; For he makes a fair ſhew in the fair ſunſhine of of proſperity, but is blown away (like chaffe) before the wind of affliction: And why? he hath no root, therefore he cannot endure the Croſſe: Or, if he bear it, Lu. 23.26. it is but (as Simon) either for another to ſuffer, or but half way: he will bear it, but not be faſtened to it: he is a good doer, but a bad ſufferer: he can be patient when he hears no reviling, thankfull when he endures no croſſing, humble (even to deſpair himſelf) when other men honor him: but ſincerity is patient in reproach, thankfull in loſſe, ſemper idem, even like mount Sion which cannot be removed; Elſe (alas) what do we but beat the air? It is not the good fight of faith when we fight without oppoſition. A whited wall is not thoroughly diſcerned till it be digged: Ezekiels digging the wall brought him to ſee the inner abhominations. Ez. 8.8. The hypocrits keep their conſcience like Iſaiahs cloſed book. Iſ. 29.11. It is ſealed no man can read it: but the time will come, when the bookes ſhall be opened, and the dead ſhall be judged according280 to things that are written in the book, Rev. 20.12. Yea when Iſaiahs ſealed book ſhall be turned into Zachariahs flying book, filled with the curſe of God, Zac. 5.1. Jacob got a bleſſing by counterfeiting his elder brother Eſaus hands: but beware of counterfeiting our elder brother Chriſts hands, for God is not blind (as Iſaac was) therefore it will ſurely bring a curſe upon us, and not a bleſſing. Wee may (with the Gibeonites) beguile the Church for a while with a ſhew of old bottles (ripeneſſe of wiſdome) Clouted ſhooes (reformation of affection) Old clothes and mouldy bread (humbleneſſe and abſtinence in converſation) as if our Kingdome were not of this world, as if our converſation were no nearer then Heaven, when (notwithſtanding) our hearts are nearer then our heeles unto the Earth, when we are of the earth earthly, and wholly earthly minded; and ſo we may be ſpared for a while, and keep a room in the Church, but onely as hewers of wood, heapers up of wrath againſt the day of wrath, increaſers of fuell for that flame of Tophet, the burning whereof is fire and much wood, the breath of the Lord like a river of brimſtone doth kindle it. Iſ. 30.33.
Thirdly their righteouſneſs was partial, with nice & and fooliſh and prepoſterous difference: For they did not onely call ſome commandents little, as may be gathered by that, Mat. 5.19. whoſoever ſhall break one of the leaſt of theſe Commandements: And by that, Mat. 22.36. Which is the greateſt Commandement? But farther (contrary to all ſenſe and reaſon) they made leaſt account of the greateſt, and greateſt of the ſmalleſt matters: Ye tyth, mint, and cumin, and have left the weightier matters of the Law, Judgment,281 mercie and faith. Mat. 23.23. Behold their hypocriſie in both.
Firſt in the former: For can any thing be little that concerneth him who hath no meaſure? Can the offence of his infiniteneſſe be lyable to leſſe the nan infinite puniſhment? Or can he love God that ſtroketh him on the one cheek, and ſtriketh him on the other? or that imbraceth his body and ſpurneth his feet? No, no, but Quicquid propter Deum fit, aequaliter fit: Hee that ſerves God aright, ſerves him with an equall mind, and ſaith with the Pſalmiſt, I have reſpect unto all thy Commandements. Pſ. 119.6. and reſolves with Saint James, that he who faileth in one point of the Law is guilty of all.
But in their later falſhood ye may behold and wonder that they ſhould be preciſeſt in ſmalleſt matters: O but there was great skill and cunning in that; for thereby, they ſtayed the world from looking after their greateſt buſineſſes: For it could not be eaſily imagined or ſuſpected, that they who were ſo conſcionable as to tyth herbes, yea, the baſeſt and vileſt of their herbs, would be unconſcionable in the greateſt matters of judgement and mercie: that they which did ſtrain at a gnat, could poſſibly ſwallow a Cammell. Let the diſcovery of this evill be enough (of it ſelf) to make us not to learn it but to loath it, & to learn that of Chriſt, This ought ye to have done, and not to have left the other undone. The greateſt duties are firſt to be reſpected, and the leaſt after not to be neglected.
4. Laſtly, their righteouſneſſe was vainglorious: Yea, this was that whereof all their other ſervices did reliſh, and whereby, their imperfections were (as it were) perfected and made up: For why was their282 righteouſneſſe verball? why formall? why partiall? but for vainglory ſake. And if this ſauce ſowreth the beſt ſervice (as indeed it doth) how tart then did it make their ſervices which were every one ſo harſh in themſelves? and how fulſome a meſſe did they make, being all put together. Yea, in their vain-glory wee may obſerve (which indeed is naturall to all pride) not onely the advancing of themſelves: but the abaſing of other. This I ſay is prides propertie: for every aſcent is by preſſing or treading ſomewhat down. This no doubt the Phariſees were guilty of, elſe Chriſt would never have taxed and charged them with ſuch a boaſting, as Lu. 18. to ſet them forth, ſpeaking ſo proudly (to the contempt and condemning of all others) I am not as other men are. Whereupon Saint Auguſtine, De ver. Dom. ſer. 36. Diceret ſaltem ſicut multi homines: Quid eſt caeteri homines niſi omnes praeter ipſum? He might have ſaid, not as many men: but now he ſaith, not as other men, what is it but that he condemneth all men? And that not in a few or light things, but many and great: Extortioners, Unjuſt, Adulterers. Yea he is not content with indefinite or generall ſpeaking, but dares touch upon particular, ſaying, Or even as this Publican. Whereupon again Saint Auguſtine, Inſulat non exultat, Hom. 44. Hee doth but inſult upon his fellowes, hee doth not rightly rejoice in himſelf. There is a holy riſing of the ſoul, a riſing by humility (as the Eagle is ſaid to riſe higheſt out the loweſt Valley) So the virgin mothers riſing was: My ſoul doth magnifie the Lord (ſaith ſhe) and my ſpirit hath rejoyced in God my Saviour, for he hath regarded the low lineſſe of his hand mayden: but the Phariſees riſing was both preſumptuous and contemptible, to riſe by trampling on the necks and crowns of others.
283Thus yee ſee how ſtill they dip their ſoules in a double die of ſinne, breaking the rule of faith, which ſaith, Chriſt came into the World to ſave ſinners, of whom I am chief. 1 Tim. 1.15. And breaking And breaking the rule of of faith, which willeth that every man eſteem another better then himſelf. Phil. 2.3. Acquitting where they ſhould condemne, I know that in me, that is in my fleſh dwelleth no good thing. Rem. 7.18. and condemning where they ſhould acquit; Charity thinketh not evill, believeth all things, hopeth all things. 1 Cor. 13. Beware therefore as of double ſin in every kind (for in one ſin ſhalt thou not be unpuniſhed) ſo eſpecially of this ſwelling and trampling pride. For every one that exalteth himſelf ſhall be brought low, and he that humbleth himſelf ſhall be exalted.
What is man that thou art mindfull of him!
IT is a naturall thing to naturall men to affect knowledge, therefore our firſt parents in Paradiſe could not be content with all the trees in the Garden, but they muſt needs have a taſt of the tree of Knowledge, though God himſelf had forgiven them. But it is a ſupernaturall thing to regenerate men to affect the Knowledge of themſelves. Therefore though the heathen men had that excellent ſaying among them,〈…〉〈 in non-Latin alphabet 〉know thy ſelf; Yet they had it as from the Oracle of Apollo, and they held it for no humane but for a Divine precept. Therefore alſo when Adam forgetting himſelfe, deſired that high Knowledge which was forbidden him, God himſelf came and told him his own, and what he was. Duſt thou art, and285 duſt thou ſhalt return. Upbraiding his pride and condemning his folly, that he would preſume to deſire ſo high Knowledge, which was too wonderfull and excellent for him, and in the mean time neglect that Knowledge which was more proper and ſutable to him, namely the knowledge of himſelf.
Indeed Saint Paul ſaith, Knowledge puffeth up, 1 Cor. 8.1. but (no doubt) hee meaneth outward Knowledge of things without us, which is called Scientia: as for the knowledge of our ſelf, which is rather to be called Conſcientia (if it be right and true) it can not puffe us up, it will rather beat us down and humble us. For he that knoweth himſelf, knoweth that he is a creature, therefore that he hath a creature; that he is not of himſelf, nor by himſelf, nor for himſelf; but that his creation is from God: his preſervation by God, and his whole being in God: And ſo the knowledge of a mans ſelf brings him to the knowledge of God. So that as Saint John ſaith of Love. 1. Joh. 4.2. How can he that loveth not his brother whom he hath ſeen, love God whom he hath not ſeen? So may I ſay of Knowledge. How can hee that knoweth not himſelf whom he hath ſeen, know God whom he hath not ſeen? Hugo lib. 3. de Anima. Fruſtra cordis oculum erigit ad Deum, qui nondum idoneus eſt ad videndum ſeipſum. Hee doth in vain lift up his eyes to ſee God, who is not yet fitted to ſee himſelf. Chryſ. Eſt primum hominis ſapientiam affectantis contemplare quod ipſe ſit. It is the chief property of a man that affecteth wiſdome, to contemplate what himſelf is.
Wherefore this holy Prophet David was very carefull in ſeeking for this knowledge, and very diligent in ſearching the ſtate and condition of himſelf: And howſoever (no doubt he ſtudied other faculties, and acted other exerciſes, yet in the Pſalmes we find him286 very frequent in the meditation, and contemplation, and examination of mans eſtate and condition, which indeed was the knowledge of himſelfe. And it ſeemes, he had ſtudied this point ſo far, that he was gone beyond himſelf in it, and had learn'd more then he was able to utter. But hee doth ſet it forth as far as poſſibly he can, and as far as words may ſignificantly expreſſe it. For in the 144th Pſ. ver. 4. he ſaith, Man is like unto Vanity. And in the 39th Pſa. ver. 5. he goes farther, and ſaith, Every man at his beſt ſtate is altogether vanity. And yet farther in the 62. Pſa. ver. 9. he goes farther, and ſpares neither high nor low, but ſaith, Surely men of low degree are vanity, and men of high degree are a lie: to be laid on the ballance, they are altogether lighter then vanity. Like vanity: At the beſt altogether vanity. Altogether lighter then vanity. And yet farther and beyond all, in this Pſalme, and in this verſe of the Pſalm, hee goes farther; for he doth not here ſay what man is, but hee makes a queſtion of it, he brings it to a queſtion: As if he could not tell what to ſay of it, as if it were a thing not poſſible to be told, What is man that thou art mindfull of him?
This paſſionate exclamation of the Prophet, concerning man, groweth and ariſeth from his conſidering, the Heavens, the Moon, and the ſtarrs, as appeareth in the verſe next foregoing. And it ſo ariſeth neceſſarily, and by good conſequence. For in thoſe admirable and excellent creatures, whether he conſidered their place and ſituation, or their influence and operation, or their unceſſant and untired motion, or their long undecaying durance and continuaation, very juſt cauſe had he to ſay, What is man? And on the other ſide, whether hee conſidered that they are all made for mans uſe and ſervice, the Sun to rule the day,287 the moon, and the Starres to govern the night. Pſa. 136. or whether he conſidered that man ſhall one day be placed higher then they, and be advanced in glory above them all, very juſt cauſe had he then to adde the other words alſo, and ſay, that thou art mindfull of him.
Here therefore (I take it) we have three things offered to our conſideration. 1. The vileneſſe or baſeneſs of man. 2. The unworthineſſe of man. 3. The providence of God. For in that, out of the conſideration of the heavens, the moon and ſtarres, he raiſeth the queſtion, What is man? we may gather that he intimateth mans vileneſſe in reſpect of their excellencie. And in that he makes the queſtion with mention of Gods providence, wee may gather that he aimeth at mans unworthineſſe, in reference to Gods goodneſſe and mercie. And in that hee makes mention of Gods mindfulneſſe, we may plainly ſee he ſets forth Gods good providence to man, notwithſtanding, his vileneſſe in himſelf, and his unworthineſſe towards God.
To begin with the firſt: mans vileneſſe or baſeneſs.
This will be diſcovered in a twofold conſideration, namely, of what we are, or belongs unto us in our corporall, and what in our temporall ſtate and condition; each of them again have a double reference or reſpect.
Firſt for our corporal ſtate and condition: our vileneſſe therein will appear in reſpect both of our beginning and of our ending. Firſt for our beginning: If I ſhould ſpeak of our next and neareſt natural beginning (I mean our conception and birth) I fear I ſhould then make it too plain, and more offend your eares then edifie your ſoules: I ſhould ſcarce (I doubt) find words modeſt and civill enough to bring me off with288 good manners: It is a ſubject ſo unſeemly for diſcourſe, that it may be enough (if not too much) for my preſent purpoſe onely to have named it. Paſſing therefore that, let us look I pray you on our firſt and primary beginning, namely in Adam; or rather on Adams beginning. For though he was the beginning of all us, yet he was not the beginning of himſelf: No, he had his beginning as well as other men. And whence was it? yee may ſee, Gen. 2.7. The Lord God formed man of the duſt of the ground. Loe then here is our noble parentage, our high deſcent of dignity, our honorable houſe. Yea, this is the very foundation of the houſe: we dwell in houſes of clay, whoſe foundation is in the duſt. Job 4.19. And what can be more vile and contemptible then the duſt of the earth? which is troden under foot of all creatures, which is ſcattered abroad of every blaſt of wind: which beareth no herb, nor fruit; which ſerveth for no uſe to any creature, unleſſe for meat to the moſt curſed creature, that is the ſerpent: Thou art curſed above all cattell, upon thy belly ſhalt thou go, and duſt ſhalt thou eat, ſaith God to the ſerpent, Gen. 3.19.
But if any man or woman in the pride of their beauty or other excellencie, will not apprehend their vileneſſe by conſidering from whence they came; yet let them apprehend and own, and acknowledge it by conſidering whereto they ſhall ſhortly return. What can be more odious to a living man then the carcaſſe of a dead man? what can be more loathſome to his ſlight? more noiſome to his ſmell: more infectious to his body? And yet ſuch we all are: I may ſay we are: For indeed we are ſo by natures judgement, diſpoſition and inclination. I may ſay ſuch we are: for certainly ſuch we ſhall be: and onely God knowes how ſoon; ſuch muſt every man and womans body be: be it never ſo ſtrong and able, never ſo ſound and healthful,289 never ſo fair and beautifull. And as the generation of man originally was from the duſt, which is ſerpents meat, ſo (for farther expreſſe of our vileneſſe, as ſome naturaliſts note) the corruption of a man is the ſeed or generation of a ſerpent: For ſo they write, Ex ſpina humana corrupta; out of the corrupted Carcas of a man is ingendred a ſerpent. And Aug. de morib. Manic. ca. 17, ſaith, Scarabaeus ex fimo, aper ex bove, anguis vel ſcorpio ex homine, other things and other corruptions, but of mans corruption comes a ſnake or ſcorpion. I may therefore well cry out with the Son of Sirach, Why is Earth and aſhes proud? For when a man is dead, he ſhall inherit creeping things, beaſts, and worms. Why doth not this teach us rather to be humble and lowly, and not to have ſo proud a conceit of our bodies (as too commonly we have) nor to be ſo exceſſively curious in the delicate feeding and pampering of them, in the ſoft and tender lodging of them, in the ſuperfluous trimming and adorning of them: For it is but duſt, for the feeding whereof ſo many creatures ſuffer death: It is but duſt, for the lodging whereof wee ſpend ſo much time in building tabernacles: It is but duſt, for the clothing whereof we teare both ſurface and bowels of the Earth, we flea the backs of beaſts, we pluck the plumes of birds. And when we have ſearched both ſea and land for dainties to feed it, at laſt it ſelf muſt be meat for worms. And when wee have built ſtately Caſtles wherein to lodge it, at laſt it muſt lie in a narrow grave or ſtinking toomb: And when wee have rob'd all creatures for rich ornaments, wherewith to cloth it, at laſt it ſelf muſt put on corruption.
292If then (with the Peacock) we would turn our eyes from our plumes, and behold our black legges, that is, conſider our foundation, or if with that proud King, Dan. 2. we would take notice as well of the clay feet, as of the golden head, and ſilver body of our image, we ſhould eaſily perceive that it is ſubject to falling, and that all our glory and pride muſt come down to the duſt.
And ſo much of the firſt conſideration expreſſing mans vileneſſe, namely, the conſideration of his corporall eſtate or condition, both in reſpect of his beginning and of his ending.
Again, mans vileneſſe alſo appears in conſideration of his temporall eſtate and condition, and that both in reſpect of the miſeries of his life, and alſo of the ſhortneſſe of his life. Firſt, for the miſeries of his life, they be ſo many, that I cannot propoſe to ſpeak of them all: I will but touch upon his defects, wants, and failings, in the chiefe ſupplies of life; that is food and rayment, which will the more appear, if we compare our ſelves with the bruit and unreaſonable creatures. For in both thoſe kinds of things, how eaſily and readily are other creatures ſped and furniſhed? and how hardly doth man get them.
Firſt for food: Conſider the Ravens (ſaith our Saviour) they neither ſow nor reap, they have neither ſtorehouſe nor barn. Lu. 12.24. But this is mans portion, Gen. 3.19. In the ſweat of thy face thou ſhalt eat bread. He muſt ſweat for his bread before he hath it; he muſt plow before he can ſow, and ſow before he can reap, and reap, and thraſh, and winnow, and grind, and Bake, and all before he can eat. Such a world of work hath hee with a little293 grain of Wheat, before he can make it fit ſuſtenance to his body. And for his raiment, the caſe is much alike: For whereas all other creatures are naturally clothed every one with his own coat, ſome with wooll, ſome with hair, ſome with fur, ſome with feathers, onely man (poor naked creature) hath nothing of his owne to put on, but muſt be ber holding to other creatures for every thing that he doth wear: to the earth for his linnen, to the ſheep for his woollen, to the wormes for his ſilkes, to the birds tailes for his choiſeſt and daintieſt feathers that come ſo near the inceſt noſes. And indeed if every bird ſhould take his own feather, if every creature ſhould exact and take from us what we have taken from them, the ſheep his woollen, the Earth its linnen, and ſo the reſt, then ſhould man be left like Aeſops Crown: Moveat cornicula riſum furtivis nudata coloribus. All creatures may laugh at our nakedneſſe, when we are ſtript of our borrowed feathers. Neither do wee onely borrow our clothing of other creatures, but we muſt take a great deal of paines with that which we do borrow, before it will be fit for our uſe: as may appear in the wooll (our moſt ordinary wearing) which requires as great plenty and as much variety of labour before it comes to our backs, as the wheat doth before it comes to our mouths. Thus is man born to labour as the ſparks fly upward. Job. 5.7.
To which difficulties of getting, if yee will add the conſideration of the hazard of keeping, and the diſquietneſſe of loſing, which all are ſubject to in all temporall things, then I doubt not but yee will be ready to ſubſcribe to that of the preacher, Eccleſ. 1.14. I have ſeen all the works that are done under292 the Sun, and behold all is vanity and vexation of ſpirit.
Vſe 1. And (that we paſſe not this without ſome uſe and benefit) let us in the firſt place conſider, what ſhould be the cauſe thereof, and what hath brought man ſo much below other creatures: for in his Creation he was the King of creatures, and therefore no leſſe happy then they: what then ſhould be the cauſe of this alteration? It was ſinne (beloved) it was ſinne (that curſed offſpring of hell) that was the bane of all our bleſſedneſs: It was ſin that made a ſeparation between God & us: It was ſin that tumed our glory into ſhame, our joy into ſorrow, our quiet into trouble, our happineſſe into miſery, our immortality into mortality. For as ſoon as Adam had ſinned, the curſes came over his head like waves in a ſtormy Sea: Curſed is the earth for thy ſake, in ſorrow ſhalt thou eat of it all the daies of thy life, thornes alſo and thiſtles ſhall it bring forth unto thee; and duſt thou art, and to duſt thou ſhalt return. Thus ye ſee that ſin was the mother of all our miſchief, ſin was the bane that poiſoned us, ſin was the ſerpent that ſtung us, even unto death; for the wages of ſin is death. Rom. 6.23.
And yet (ſuch is our foul folly and monſtrous madneſſe) we are not yet out of love with this ugly monſter of Hell, that hath wrought us all this woe and miſery; We are more fooliſh then the ſilly ſheep, for though they feed upon their own bane, yet they do it ignorantly, not knowing that it will poiſon them; but wee draw on ſin with cart ropes. Iſ. 5.18. and drink iniquity like water Job. 15.16. and yet we know it is moſt deadly bane and poyſon to our ſoules. We are more mad then Aeſops Husbandman, who finding a ſnake in the cold weather293 frozen in the field, brought it home and warm'd it it at the fire; For he did it before he was ſtung or had received any harm. But we do not warm and revive, but hatch and cheriſh, not a ſnake, but ſin that is a ſerpent worſe then Hydra, not at our fires, but in our breſts and boſoms, not that onely will ſting us, but that hath already ſtung us (as aforeſaid) unto death. They ſay, that burnt children fear the fire: and yet we ripe enough in age, yet too childiſh in underſtanding, cannot beware of the fire of ſin which hath already burnt down the houſe of our happineſſe, and conſumed our glory, and laid all our honor in the duſt: but (like the frantick Satyr) we be in love with this fire, and fall to imbracing it: (like the fooliſh fly) we play with this flame till both our wings of faith and love be ſcorched, and our ſoules fall headlong into Hell. Flee therefore and avoid all manner of ſin, for it is the bane that poyſoneth us, it is the ſerpent that ſtingeth us, it is the fire that will utterly conſume us, unleſſe it be quenched by the tears of repentance, and the blood of Chriſt.
2. Vſe. Again, ſeeing our miſeries are ſuch in our temporall condition, in reſpect of getting, keeping & loſing, why then I may juſtly ſay, what is there in this vale of tears that may deſerve our love, or be worthy of our affection? Vanity of Vanities, all is Vanity, ſaith Solomon, and wee our ſelves know that we are certain in nothing here, but in an uncertain courſe of things, and a continuall interchange of joy and ſorrow. Why then ſhould theſe vanities and vexations (like ſo many bewitching Cirees) transform us into ſwiniſh quality, that we ſhould delight rather to ly wallowing in the miry mudde and puddle296 of worldlineſſe, then to be tranſlated into the glory and bliſſe of Paradiſe? why ſhould they (like ſo many Sirens) with their deceitfull muſick and melodie, ſtop our courſe and ſtay our journy, when we ſhould be travelling into our own country? why ſhould they intice us to lie floating on the troublous and dangerous waves of this world, when we ſhould be ſtriving to get into the Haven and Harbor of reſt? why ſhould they ſo much deceive us, as to make us make this our Paradiſe where wee find nothing but miſery? and here to ſettle our hearts where there is nothing that can ſatisfie our deſire? Love not the world (ſaith Saint John) nor the things of the world, if any man love the world, the love of the Father is not in him. Here is the privative uſe, here is that we muſt not do? what is the poſitive uſe, what is that we muſt doe? Our Saviour teacheth both together Mat. 6.19. Lay not up for your ſelves treaſures upon Earth, ther's that we muſt not do: but lay up for your ſelves treaſures in Heaven: there's that wee muſt do. It is Heaven that is our Country and inheritance, on earth wee are but pilgrims and ſtrangers: It is Heaven where we ſhall have the fulneſſe of joy, there all our comforts are croſt with cares. Learn therefore of Saint Phil. 3.8. to count all things loſs, and to judge them to be dung that wee may win Chriſt. Or if ye can not reach that perfection to deſpiſe the world, yet at leaſt labour and ſtrive that yee may be able to uſe the world as though yee uſed it not, and to have your converſation in Heaven.
And ſo much of the diſcovery of mans vileneſs, out of the conſideration of his temporall eſtate and condition, in reſpect of the miſeries of his life.
297The ſame alſo will appear in reſpect of the ſhortneſſe of his life. For mans dignity and honor in his creation, was in his being the Image of God: and that was (partly) in his immortality, whereof (during his innocencie) he was capable: Potens non mori, having a poſſibility not to die. His immortality therefore, and length of life being then his honor and excellencie, it muſt needs follow (by the rule of contraries) that his mortality and ſhortneſs of life is his diſhonor and vileneſſe.
But out of the Scriptute alſo it may bee ſhown, that long life is an honor, and ſhort life a diſhonor, a reproach and vileneſſe unto man. For in the ninteenth of Lev. ver: 32. it is ſaid, Thou ſhalt riſe up before the hoary head, and honor the face of the old man. And in the Commandements, Ex. 20. the only promiſe of reward (expreſſed) is that of long life: That thy daies may be long in the land, &c. And as this is a reward and honor, ſo (on the contrary) ſhort life is a puniſhment and diſhonor. For, 1 Sam. 2.32. when God would execute judgement and juſtice upon Eli, one of his greateſt puniſhments was, that there ſhould never be an old man in his houſe, but his ſeed ſhould be cut off before it ſhould be ripe. And often in the Scriptures we find long life as a bleſſing to the god, ly and ſhort life, as a curſe to the wicked, on the one ſide promiſed, on the other ſide threatned. Let us look then upon the ſhortneſſe of our life, and conſider the vileneſs of our condition therein.
Ye know Moſes his accompt. Pſ: 90.10. The daies of our years are threeſcore years and ten, and if by reaſon of ſtrength they be fourſcore years, yet in their ſtrength labour and ſorrow. He accounts296 it the utmoſt of our age but a little: For to that purpoſe he cloſeth therewith this, for it is ſoon cut off, and we fly away. It is ſoon cut off; as if he ſhould ſay, It is a time of no conſiderable endurance. But as touching the ſhortneſſe of mans life, the heathen man, Tully, by the twilight of nature, could ſee to ſay thus, Lib. de ſenect. Quid eſt in vita hominis diu? what length is there in the life of man? Mihi quidem ne diuturnum quidquam videtur in quo eſt aliquid extremum: me thinks there's nothing long or laſting which hath an end. For indeed when that is once come, then 'tis all nothing. But Saint Auguſtine goes farther and ſaith, (Conf. lib. 11. cap. 15.) that the life of man is neither long nor ſhort, but that it is not at all. Quo pacto illud longum eſt aut breve, quod omnino non eſt? How can that be long or ſhort which at all is not? Praeteritum enim jam non eſt, & futurum nondum eſt: For the time paſt is not now, and the time to come is not yet: So that then we can count our life nothing but the ſame to〈…〉〈 in non-Latin alphabet 〉that ſame inſtant preſent moment of time (Now) which the Philoſophers make an end of the time paſt, and the beginning of the time to come: which is indeed ſo near to nothing, that wee can hardly make any thing of it. For, now we live, and now again that time is paſt: And again, Now we live: and now again that time is paſt. Dum loquimur fugit invida aetas, ſaith the Poet: whiles we ſpeak, our envious time flies away. Yea, ſooner then we are able to pronounce that one ſyllable (Now) it is a hazard, a doubt and queſtion whether we live or no. So ſhort and swift, and ſlippery is that time which wee may boldly venture to call our life, that it is gone before we can ſpeak it, yea before we can397 think it; It is even ſwifter then conceit. And therefore (to ſhew the ſhortneſſe and ſwiftneſſe of our life) the Scriptures do ſet it forth by the ſhorteſt and ſwifteſt things: as namely a weavers ſhuttle, Job 7.6. a Poſt, Job 9.25. a tale that is told Pſ. 90.9. And yet theſe ſhadowes and types (ſhort and ſwift as they are) they are too long to meaſure the ſhortneſſe of mans life. For though the ſhuttle flyeth ſwiftly, yet ſometimes it lyeth ſtill before the quil of yarn be quite ſpent: though the Poſt rideth or runneth ſpeedily, yet ſometimes hee baites and reſts before he comes to his journies end: though a tale paſſe quickly, yet it hath ſome ſtops and pauſes before it comes to the laſt full point. But the life of man flyeth ſwiftly, and never lyeth ſtill till the quill of breath be quite waſted: the life of man poſteth ſpeedily, and never baits nor reſts till it comes to its laſt Inne of death: the life of man paſſeth quickly, and admitteth no ſtops nor pauſes, till the laſt gaſp make a full period.
For when the ſhuttle lyeth ſtill, the weavers life flyeth on: when the Poſt baiteth, his life keepeth on its journey: when the tale-teller pauſeth, it is no ſtop to his life: Nay, when time, or at leaſt the meaſurers of time, the ſun and moon ſtood ſtill in the dayes of Joſuah, yet then there was no ſtay in the courſe of life, but many mens death were haſtned, and they ran to their ends faſter then they could run from their Enemies, as yee may read in the tenth of Joſ. Nay, when the ſun went backwards in the daies of Hezekiah, even then no doubt mens lives went forward. 1 Kin. 20. for wee not read that God brought backe any mans mans life when hee brought back the ſhadow; he did onely adde ſome300 time to Hezekiahs life: he gave him a longer journey to go, he did not give him leave to goe it at his own leaſure and pleaſure, but it was with Hezekiah as it is with all mens elſe, there is no manner nor meaſure of ſtop or ſtay in the courſe of life, but whether we wake or ſleep, eat or drink work or play, ſtill our glaſſes run, and every moment we draw nearer and nearer to our ends. My life is but a wind, ſaith Job, Job 7.7. Thou haſt made my daies as it were a ſpan long ſaith David. Pſ. 39.5. What is your life? it is even a vapour that appeareth for a little time, and then vaniſheth away ſaith St James, Ja. 4.14. And herein (I doubt not mans vileneſſe is alſo much diſcovered, namely in the ſhortneſs as well as in the miſeries of his life.
And from hence I pray take out a twofold uſe: Firſt, ſomewhat concerning God, then concerning our ſelves.
1 Vſe. Concerning God: wee have here a diſcovery both of his mercie and of his juſtice. I ſay of his mercie as well as of his juſtice; for though indeed ſhortneſſe of life came upon man at the firſt, Nomine poenae in the name of a curſe, yet now (Rebus ſic ſtantibus, the caſe ſtanding as it doth) the children of God may take it for a bleſſing. For they endure many croſſes and afflictions in this world, but let them be comforted, their life is but ſhort, they ſhall not endure them long, and hereis Gods mercie. Again, for the wicked they proſper and flouriſh, but let them fear and tremble: their life is but ſhort. They ſpend their daies in wealth, and in a moment go down to the grave, Pſ. 1.21. And here is Gods juſtice. The godly are Pilgrims and ſtrangers upon Earth, but they have an inheritance incorruptible, undefiled,301 and that fadeth not away, reſerved for them in heaven 1 Pet. 1.4. therefore their life is but ſhort that they may not long be kept from it. Behold a work of mercie. But (on the contrary) the wicked have their portion here, and all their felicity in this world (as they are ſet forth ſpeaking, Wiſd. 2.9. Come let us enjoy the good things that are preſent. For this is our portion, and our lot is this) therefore their life is but ſhort, that they may not long enjoy it. Behold a work of juſtice. And I hold it to be worth the obſerving, that as the ſtrength of ſin hath increaſed, and the times grown worſe and worſe, Aetas parentum prior avis, &c. our fathers age worſe then our grandfathers, ours worſe then theirs; ſo the age of man hath decreaſed and grown leſſe and leſſe. In ſo much that now adaies we do ſcarce reach to the tenth part of the time that the Fathers in the firſt ages did live. To the end that the more iniquity doth abound, and the more ſin, miſchief, and evill there is in the world, the leſſe the Saints of God might be incumbred with it, & might not be conſtrained to dwell with Meſech, and to have their habitation among the tents of Kedar: Pſ. 120: therefore the age of man is ſhortned: and here is Gods mercie. Again, the more that wicked men do ſolace themſelves in ſin, and take pleaſure in unrighteouſneſſe; the leſſe time they might have to delight and rejoyce therein. And here is Gods juſtice, Mercie and truth are met together, righteouſneſs and peace have kiſſed each other. Pſ. 85.10. In this one action of ſetting ſo ſhort a date and ſtint upon the life of man, both the hands of God (〈◊〉may ſo ſpeak with reverence) his mercie〈◊◊〉juſtice are exerciſed together. And ſo ye have〈◊〉concerning God. viz. the diſcoverie of his mercie, and juſtice.
3002. Vſe. Again, concerning our ſelves. Seeing our life is ſo ſhort, ſwift and ſlippery, that it flyeth faſter then imagination. O then, I may cry out unto you in the words of Saint Peter, what manner of perſons ought we to be in holy converſation and godlineſſe? what a monſtrous madneſs is it for men ſtill to live as if they ſhould never dye? and never to prepare for the entertaining of death, untill they hear him knocking at their dores. Indeed 'tis true, death is a great man, and a gueſt of Kings: and therefore commonly hee ſendeth one of his harbingers before him (ſickneſſe or old age) to take up his lodging: But yet many, yea very many times, he rideth alone (like an ordinary gueſt) and comes unlookt for: yea (like a thiefe in the night) at an hour when wee are moſt ſecure and unaware. And therefore it cannot be denyed, but that it is a good and godly prayer, which we were wont to have in our Letanie: From ſudden death good Lord deliver us: though indeed properly in it ſelf death cannot be ſaid to be ſudden to them that ore of ripe age: For how can he be ſaid to die ſuddenly, who having lived 50. or 40. or but 20. years hath had all or moſt of all that time to make himſelf ready? death therfore cannot be ſaid to be ſudden, unleſſe it take us in our infancie, before wee have had any time to prepare and make us ready; for the very ſhort and ſwift condition of our life is, or ſhould be a ſufficient Item, warning or notice of death. Let us therefore remember the fearfull cenſure and judgement pronounced upon that ſervant that ſaid in his hetar, my maſter will defer his coming: That ſervants maſter will come in a day when hee looketh not for him, and in an hour when he is not aware, and ſhall cut him off, and appoint him his portion with hypocrits, there ſhall be weeping and gnaſhing301 of teeth. Mat. 24.48. And now my hour being out, and requiring an end of my preſent diſcourſe, I pray give me leave to preſs upon you the duty of preparing for death, by the ſad occaſion that is now offered to us, and is ſo ſtrong upon us, namely the death of our late honorable Lady. Wee little thought (but a little before the beginning of this feſtival of the Nativity) that we ſhould have kept it in ſo ſad colours as wee have done. But God hath much fulfilled on us that threatning Am. 8.10. I will turn your feaſts into mourning, and your ſongs into lamentation. I have there-fore now produced this text of mortification to conclude and cloſe our feſtivall (as ſuitable to our occaſion) that I may bring you to that, Jam. 4.9. Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into heavineſs. Yet not in reference to her that is gone, but to our ſelves: according to that of our Saviour (which we may apply as ſpoken by her) weep not for me, but weep for your ſelves. And I alſo think it my duty (though her funerall be already paſt) to give her this funerall farewell: yet not to ingage to her praiſes (as in ſuch ſervices the manner is) For that is ſimply needleſſe, and eſpecially in this place where ſhe was ſo well known & ſo much honored. I will give her no more praiſe then that which St. John gives to that Lady to whom he writes his ſecond Epiſtle, whom he calls the elect Lady. So might our late honorable Lady alſo have been called, for her life and death did plentifully confirm it: And truly if that title were ſet upon her tombe, it would be no ſcant or ſlight epitaph, for the height of all honour is in being the elect of God. But I may not inſiſt in her praiſes: yet304 (though I may not praiſe her) I may praiſe God for her: And therein I pray you to joine with me Praiſe God both for giving her and for taking her; For giving her, to be a mother both natural & ſpiritual. A mother natural: for ſhe was given to two Honorable husbands (in their turns) for fulfilling of that bleſsing, Pſ. 128.3. Thy wife ſhall be as the fruitful vine, &c. ſo that ſhe hath ſeen two honorable houſes ſet up, and well filled by two ſonnes of her own body: and a third houſe of honor planted with two hopefull plants of her daughters body: and hath left a poſſibility of a 4th houſe to be ſet up in Gods good time by her third and youngeſt ſon. And I may ſay alſo that ſhe was given to be a ſpirituall mother as well as a natural mother, even a mother in Iſrael: though not in that ſenſe, as ſome dames, even madames in this our age make themſelves, by taking on them the miniſteriall work of preaching; yet in ſome degrees beyond that of winning of ſouls by converſation, recommended to women by Saint Peter, 1 Pet. 3.1. For not onely to her family, but upon all occaſions to all commers and viſiters (who were not a few) ſhe had alwaies in a readineſſe words edifying, and miniſtring grace unto the hearers: being able by the light of Orthodox truth, to dazle and quench falſe lights (now too common) as oft as ſhe met with them. And ſhe might be called a ſpirituall mother, in that ſhe was a foſterer and cheriſher of the ſpirituall fathers and miniſters: as many as had any relation to her, or occaſion to be known of her (they were not a few) yea, ſhee did not onely foſter and cheriſh them with her purſe, but alſo incourage by her preſence, in viſiting the publike congregation, at leaſt once every ſabbath day: By which305 conſtancie of her (it ſeems) her heavenly maſter whom ſhe ſerved, took occaſion to take her off from her work, & to bring her to her wages. For (not forbearing on a cold foggy day) ſhee was ſtricken with cold, or ſome ill aire, or both, ſo ſtrongly, that ſhe ſoon apprehended it to be her laſt ſummoner. And accordingly it proved: for in a few daies it brought her to her end.
And as for giving her, ſo alſo for taking her; God is to be praiſed. For taking her in a good time: not in that ſenſe as is ſaid of many, he died in good time, when all the world were willing to be rid of him: but ſhe died in that good time when all that knew her would have been glad to have enjoyed her. In a good time, even in a time of gohd old age, ſhe having lived to her 72 year. In a good time when ſhe knew her maſters calling, and was in a right readineſſe to open & come unto him, not taken ſuddenly, nor with any violent diſtempering diſeaſe. In a good time: even in a time of peace. It was a bleſſing to Joſiah that he ſhould not live to ſee the evill of wrath and judgement upon his nation, but ſhould be gathered to his grave in peace, before trouble began. 2 Chron. 34.27, 28. but this our good Lady hath had a greater bleſſing, even to outlive troubles, and to be preſerved through times of wrath, and to die in peace, and to leave all hers in proſperous peace and ſafety. But how ſhall we praiſe God for her? truly not in word alone, but in work and life alſo. Awake up my glory ſaith David, Pſ. 157.8. he ſets his tongue a work, but with condition that his whole ſelfe ſhall not be idle: For ſo it followeth there: I my ſelf will awake right early: True praiſing God is not a bare word matter, but a life matter, a whole ſelfe matter:304 And truly we cannot better praiſe God for this our deceaſed Lady, then in applying and conforming our whole ſelf to her, our whole life to hers: our eyes to her eyes, our mouth to her mouth, our hands to her hands (as the Prophet Eliſha did his to the Shunamites ſon, 1 Kin. 4.34.) I mean in point of imitation. Not for any intent to revive her, (as that prophets intent was to that dead ſon) but to the intent of quickning our ſoules, as the lot was of that dead man who was caſt into the ſepulcher of Eliſha. 2 Kin. 13.21. that ſo living the life of the righteous (which it ſeems Balaam forgot, for he made no mention of it, Num. 23.10.) We may alſo die the death of the righteous, and our laſt end may be like hers.
And ſo much of the firſt genenerall part or branch of this text, namely the baſeneſſe or vileneſſe of man. In that out of the conſideration of the Heavens the moon, and the ſtarres; this queſtion is raiſed. What is man?
THE firſt chiefe part or point of this text being before ſpoken of, I come now to the ſecond: which is mans unworthineſſe, which I gather here to be implyed, in that the queſtion (what is man?) is made and moved in and with reference and compariſon to Gods mindfulneſs. What is man that thou art mindfull of him?
This point (of mans unworthinſſe to Godward) may be diſcovered by a twofold conſideration: namely of his indiſpoſition to good, and his diſpoſition or or proneneſs to evil: each of which are ſuch and ſo great, that it may be ſaid, The beſt man cannot do one work perfectly good, but the beſt man doth many works abſolutely evill. I ſay the beſt man: For if it be true of the beſt, then it muſt needs hold true of all the reſt. And though Saint Auguſt. (upon this Pſalme) by man (in the firſt place) doth underſtand the old man, the naturall man. And by filius hominis, the Son of man) doth underſtand the new man the regenerate man; yet (his purpoſe being far enough from mine, and yet not contrary to mine) I may ſafely enough take man in the former place, at large and indefinitely, ſo as including all men even the beſt man. And yet though I ſay, the beſt man. I do not include our Saviour Chriſt, to306 whom I know this text is applyed, and of him underſtood. Heb 2.6. he was more then a man; God and man: but I ſpeak of man naturally and properly: the beſt meere man cannot do one work perfectly good: the beſt man doth many works abſolutely evill.
Firſt, the beſt man cannot do one work abſolutely or perfectly good. This may ſufficiently appear, by the many expreſſions which the ſcripture hath to that purpoſe, as that Pſ. 143.2. In thy ſight ſhall no man living be justified: and that Pſ. 62.9. ſurely men of low degree are vanity, and men of high degree are a lie: and Rom. 3.11. They are all gone out of the way they are altogether become unprofitable, there is none that doth good, no not one. And Rom. 7.18. I know that in me, that is in my fleſh dwelleth no good thing. But that one place is inſtar omnium, Iſ. 64.6. we are all as an unclean thing, and all our righteonſneſſes are as filthy rags. This Iſaiah was a Prophet, and therefore if not the beſt man, yet to be ranked and reckoned in the number of the beſt: And yet his workes, yea his beſt works, his righteouſneſſes, yea not onely his, but all other mens we may take here to be included. All our righteouſneſſe, hee affirmeth to be defiled, and ſo defiled that the tranſlators have (for modeſty) have waived that foulneſs which is in the propriety of the originall, and have given it but that indefinite expreſſion of filthy raggs.
And to this plain evidence of ſcripture, reaſon it ſelf muſt needs ſubſcribe. For all our good works and righteouſneſſe do ariſe and flow from our faith, hope and love: But our faith, our hope, and our love, being (in this life) but in part and unperfect. 1 Cor. 13.9. It muſt needs be that all that proceedeth307 from them muſt be likewiſe unperfect. And howſoever the holy Ghoſt (who is in himſelfe moſt perfect) be the originall Author of all our goodneſſe, yet is our goodneſſe in it ſelf but unperfect. For as a young ſcholler in his writing diſcovers his owne defect and unskilfulneſſe, though a skilful maſter holdeth his hand, ſo we in all our righteouſneſſe, do diſcover our own imperfection, though the Holy Ghoſt (that perfect workmaſter) be our Author and guide. And as water proceeding out of a pure Fountain, & paſſing through a filthy channel, loſeth its purity, and becomes defiled, ſo our holineſſe and righteouſneſſe (though it proceed from the pure fountain of grace) yet paſſing through our corrupt will and affections, doth loſe its purity, and becomes defiled: according to that, Job. 14.4. who can bring a clean thing out of an unclean? not one.
I ſhut up this point therefore with the ſaying of Saint Auguſtine, Aug. conf. lib. 9. ca. 13. vae etiam laudabili vitae hominum ſi ſine miſericordia diſcutias eam: Woe be even to the laudable life of man, if thou (meaning God) ſhouldſt ſearch and examine it. Which ſaying is confirmed and made up by that of the Pſalmiſt, Pſ. 130.3. If thou Lord ſhouldeſt mark iniquities, O Lord who ſhall stand?
Again, our unworthineſſe to Godward appeares, as our indiſpoſition to good, in that we cannot do one work perfectly good, ſo alſo in our diſpoſition to evill, in that the beſt man doth many abſolutely and truly evill, many ſinnes.
If I ſhould goe about to make proofe of this, I ſhould but light a candle to the Sun, or caſt water into the Sea, I ſhould take but a needleſſe work in hand, So plentifull and pregnant is the Scripture in308 this caſe, and ſo powerfull is every ones conſcience, (even as a thouſand witneſſes) that we have every one cauſe enough to cry out with Manaſſes in his prayer, I have ſinned above the number of the ſand of the Sea, my tranſgreſsions O Lord are multiplyed, my tranſgreſsions are exceeding many. And with David, Pſ. 38.4. Mine iniquities are gone over mine head as an heavy burden, they are too heavy for me. And with Saint Paul, Rom. 3.23. All have ſinned and come ſhort, or (as ſome read it) are deprived of the glory of God: deprived of glory, and inveſted with ſhame: for to us belongeth confuſion of face. Dan. 9.7.
Vſe. This may make us all to ſtart at the fight of our ſelves, as of the moſt terrible and fearfull thing: for what can be more terrible then to be under the power of ſin, and conſequently of death and condemnation. And ſuch an one ſhall the beſt man ſee himſelf to be, if with a ſingle eye hee look ſimply on himſelf: And at his beſt, he cannot ſee himſelf clean without ſinne. For who can ſay, I have made my heart clean, I am pure from my ſinne? Prov. 20.9. The holy man Job, becauſe of the grievous ſores that were upon his body, cryed out, factus ſum mihimet ipſi gravis: I am become a burden to my ſelfe, Job 7.20. And ſhall not we (being all over-ſpread, not in body onely, but alſo in ſoul, not with ſores, but with ſinnes) ſhall not wee much more cry out and ſay, I am become a burden to my ſelf? Did the leproſie of his body make him ſo grievous to himſelf, and ſhall the leproſie of our ſoules nothing diſquiet us? Was he ſo oppreſſed with a peſtred carcaſſe, and ſhall we feel no weight of a feſtred conſcience? His body was not himſelf, yet he ſaith, the ſores of that309 make him a burden to himſelf: our ſoul is our ſelfe, (Anima cujuſque eſt quiſque, every mans ſoul is himſelf) & ſhall not we ſay, the ſinns of that do make us a burden to our ſelf? Flie therefore from thy ſelf, and run away from thy ſelfe: and never leave running till thou haſt run out of thy ſelf, and run into Chriſt: till thou haſt loſt thy ſelfe and found Chriſt; till thou haſt put off thy ſelfe, and put on the Lord Jeſus; till thou haſt gotten thy worthineſſe of hell, laid upon his Croſſe, and his worthineſſe of Heaven laid upon thy back. So Saint Paul in doing what he would not, and willing what did not, became a burden to himſelf, and cries out, Rom. 7.24. O wretched man that I am, who ſhall deliver me from the body of this death. And ſo running out of himſelf, hee runs into Chriſt, ſaying, I thank God through Jeſus Chriſt our Lord.
And ſo I come to the third and laſt generall part of the text, viz. Gods providence towards man, notwithſtanding his vileneſſe, notwithſtanding his unworthineſſe. That thou art mindfull of him?
That old and well worn ſentence ſo often uſed in oratories, was never more juſtly taken up by any then now it may be me, Rerum copia verborum inopem facit, plenty of matter makes me ſcanty of words: I have a feaſt here ſet before me furniſhed with ſuch varieties, that I know not which to taſt firſt. A ſubject ſo large, a diſcourſe ſo copious, that I know not how either to begin or end it. For how ſhall I begin that which hath no beginning? or how ſhall I end that that hath no ending? The time would faile me, yea my wits and underſtanding too, if I ſhould go about at full to declare it. But ſomewhat I muſt ſay of it, that ye may ſee it, though but as in a310 glaſſe darkly, and that ye may know it, though but in part and unperfectly. Thou art mindfull of him.
Gods mindfulneſſe of man was before time; Is in time; It ſhall be after time. It was before time in electing him. It is in time many waies; in creating him, in preſerving him, in redeeming him, in raiſing him: It ſhall be after time in eternall and everlaſting glorifying him.
Firſt it was before time in electing him. Before time? yes, before time reall. Nunc initiativum times beginning as to the creature. There was imaginary time for ever, which was Gods eternity. But our time reall began (with the Creation) to have its notion to us, and its diſtinction and conſtitution by the motion of the celeſtiall luminaries, Gen. 1.14. And before this our time I ſay, was God mindful of man in electing him. For we have it. Eph. 1.4. Hee hath choſen us in him (that is in Chriſt) before the foundation of the world. Before the world or any creature therein, was God mindfull of man: And ſo mindfull, that he not onely purpoſed to make man, but in his infinite alknowledge foreſeeing, that man being made, would marre, deſtroy, and caſt away himſelf again, hee choſe ſome whom he would ſave, reſtore, and recover out of that maſſe of perdition and confuſion.
He choſe therefore, but not according to works foreſſeen: for that had not been (properly choſing) if there had been any preexiſting cauſe or provocation, for chooſing is a moſt free action. And if God had choſen according to works foreſeen, hee muſt needs have choſen all or none at all: For all) once loſt in Adam) were alike in diſpoſition, or rather in indiſpoſition to good works: God could ſee no more311 of good in one then in another. He may bee ſaid to〈◊〉all beings, as well paſt, and future, as preſent. Ye•(in a notionall ſenſe) he may be ſaid to ſee in himſelf many works that never were or ſhall be, but onely might be if he ſo pleaſed to work, for he knoweth (and he onely) the extent of his own power. But to ſay God ſeeth (in the creature) that which is not, is a contradiction. And what good was or is there in Adam, or any of his children fallen? Even as much good (that is as much of ſpirituall life) as is of naturall life in a dead body. For, In Adam all die. 1 Cor. 15.22. Now if a man ſhould go into Golgotha, a place of dead mens ſculs, or could goe down into the bottome of the Sea to looke among the drown'd bodies in a ſunk ſhip, in which of thoſe ſculs or bodies ſhould hee finde more diſoſition to to life then in another. Indeed the reſurrection ſhall raiſe them all: And God by the firſt reſurrection doth raiſe whom he will. But there is no more diſpoſition to the firſt in the dead ſoul, then is to the ſecond in the dead body, but God in each acteth powerfully and freely. And ſo may be concluded in his electing alſo to have done. According to that, Eph. 1.5. Having predeſtinated us according to the good pleaſure of his will.
Again, He choſe ſome, a few, a ſmall number, a a little flock. Not ſimply, but comparatively in reference to the greater number of the reprobate: O let us admire his mercie, that hee would vouchſafe to chooſe any (all being loſt) let us not call his juſtice in queſtion, why he would not chooſe all. For hee hath mercie on whom he will have mercie, Rom. 9.15.
Again, he choſe, not indefinitely, or at peradventure,312 but a certain number of certain perſons: A certain number, for hee will not make them mere or leſſe. Of certain perſons: for hee will not alter or change them. And becauſe he will not, it may be ſaid he cannot: having once decreed, hee cannot deny himſelf, 2 Tim. 2.13. With God there is not yea and nay, 2 Cor. 1.20. but his foundation remaineth ſure. 2 Tim. 2.19. It is not to be altered. His name is Jehovah: his name is, I am; names of conſcience, names of continuance, names of perfection: Yeſterday and to day, and the ſame for ever. Heb. 13.8. with whom is no variableneſs or ſhadow of turning. Ja. 1.17
Again, he choſe them whom he did chooſe, not to beidle, not to be ſecure, not to think it needleſſe for them now to take care how they live, becauſe of the infallibility and immutability of their chooſing, but he hath choſen us that we ſhould be holy and without blame before him in love. Eph. 1.4. And that we ſhould be conformed to the image of his forme. Ro. 8.92.
From hence (as from a fountain) do flow all the other works of mercy. For why were we created? becauſe we were elected? why were we redeemed? becauſe we were elected. Why were wee called? why are we ſanctified? why are we juſtified? why ſhall we be glorified? becauſe we are elected.
O fountain of grace! O welſpring of life! O unſpeakable mercie! What is man O Lord, that thus beforetime thou wert mindfull of him!
Secondly, God is mindfull of man in time, and many waies. I have named four. In creating him: In preſerving him: In redeeming him: In raiſing him.
Firſt, in creating him. He made all things, but man in a ſpeciall manner: hee made man (as I may313 ſay) with a witneſſe: other things by his word, He ſpak the word and they were made, hee commanded and they were created; but man was made by his counſell, faciamus hominem, let us make man, Gen. 1.26. And no marvell: for the reaſon there followeth, he was to be a ſpeciall piece, hee was to be Gods image: Let us make man in our image. He made him in his own image, in knowledge, in righteouſneſſe, and true holineſſe. In his own Image: for he gave him a body potens non mori, and a ſoul non potens mori, (in reſpect of his decree) a body that might, a ſoul that muſt live for ever. In his own image, for the ſoul is three in diſtinct properties or faculties, vegegation, ſenſe, reaſon, and yet but one in her unſeparable eſſence. In his own image: for the ſoule is in man, the Microcoſme, the little world, ſomwhat alike as God is in the great world: Totum in toto, & totum in qualibet parte: whole in the whole, and whole in every part, and yet not In loco, not included in place.
2. Again, (in time) God is mindfull of man, ſecondly in preſerving him: For God is not like a Shipwright or Carpenter, who leaveth his work or building to it ſelf as ſoon as he hath ſet it up: but God is mindfull of man, as well in preſerving as in creating him. Yea, this alſo (to the expreſſe of Gods perfection) may be ſaid that he cannot do, he cannot make any thing to be or ſubſiſt of it ſelfe, without him. For ſo there ſhould be ſomething where at his power ſhould be limited, and whereto his ſtrength ſhould not extend: And ſo hee ſhould not be infinite, he ſhould not be almighty, he ſhould not be himſelf: he ſhould not be God: therefore 'tis of neceſſity that to every work which God maketh, hee314 adde alſo a buttereſſe, a prop, or ſupporter of his of his power to ſuſtain it: which whenſoever he taketh away the work (what ever it be) ſoon decayeth and periſheth: For in him we live, and move, and have our being. Act. 17.28. And when thou hideſt thy face, they are troubled, when thou takeſt away their breath they die, and are turned again to their duſt. Pſ. 109.29. And in that Pſalme, we have a large diſcourſe of the mindfulneſſe of God towards man in providing him wine that maketh glad the heart of man, and oile to make him a chearfull countenance, and bread to strengthen mans heart. Yea, his providence extendeth to the leaſt things that do concern us: There cannot a tear fall from our eyes, but he doth bottle it up: Put my tears into the bottle. P. 56.8. there cannot an hair fall from our heads, but he doth take notice of it, for even the hairs of our head are all numbred. Luk. 12.7. Yea, (which is of us more conſiderable, becauſe to us more terrible) there cannot a word fall from our mouths, but he doth regiſter it, for every idle word that men ſhall ſpeak, they ſhall give account hereof in the day of judgement. Mat 12.36.
3. Again, God is mindfull of man, thirdly (in time) in redeeming him. And this work hath many parts; too many for me to ſpeak of at this time: I can but name them. His miraculous incarnation, his charitable life and peregrination, his painfull and ſhamefull death and paſſion, deſcenſion, reſurrection, his aſcenſion. And hereto alſo pertaineth his calling us, his ſanctifying us, his juſtifying us, and his pawning and pledging everlaſting life unto us.
4. Again, fourthly and laſtly, God is mindful of man in time, in raiſing him, hee is mindfull even of315 our very duſt and aſhes, when we be dead and rotten. For (ſaith Job) I ſhall ſee God in my fleſh. Job. 19.26. And he ſhall change our vile body, and make it like to his glorious body ſaith Saint Paul, Phil. 3.21. And this corruptible muſt put on incorruption, and this mortall muſt put on immortality. 1 Cor. 15.53. And then ſhall Ezekiels myſticall or parabolicall viſion be literally fulfilled, Every bone ſhall come again to his bone, and the fleſh and ſinewes ſhall grow upon them, and the skin ſhall cover them. Ezek. 37. And Saint Aug. de Gen. ad lit. lib. 3. ca. 17. is very punctuall and emphaticall upon this point. Quaſi vero quicquam interſit ad noſtram utilitatem iſta caro jam examinis per quos tranſitus eat, &c. As though (ſaith he) it were any thing conſiderable what becomes of our body being dead, ſeeing that by whatſoever paſſages it ſhall go; It ſhall thence be drawn out again by the almighty power of the Creator to be new formed. And again in another place, Enchirid. ad Laur. cap. 88. Non autem perit Deo, terrena materia de qua mortalium creatur caro, the earthly matter of mans body is never loſt to God: ſed in quemlibet cinerem pulveremve ſolvatur: but into whatſoever duſt or aſhes it be diſſolved: In quoſcunque halitus auraſve diffugiat, Into whatſoever, ſpirits, or airs it fly away: In quorumcunque aliorum corporum ſubſtantiam vel in ipſa elementa vertatur: Into whatſoever ſubſtance of other creatures (be it into the very elements) it be turn'd: In quorumcunqueanimalium etiam hominum cibum cedat unto whatſoever food of other creatures (be it of mankind) it be converted: Illae humanae animae puncto temporis redit, It ſhall at laſt in a monent of time return to that ſoul: Quae illam primitus ut homo fieret316 creſceret, viveret, animavit: which did at firſt it that it might be made a man, and live and grow.
3. As before time, & in time ſo alſo 3ly. and laſtly after time, God is or ſhall be mindfull of man, in or by eternal & everlaſting glorifying him. After time I ſay, after nunc finiens or terminationum, the end or conſummation of created time. For the day of judgment is called the laſt day. Jo. 6.39, 40. and Rev. 10.6. the angell ſweareth that time ſhall be no more. Yet then I ſay when all diſtinction of time ſhall grow up into one perfect conſtant day of eternity, then ſhall God be mindfull of man in bringing him to, and preſerving him in the fulneſſe of joy and pleaſure for evermore. For, we ſhall be caught up in the clouds to meet the Lord in the air, and ſo ſhall we be ever with the Lord. 1 Theſ. 4.17. O infinite love, O unmeaſurable mercie, O beginleſſe, O endleſſe providence, what is man, O Lord, what is man, that thus before time, in time, and after time, thou art mindfull of him?
I ſhall include this point (and ſo the whole text) with a brief touch of a twofold uſe. This laſt Doctrine of Gods mindfulneſſe of man, teacheth us to be thankfull: and it teacheth us not to be carefull.
1. Vſe. Firſt it teacheth us to be thankfull. For ſeeing Gods providence is ſuch and ſo great toward us, and it is all Gratis. It is but our thankfulneſſe that hee requireth for all (for he ſaith) who ſo offereth praiſe, glorifieth me. Pſ. 50.23. And David ſaith, My goodneſſe extendeth not to thee, Pſ. 16.2. ) what a ſhame will it be for us then to be found unthankfull? Praiſe him therefore for thy ſoul, and for ſpirituall bleſſings: praiſe him for thy body, and for361 temporall bleſſings: according to that Pſ. 101.1. Bleſſe the Lord O my ſoul, and all that is within me, bleſſe his holy name. Bleſſe the Lord O my ſoule and forget not all his benefits; which forgiveth all thine iniquities; theres for the ſoule and for ſpirituall things; And ver. 5. which ſatisfieth thy mouth with good things, ſo that thy youth is renewed like the Eagles: ther's for the body and for temporal things.
2. Vſe. Again it teacheth us not to be careful. This is our Saviours teaching, Mat. 6.35. I ſay unto you, take no thought for your life, what ye ſhall eat, or what ye ſhall drink &c. And why? ver. 26. behold the foules of the air, they ſow not, neither do they reap, &c. And ver. 30. If God ſo cloath the graſſe of the field, shall he not much more cloth you, Oye of little faith? Hee argueth à majore ad minus, from the leſſe to the greater. I may therefore doubtleſſe in this argue a majore ad minus, from the greater to the leſſe. He doth the leſſer (ſaith Chriſt) therefore he will much more do the greater (may I in my ſenſe ſay) therefore he will much more do the leſſer. He provideth for the ſoul ſpirituall things here, and eternall things hereafter. And if he deal ſo freely and liberally in thoſe greater matters, ſhall he not much more do the ſame in theſe viler earthly things? what man having received wine of his friend, will be doubtfull whether he would afford him water or no? What man ſeeing his friend ſend his ſon to help him, will make queſtion whether hee would ſpare him his ſervants or no? What man ſeeing his friend offer his life for him, will ſuſpect or be jealous whether hee would impart unto him his goods or no? And ſeeing God hath given us the wine of ſpirituall joyes, ſhall we be doubtfull whethether hee will afford us318 the water of temporall comforts? Seeing God hath ſent his ſon to help us, ſhall we make queſtion whether he will ſpare us his ſervants, his creatures to ſerve us? Seeing our Saviour hath given his life to redeem us, ſhall we be jealous that he will not impart to us his goods, his corne and wine, and oile to ſuſtain us? No, no, but caſt all our care upon him, becauſe he careth for us. Yet caſt it in humility, acknowledging our vileneſſe, acknowledging our unworthineſſe. For ſo humbling our ſelves, we ſhall be ſure to be exalted.
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