XI CHOICE SERMONS, Preached upon Several Occasions. With a CATECHISM 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 Prince's Arms in St. Paul's Churchyard. 1655. TO THE HONOURABLE Sr Henry Frederick Thin, Knight and Baronet, continual increase of Honour and Happiness. SIR, THese following papers have long been designed to kiss your hand, where (if they now find acceptance) I shall conceive them the better able to weather those storms which they may expect to meet withal 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 honourable suffering; his innocence may perhaps be the more conspicuous to candid judgements, when these his meditations shall appear under the shelter of your honoured Name: and (his opposers) may be less 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 honour and serve you could not expire but with his breath: and mine shall be no other than to have the honour to be esteemed Sir Your devoted Servant W. G. Sep. 27. 1654. A CATECHISM. The First Section: Of Catechising. 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 show that this work belongeth to Masters of families? A. Because they are bound to provide for their Families 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 Widows, 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 complete 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. Sect. 2. Of our spiritual danger or misery. 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 spiritual estate? A. That we are by nature subject to God's 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 natural, Gen. 3.19. spiritual, Eph. 2.1. eternal, which is called the second death, Rev. 2.11. & 20.6. and eternal damnation, Mar. 3.29. and eternal judgement, Heb. 6.2. 4. Q. Can you declare and express what that second death is? A. No more than its opposite, or contrary (the joys 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 Adam's first sin, and for every sin of our own. 6. Q. How (in point of Justice) for Adam's 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; he being (though but one man, yet) that public 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 sin 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 Satan's 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 sinful? 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 darkness, Joh. 8.44. 2 Pet. 2.4. Judas 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 scornful of others, 1 Cor. 4.7. Rom. 14.10 Gal. 6.1, 2. 3. That we can never be too watchful or careful of ourselves, 2 Pet. 3.11. 4. That we have no help in ourselves, but must look it without us, Rom. 7.14.18. 2 Cor. 3.5. Sect. 3. Of our Remedy. 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 do, Jtr. 23.6. 1 Cor. 1.30. 4. Q. What needed any satisfaction, seeing God is merciful? A. Because he is also just, and cannot deny himself, 2 Tim. 2.13. 5. Q. But how could Christ's doing, and suffering (in Justice) stand and pass 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 Christ's satisfaction be sufficient for all men? A. Because he was God as well 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 practice, out of this doctrine of our redemption by Christ? A. Great provocation of our love to God, to ourselves, and our neighbour. 8. 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 ourselves? A. Because God hath prized us so highly we should not disesteem, or slight ourselves, but carefully pass 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. Sect. 4. Of our receiving our Remedy. 1. Q. HOw do we receive the remedy which Christ hath wrought for us? A. Only by Faith, joh. 1.12. joh. 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 ourselves, 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 than the wiping with a filthy rag 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 only Christ's satisfaction, Act. 4.12. Is. 53.5. And to say we are justified by Faith, is but a Figurative speech: for Faith doth justify us not otherwise then our hand doth feed us; and that is but as a receiving, and an applying instrument. 5. Q. And do you (by your particular faith) receive your own justification to yourself? A. Yes, or else my faith were no better than the Devils, I am. 2.19. 6 Q. But is it not enough (at least for the ignorant) to believe as the Church believeth, in implicit 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 profess, and confess the particulars of our faith. 7. Q. And have you any assurance in your particular Faith? A. Yes (though in much weakness, 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 believers, every believer may, and must take, and apply the same unto himself in particular, as job 19.25. job. 20.28. Gal. 2.20. 9 Q. What followeth, or may be gathered out of this doctrine of our justification by Faith only? A. Humiliation, and Confirmation. 10. Q. How, or why Humiliation? A. Because in our justification we are mere 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 God's knowledge, 2 Tim. 2.19. Gal. 4.9. and on the rock of Christ's perfection. 1 Pet. 2.6, 7, 8. Sect. 5. Of the proof of our Faith. 1. Q. WHat need is there of proving our faith? A. None in respect of God, for he knoweth what is in man, joh. 2.25. and worketh whatsoever is good in man, jam. 1.17. but in respect of the Church, and of ourselves. 2. Q. What is the proof of our faith outwardly to the Church? A. It's good fruits, Gal. 5.6. 2 Cor. 5.17. jam. 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 show 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 God's love (wheresoever it is received by faith) will inflame, Ps. 39.3. and purify Act. 15.9. 6. Q. What inward proof is there to ourselves, and our own conscience? A. The testimony of God's Spirit, joh. 4.13. Rom. 8.16. 7. Q. How is that wrought, known, or found? A. Descendendo, by showering down comforts, Ps. 72.6. and ascendendo, by exhaling Graces, Gal. 5.22. for so jacobs' dream, Gen. 28.12. is fulfilled in Christ, joh. 1.51. 8. Q. What followeth (for instruction of our practice) out of this doctrine of the necessity of good works? A. That we must take heed of denying God ourselves, Tit. 1.16. and of setting others a-work to blaspheme him, Rom. 2.23, 24. 2 Sam. 12.14. Sect. 6. Of the helps of our Faith. 1. Q. WHat special 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 shadows, Col. 2.17. and partly because God fitteth his Church according to its age and quality, with spiritual (as the Nurse doth her child, and the Physician his patiented with corporal) food and Physic. 7. Q. How many Sacraments hath Christ ordained in his Church? A. Two only 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, Penance, 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 Orders can belong but to one profession. Thirdly, because they cross 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 show 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 convey, and assure the Grace which it signifieth. 11. Q. Doth then the outward sign always give, and confirm the grace which it signifieth? A. Not properly of itself, and by the very action, but instrumentally where it pleaseth God to make it effectual: for Simon Magus was in the gall of bitterness after Baptism, Act. 8.13.23. Whether Judas did communicate is controverted. and judas after the Lord's 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 believe, and endeavour to make good. 13. Q. What do you learn out of that aforesaid of Sacraments for your practice? A. First to be thankful to God for his gracious affording me such helps. Secondly to rejoice in the use of them. Thirdly to abhor the Doctrine of the Romish Church, which doth add so many of their own inventions to God's Ordinances. Sect. 7. Of Baptism. 1. Q. WHat is the outward visible sign or form in Baptism? A. Water, wherein the person baptised is dipped, or etc. 2. Q. Is water alone sufficient without salt, spittle, oil, etc. 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 sprinkled in the name of the Father, Son, and Holy Ghost? A. It implieth 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. Who must baptise? A. Only the lawful Minister; for the Ministry of the Word and Sacraments was one joint Commission, Mat. 28.19, 20. And no man is to undertake it without lawful 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 Witnesses, if the covenant belong to children of the church? A. Because the child cannot offer itself, therefore the Sureties in its own, and its parent's behalf do offer it to the Church by confession and profession, and in own, its Parents, and the Church's behalf do offer it to God by covenanting. 7. Q. But do not the Sureties go too far in covenanting for the child? A. No, for they do not meddle with God's secret will and counsel, 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 spiritual grace in Baptism? A. A death unto sin, and a new birth, etc. 9 Q. Is then sin fully taken away by, or in Baptism? A. By the virtue of Christ's blood we are cleansed from the guilt of sin, 1 joh. 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 Infant's baptism must be hastened, and not needlessly 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 show the inward Baptism of the Spirit. Sect. 8. Of the Lord's Supper. 1. Q. WHat is outwardly to be received in the Lord's Supper? A. Bread and Wine. 2. Q. Why might not our eating the Bread suffice to signify 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 Christ's blood shed out of his body. 3. Q. But doth not the dignity 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 ministering, not in the right of receiving. 4. Q. But is it not better the Wine should be forborn of the multitude, rather than 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 loss of Christ's blood; but the wilful forbearing of the Cup (being a breach of Christ's 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 show and prove drinking. 6. Q. May none of the Bread be kept to sanctify the keeper, the fire, the pot, the house? A. No, for such use is not only beyond Christ's 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 God's Covenant, Gen. 17. 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 than 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 practice. A. That we have need to prepare ourselves before we receive it, and to be intent in faith and zeal when we reecive it, and to be careful to show our growth in grace, strength, and comfort after we have received it. Sect. 9 Of the Creed. 1. Q. WHere do you chief 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 sum 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 do 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? A. By consideration, first of the nature of it in its original use, which was for converts to answer being questioned, What do you believe? 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 show 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 sum of the several 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 do we speak particularly in the Creed (I believe) whereas in the Lord's Prayer we speak plurally, Our Father? A. Because Charity doth require us to pray one for another, but we cannot believe, nor confess one for another. 11. Q. Why not believe one for another? A. Because spiritually, as well as corporally each one must live by his own, and not by another's food and physic, Hab. 2.4. 12. Q. Why not confess one for another? A. Because no man knows what is in another's 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, and desire rightly to understand it, and to make diligent, and right use of it. Sect. 10. Of the first Article. 1. Q. HOw many Articles be there in the Creed? A. Twelve in common account, though not alike distinguished and expressed by all men in the total number, or the particular enumeration. 2. Q. What is the first Article? A. I believe in God the Father Almighty, maker of Heaven and Earth. 3. Q. What is it to believe in God? A. It is to believe 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 believe 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 spiritual faculties, especially knowledge, Col. 3.10. and holiness, Eph. 4.24. 8. Q. What mean you by God the Father? A. I acknowledge the first person in Trinity. 9 Q. Is God then more than 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 do all works of power, Dan. 4.35. and cannot do any works of weakness, 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 practice? 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. Sect. 11. Of the second Article. 1. Q. What is the second Article? A. And in Jesus Christ his only Son our Lord. 2. Q. What word is wanting here? A. I believe: For I must believe in God the Father, God the Son, and in God the Holy Ghost. 3. Q. What doth the name Jesus signify? A. A Saviour, Mat. 1.21. 4. Q. Whom doth he save? A. As many as do receive him by faith, Joh. 1.12. 5. Q. What doth the name Christ signify? A. Anointed. 6. Q. How doth this belong to our Saviour? A. By special 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 only 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 only 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. What learn you (for practice) out of all aforesaid of the second Article? A. To be comforted and strengthened 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. Sect. 12. Of the third Article. 1. Q. WHat is the third Article? A. Which was conceived by the Holy Ghost, born of the Virgin Mary. 2. Q. What meaneth this, Conceived by the Holy Ghost? A. His miraculous, and supernatural 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. Why was Christ conceived by the Holy Ghost? A. That he might be without sin, 2 Cor. 5.21. 4. Q. Why must he be without sin? A. Because he was to be united to the Godhead, and because he was to redeem sinners. 5. Q. Was this conception and birth of Christ true and proper, or was it only a miraculous passing of a miraculous, and heavenly body (as some have thought?) A. It was true and proper, though supernatural (as aforesaid) for the words are plain in the Creed, and Is. 7.14. & Luk. 2.6. 6. Q. When where, and how was Christ born? A. In the fullness 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. Why was Christ born of a Virgin? A. That he might be without sin (as aforesaid.) 8. Q. Is not Virginity hereby honoured above Wedlock? A. No, for this Virgin was a Wife, Mat. 1.20, 24. 9 Q. What then is hereby honoured? A. The sex of Womanhood, because as man's fall so also his recovery was through a woman: And a one woman was of a man alone, so one man is of a woman alone. 10. Q. Did Christ's Mother continue still a Virgin? A. It is a point of Piety, though not of Faith so to think. 11. Q. How cometh that Christ's 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. Do we then own her no more honour than so? A. Yes, we are bound to honour her, in praising God for her, in reverend estimation, and memory of her, and imitation of her Virtues and Graces, but without any trusting in her, or worshipping of her. 13. Q. What learn you (for practice) 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 myself or in others. Secondly, that I must do good for evil, because (to redeem man that would be God) God became Man. Sect. 13. Of the fourth Article. 1. Q. WHat is the fourth Article? A. Suffered under Ponce Pilate, was crucified, dead, and buried. And some do add to this (as part of Christ's 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. Who was Pontius Pilate? A. The Roman Emperor's Deputy Governor, Luk. 3.1. 4. Q. What do you gather from that? A. That the Sceptre being then departed from Judah, Christ was the promised Messiah, Gen. 49.10. 5. Q. What manner of suffering was Christ's? A. Besides many other, he was Crucified. 6. Q. What was that? A. He was nailed in his hands and feet to a wooden Cross. 7. Q. Why did he die this kind of death? A. Partly to fulfil the foregone Signs and Figures of him, viz. the Heave-offering, Exod. 29.28. and the Brazen serpent, Joh. 3.14. and partly to undergo the curse of the Law for us, Gal. 3 13. 8. Q. Was Christ's burial part of his suffering? A. Not properly, but (being part of his Humiliation) it is an appurtenance of his suffering. 9 Q. What needed his burial, seeing death could not hold him long? A. Besides the charitable respect both of dead and living (always had of all) in use of burying, it helped to prove and confirm the truth both of his death and resurrection. 10. Q. What is Christ's death and burial to us, seeing we die nevertheless? A. It hath taken away the proper nature of death that is, cursedness, 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 local descension of Christ soul, and some for the hellish pains he suffered in th● Garden, and upon the Cross. 12. Q. What is out of question, and of all sides confessed in, and concerning this? A. That Christ did suffer nothing after his death 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 do you gather (for practice) 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 Christ's death spiritually, Rom. 6.4. 1 Cor. 15.31. Sect. 14. Of the fifth Article, or next following. 1. Q. WHat is the fifth Article, or the next following? A. The third day he risen 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 lie, Mat, 28.13. 4. Q. What especial proofs did he himself show? A. His palpableness, his wounds, and his eating, Luk. 24.39, etc. 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 conviction of 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 fulfil the Figure foreshowed in Jonah, Mat. 12.40. 8. Q. What use is now made of Christ's 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 risen the first day of the Jews week, Mat. 28.1, 2. 9 Q. What benefit have we by Christ's 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 practice) out of this aforesaid of the fift article? A. To feed spiritually, and not carnally in the Sacrament, because Christ's 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. Thirdly, to die unto sin, that I may rise unto righteousness. Sect. 15. Of the sixth Article, or next following. 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 always unto the end of the world? Mat. 28.20. A. He is always present to his by his power, providence, protection, and continual work of his Spirit. 4. Q. When did Christ ascend? A. Forty days after his resurrection, Act. 1.3. 5. Q. Why no sooner? A. Partly for more proof of his resurrection, partly to provide for the settling 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 bodies are not subject to weakness, 1 Cor. 15.43. Rev. 21.4. 9 Q. Why then is God's 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 do you gather (for practice) 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 God's service, seeing Christ hath triumphed over the Kingdom of darkness. Fifthly, That I must go boldly to the Throne of grace, Heb. 4.16. Sect. 16. Of the seventh Article, or next following. 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. Who shall come? A. Christ in his humane nature, Act. 1.11. & 10.42. & 17.31. & joh. 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 than be rewarded or answered according to their worth or merit? A. Evil 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. God's 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 judgement? A. Yes, every soul shall be particularly judged at the hour of death, Eccles. 12.17. Heb. 9.27. Luk. 16.22. 10. Q. What needeth then a second judgement? A. Not to amend or alter any thing formerly done, Eccles. 11.3. but to confirm all publicly 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 Christ's coming quick and alive, or dead and departed. 12. Q. What learn you (for practice) out of all aforesaid of the seventh article? A. To rejoice 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 avoid secret, as well as open sinning, because all must come to light, 1 Cor. 4.5. Sect. 17. Of the eighth Article, or next following. 1. Q. WHat is the eighth Article, or next following? A. I believe in the Holy Ghost. 2. Q. What is it to believe 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, joh. 14.16. another Comforter, though they be one in essence, 1 joh. 5.7. 5. Q. What is his personal propriety? A. Proceeding equally from the Father, and the Son, joh. 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, spiritual, joh. 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 only work of the holy Ghost? A. No, he worketh many other works common to the reprobate in faculties both temporal (as courage, jud. 6.34. & 14.6. and artificial skill, Ex. 31.3. and also spiritual, as understanding the truth, Mat. 7.22: and rejoicing 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 always a worker? A. Yea, and that not only in creation, Gen. 1.2. and illumination, 2 Pet. 1.21. but also in sanctification, jer. 1.5. 12. What meaneth that then, Joh. 7.39. The holy Ghost was not yet given. A. It must be understood of the full revolution of the holy Ghost, and exhibition of his miraculous gifts after Christ. 13. Q. What do you learn (for practice) out of all this aforesaid of the eighth Article? A. To worship one God in three persons. Secondly, to seek and ascribe grace and holiness from, and to the right author, jam. 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. Sect. 18. Of the ninth Article, or the next following. 1. Q. WHat is the ninth Article, or the next following? A. The holy Catholic Church, the Communion of Saints. 2. Q. What word is wanting here? A. I believe. 3. Q. Why not I believe in? A. Because that implieth trust and confidence, which we must yield 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 several times and turns. 7. Q. Whence, and whereto? A. Out of darkness into marvellous light, 1 Pet. 2.9. Col. 1.13. 8. Q. How? A. Ordinarily by the Ministry of the Word, Rom. 10.14. but not only so; for God is above means, Psa. 135.6. 9 Q. Why is the Church called holy? A. Because none are to be acknowledged therein but such as are holy, at least in profession. 10. Q. What is the meaning of Catholic? A. General, or universal: so the Church is, in respect of time, place, and persons. 11. Q. What do you profess in saying, The Communion of Saints? A. That the Church (that is, the faithful) have a common share in Christ by faith, joh. 1.16. and one with another by charity, 1 Cor. 12.26. 12. Q. What learn you (for practice) 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 account of the ordinary means, 1 Pet. 2.2. Thirdly, to prove (what I profess) myself 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. Sect. 19 Of the tenth Article, or next following. 1. Q. WHat is the tenth Article, or next following? A. The forgiveness of sins. 2. Q. What is it to forgive? A. To account a thing as not done which is done, Rom. 4.7. 3. Q. Doth forgiveness then take away the punishment with the fault? A. Yes, for God's forgiving is forgetting, Is. 43.25. jer. 31.34. 4. Q. But do 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 trials and proofs, Gen. 22.1. 1 Pet. 1.7. joh. 9.3. 5. Q. Do 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 only 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 Church's sins, why must we pray for the same in the Lord's Prayer? A. Because Faith and Prayer must one help another. 8. Q. Is any sin venial? 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. Who may forgive sin? A. Only God, whose will it transgresseth, Is. 43.25. Mar. 2.7. 11. Q. But are we not taught (in the Lord's 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 unclean, Levit. 13. Not to forgive, but to declare forgiveness. 13. What do you learn (for practice) out of all this aforesaid of the tenth article? A. To bear afflictions patiently, as being rather remedies than punishments of sin. Secondly, to take heed of renewing my sins, Rom. 6.1. Thirdly, to abhor Popish pardoning. Sect. 20. Of the eleventh Article, or next following. 1. Q. WHat is the eleventh article, or the next following? A. The resurrection of the body. 2. Q. What 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 sin, 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, joh. 5.28, 29. 6. Q. If all must rise, what needeth care of burial? A. That doth not cross, or disprove, but express, and confirm our hope of the Resurrection, in that we do our parts to prepare thereto. 7. Q. When shall this resurrection be? A. At Christ's coming to Judgement, 1 Thes. 4.16. Mat. 25.31, 32. 8. Q. How shall this resurrection be effected? A. By no natural power, or meanesis 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 Christ's voice, Joh. 5.28. 9 Q. With what body shall they come? A. The same that died (in substance) Job 19.25. though much changed in quality, Phil. 3.21. 1 Cor. 15.43. 10. Q. What learn you (for practice) 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. Sect. 21. Of the last Article. 1. Q. WHat is the last Article? A. And the life everlasting. 2. Q. What do 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 Angel's food, Ps. 78.24, 25? A. Yes, but that is figurative, signifying either 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. Continual 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 entered 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 practice) 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. Sect. 21. Of Prayer in general. 1. Q. SEeing Faith is to be proved by its fruits, what is the special fruit of it, or the chief particular of good works? A. Prayer, 2 Cor. 4.13. 2. Q. Why do you make Prayer the principal part, or point of good works? A. For its dignities sake, because it is drawing near to God, Jam. 4.8. and for its generalities sake, because serveth to all times, persons, and places, etc. 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 only heareth all our words, Ps. 139.4. and knoweth all our wants, Is. 63.16. and seethe all our hearts, Jer. 17.9, 10. and is able to yield all helps, Jam. 1.17. 5. Q. What do 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 God's will, 1 Joh. 5.14. 10. Q. What spiritual rule or form of Prayer have you? A. The Lord's 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, etc. And Luk. 11.2. it is, When ye pray say, Our Father, etc. 12. Q. What learn you (for practice) out of all aforesaid of Prayer? A. To be diligent and earnest in the use of it public, 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. Sect. 23. Of the Preface of the Lords Prayer. 1. Q. HOw many parts hath the Lord's 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 only 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 do you include, and understand by this word (our?) A. The whole Church. 7. Q. May I not then say this Prayer alone by myself? 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? A. 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 a-work in the word, Father, and my Charity in the word, Our. 10. Q. Is God only in heaven? A. No, but every where, 1 King. 8.27. Act. 17.27. 11. Q. Why then do 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 practice) 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 always (especially in prayer) I must be heavenly minded, because I profess my Father to be in heaven, Phil. 3.20. 1 Pet. 1.4. Sect. 24. Of the first Petition. 1. Q. HOw many Petitions be there in the Lord's Prayer? A. Six. 2. Q. How may they be divided? A. Into two equal 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? A. 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 do 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, job 22.23. Ps. 16.2. 9 Q. How then must God's 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 hollow 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 God's name only 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 myself, and all people rightly to glorify God. 13. Q. What do you specially learn (for practice) out of all aforesaid of the first petition? A. First to prefer God's respects and service always before mine own. Secondly, to direct, and intent all that I ask or do to God's glory, 1 Cor. 10.31. Thirdly, to think all that I am, and have, too little for this, 1 Cor. 6.20. Sect. 25. Of the second Petition. 1. Q. WHat is the second petition? A. Thy Kingdom come. 2. Q. What is here meant by thy Kingdom? A. The spiritual 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 do you ask then in saying, thy Kingdom come? A. The preserving, advancing, and fulfilling of the Church Militant, Ps. 122.6. 8. Q. How, or wherein? A. In the general 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 Kingdom of glory here also to be understood? A. In general (no doubt) it may, as Rev. 22.20. and the fulfilling of the Church Militant implieth it. 10. Q. But must we not here understand our own death for speeding us to glory? A. We are not here bound to it, for it is lawful 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 God's mercy, Phil. 2.27. 11. Q. How is the coming of this Kingdom effected? A. By the Ministry of the Word, Mat. 9.37, 38. 12. Q What do you learn (for practice) 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. Sect. 26. Of the third Petition. 1. Q. WHat is the third Petition? A. Thy will be 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 do not pray for God in respect of his absolute will in working, but for ourselves 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 do to, or with us, and in what he will have us do to, or for him. 4. Q. How do 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 God's Testaments, Gal. 4.24. 7. Q. And what are those rules? A. They are two especially; the one of Faith, joh. 6.40. the other of holiness, 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. God's will was not changed, but fulfilled to, and by Abraham: for it was but the trial 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 ourselves, and the forgiveness 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 do you say, as it is in heaven? A. Not for equalities sake, to match the Saints and the Angels, but for similitude, that we may imitate them in spiritual worship, Joh. 4.24. 11. Q. In what particulars? A. Freeness, readiness, sincereness, unpartialnesse, constantness. 12. Q. What do you learn (for practice) out of all aforesaid of the third petition? A. First, to deny mine own will, that I may fulfil Gods. Secondly, to search and inquire into my heavenly Fathers will. Thirdly, to being heaven upon earth, worshipping God in spirit and truth, Ps. 3.20. Sect. 27. Of the fourth Petition. 1. Q. What is the fourth Article? A. Give us this day our daily bread. 2. Q. What do you understand here by Bread? A. 1. All temporal and corporal necessaries. 2. God's blessing upon them. 3 Q. How do you bring all temporal and corporal necessaries under the name of Bread? A. Because that is the chiefest, Gen. 28.20. Is. 55.2. 4. Q. How do you bring God's blessings under the name of Bread? A. Because Bread unblessed 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 do not inherit it, we cannot earn it, nor of ourselves provide it. 6. Q. Why do we not inherit it? A. Because in Adam's 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 ourselves 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 God's free gift, through our Adoption in Christ, Heb. 1.2. 1 Cor. 3.22. and through his blessing upon our lawful calling, 2 Thes. 3.12. 10. Q. Is it not lawful 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 household, 1 Tim. 5.8. 11. Q. Why then do we so speak? A. To show our moderateness in ourselves in respect of our caring, Mat. 6.25. and our confidence and dependence upon Gods renewing his blessings every morning, Lam. 3.23. 12. Q. What do you learn (for practice) out of all aforesaid of the fourth Petition? A. First to apply myself chief to God for my having of Bread, Jam. 1.17. Secondly, to apply myself to means of labour, and not to think to have it by bare ask, 2 Thes. 3.10. Thirdly, to be thankful for having it, and not to forget the giver, Deut. 6.11, 12. Sect. 28 Of the fifth Petition. 1. Q. WHat is the fifth Petition? A. And forgive us our trespasses as we forgive them that trespass 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 own to God, not sins, 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 righteousness to us, ver. 5. 5. Q. Are we to ask forgiveness of sins only in general? A. No, for we are directed also to particular confession, Prov. 28.13. 6. 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 clean, Leu. 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 show ourselves ready to imitate and obey him, Luk. 6.36. 11. Q. Do we in the latter plead cause of God's forgiving us? A. No, but do comfort ourselves 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 nature's corruption, as in Cain, Gen. 4. 14. Q. But did not David undertake a duel, 1 Sam. 17. A. Not in his own cause, nor out of a private spirit, nor by ordinary motion. 15. Q. What do you learn (for practice) out of all aforesaid of the fifth petition? A. First, to confess my sins to God, for that is employed in ask forgiveness. Secondly, to forsake them, Prov. 28.13. Thirdly to abhor Popish Pardons, and Auricular Confession. Sect. 29. Of the sixth Petition. 1. Q. WHat is the sixth Petition? A. And lead us not into temptation, but deliver us from evil. 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. Diversely 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 job, job 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 Satan's power, 2 Thes. 2.11. 7. Q. Cannot Satan then tempt us without God? A. No, for he could not touch job, nor the Swine till he had leave, job 1.12. Mat. 8.31. 8. Q. What is meant by deliver us from evil? A. It is the exposition of the former part of the Petition: for than he leadeth into temptation when he doth not deliver from evil. 9 Q. Is there deliverance wrought only to, and with us? A. No, but rather in us, by both parts of Sanctification, viz. Mortification, and Vivification which go together, Rom. 8.10. 10. Q. Is evil then here only 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 do you learn (for practice) 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 myself, but to seek and rely on God's help that strengtheneth me, Ps. 44.6. Ps. 121.1. Phil. 4.13. Sect. 30. Of the Conclusion of the Lords prayer. 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 show 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? A. Yes, but not (as God) generally, properly eternally. 6. Q. What mean you by generally? A. In, and over all creatures the kingdom, the power, the glory. 7. Q. What mean you by properly? A. That it is without dependence 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 ask? 10. Q. How so? A. Because as we begin the prayer with mention of God's lovingness in the name of Father, so we conclude with his ableness in acknowledging his kingdom, power, glory. 11. Q. What mean you by the word Amen? A. It is my setting to my seal in point of believing to receive what I ask, Joh. 3.33. 12. Q. How may this appear? A. Because it is a word not only of wishing, but of assurance, 2 Cor. 1.20. Rev. 3.14. 13. Q. How far may we take assurance in our prayers? 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 practice) out of all aforesaid of the Conclusion of the Lords Prayer? A. First, to pray with humility because of God's greatness. Secondly, to pray with confidence, because of God's ableness. Thirdly, to pray with constancy, because of both. Sect. 31. Of the Law in general. 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 Moral 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 Politic Government for the Jews Commonwealth, is dissolved with it. 3. Q. How do 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 yield and give place to that, Mat. 12.3. 4. Q. What then is the Moral Law? A. A brief sum of the whole duty of man? 5. Q. How can this be the sum 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. Which is the first? A. In each Commandment affirmative, is contained the contrary negative, and in each negative is contained the contrary affirmative, Mat. 25.42. 8. 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 Commandment is the breach of all, Jam. 2.10. 10. Q. Which is the fourth? A. The Commandments 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 Commandments the Accessary is guilty with the Principal. 12. Q. How may one man be accessary to another's sin? A. Many ways, 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 evil from me, when indeed it is not properly occasion of evil, 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 practice) out of all aforesaid of the Law? A. First, to pray, open mine eyes that I may see the wondrous 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 men's sins, 1 Tim. 5.22. Sect. 32. Of the Preface of the Law. 1. Q. WHere and how doth the Moral Law begin? A. Exod. 20.1. And God spoke all these words, saying, I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage. 2. Q. What do you find in this beginning? A. A double Preface; one of Moses (And God spoke all these words saying) another of God (I am the Lord thy God which brought thee out of the land of Egypt, 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 (spoke.) 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 careful to hollow the people for the receiving of the Law, by a great deal of preparation, as appeareth chap. 19 5. Q. What observe you in the second circumstance? A. That the Moral Law hath no less than Gods own Authority. 6. Q. What observe you in the third circumstance? A. That God teacheth men especially by the ear. 7. Q. What observe you in the fourth circumstance? A. That each Commandment hath alike strength and bond upon us. 8. Q. Is the second place (aforesaid) pertaining to the whole Law? A. Yes, Leu. 19.36, 37. 9 Q. Is it not rather the affirmative part of the first Commandment? A. No, for it commandeth nothing, and it is needless to express both parts, by the first of the aforesaid five rules. 10. Q. What 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 Egypt.) 11. Q What is this to us? A. The same, or as much as it was to them, because he is still the same Lord, and our God, and hath brought us out of the spiritual Egypt of sin, death, hell, paganism, papism. 12. Q. But doth not St. Paul say, Rom. 6.14. Ye 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. What learn you (for practice) out of all aforesaid of the Preface of the Law? A. First, to prepare myself always to the receiving of God word. Secondly, to rejoice in the use of the ear, and to abhor imagery in God's service, Deut. 4.12, 15. Thirdly, to fear the breaking of that which had a glorious ordination, Psal. 4.4. Sect. 33. Of the first Commandment. 1. Q. HOw many Commandments 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 Commandment (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 Commandment. 5. Q. What then is the first Commandment? A. Thou shalt have no other Gods before me. 6. Q. How many parts be there in this Commandment? 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? A. Outwardly by corporal Idolatry, or inwardly by setting up an Idol 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 Commandment? A. Thou shalt love the Lord thy God with all thy heart, with all thy soul, etc. 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 do you learn (for practice) out of allaforesaid of the first Commandment? A 1. To take heed of joining 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 always, Ps. 139.3. Sect. 34. Of the second Commandment. 1. Q. WHat is the second Commandment? A. Thou shalt not make to thyself any graven Image, nor the likeness of any thing, etc. 2. Q. How many parts be there in this Commandment? 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 expressed? A. By the use of Images. 5. 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 unlawful? A. The use of any Image as an help in God's service, Hab. 2.18. Is. 44.10. and the making or having of any Image or likeness of God, Is. 40.18. is unlawful. 7. Q. What is the affirmative part of this Commandment? 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 God's jealousy expressed? A. By punishing the breakers, and blessing the keepers of this Law. 11. Q. How punishing? A. The sins of the Fathers upon the children unto the third and fourth generation. 12. Q. How can this be just? A. It is here expressed (in them that hate me.) 13. Q. How blessing? A. In an unlimited measure (unto thousands in them that love him.) 14. Q. What learn you (for practice) out of all aforesaid of the second Commandment? 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. Sect. 35. Of the third Commandment. 1. Q. WHat is the third Commandment? A. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. 2. Q. What are the parts of this Commandment? A. A Negative, an Affirmative, and a Reason. 3. Q. What is the Negative part? A. God's name must not be dishonoured. 4. Q. What is the Affirmative part? A. God's name must be honoured. 5. Q. What do you especially understand here by taking God's 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 unlawful? A. No, for we must swear in truth, in judgement, and in righteousness, Jer. 4.2. 7. Q. What is required to, and in the truth and righteousness of an oath? A. That it be of a true thing, and truly. 8. Q. What mean you by a true thing? A. In respect of the time past, that nothing be affirmed which is not, or denied 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. What mean you by truly? A. 1. That it be not vainly, nor idly, Jam. 5.12. Hos. 4.1, 2. 2. That it be not with false meaning to deceive the 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 falsehood. 10. Q. What is the reason added to this Commandment? A. For the Lord will not hold him guiltless that taketh his name in vain. 11. Q. What do you learn (for practice) out of all aforesaid of the third Commandment? A. 1. To fear an oath, Deut. 28.58. 2. To hollow God's name in all things, Col. 3.17. 3. To abhor Popish equivocations. Sect. 36. Of the fourth Commandment. 1. Q. WHat is the fourth Commandment? A. Remember that thou keep holy the Sabbath day, etc. 2. Q What are the parts in this Commandment? A. An Affirmative, a Negative, and a Reason. 3. Q. What is the Affirmative part? A. That which is expressed, viz. That the Sabbath day must be hallowed. 4. Q. What is the Negative part? A. That which is also (partly) expressed, that the Sabbath day must not be profaned. 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 day of the week in honour of Christ's 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 God's service. 9 Q. What then is here specially required? A. Remembering the Sabbath, which implieth our preparation; and hallowing it, which implieth our holy resting to godliness, and not to idleness or sin. 10. Q. Who are herein bound? A. Every one for himself, and every householder for all that are of, or in his house. 11. Q. Is labour then unlawful 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 Commandment? A. It is double. First of equity, because God hath given us six days. Secondly of authority, because he hallowed the seventh. 13. Q. What learn you (for practice) out of all aforesaid of the fourth Commandment? A. 1. To forecast forecast for this day's 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. Sect. 37. Of the fifth Commandment. 1. Q. WHat is the fifth Commandment? A. Honour thy Father, and thy Mother that thy days, etc. 2. Q. How many parts are there in this Commandment? 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 employed, Thou shalt not dishonour them. 5. Q. Are we here to understand only our natural parents? A. No, but also spiritual 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 superiors? A. Nay, but also our inferiors, our equals, and ourselves. 7. Q. How may this appear? A. Because they that will receive honour must deserve it by respective yielding 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 signify the Catholic Church? A. No, but to quit women of contempt, 1 Pet. 3.7. and to prevent children's ungraciousness, who are apt to turn the Mother's indulgence to their shame, Pro. 10.1, 15, 20. & 29.15. 10. Q. What is the reason added to this Commandment? A. That thy days may be long in the land, etc. 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 always hold? A. It holdeth generally, and for the most part in comparison of the wicked, who do not live out half their days, Ps. 55.23. and if it fail, it is in exchange for the better, Is. 57.1. 13. Q. What learn you (for practice) out of all aforesaid of the fifth Commandment? A. First to give to every one his due, Rom. 13.7. 2. To be careful 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. Sect. 38. Of the sixth Commandment. 1. Q. What is the sixth Commandment? A. Thou shalt do no murder. 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 murder. 4. Q. What is the Affirmative part? A. That which is employed, and necessarily followeth on the contrary. 5. Q. Doth this murder concern only man's life? A. Yes; for the bruit creatures are given us for nourishment, Gen. 9.3. 6. Q. And doth it bind only us to, and concerning other men? A. No, but (as all the second Table doth) especially to ourselves. 7. Q. Is he taking away of man's life then absolutely unlawful 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 neighbour's livelihood. 9 Q. And is the bodily life here only to be understood? A. No, but also the souls, 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. 11. 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 God's 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 do you learn (for practice) out of all aforesaid of the sixth Commandment? A. 1. To be careful to avoid all degrees of blood-guiltynesse. 2. To be ready to sustain and comfort life natural, and spiritual. 3. To begin with myself. Sect. 39 Of the seventh Commandment. 1. Q WHat is the seventh Commandment? 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 only the acts of unchastity forbidden? A. Nay, but also all sinful 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 Commandment? A. All that is contrary to that aforesaid, the sum whereof is, that we possess our vessels in holiness and honour, 1 Thes. 4.4. 7. Q. Is not marriage here employed 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 lawful 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 consanguinity, Leu. 18.6. and of precontract, Mal. 2.15. and of parent's consent, Gen. 24.49. and of the parties own consent, Gen. 24.57. 10. Q. What reason may there be to show the equity of this Commandment? 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 show 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, than it followeth that he preserveth godly from it, as also it appeareth in that Text, Eccl. 7.26. can you then show any instance hereof? A. Yes, Sarah (though through her own, and her husband's weakness, she ran into great hazard of this sin) yet by God was preserved, Gen. 20.6. 13. Q. But is every one than falleth into this sin absolutely rejected of God? A. God forbidden; for he may rise and recover by repentance, as (David did) 1 Cor. 6.9, 10, 11. 14. Q. What do you chief observe and learn in all afore said of the seventh Commandment? 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 myself by idleness, 2 Sam. 11.1. or by drunkenness, Prov. 23.33. Sect. 40. Of the eighth Commandment. 1. Q. WHat is the eighth Commandment? 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 neighbour's estate? 4. Q. What is the Affirmative? A. That which is employed, requiring the contrary. 5. Q. Doth this Commandment respect and concern only our neighbour? A. Nay, but also ourself, as other of the second Table do. 6. Q. How may a man be a thief to, or steal from himself? A. 1. By idleness, 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 ourselves the comfort of our labour, Eocl. 2.24. & 3.12, 13. & 4.8. 4. By indiscreet meddling with others estates, 1 Thes. 4.11. Prov. 6.1. 7. Q. How may this Commandment 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, Leu. 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 idleness, 2 Thes. 3.12. or unlawful calling or practice, 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 thief? 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 Commandment 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 Commandment? A. Even that aforementioned in the sixth Commandment, 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 another's help. 13. Q. What do you especially observe in all aforesaid of the eighth Commandment? A. 1. That (for keeping thereof) first I must shun all wilful wronging mine own estate, Eccl. 14.5. 2. That I must keep my heart and tongue (as well as my hands) from wronging my neighbour's estate. 3. That I must not only forbear hurting, but also be ready in helping my neighbour's estate in what I may. Sect. 41. Of the ninth Commandment. 1. Q. WHat is the ninth Commandment? A. Thou shalt not bear false witness against thy neighbour. 2. Q. How many parts hath it? A. Two: a Negative, and an Affirmative. 3. Q. What is the sum of the Negative part? A. The forbidding of falsehood. 4 Q. What is the sum 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 show of that to be which is not, as 1 Sam. 15.13. or of that which is, to be more than it is, as Mat. 6.1. Luke 18.11. Is. 58.3. And by dissimulation in concealing that which is, whether it be in evil, Pro. 28.13. or in good, Job 27.5. Joh. 12.42. 6. Q. How may we bear false witness against our neighbour? A. Diversely 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. 4. By telling truth in a wrong sense, Mat. 26.6. 1 Jo. 2.21. 5. By telling truth maliciously, 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 ourselves. 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 ourselves? A. By wrong suspicion, 1 Cor. 13.5, 7. or by harkening to slanders. Ps. 101.5. 13. Q. But is not an officious lie lawful when it is intended only to do good? A. No, for lying is evil 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 intent 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 equity of this precept? A. The same as afore in the 8th Commandment: for that is also by the Apostle applied hither, Eph. 4.25. 17. Q. What learn you (for practice) out of all said of the ninth Commandment? A. 1. To be (in myself) that 2. Not to lie for any advantage of myself, or others; for no evil may be done that good may come of it, Rom. 3.8. Sect. 42. Of the tenth Commandment. 1. Q. WHat is the tenth Commandment? A. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, etc. 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 employed, 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 original corruption are here forbidden? A. 1. Because consented lust is afore forbidden in the seventh and eighth Commandments, therefore there is somewhat more in this, or else this is superfluous tautology. 2. Because the Decalogue showeth what man should be, and requireth his original perfection, and first purity. 3. Because resisted lust is called sin, Rom. 7.7.17. 7. Q. Are then all thoughts of evil here condemned? A. Yes, all that are conceived in us, though not all that are apprehended by us, or enforced to us, as Mat. 4.3, 6, etc. job 2.9. 8. Q. And is lust absolutely evil in every kind? A. No, for these be lawful 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 lawful 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 profaneness, 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 wilful 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 Commandment differ from the first, seeing therein also you said original corruption is forbidden? A. It is here forbidden in such parts and points as do 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 Commandment? A. 1. Because (as aforesaid) man is chargeable and requirable for that original perfection which he hath lost. 2. Because God is a spirit, and his Law spiritual, 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 practice) out of all aforesaid of the tenth Commandment? A. 1. To purge my heart as well as to cleanse my hands. 2. To take heed of using lawful desires unlawfully. 3. To hate the Romish doctrine which denyeth concupiscence to be fin without consent. Finis Catechismi. Trino-uni gloria. WILLIAM GAY, Rector of Buckland, his Sermon Preached the first Sabbath day next after his settling entrance there, May 19 1633. Text. JOSH. 1.2. Moses myservant is dead, now therefore arise. [And ye may add (Joshua) for to him the speech is made, and so read or understand it.] Moses my servant is dead, now therefore arise Joshua. HE 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 world's 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 them 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 than (at least in our own eye; for with God there is not magis & minus, his infiniteness 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 only 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 expressed in this Text now read, wherein is showed 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 Governors. God's 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 watchful over men, and specially over special men. 1. 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 he sleepeth, 1 King. 18.27. But the eyes of the Lord in every place behold the evil 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 ways; for lo 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 practice; Woe unto them that seek deep to hid their counsels from the Lord, Is. 29.15. And so do all that practise evil: For every one that evil 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 go. 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 confess what thou hast done? Dost 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 thyself 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 hid: For he that hideth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy, Prov. 28.13. 2. But God is especially watchful over special 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 wisdom, where against all your adversaries shall not be able to speak, or to resist, Luke 21.15. My use of this shall be to myself: 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 Employment: 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 Anointed, and do 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 God's 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 do the heathen rage, and the people imagine a vain 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. 3. 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 embolden thee to sin; for the more his kindness 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 merciful, loving unto every man, nigh unto all men that call upon him, Ps. 145. Yet some men's calling upon him is of special 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 special 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, than ye will love them for their own sake, because they are workers, and for God's sake, because they are his workers; and for 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 jacob's sake, Gen. 30.27. and Potiphar for joseph's sake, Gen. 40.5. yea he gave Saint Paul the lives of all his fellow passengers in that desperate danger of shipwreck, Act. 27.24. And if ten righteous could have been found in Sodom, all the multitude of miscreants, even all the whole city 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 God's favourites may be unto thee, and all thine, both a prospering in good, and a defence from evil. But what is the notice that God gives, and thereby shows that he took of Moses life? Even this, That he was his servant. Behold then, God is no ungrateful 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 be in secret he will reward thee openly, Mat. 6.4. yea though it be but little and of small value that thou dost; for a cup of cold water shall not lose its reward, Mat. 10.28. The Widows 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 time 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 Commandments: and walked humbly before the Lord? Mal. 3.14. But be ye steadfast and unmoveable, always rich in the work of the Lord, for as much as ye 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 Governors; yea in a kind of bondage under weak and beggarly rudiments, Gal. 4. But when the Son became a Servant, than servants became since: 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, taste not, handle not, which were shadows of things to come, but the body is in Christ, Col. 2.21. Of the Moral 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 shadow: That ye go not about to establish your own righteousness; not submitting yourselves to the righteousness of God; for Christ is the end of the Law for righteousness, 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 despairing, yielding to the force, and sinking under the burden 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 liberty wherewith Christ hath made us free: for the son 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 kill 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 do 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 do, Luk. 17.10. As free, and yet not as having your liberty for a cloak of malitiousness, but as the servants of God, 1 Pet. 2.16. For brethren you have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another, Gal. 5.13. For how much more privilege God affordeth us, so much more duty we should afford him, acknowledging his service to be perfect freedom. And so much of God's notice taken and given of Moses in his life. Of his death also he takes and gives notice, Moses my servant is dead, showing that even God's servants also must die, from that none can be privileged: By Adam's 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 Father's wrath in the curse of death, yet he hath not taken away his Father's word concerning the course of death: he hath turned the curse of death into a blessing, because he is merciful: He will not always 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 pass away, but his word shall not pass, Mat. 24.35. All must die. 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 unavoidable: thy poorness cannot hid thee, thy greatness cannot protect thee, thy holiness cannot privilege thee: Moses God's servant died, and so must thou. Again this showeth, that God taketh notice of the death as well as of the life of his servants, and that they who live to him cannot die 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 Abraham's bosom, as Christ testifieth Luk. 16.22. and Moses his dead body was protected and defended against the Devil by an Angel, yea by Michael the Archangel, as St. Judas testifieth, jude 9 Behold then your happiness all ye that serve God: for when, or where, or howsoever death shall find 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 therefore thine own, or thy friend's death cometh, grieve not, lament not, despair not, fear not; for not only the souls 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. Tyrant's cannot kill the soul at all, nor yet the body without God's observance, nor yet destroy it past his preservance, but every faithful one in every kind of death may comfortably yield himself unto God as unto a faithful Creator, 1 Pet. 4.19. with David's 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, God's 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: Do 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 unlooked for Guests beware of that unlooked for question, Friend, how camest thou in hither? Mat. 22.12. Do they rise without bidding? No, but it is in a contrary kind to that which should be; 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 sums as the place is worth in a worldly eye: But woe be both to the receivers and givers of such bid. To the receivers; for what difference is there between Balaams going, and their setting others to go 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 be justly called the wages of iniquity? To the givers: for God hath ordained that spiritual things shall buy temporal: If we have sown unto you spiritual things, is it a great thing if we reap your carnal things, 1 Cor. 9.11. Not that temporal shall buy spiritual; they that offer that, are in the gall of bitterness, and in the bond of iniquity, Act. 8.23. They may boldly say to their people, Dear 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 souls: That is the right golden hook they fish withal. And yet indeed they speak falsely in calling the people Dear 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 implieth Honour and Labour. 1. Honour: For Great places yield honour to the possessors: Joshua was (at first) Moses' Minister or servant, now he be the people's head or governor; 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 Commandment, Honour thy Father and Mother. Let Superiors honour then be maintained by themselves, and by others: By themselves; the higher they are raised, the more they are in the people's sight, the more care they need to take of themselves, they are the light of the world, and as a City set upon a hill that cannot be hid, Mat. 5.14. By others: For we must give every man his due, custom to whom custom, fear to whom fear, honour to whom ye own 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 kind of strife and contention who shall do 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 idleness, but painful practice; honos & onus cannot be divided; every honour hath its burden: the words sound alike, and there is not much odds in the letters, nor in the number of them, but one which is an aspiration, the people's breath: his rising here is not as Exod. 32.6. The people sat 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 go over Jordan. It was labour in leading, more in ruling, most in fight, It is said of 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 Government is a shoulder work, a burden requiring strength and industry. 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: He 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 he may be sure his account will be greater, and his reward will be greater if he account 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 forepart of it, Moses my servant is dead. That my Predecessor lately dead was a Moses, and God's servant, it is needless for me to tell you, that can tell so well, and do tell me so much: even such a memory of him, as that a better cannot be wished: so that I fear to speak much of him, lest my much should be too little, lest I should fail in speaking so much good of him as others do. I will say all then in that which may serve as an Epitaph to set upon his grave, even that Eze. 2.10. (as the vulgar Latin 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 he 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 Choir 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 myself the name and worth of Joshua, yet now I must profess myself to be your Joshua, your Leader into the heavenly Canaan, your Guide and Captain in your spiritual Warfare. I profess also to have had like calling with him hereunto, even to arise. I profess 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 ask 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 me 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 profess also my calling to be to arise, as in honour, so in labour: Which profession that I may fulfil and practise, I desire you every one from the oldest to the youngest, as many as can pray to help me by your prayers, not only weekly here in public, 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 ask, ye make yourselves unworthy of receiving: Ask therefore, and you shall receive, that your joy may be full, Joh. 16.24. Which the Lord grant, etc. Finis. Maii 19 1633. Trino-uni gloria. Per me Gulielmum Gaium. A SERMON preached at Longleat at the Baptism of the late hopeful Spark (too bright for this World) Mr. THEOPHILUS THYNNE. Text, 1 PET. 3.18. For Christ also hath once suffered for sins. THis Text doth give me occasion to tell you a doleful tale, very strange, yet not more strange than true: very like in some respects, and yet also in some other respects very unlike to that Tragical story of the death of Absalon, recorded 2 Sam. 18. 1 In some respects it is like it: For Absalon (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. Absalon 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 Absalon, my son, my son Absalon: and Christ was the beloved son 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. Absalon was excellent in corporal beauty, from the sole of his foot to the crown of the head there was no blemish in him; and Christ was absolute in spiritual beauty, there was no spot or slain of sin to be found upon him. 4. Absalon died hanging up in the air on the bough of a tree, and Christ died lifted up between heaven and earth upon the cross. 5. Absalon was thrust through with darts, and Christ's side was pierced with a spear. 6. Absalon 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 sepulchre, and a great stone rolled against him. 7. Concerning Absalon there was one soldier that answered Captain joab, Though I should receive a thousand sheekels of silver, yet would I not lay my hand upon the King's Son: and concerning Christ, there was one woman that sent unto Lieutenant Pilate, saying, Have thou nothing to do with that just man. 8. When Absalon was slain, his Father withdrew himself from the cruel Captains, and shown them no grace nor favour but displeasure; and when Christ was slain, his Father withdrew himself from the murdering Jews, and to this day they have his wrathful indignation according to their own imprecation, His blood be upon us and upon our children. But to make this Tragedy of Christ more pitiful and lamentable then that of Absalon, 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. Absalon was a rebellious and disobedient son, and wilfully ran upon his own death, contrary to his Father's good will: but Christ was so loyal and obedient a Son, that he would not so much as avoid death without his Father's good will; for so he spoke, Not my will, but thine be done. 3. Absalon did not only himself flee from his Father and rebel, but he drew others away with him: but Christ did both yield himself unto his Father, saying, Into thy hands I commend my spirit; and with himself he drew others also, saying to the Thief upon the Cross, This day shalt thou be with me in Paradise. 4. Absalon died unwillingly notwithstanding he suffered no punishment but his own deservedly due unto him: but Christ died willingly, notwithstanding the punishments due unto all the world, were undeservedly laid upon him. 5. The hair of Absaloms' head fastened 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 burden, that his hands and his feet nailed to the body of the Cross were little enough to hold him. 6. Absalon hanging by his hair felt pain and torment no where but in his head, till joab 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 Christ's 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 Christ's story was more, and worse than tragical; for his birth, his life, his death, began, continued, ended with no mirth at all, but with continual mournful misery. But that I may proceed orderly in this my discourse, 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 he was, and what he was, who in his person, what in his office. The former the Prophet plainly showeth, Is. 9.6. Unto us a child is born, and unto us a Son is given. Parvulus a Child, that noteth his humanity: Filius a Son, that noteth his Deity: Parvulus a Child, even man of the substance of his Mother born in the World: Filius a Son, 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 swaddling 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 he was man there is proof: It is enough to the purpose to say (seeing it is a saying undeniable) he was born, he lived, he died. 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. Angel's could not do it, they had no bodies to suffer; the bruit sensible creatures could not do it, they had no souls to suffer: The insensible creatures could not do 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 he should be God, there was reason, yea double reason: First, that his sufferings might be sufficient; and again, that his merits might be 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 satisfy for it, but the sufferer must be God, that so his infiniteness might be answerable to the infiniteness of man's, yea all men's offences. And again, that his merits might be sufficient, he must be God: for sufficient merit for all Mankind could not be in the person of any mere 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 do it: for he was made of a woman and made under the Law, Gal. 4.4. therefore in fulfilling it he did more than that which was his duty to do: he could not merit by it, no not for himself, much less for others (considered only as man) therefore he must also be God, that the dignity of his person might add 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 do it must be both God and Man: Terris crutus ab igne (as the Prophet speak h Zac. 3.2.) Is not this a firebrand taken out of the fire? In a firebrand there is fire and wood inseparably 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 less any man's else: for all other men are both conceived and born in original sin, and also much and often defiled with actual 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 wonderful, unspeakable, and unconceivable union. Behold God is offended by man's affecting and coveting his wisdom and his glory (for that was the Devil's 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 win him with kindness, meekness, 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 he was in his office; the Text doth yield 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 oil, he was Anointed with spiritual oil (the oil 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. etc. 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 & judicis. Melchizedek, a Priest and a King; David a King and a Prophet: only Christ was all three together, a King, a Priest, and a Prophet: That he was a King there is proof, Rejoice O daughter of jerusalem, behold thy King cometh, Zac. 9.9. which words are applied 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 words are applied 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 applied unto Christ, Act. 3.22. That he should be a King there was reason, his people are obnoxious to much weakness, 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? he 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? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 dost profess 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 mind, is better than he that winneth a City, Prov. 16.32. Be thou a Priest to offer spiritual sacrifices acceptable to God by jesus 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 goodness, to dehort and discourage from sin and wickedness; Let the word of Christ dwell in you plenteously in you in all wisdom, 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 greediness. If in stead of offering holy acceptable sacrifices to God by Jesus Christ, thou offer the uncleanness of thy heart, the profaneness of thy mouth, the wickedness of thy hands: If in stead of abetting virtue, and abating vice, thou back vice, and beat down virtue, than (whosoever thou art) thou dost but usurp the name of Christian, and in the mean time provest thyself to be Antichristian, because thy practice is contrary to Christ's profession. And so much for the first general 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 general part or branch is, his sufferings (hath suffered.) The Apostles words here do seem to me 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 than others, canst not thou tell us? or thou that didst love him more than 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 wouldst tell his sufferings, but they are so grievous, that in thy passionate love thou canst not; therefore thou dost content thyself thus abruptly to deliver them in this unperfect broken speech, Christ hath suffered: And how then, alas, how then shall I, Infandum renovare dolorem, renew this unspeakable grief, or utter this unutterable sorrow? Or (if I could do it) Quis duri miles Ulissi temperet à lacrymis? What hard hearted Son of hard heartening Satan could refrain tears, or abstain from weeping? What woes and lamentations, what cries and exclamations, what complaints and sorrows, what wring of hands, what knocking of breasts, what weeping of eyes, what wailing of tongues belong to the speaking and hearing of this doleful 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 woeful gesture to act it, with what moanfull voice to pronounce it, with what mournful words, with what pathetical speeches, with what emphatical phrases, with what interrupted accents, with what passionate compassionate plaints to express it. The multiplicity of the plot, and the variety of the acts and scenes is so intricate, that my memory fails to comprise it; the matter so important, and the story so excellent, that my tongue fails to declare it: the cruelty so savage, and the massacre so barbarous, that my heart fails to consider it, wherefore I must needs content myself (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 always 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 part of his life were free from suffering. Again, to say only, he suffered, and nothing else, what is it but to say, that he always only 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 threatened 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 he 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 myself, 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 show his innocence, that he had not offended? For if he 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 only 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 we may well understand and take it: For to him doth well belong that lamentation of the Prophet, Lam. 1.12. O vos omnes qui transitis, attendite, & videte, si dolor est ullus sicut dolor meus: O all ye that pass by, attend and see if there be any sorrow like to mine. Behold then, in saying nothing else but Christ hath suffered. 1. He implieth that he always suffered, constantly without intermission. 2. That he only 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 diversely tormented: Sufferings in soul? his soul was heavy unto death: Sufferings in estate? he had not where to rest his head: Sufferings in good name? he was counted a Samaritane, and a devilish Sorcerer: Sufferings from heaven? he cryeth out, My God, my God, why hast thou forsaken me? Sufferings from the earth? he findeth for his hunger a fruitless Figtree: Sufferings from hell? he is assaulted and encountered with the Devil himself: He began his life meanly and basely, and was sharply persecuted: he continued his life poorly, and distressedly, and was cruelly hated: he ended his life woefully and miserably, and was most grievously tormented, with whips, thorns, nails, and (above all) with the terrors of his Father's 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 spoke 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 ourselves, 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 die who (we know) knew no sin. David saw them die a quick speedy death, we see him die with linger torments. David saw them die who (by their own confession) was worth ten thousand of them: we see him die for us, whose worth admitteth no comparison. David saw the Lord of glory destroying mortal men, we see mortal men crucifying the Lord of glory, 1 Cor. 2.8. How then have not we more cause than 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 go on with David's words to add (as he doth there) Let thy hand I pray thee be against me, and against my Father's house. Let us not desperately offer ourselves to condemnation, when we see redemption fairly, freely, fully offered unto us; rather let us sing Maries Magnificat; My soul doth magnify 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 cross, and hath spoilt Principalities, and Powers, and made a show of them openly, triumphing over them in the same cross, Col. 2.14. And so much for the second general 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 general word (hath suffered) meaning all sufferings, so largely he also speaketh of the occasion of his sufferings in a general word (for sins) meaning all sins. But take this (all) with this restraint, namely, for all men's sins: And let this (all) again be thus expounded, for all men's sins competently and sufficiently, but only for all the Elects sins actually, and effectually. For first, it appeareth that he suffered for no sins 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 dress 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 sins 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 secret counsels, but that we may the more fill our hearts with admiration of thy goodness towards us, and be the more tankfull for thy favour, joyful in thy mercy, and cheerful 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 sins of Mankind only, 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 tithe of all that I possess: say not, I have no sin; for then what hast thou to do 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 righteous but sinners. Therefore excuse not thy sin as Adam did, saying, The woman which thou gavest me: Neither colour it, as Judas did, saying Hail Master: neither deny it, as Gehazi did, saying, Thy servant went not whither: neither defend it as Jonah did, saying, I do well to be angry: But freely and penitently confess 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 business doth concern: For all the seed of the Faithful 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 actual faith themselves, yet being presented by the faithful, they are accepted as faithful, De liber. arb. lib. 3. cap. 23. as saith St. Augustin, Pie recteque creditur prodesse parvulo corum fidem à quibus consecrandus offertur: It is godly and rightly believed 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 believe, Ser. 3. de Annun. the tongue of others that they may confess. And St. Bernard, Supplet munus gratiae quod in eyes habet natura minus possibile. The work of Grace supplieth 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, etc. 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 faithful, Non rei ipsi ment annuendo, sed ipsius rei sacramentum percipiendo, not by assenting to the matter itself, but by partaking the Sacrament thereof: Doubt ye not therefore, but earnestly believe that this Infant also hath his part in Christ's sufferings, which is thus general for sins. And thus I have briefly run through 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 vileness 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 Christ's wonderful love to us. When David heard of the death of his dear friend Jonathan, he was so rapt with passion, & so ravished with admiration through the remembrance of his love, that he calleth it wonderful: Woe is me (saith he) for thee my brother Jonathan, very kind hast thou been to me, thy love to me was wonderful, 2 Sam. 1. But now (O David) let me tell thee thy wonder was nothing, it was but a shadow to this love of Christ which we have to wonder at: For Jonathan 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 Father's hatred. Jonathan loved thee well, for that he much enjoyed the present, and much more expected the future requital of thy love to him, but Christ loved us when he enjoyed our present enmity, and had no hope of any future recompense. 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 only clothed and armed us with his own spiritual robes, and weapons, but also took our rags of corporal 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 avoided and fled, and would not abide his Father's fury, but Christ loved our life and safety so well, that for it he 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 wonderful, much more cause have we 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 wonderful. Yea needs must his love be wonderful, seeing he himself is wonderful, for so the Prophet speaketh, Is. 9.6. He shall call his name wonderful. Wonderful then is his name, and wonderful 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, breed, and bear a son, and to be at once a mother, and a maid, 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 wonderful, 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, sins doth not exceed it, no estate, no age, no sex is denied it, tongues cannot express 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 kindness upon contempt, favour upon ingratitude, mercy upon sin? Well therefore (and much more justly than David) may we make use of that speech, and say to Christ, Very kind hast thou been to us, O dear Saviour, thy love to us was wonderful. And now I can no longer stand in admiration of this wonder, for behold another wonder offereth itself 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 do heap coals 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 turn all it meets withal into its own nature; fire makes all things fire, the coal maketh burning coals, Prov. 26.21. And is it not a wonder then that Christ having heaped such abundance of the fiery coals of his love upon our heads, we should yet remain keycold in love to him? what mettle are we made of, that Christ's fiery love cannot work upon us, or inflame us: Can a man take fire in his bosom, and his not be burnt? or can a man go upon coals, and his feet not be burnt? Prov. 6.27. And is it not a wonder then that we can take the fervent fire of Christ's love into the bosom of our memories? that we can remember it, and pass over it with the feet of our cogitations; that we can think upon it, and yet receive no heat or inflammation from it? Moses wondered why the bush consumed not, when he saw it all on fire, Exod. 3.3. but behold I show you a greater wonder, we walk (like those three children in the fiery furnace, Dan. 3.) even in the midst of Christ's fiery love flaming round about us, and yet (alas) how little true smell of that sweet fire is there to be felt upon us? But there may be some reason rendered 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 we lie soaked in the love of the world, the love of Christ cannot inflame us. Let us therefore rouse ourselves, and shake off from us this waterish worldly love, that so we may be fit matter for Christ's 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. Thirdly, the consideration of Christ's sufferings; doth move us not only to admire his love to us, nor only 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 rejoice to do him all the love and kindness that we can for our friend's sake whom he doth resemble: And shall we not also rejoice to show love and kindness to the afflicted and miserable, seeing they do so lively resemble their chief and best, yea indeed our only true friend Christ? Yea they do so lively resemble him, that he speaks of them as if they were himself, and puts himself in their stead; I was hungry and ye gave me no meat, thirsty, and ye gave me 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 suspicion that we never took Christ for our friend, or that now we have forgotten our friendship, if we show no love or respect to those who are so well like him: And if we show ourselves so forgetful of him here, as to take no notice of him in his so lively images, it will be just that he also forget us hereafter, and answer us with Nescio vos, I know you not. Fourthly, the consideration of Christ's sufferings, doth move us, not only to admire his love to us, nor only to love him again, nor only 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 special ornament wherewith Christ was swaddled at his birth, clothed in his life, and crowned in his death. We use to make much account of those robes and ornaments which our loving friends were went to wear; therefore some do superstitiously worship the relics of Christ, and of his Saints; but behold, misery and affliction is the chiefest relic 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 died: It was the first, and the last thing that he wore; he never slept, nor waked without it. If then we love, and make account of Christ, we will also love, and make much account of this relic which he hath left behind him, & will 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 brother's 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 Christ's miseries and afflictions; for then especially we become noisome to ourselves, and to the world, and therefore then especially we are as a fragrant field unto the Lord. I speak not this to persuade 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 do I speak to commend, or justify the counterfeit zeal of those that mock the world with a false show of wilful 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 than that which that holy man prayeth for, Pro. 30.8. Give me neither poverty nor riches, feed me with food convenient for me. If they have no excess, 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 laid affliction, that they may be so far from impatience, as rather to rejoice in tribulation, Rom. 5.3. because it was their Master's 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 only the afflictions of life, but death itself, and the grave should be welcome 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 Prophecy, 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 God's 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 only to admire Christ's love to us; nor only to love him again; nor only to love those that are like to him in suffering, nor only to love his sufferings themselves, but withal to hate sin which was the occasion of his sufferings. Sin was the occasion of Christ's sufferings: for had not Adam sinned, Christ had had no cause or need to suffer: If therefore we love him, we cannot choose but hate that which was to him the occasion of such a miserable life, and such a shameful, painful, and cruel death. David, 2 Sam. 23. being an high Captain, though he longed for the water of Bethleem, yet would not taste it when he had it, because it cost his three soldiers the hazard of their lives thathe might have it. Much more (we being servile soldiers) though our souls long for the sweet waters of sin, yet should we forbear to taste it, because it cost our high Captain Christ not the hazard, but the very loss of his life, that we might not have it. God shown Moses a tree wherewith he might make the bitter waters sweet, Exo. 15.25. but behold I show 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 sweetness of sin will quickly vanish, and ye shall rightly relish the bitterness of it. If the delight of any sin offer itself unto you, cast Christ his Cross into it: do but remember his sufferings for sin, and all sin will presently grow distasteful: For how can it choose but be hateful to us, if we consider how hurtful it was to him. The Jews would not put those thirty pieces into their Treasury, because they thought them to be 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, than Christ or Christ's 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 seed the woman should break the serpent's 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 we 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 greediness 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 Saviour's death, thou art the price of Christ's 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 sin that was the occasion of thy sufferings. We believe, O Lord, that by thy blood thou hast washed us from the guilt of sin; we beseech thee also make us more and more effectually find and feel that by thy spirit thou dost purge us from the love of sin, that so our consciences may be comforted in all our life, and especially in our death, and our souls and bodies eternally saved in the life to come, by and through thy all-sufficient sufferings and satisfactions: For which unto thee, with the Father, and the Holy Ghost, three persons, one eternal God, we render all possible praise, and thanksgiving, and desire all honour and glory, might and majesty may be ascribed for ever and ever, Amen. Finis Serm. 2. Trino-uni gloria. Per me Gulielmum Gaium. Martial.] At male si recites, incipit esse tuus. A SERMON preached at the Visitation held at Campden, May 4. 1636. Text. JOH. 13.17. If ye know these things, blessed (or happy) are ye if ye do 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 goodness of the land was, and what was the strength of the people that did possess it: And those spies (when they had gone through 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 spiritual land of Canaan, the celestial Jerusalem, and being himself Prince of that Country, and therefore well enough acquainted with it, he sendeth not spies to search it, but Messengers to certify us of it, and to guide and conduct us into it. And in this verse (now read) he sendeth two Porters or Messengers, bringing of the fruit of the Country between them with a bar upon their shoulders: The foremost Porter that goeth before, is knowing (If ye know) The hindermost that cometh behind, is doing (If ye do) The fruit that they bear between them is Blessedness (Blessed are ye) The staff or bar whereon they bear it, is These things; If ye know these things, blessed are ye if ye do them. And they bring news also of mighty enemies that do oppose and resist us, and hinder our entrance into that good land: The foremost Porter or Messenger that goeth before (that is knowing) (If ye know) that doth seem to warn us of that subtle Gibeonite the Devil, who doth catch and snare us in his subtle 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 Seabordering Merchant the Canaanite (that is the World) whose ware and traffic 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 only with deceit and subtlety, but with open violence do stop the way of the tree of life. Therefore we had need not to be idle, but to be doing, If ye do them. And as those spies of Moses brought not all the fruit of the land of Canaan, but only a taste, so these Messengers of Christ do not bring all the fruit of the kingdom of heaven, but only a taste 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 taste (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 do them. And again, as those spies of Moses in bearing that fruit of Canaan did bear both with one staff, though not both at one end of the staff, but the one going before, and the other coming after, so these Messengers of Christ in bearing this fruit of Blessedness, do bear it both with one staff; that is (these things) For that which reacheth unto knowing (know these things) reacheth also unto doing (do them) that is, the same things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all is but these and the same things. Neither can they bear both at one end of the staff, but knowing must go before and lead the way, and doing must follow and come after; If ye know these things blessed are ye if you do 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 burden then would fall down between them, and they would both of them lose it: or if the hindermost man should strive to go foremost, it must needs be that by their winding; and turning about they must both go backwards. So here, if either Knowing that goes before should be too hasty, and run away too fast, or if Doing that comes after should be too slow and drag behind, the burden must needs fall down between them, and they must both of them lose it: Or if Doing should be so harebrained as to strive to go 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, than the burden will be most easily, and most safely, and surely born, If ye know these things, blessed are ye if ye do them: But similitudes go not without their differences; therefore seeing I have showed 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 burden, 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) do both look towards; and have both their faces turned towards their burden of blessedness; for why should ye know these things? because blessed are ye: And why should ye do them? because blessed are ye: They do 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 inhabit 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 subtlety, 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 not possession of our promised land, nor inhabiters of it, but are borderers, or rather outlaws, living by the spoil 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 only; 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 blessedness (blessed are ye.) For the first, that knowing is required. Ratio & Oratio (saith the Heathen man) Reason and speech are the principal things that do make men more excellent than 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 nevertheless a beast if he want reason; and if he have reason, he is nevertheless 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 he 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 equal, if not superior to us, only it is that same bonum animi, that intellectual 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, he desired none of those outward things of the body, or of fortune, but the only 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 only wisdom would make him more excellent than beasts, and most like unto God. Yea his wisdom indeed did make him not only more excellent than beasts, but also more excellent than men: For as reason differenceth men from beasts, so wisdom 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 odds between the wise and the foolish? A poor child that is wise (saith Solomon) is better than an old foolish King, Eccles. 4.13. Here is childhood and poverty for wisdom's sake preferred before age and dignity. Again, he saith Prov. 3.35. Fools have dishonour, though they be exalted. Before, wisdom was honoured in poverty, and here folly is dishonoured in dignity: Fools have dishonour though they be exalted. But what do I lighting a candle before the Sun, and casting water into the Sea? Why do I commend that which no man doth mislike, and why do I exhort you to go, 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 void 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 desire knowledge, we shall nodum in scirpo quaerere, we shall hardly find this error in the nature of man: What ventures by sea? what travels by land? what studies by day? what watch by night do men undertake and endure in the search and pursuit of knowledge, some in one kind, and some in another? It was not for nought then that Christ threatened 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 profess 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 be 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 slothful 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 general is only in conceit, it is not in truth: And what shall I say then? that it is knowledge? Nay, but rather that it is mere 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, than it must be granted that his knowledge is mere folly; yea his conceited knowledge is not only folly, but it is worse than folly, Prov. 26.12. Seest thou a man that is wise in his own conceit: there is more hope of a fool then of him; his knowledge is worse than folly; yea it is not only worse than folly, but it is a cursed folly, there is a woe goes with it, Is. 5.21. Woe unto them that are wise in their own eyes, and prudent in their own sight. Will ye 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 be wise in this world, let him be a fool, that he may be wise. This is strange doctrine, must wise men be fools? how is that possible? yes, they must be fools in the estimation or account of the world; they must embrace him who is to the Grecians foolishness: that is, Christ: They must follow the foolishness of Preaching, and they must conform themselves to that foolishness 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 fools in such kind, and in such company: but especially they must be fools 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. that knowing is required, If ye know. The second is that doing is required, If ye do. It is said of our Saviour, Act. 1.2. that he did do, and teach; not teach only, but do 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 showing them his do and works: The blind receive sight, the halt go, the Lepers are cleansed, Mat. 11. And when he would make himself known to his Disciples, he shown them his hands and his feet (he did not show them his head) Luk. 24.39. As Christ made himself known to be Christ, so should we make ourselves known to be Christians: We must show our hands, and our feet, the works we do, and the ways wherein we 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 bird the Law to their hand, Deut. 6.8. He doth not bid them slightly lay it to their hand that they might shake it off when they would, as St. Paul shaked 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, Do this and thou shalt live: but tell us rather of that whosoever believeth in him shall never die, 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 idleness, nay unto wickedness. But though Christ hath redeemed us, yet St. Paul bid us, work out our salvation with fear and trembling, Phil. 2.12. Simon did not begin to carry the Cross out of Jerusalem, nor Christ did not carry it throughout unto Mount Calvary; to teach us, that as without him we cannot begin our salvation, so without us he will not end it. Not that Popishly we should be comeritors with Christ, but only 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 do them) yet he had spoken enough for doing in the former words, only in requiring knowing; for by knowing sometimes in Scripture is understood doing, to know doth imply to do, as Joh. 17.3. This is life eternal, that they know thee to be the only 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 Commandments. He that saith, I know him, and keepeth not his Commandments, he is a liar, and the truth is not in him: Here ye see that knowing doth imply doing, to know God is to keep his Commandments. 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 do with you: For he hath nothing to do with the stool of wickedness, Psal. 94.20. Seeing then knowing doth imply doing, it had been enough (I say) to set us a-work, and make us be doing, if he 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 terms, how much more are we to consider it, to remember it, and to practise it? But I hasten forwards, and come to the third point, viz. What we must know and do (these things.) If ye ask me what is here meant, and what is to be understood by these things? I answer, that if you look back into the forepart of this Chapter, ye shall find unum necessarium one thing for all, which if ye know, and if you do, 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 atque prosternere, 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 himself, as to wash his Disciples feet, it is an astonishing example of Charity. This is that example we have here, namely, of Christ's charity in washing his Disciples feet: Wherein we 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 sat 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 poureth out water, there is the shedding of his blood, and the effusion of his spirit; into a basin, 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 towel 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 teacheth his Disciples what he hath done, there is his continual guiding of the Church by the spirit of truth: And all this is for our knowledge and speculation. Again, for our practice and imitation: the Master doth a good work to his servants, there superiors have an example of charity: Peter is reproved for refusing, there inferiors have example of obedience. He doth the work before them, therefore we must teach by our actions and examples: Having done, he 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 we must have discretion to know where to bestow exhortation; for we may not cast pearls 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, meekness, and humility, as is ever to be imitated, but never to be matched. But because he saith (these things) in the plural number, I will not therefore restrain our knowing and doing to this one last action and instruction of Christ, but rather refer them to all his actions and instructions, yea to all the will of God revealed in his word: He 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 total of it to that of the Psalmist, My hands will I lift up to thy Commandments, there's work for his hands; and my study shall be in thy statutes, there is the same work for his head. It is God's Commandments and Statutes, Gods Will revealed in his Word that we must know and do: If ye know these things, blessed are ye if ye do them. Here 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 mystery of the Trinity, into the unsearchable counsel of Reprobation, into the secret and hidden time of general judgement. But in these, and the like things we should not inquire, but admire, and stand amazed with David and say, such knowledge is too wonderful, and excellent for me, I cannot attain unto it, Psal. 139. and cry out with St. Paul, How unsearchable are his judgements, and his ways 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 do revealed things, but leave secret things to God, and not meddle with them, no more than David did; I do not exercise myself (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 employed: 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 nevertheless they do, 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 lights, I cannot think to stint this great strife, yet I may presume to give my advice as one that hath also obtained mercy, 1 Cor. 7.25. And that is, that we be not so afraid of the shadow as to lose the substance, nor stand talking so much of the proportion of the doors and windows, as to forget to build the house: Nor to make ourselves 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 dissension, or with the scales of self-conceit, as to be purblind, and to see but unperfectly, as he that saw men walking, and could not discern them from trees, Mar. 8.24. And if we have hands, that they be not hands that handle not, or else withered hands that handle without feeling; or else (such hands as the soldiers were, Mat. 27.27.) busied in nothing but renting & tearing the body of Christ (that is, the Church) with wounds of Schism & dissension: 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 puffed up. Finally, that we think the judgement of our betters to be better than our own, and that we own much to the consent and authority of the Church: Knowing this first, that no prophecy 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 blessedness, but both are required; If ye know these things, blessed are ye if ye do them. We are mixed 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 levity to ascend, nor all gravity to descend, but of both indifferently mixed: 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 moist; moist and fluent in works, but cold in knowledge: Not all of the air, nothing but a subtle lightness of knowledge; nor all of the earth, nothing but a gross massy 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, we should descend to our brethren in our actions: For it is not enough to know only, nor to do 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 believing, 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 Devil to Christ, Mar. 1.24. And this is an unbelieving, therefore an idle, therefore a condemning knowledge: Scientia quae illuminat intellectum non accendit affectum; A knowledge that doth lighten understanding, but doth not inflame 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 glorify 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, than 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. 12.48. Therefore Solomon saith, He that increaseth knowledge increaseth sorrow, Eccl. 1. because the more a man knows the more he must do, and the more he hath to answer for if he do it not. Therefore also St. Peter saith, 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 Commandment, 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 be not enough, what shall we say then for doing? that may seem to be of itself 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 do it, not knowing it, thou dost 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 impossible to have faith: For, how shall they believe 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 he 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 final cause, it will prove no better than sin, Quia non actibus, sed finibus pensant ur officia (saith Mr. Calvin) because our performances of duties are not weighed by the actions, but by the ends. Therefore St. Augustine calleth the good works and virtues of the heathen (splendida peccata) sins that make a fair show: And Cyprian writing on the Creed, wisheth rather to do sinful works being a faithful Christian, then virtuous works being a faithless 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 unless ye do them; so again, If ye do these things, blessed are ye, but how? not unless ye know them. Neither knowing alone, nor doing alone can be sufficient to make us blessed, but both must go together: If ye know these things, blessed are ye if ye do 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 wots not what they do: but yet he plainly intimateth, that they were not innocent, or guiltless, 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 he 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 wilful obstinate ignorance, hear therefore that which may be understood of invincible ignorance, Luk. 12.47. That servant that knew his Master's will, 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 few stripes, his ignorance shall not excuse him: Or at the least, if it do somewhat excuse him in that he shall be 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 fuel of hell in their bodies dying (the Lord reigned brimstone, and fire upon them from heaven, Gen. 19) and the flashes, fuel, and fire of hell in their souls departed; for so St. Judas testifieth of them, they suffer the vengeance of eternal fire: And from such easiness good Lord deliver us. Though therefore it be easier in the comparative degree, yet it is not so much as easy in the positive degree; the word easier spoken there comparatively and relatively, is not so much as the word easy 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 you 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 do them, if ye do them: the one stuffing her head with Doctrine, if ye know these things, th' other filling her hands with practice, if ye do them: the one diligent in speculative contemplation, if ye know these things; th' other as busy in practic operation, if ye do them. Here is jacob's 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 ye do them. Here is St. Paul for Faith, if ye know these things, shaking hands with St. James for Works, if ye do them. Here is the Philosopher's Arbour 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 & humour, the heat of Faith, the moisture of Works, both of them so necessary to the life of the soul, that if either of them do fail, or exceed the other, it breedeth death, or dangerous sickness. Here is Oleum & flamma, the flame of Faith, the oil of Works, if either of them be wanting, or superabounding, the light of your conversation will soon go 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 Mercy-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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I crave leave to read (blessed) for the Translators do 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 glorify 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 City: Blessed are ye in things temporal, in things spiritual, in things eternal. In things temporal, 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 spiritual; for your understandings shall be illuminated, your wills rectified, your affections sanctified, your old man mortified, your new man quickened, and ye wholly made accepted in the beloved. In things eternal; for there is an inheritance immortal, 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 fullness 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 add as a vantage to the former Notes, as being indeed the special of all) even now already ye have obtained it: Now whiles ye dwell with Mesech, and have your habitation among the tents of Kedar: now whiles ye live in this vale of tears, in this sea of glass, in this dungeon of the flesh, now, even now blessed are ye. Blessed are ye in the unchangeable 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 yourselves, your own consciences testifying, together with God's Spirit bearing witness with your spirits that ye are the children of God. Blessed are ye: for though ye shall not take possession of it till your souls be parted from your bodies, Eccl. 12.7. and though ye shall not have the complete perfection of it till your bodies be raised again, and reunited to your souls, 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 do them. To, or for our quickening to this, or any other duty, what need more be said then this, that our professed burden of blessedness, our hoped weight of glory dependeth equally on our knowing, and doing 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 business in hand) I hope I need question no otherwise then Saint Paul questioned Agrippa; Believest thou the Prophets? I know thou believest. So I now to you; Are ye prepared and ready to do your duties? I know ye are prepared. To the Churchwardens why should I make other question, seeing the business is not new, but very ancient, 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 son concerning his blindness and recovery, He 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 be ignorant that he 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 Visitor 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 sin with scourges, Psal. 89.31. What need I then say any more of this business? yet I remember a passage of Mr. Latimer (that man of the worn-out-age) being challenged, and taxed for somewhat spoken by him before, and concerning the King, he answered, Would ye have me preach before a King, and say nothing of a King's duty? This made me 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 month be up for the Mother's churching sake: some for state, some to save charges. But if the child be 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 Christ's death? Circumcision was a bloody and cruel, 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 easy, and shall we presume then to delay Baptism (which is to us in stead of Circumcision) till the month be up? The Minister is required to be speedy in ministering it in case of danger: And doth not this also bind the people to shun delay, and to prevent danger? Yea the Common Prayer book in the beginning of private Baptism enjoineth, 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 he calls it) the multitude made an outcry no less than 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 do with that table which is provided only for the souls fast? Yea the Canon forbids any Feasts, banquets, or drink to be kept in the Church, Chappel or Church-yard, much more at the Communion table, except the Communion feast only proper thereto. Yea in the Common Prayer book the Communion is appointed to be ministered and celebrated in, or with the Marriage business, and the Bridegroom and Bride are then also enjoined to receive the same. It is no good fashion then that Christ's cup should give place, and be forgotten for Joy sops sake, and that this should come in use instead of that, is a soul mistake. These abuses I desire may be reform; yet withal 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 be future reformation: wherein if I speed, than 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 sanctify our hearts, and strengthen our hands, that we may both know and do our duties effectually to the obtaining of everlasting blessedness through Jesus Christ, etc. Finis Serm. 3. Trino-uni gloria. Three SERMONS here put together in one continued Tract upon Mat. 13.47, 48. 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 sat down and gathered the good into vessels, but cast the bad away. IT is said 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 spoke jesus unto the multitude in Parables, and without a Parable spoke he not unto them. And the end and reason he showeth 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 Kingdom of Heaven is diversely 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. Sometimes for the Church Militant, and state of Grace, as Mat. 19.14. Suffer little children to come unto me, and forbidden 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 signify the life of blessedness, but the whole business and mystery of the Gospel. Theophylact. Sagena est doctrina piscatorum: The draw-net doth signify the Doctrine of Christ's Fishermen. Here than we have an excellent description, and expression of the publishing of the Gospel, the very Ministerial work of Preaching. It is expressed by its dignity and honour (it is the Kingdom 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 draw-net. 3. By its end, upshot, or issue; it hath first its fullness (which when it was full) and then its trial (they drew to shore, and sat 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 Kingdom. First, it is a Kingdom; For it hath been the work 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 God's 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 spoke concerning the Church Is. 49.23. King's 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 only 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 spiritual Kings: so that by means of this our Ministry, that also is fulfilled and brought to pass Exod. 19.16. Ye shall be unto me a kingdom 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 defend them against the piercing of others obloquy, 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 only themselves to be, but also to make others Kings; and in this sort to depose the spiritual kingdom of darkness, and to set up the kingdom of grace: what cloud of shame, what storm of pain can be sufficient to dazzle the light, or to abate the heat of this sunshining 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 Christ's 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 metal they are, whether currant or counterfeit: For if they be as they should be, and receive this work of ours effectually, than they are informed in knowledge, reform in wickedness, conformed in holiness, they are strengthened 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 than conquerors, Rom. 8.37. they beat down their body, and bring it into subjection, 1 Cor. 9.27. They crucify the flesh, with the affections and lusts, Gal. 5.24. they are born of God, and do overcome the world, 1 Joh. 5.4. they are made Kings. Yea not only they shall find this alteration and exaltation in themselves, but we shall also find a change of their affection and disposition toward us (for it is impossible 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 spite to love, their grudging and murmuring into freewill offering, liberal 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 only inwardly to conceive, but even outwardly to express that acclamation, How beautiful 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 King's sake, and for its kinds sake. For its King's sake, who only is Christ the Son of God, the heavenly King. This kingdom hath no King but that Caesar who only is semper Augustus, the King of Kings, and Lord of Lords. And for its kind sake also, being no natural rule, or temporal regiment, but supernatural 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 than of the great world; for he that ruleth his own mind, is better than 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 temporal crown, even as much as it is more to be a good man then a great man, or as the soul is more worth than the body, or the body and soul more worth than the world, or heaven more worth than the earth. And such is the nature of this kingdom, so doth it enthrone 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 traffic, 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 not 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 shown 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 rejoice in his labour, and take his portion, Eccl. 2.24. & 5.17. For 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 Ox 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 void 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 faithful wounds of a lover better than the pleasant kisses of an enemy, Prov. 27.6. And God's precious balms (though they break the head Ps. 114.5) yet (because they heal as soon as break) more acceptable, more comfortable, more estimable than the old serpent's apples offered from the forbidden tree, because though they delight the eye, and please the taste, 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, practice, or effect: It is a draw-net cast into the sea, which gathered of every kind. The sum of all this together is to express it to be a very catching craft, a very fisherman's work, a catching of men, as Mat. 4.19. Fellow me, and I will make you Fishers of men: of men, that is, of souls: For animus cujusque est quisque the soul is the man even in heathenish account: And in the Scripture phrase soul is usually put for person, so many souls for so many persons, Gen. 46.27. Act. 27.37. But the particulars of this sum may be thus sorted. 1. It's secrecy, simplicity, and unity, in that it is a Net. 2. It's force, and its lenity, in that it is a draw net. 3. It's powerfulness and danger, in that it is cast into the sea. 4. It's general capacity, in that it gathereth of every kind. First, it is a Net, and here is secrecy, simplicity, and unity. 1. Secrecy; 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 wind and tide brings in. Such secrecy is in this spiritual Net of the Gospel: I mean not in secret laying (for it must be openly spread) but only in regard of secret taking, we take we know not what: For the Net may be spread in vain, if the fish come not in; witness St. Peter's lost labour all night, till assaying again at his command who commandeth winds, and seas, he enclosed a great multitude, Luk. 5.5. Little did St. Peter know what motion drew that shoal of fish into his Net: No more than the Israelites knew what wind blew that heap of Quails 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. If then it be thy lot to come within the compass of this Net, though it draw thee contrary to thy course, and straiten thy desired liberty, yet strive not, struggle not, snarl not, defile not the Net, by't not the Fisher, but rather humble thyself 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 simplicity: 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 cozening, but a plain cast of foreright drawing; no pleasing, but rather displeasing baits: Take up the cross, Mar. 10.21. Suffer affliction as the good Soldiers of Jesus Christ, 2 Tim. 2.3. Only this is all, it promiseth safety to the taken, but loss to the not taken; For whosoever will save his life shall lose it, and he that shall lose his life for Christ's sake, the same shall save it, Luk. 9.24. Look not then for baits, harken not for pleasures, this Net doth not yield it, here is no such kind of taking, if thou wilt be taken, thou must be crossed even to the full denying of thyself. And again, in that it is a Net, here note unity. The draw net consisteth of many lines, plummets, thirds, knots, yet all make but one Net: Yea so in this place, it is set forth singularly (a Net) whereas elsewhere 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, always one, though diversely composed, diversely disposed. One in respect of 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 level; for he is the corner stone, making unity, two walls to be but one, and that is strengthening, and enlarging; for peace and plenteousness go together, Psal. 122.7. But woe be to them that build Towers of Babel, that is division; for that also is confusion: Every kingdom divided against itself shall be 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 woe 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, rejoice not, neither be ye liars against the truth, this wisdom descendeth not from above, but is earthly, sensual, and devilish, Jam. 3.14. Endeavour therefore to keep the unity 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. Fulfil 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. And 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 implieth it: For it is said here to gather, It gathereth of every kind, therefore it is not a net laid to lie 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 hoisting; 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 spiritual Net: Here is force; for it is the power of the Word that first worketh the will, and then also worketh upon it: It is he that worketh both the will and the deed, Phil. 2.13. It is God's 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 easy, and my burden 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 man's heart: But yet withal there is liberty, even the glorious liberty of the sons of God: even as the fishes are drawn, but not without 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 God's calling, and taking, is by leisurable knocking; I stand at the door and knock, Rev. 3.10. God's Word is likened to an hammer that breaketh the stone, Jer. 23.29. Yet it always 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 prevail by his spirit: He shall come down like the rain, even as the drops that water the earth, Ps. 72.6. Learn here, first to be humble, to deny natural strength and freedom of will, and to acknowledge God's 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 thyself, 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 thyself, 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 be true therefore, and every man a liar: 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. Secondly, learn also here to be careful and diligent, and think not that the force of this draught doth privilege thee to be idle: Thou art drawn indeed by a superior force, and so, as (like the fish in the net) thou haste thy swimming, thine own motion: Thou art first dead, but God's 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 Church's resolution Can. 1.4. Draw me, and we will run after thee: and that of the Psalmist, I will run the way of thy Commandments when thou hast set my heart at liberty, Psal. 119.32. Thirdly, learn here also to be fearful, be not high minded, but fear, Rom. 11.20. Blessed is the man that feareth always, Prov. 28.14. Thou must not think thyself to be caught at the first pull; much less 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 God's work upon thee: Giving diligence to make thy calling and election sure, 2 Pet. 1.10. Proving thyself 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 mower's hand, nor the binder's 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 Kingdom of heaven, Mat. 7. So neither doth every calling from the Lord make faith; Samuel was called the fourth 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 soon out of breath. St. John did outrun St. Peter, and yet went last into the sepulchre, Joh. 20.4. The work of the spirit by the Ministry of the Word, is no violent, or sudden hoisting (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, painfulness: For the word (cast) implieth 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 Fisher's 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 pains 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 spiritual 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 than 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 laid upon me, and woe is me if I preach not the Gospel, 1 Cor. 9.16. Let 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 burden 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 easy than the Minister's office if it be slightly handled, but in respect of God nothing more heavy: and being rightly done, nothing is more laborious, but in God's sight nothing more blessed. And if this were generally well understood, it were impossible that our calling should find so much contempt, and our labour so much begrudging of recompense as commonly it doth. Patron's would not give that which is holy unto dogs, Mat. 7.6. (rob Churches to maintain expenses) 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 be turned into pitying, if not for our labour sake, yet for our reckoning sake, for the burden we bear, if not for that we do discharge. 2. Again, with painfulness observe also danger, in that it is said to be like a Net cast into the sea: For no less danger than labour appears herein: For the Fisherman though he goes not far to sea, yet goes in great danger, having but a tottering boat, easy to be overturned with the winds, apt to be filled with the waves: Besides, even the Fishes themselves many times do endanger him, when he meets with strong and sturdy 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 we fish in) is subject to contrary winds, so that except we keep very upright, and steer very straight, we are apt to totter, yea to be tilted overboard: our boat is also subject to be annoyed with the waves of our own lusts, the floods 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 do we things as much to be avoided, and so our ill life pulls down more than our good learning and labour can build up, which turns to our own danger: Besides, the Fishes themselves whom we seek to take, oft times do en langer us: For it were well sometimes if we could say with St. Peter, Master, we have laboured all night, and have taken nothing, Luk. 5.5. For worse than nothing (too often) we take carp, mocks, taunts, jestings, deridings. This was ezekiel's lot; My people sit before thee, and hear thy words, but they will not do them, for with their mouths they make jests, etc. Eze. 33.31. Yea & sometimes we meet with such sharks, & sturdy jacks that do strive as much to take us, as we to take them. This was Christ's 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 work: We must be 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 briers and thorns be with thee, and thou doefis 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 yields 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. Peter's 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 yields his heart and liver to be broiled 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 Arion's 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 spoiling: 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 pieces, 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 spoilest, when thou shalt cease to spoil, thou shalt be spoilt, 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 Shepherd 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.) 4. In the fourth place I observed the general capacity of this Net, in that it is said to gather of every kind. There is ready reason of the name or title (Catholic) given to the Church. It signifieth general, or universal: And so the Church is, not only 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 Catholic 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 than must go with this limitation, namely, to whom it shall belong, and be available. And who is that? Only mankind: For the reasonless and senseless creatures cannot partake of it: And for other reasonable creatures besides man there are none but Angels, and to some of them it is needless, they being already confirmed not only in grace but in glory (the elect Angels, 1 Tim. 5.21.) And to the other some it is speedless, 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. Judas speaketh, Judas 6. To every creature than must needs be only 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 lifeless things, the growing of vegetables, the sense of animals, the reason of Angels, and is therefore not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little World, as having in him the Idea or model 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 only 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 than 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 days and years. What is this but to man's use and service? yea the Angels are all ministering 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 only 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 employed, 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 traveleth in pain together unto this present, Rom. 8. Yea the very Angel's perfection (though it be not I say concluded in us) yet it seemeth much to depend upon us: for both by our conversion their joy is enlarged (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 showed by our preaching the Angels desire to behold, 1 Pet. 1.12. O honourable excellency of mankind! (let me digress 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 carnal, and earthly pride swallowed up in this which is so divine and heavenly? why do we not endeavour to walk worthy of this high calling, possessing our vessel in holiness and honour? And seeing God shutteth up all in us, making us the only fish of his net, the only mark whereto all his works of power, and mercy are tended and bended, that we may be all in all to him, why do 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 Samaritans enter ye not, Mat. 10.5. That charge was given in and for the time of the Jews, while their Synagogues stood firmly 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 fulfil, 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, than the partition wall was broken down, the vail of the Temple did rend, 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 privilege 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 hardness and obstinacy: For (it is St. Paul's 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 we make difference one of another? or any one of himself? One of another in proud disdain, or partial estimation? Having the faith of our glorious Lord Jesus Christ in respect of persons, having respect to them that wear gay clothing, being partial in ourselves, and judges of evil thoughts: Harken 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 he promised to them that love him? but ye have despised the poor: so speaketh St. James (Jam. 2.) upbraiding our uncharitableness, as if therein we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight against God, opposing his will, and frustrating his ordinance. And why doth any one make difference of himself as if he did not belong to this Net, nor it unto him? Is it because of thy meanness 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 fry go, but it holdeth and draweth all; It gathereth of every kind. Or is it because of thy greatness, thou thinkest to escape this Net? Why? it is not made of cobwebs, to catch small flies only, 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 wisdom 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 easy yoke, and yield to this drawing net, lest he hear Christ complaining and threatening against him all at once: How often would I have gathered thee as the hen gathereth her chickens under her wings, and ye would 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 showed the joint-tenancy of good and bad in the Church until the day of separation. They therefore that will have a pure Church without any spots, do make themselves wiser than God: They that will have all wickedness presently judged, do make themselves juster than God: they that will abide no ill company in the use of holy things, do make themselves holier then God. In a word, this secret will and work of God may indeed teach us not only wariness in our life, to walk wisely, and to beware of men, Col. 4.5. Mat. 10.17. but also weariness of our life, to say, Woe is me that I am constrained to dwell 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 meekness to abide God's 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 patiented therefore brethren unto the coming of the Lord, Jam. 5.7. And so much of the second general 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 fullness (which when it was full) and its trial (they gathered the good into vessels, but cast the bad away.) First for its fullness: 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 pass: 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 be constant, and continual, yet it hath its fullness, 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 diversely: There is an end corruptionis, of corruption, which belongeth to the bodies of men, and of all mixed 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 thy 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 dost 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 do 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 God's 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, thyself 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 David's gladness: Thou Lord hast made me glad through thy works, and I will rejoice in giving praise for the operations of thy hands, Ps. 92.4. 3. In thy Estimation: Deceive not thyself in valuing the things of this world as lasting things to build thy joy and comfort on as they do 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, ane 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 firm foundation, Immortal, 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, than 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 nailed, 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 always in a readiness, and like a diligent servant waiting for his master, thou mayst say with the Apostle, I die daily; 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 fullness (When the fullness 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 seethe not as man seethe, 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 eternal 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, 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 lawful 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 form say to him that form 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 wisdom, and knowledge of God, how unsearchable are his judgements, and his ways past finding out! Or why is any man impatient in his own sufferings, or afflictions: Shall there be evil in the City (that is, evil of affliction) and the Lord hath not done it? Am. 3.6. I form the light, and create darkness, I make peace, and create evil, I the Lord do all these things, Is. 45.7. Cannot a sparrow light on the ground without God? And dost 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 numbered? and are we not of more value than many sparrows? And if it be God's wisdom and providence that disposeth of every thing, why then art thou grieved at any thing? He may do what he will in respect of his power: Whatsoever the Lord pleased that did he, Psal. 135.6. He 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 do: Whether the Lords immediate hand be upon thee, say with David, I became dumb, and opened not my mouth, for it was thy doing, Ps. 39.10. Or whether he make some limb of the Devil his instrument, say also with David, Suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11. Or whether he let lose 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 do 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 than all creatures: Thanks, else we be no better than 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 beautiful 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 gladness Ps. 107.21. And so much of its fullness: 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 trial, or examination; They drew it to land, and sat down, and gathered the good into, etc. When the fullness of God's time is come that this work shall cease, it shall have its trial as well as its end. It's trial doubly; in itself as well as in its effects, the work as well as the things wrought, the net as well as the draught, the fishers as well the fishes: For not only 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 man's work shall be made manifest, for the day shall declare it, 1 Cor. 3.13. And we watch for your souls as they that must give account, 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 dost thou judge thy brother? or why dost thou despise thy brother, for we must all appear before the judgement seat of Christ, Rom. 14.10. But to the purpose; this trial 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 abomination, 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 murderers, and idolaters, or whosoever loveth, or maketh a lie, Rev. 22.15. This is a terror not only 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 suffer them to profane 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 darkness, and make the counsels of the heart manifest, 1 Cor. 4.5. Christ discovered one traitor 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 children's 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 hid them here, will do his best to open them there; for though he be the father of falsehood, yet he differs from false men in this: they keep light and counterfeit pieces to shuffle them in, in great payments. But he, though he falsify God's coin here in the particulars as much as may be, yet in that great and general Audit, he will not have one sergeant go undiscovered: And if he would, he could not; for all the covering wherewith he clotheth them will not hid them: For many (saith Christ) will say to me in that day, Lord, Lord, have not we by thy name prophesied, and by thy name cast out devils, and by thy name done many great works: And then will I profess 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 find 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, etc.) 2. The second thing observed in this separation 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, etc. And so Mat. 24.31. He 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 marvel 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 Abraham's bosom, Luk. 16.22. Which excellency of power, and exactness of knowledge in their so general guarding here, and gathering there the elect of God, though it doth not express any such infiniteness in the Angels as to make us worship them; for I doubt not this so absolute knowledge is not theirs properly, and always 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 yields 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 holiness, 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 we 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 Shepherds: Howsoever, seeing they are ministering spirits, and have frequent commerce with us, let us fear always to commit uncleanness that may annoy them, and seeing God thus giveth us heaven upon earth in regard of the Angel's ministering, 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 continual 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 lion 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 God's host, saith Jacob, when he saw the good Angels, Gen. 32.2. And if God's host and strength be with us, no strength shall be able to hurt us: Therefore let nothing in all our life terrify us, no nor yet in our death: For God's Angels are ready, not only to convey our souls to heaven, but even to conduct our bodies to the earth, as appears in that Moses body was defended and protected against the devil by the striving of Michael the Archangel, Judas 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 dwell 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 do here signify the reprobate condemned, and the good fish gathered do signify 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 showeth. 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 the ear heard, neither hath it entered 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 fullness of joy, therefore the other must needs be the fullness of woe; 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 excellency, 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 itself? 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 found 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 threatening, Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways 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 days are evil, especially because that day is so evil: 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, etc. Finis Serm. sive tract. 4. Trino-uni gloria. TWO SERMONS preached at the Feast of the Nativity of CHRIST, and here set forth in one continued tract. Text. JOH. 1.16. And of his fullness have all we received grace for grace. THis time is a special 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 days to Gods public service, in hearing, praying, communicating; from man to man in charity, alms to the poor, inviting neighbours, visiting friends, hospitality to all. And well do we apply ourselves to the practice and exercise of these two special duties, for this special time and business sake, this solemnising, 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 him with this joint issue of the spirit, from whom jointly 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 quality, 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, pliable to man in the duties of the second Table (so is Charity) What then? we can do no less then extend these footsteps in both kinds, whiles we intent 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 Spider's hands mentioned, Prov. 30.28. For though they work weakly, yet are they so ambitious as to take hold in the King's 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 humiliation opportuneth, importuneth our exaltation, our exultation: For, Behold (saith the Angels to the shepherds, 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 lie among the pots, and dwell in houses of clay, these wings want not earthly pollution, yet when our earthly house of this tabernacle shall be dissolved, than they shall be argent, Or, lux oriens, Perer. in Gen. 1.3. yea orient, full of lustre and splendour, 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 than would I flee away and be at rest. What then? Very seasonably and conveniently do 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 address ourselves 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 only 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 total of the Law, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, this is the first and great commandment, and the second is like unto it, thou shalt love thy neighbour as thyself, on these two Commandments 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 he may make up our account, and perfect our reckoning by bringing us a quietus est ready drawn at his second coming: For in him indeed, the sum of our righteousness, and the total of our obedience consisteth: For Christ is the end of the Law for righteousness to every one that believeth, 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 showeth 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 fullness.) 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 joyfulness, and thankfulness) and rightly returned (namely) with humbleness and holiness. 1. Part. The Fountain is this, Of his fullness. 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 foregoing narration of the Evangelist: In the beginning was the Word, and the Word was with God, etc. Of his fullness have we all received. Of his fullness. This Text suiteth very well and agreeth with other answerable Scriptures which do set forth the gifts of Grace, the effects of the Spirit by the emblem or instance of water, which we find very frequent and common: and no marvel, the comparison being very right and proper, very emphatical 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 settling: And Grace by diligence is improved, but by negligence impaired: Thou evil and slothful 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. Therefore the water of life that Christ giveth, is said to be springing, not settling, 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 loins, 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, as 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 hyssop, and I shall be clean, wash me, and I shall be whiter than snow, Psal. 51. Let us then make some application of this to ourselves, that we may not pass it without some benefit. And to that purpose let us apply it by way of trial, making the trial 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 profess, and we would take scorn to be denied it; yea, if we would deny it, God and his Church will affirm it, that we have received it even literal and mystical washing in the Sacrament of Baptism: Show then the proof of it in thy cleansing: For certainly God's 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 cleanness. 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 ourselves 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, 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 washing of a brick, which turns to the worse, even to defile the washer himself, and to make the washed fouler than 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 Commandment, 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 than the beginning, Mat. 12.43. It is a kind of despite to the spirit of Grace, and (as much as in him lieth) he defileth his washer. But let us come to the point: Of his fullness. All waters (how divers soever in their rising and flowing) have one common original 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 original, that is God himself the unmeasurable sea of goodness; God the Father, Son, 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 being not only 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 Christ's fullness here properly enough made the fountain of Grace unto us, both because all fullness is his, or in him, and because only by, and through him it descendeth unto us. First, because all fullness 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 fullness is his; for so the holy Ghost himself is his: not only 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 he is God, he rather is Fullness of Grace than 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 Fullness itself. 2. As he is Man in his humane nature all fullness of Grace is his: So Gorran will have it taken here, namely, his fullness 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 fullness should dwell. All fullness? Yes all: Fullness of Prophecies that were concerning him, fullness of Offices that were upon him, fullness of Obedience that was in him. 1. Fullness of Prophecies; for he came in the fullness of time, Galat. 4.4. when all that was to forego, and foreshow 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 promise made unto the Father's GOD hath fulfilled. 2. Fullness of Offices, jointly, and severally. Jointly; 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 merciful, and a faithful High Priest, Heb. 2.17. Of merit; for his blood was precious: Ye 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. Fullness 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 fulfil all righteousness, Mat. 3.15. In a word, his particular actions were so many Emblems of his fullness: there was an expressing of his fullness in them: He bade, fill the water pots with water, that he might fill them with wine, Joh. 2.7. He drew a full draught of fish, so full, that it broke the Net, and filled both ships that they sunk again, Luk. 5.6. He 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 fullness, Ho every one that thirsteth come ye to the waters, Is. 55.1. His very fullness itself 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 itself. Every man delighteth in fullness: 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 we may take enough. O then let us not mistake so much as to seek our fullness of content any where else but only here in Christ, where it is truly to be found. The world hath a threefold supposed Deity, Profit, Honour, Pleasure; which make show of fullness, but cannot yield it: For Solomon the wisest of men (speaking not only out of his judgement, but out of his experience) concludeth the world, and all therein, to be so far from fullness of content, as to be mere vanity, and vexation of spirit. But what good soever in the world we falsely intent, or is falsely pretended to us, that in Christ is truly and fully to be found: Would we have wealth? his riches are unsearchable, Eph. 3.8. Would 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 Myrrh and spice, honeycomb and honey, wine and milk, and he biddeth us eat, O friends, drink and make you merry; bibite & inebriamini, drink and be drunken, O well-beloved, Cant. 5.1. If therefore we look for fullness any other where, we commit a twofold evil; one in refusing of truth, another in choosing of falsehood, 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 only that we take of his fullness, but that (in our measure as much as may be) we be full as he 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 fullness of Christ, Eph. 4. That we may be filled with all fullness of God, Eph. 3.19. Our natural Parents would not have us dwarves in nature, our heavenly father will not have us dwarves 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 do we not Imitate Christ's fullness of Grace? why do we not desire it? why do we not thirst after it? No doubt because we are filled other ways: for who despiseth honey but he that is full? The person that is full despiseth an honey comb, Prov 27.7. The reason then why we long not for Christ's fullness, is, because we have some other fullness, either of worldliness, or else of windiness. Of worldliness: so are they filled, who when they have heard the Word, the cares of the world, and the deceitfulness of riches choke it, and make it unfruitful, Mat. 13.22. Of windiness: so are they filled who boast themselves like the Pharisee Luk. 18.11. and doth that they do for their own love, and self-conceit, to be seen of men, not for God's love, in truth and sincerity, and therefore are but sounding brass, hollow windy vessels, Is. 26.18. And though they travail as a woman with child, yet do they bring forth nought but wind. Be therefore empty from such fillings, that thou mayst be filled with Christ's 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 thyself that thou mayst be filled (saith St. Augustin, in Ps. 31.26.) Fast therefore as Gluttons do when they are bidden to a feast: yea purge as patients do when they prepare for physic: 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 Christ's fullness. And so ye see all fullness is in Christ. 2. Now secondly, that all our fullness, all our measure descendeth only by, and through him. All is his in regard of possessing, all is his in regard of conveying, all is his originally, all is his mediately: All is both of him, and by him, from him, and through him: All is ours in regard of his communicating, our participating: All ours is his in regard of our deriving, his abounding: He is not only the Fountain that yields, 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 only jacob's Ladder whereon God descendeth unto us, and we ascend unto him, Jo. 1.51. He is not only the root that feedeth all his branches, but the trunk 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 fullness 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 essential 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 original, instrumental, and final 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 fullness. Our capableness is by him, even that we are Vessels: Vessels we are indeed by nature, but vessels of wrath; We were by nature children of wrath, Eph. 2.3. How do 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 ourselves we are broken pitchers, and cannot hold: for our bursting in Adam was like the bursting of a potter's pot that is broken without pity; so that in all the mass 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 capableness is restored by Christ. And as our capableness, so likewise our fullness 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 fullness 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? only by Christ: The gift of God is eternal lafe by Jesus Christ our Lord, Rom. 6.23. So that Christ is still our means: 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 uncleanness, 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. Learn therefore here to shun all false means of Grace and Mercy, and earnestly to seek Christ, who only is the truth. 1. To shun all false means, namely, which are not subordinate him: for he hath his subordinate means 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 Gardeners 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 ourselves 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, do sprinkle water made holy in name, but unholy in truth by superstition, and abominable conjuration: Such bvilders as build Babel, the Tower of confusion, Gen. 11. such as build with untempered mortar of their own inventions and traditions, Ez. 13. Such Gardeners 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 poison of dragons, and the cruel gall of asps, Deut. 32. These be they 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 material Transubstantiation. But we know there is one Mediator between God and man which is the man Christ jesus, 1 Tim. 2.5. We know that there is one satisfier, who his own self bore 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 believeth in me shall never thirst, Joh. 6.35. Therefore let us renounce all such false helps and helpers as do wait upon lying vanities, and forsake their own mercy, Jonah 2.8. 2 And let us seek Christ, who only is the truth; I am the way, the truth, and the life, saith he joh. 4.16. Seek him for our children's sake, seek him for ourselves. For our children, in the speedy use of Baptism: The fountain is opened, let us not be slack to come to it. We take care to preserve natural life in the birth, shall we not much more to recover spiritual 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 ourselves 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. Seek Christ therefore; for he is our peace, Eph. 2.14. How shall we seek and find him? by Faith: for we 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, Show 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 show faith by all good fruits, Show 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 ourselves therein to rest satisfied, it may be insufficient to us; for growing doth not necessarily follow every graffing, though never so orderly done, some grasses starve and die; 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 tieth us to the one, we cannot tie him, neither doth he tie 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 show 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 fullness. The second general 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 stand true both ways, Bonum quo communius eo me lives, 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 goodness, or rather this sea of goodness, or rather this essential, substantial goodness, which is God himself, ever had its streaming, and never was contented, restrained, or limited in, or to itself, but always flowed. Always 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 Father's begetting, & the holy Ghosts proceed 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 itself) there was also for ever, & everlastingly an exit ensive and distributive flowing of goodness 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 actual exhibiting: For God's 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 ways everlasting as well without beginning, as without ending. And what shall I need to show the continual flowing and streaming of his goodness, when as we cannot be ignorant, that in him we live, and move, and have our being, Act. 17.28. Yea that by him all things consist, Col. 1.17. O come hither and bring forth your goodness all ye that profess to have it, show it by this light, measure it by this rule, try it by this touch, namely, whether it hath any flowing, or streaming or not: For what goodness was there ever locked up, or buried in itself? The Heathen concluded virtus in actione, that virtue consisteth in action; let not us Christians than talk of goodness 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 thyself. Spiritually; for though we must worship God in spirit, and serve him in secret, yet not without both lighting, and drawing others: Not without 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 Laic Cofferer, the Clerick cloisterer, who resolve to live only to themselves, the one for this world's sake, th' other for the next: What do they but invert the order, and pervert the nature of goodness, 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 moisture both of earth and heaven, only to increase their own sap, but not to bring forth fruit? and therefore deserves that censure of the fruitless tree, Cut it down, why cumbreth it the ground, Luk. 13.7? What are they but savage monsters, and of that cruel Lion's 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 be a sufficient glass to both kinds of engrossers, they may see themselves in him, and fear his punishment; he received much both temporally, and spiritually, he had both kinds of income, but wanting vent, and having no right use or utterance, it broke 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? Have all we received. 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 do, 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 ourselves, but altogether of God: It is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Rom. 9.16. We are as merely passive in the first receipt of Grace, as the earth is in the receipt of the running, or overflowing, or dropping water, as merely 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 thankfulness, and in all holiness? 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 ourselves, inwardly, and outwardly towards God, and towards man, in respect of corporal, temporal, spiritual, eternal goods and riches, prerogatives and preeminences? that no man presume above that which is written, that one swell 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 merciful as your heavenly father is merciful, Luk. 6.36. Freely have ye received, freely give, Mat. 10.8. Not grudgingly, or of necessity; for God loveth a cheerful 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 general certainty then, or certain generality (if ye will) ye may call it. First certainty; for (we) implieth a certain number, it hath relation to some express company. This certainty may be taken both ways, both on God's part, and on our own, both to God, and to ourselves. 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 passed (as the Prophets use to speak of things to come) have all we received. And why not? for God not only 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 are without repentance, Rom. 11.29. and with him is no variableness, nor shadow, or turning, Jam. 1.17. Therefore the Apostle saith, Ye know God, or rather are known of God, Gal. 4.9. And he laboureth to apprehend that for which also he is apprehended, Phil. 3.12. And is there indeed a certainty to be had? why then do we not labour to attain it? why do 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 edify ourselves in our most holy faith, Judas 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 believeth; for what is faith else but the ground and evidence even of our particular hopes? Heb. 11. For if it be not particular to ourselves, than it is but joint and common to, and with the devil: Thou believest there is one God, thou dost well, the devils believe, and tremble, Joh. 2.19. woe 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 heal it up again. And with certainty here is also generality (all we.) But may some say, if so, what needs then care, or labour for certainty? for if all receive, than 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, than 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 ourselves 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 Adam's 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 effectual 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 be here taken. All that do receive Grace do receive it of Christ's fullness, 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 lamb slain from the beginning of of the world, Rev. 13.8. whose go forth have been from the beginning and from everlasting Mic. 5.2. No doubt then that Doctrine is but a dotage and a mere fancy that affirmeth Christ to have been insufficient to the Fathers and Patriarches, and other faithful before him; in this point, namely, that they could not be admitted into God's presence and into the fullness 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 spiritual meat, they did all drink the same spiritual drink, for they drank of that spiritual 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 fullness of joy immediately after their dissolution, and not so tedious a banishment, and so long as some of their deaths were be-before 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; 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 ourselves: 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 order's sake (for he is the God of order, not of confusion) yea in his triumphant Church too (no doubt) degrees of glory: For one Star 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 fullness, 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 emptiness, we are alike empty of grace by nature, till God affords us several degrees of filling. And if we will boast of worldly fullness, 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 largeness of running the spring is the same how many soever do drink of the stream: we cannot fail to it, by our high or low being, for it finds out all estates, it runs unto all. Despair not therefore on God's 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 equal 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 transgress 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 general part of the text, viz. the stream. All we have received. The third and last general part is the banks, And grace for grace. Every Fountain hath a stream, every stream hath its banks: therefore the Evangelist here showeth not only the Fountain from whence, and the stream how, but also banks and bounds, how fare 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 grace grace that is in Christ, and so that we also have our fullness answerable to his: And so indeed the Church is called his body, the fullness 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 fullness becomes ours; And that is not only by way of imputation, he is made unto us wisdom and righteousness; 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 fullness is ours only 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, fullness abounding to others salvation, the precious ointment upon our Aaron's (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 vessels, 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 fullness, 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 equal, and an overflowing fullness. 1. An apt fullness: as when a house, or Town, or Country is said to be full of people, meaning well 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 bade his 80. men go in and slay them: It was full then, and yet there was room for 80. more: Such is our fullness here in this life, we are aptly and competently filled with grace, so much as may suffice us, but so as there is still room for more, more may come in: for we must still grow in grace. 2 Pet 3. And multiply graces, faith virtue, knowledge, temperance, patience, godliness, brotherly kindness, 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 natural life, and so he doth give us our portion competent to each for spiritual 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 equal fullness, as when a vessel is so topful that there is nihil vacuum, no part of it is empty, no room for more. So were the water-pots 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 fullness 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 fullness: such was that of the widow's pot of oil that never ceased running so long as there were any empty vessels to receive it: And this is Christ's fountain, the stream whereof floweth unto all: Of his fullness have all we received, and grace for grace. So th●n we receive grace for grace with Christ, an answerableness of his graces, proportion of his fullness: how? to our competency and sufficiency: And therefore it must needs be a doctrine of devils 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 chrysostom 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 signify (in stead of) And understanding grace for grace to signify the Gospel 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 terms or conditions oblige himself unto his creature? So then the very kill letter of the Law, the very covenant of works was grace. 2 Cor. 3.6. It was gratia illustrans or illuminans, a glass to show 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 kerbing grace to restrain us from evil: But in all this it was but gratia jubens, it was not gratia adjuvans; It was but a commanding, it was not an assisting grace, and so indeed but a very kill grace, the very indictment 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 fullness he streameth another: the Covenant of faith for the Covenant of works: So God loved the world, that he gave his only begotten Son, to the end that all that believe in him him should not perish, but have everlasting life, Jo. 3.16. He taketh away the first, that he may establish the second, Heb. 10.9. Taketh it away? how? not the body of it, but the rail 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 applied, Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage: he hath freed us from the Covenant of penalty, let us not stick still to the Covenant of recompense; 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 loss for Christ's sake, etc. 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 righteousness which is of God by faith. For Dei justitiam ignorantes, & suam constituere volentes, non nomine quidem, sed errore Judaizant, saith St. Augustin (Aug. Ep. 200.) they that are ignorant of God's 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 banks, he will have it to be, not grace for (that is, according to) grace in proportion and correspondency, 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 pass 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 eternal 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 pass: 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 God's 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 justified, whom he justified them he glorified. 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 only his justifying us, he doth the one because he hath done the other, he proceedeth from grace to grace, still crowning his own gifts. So that indeed grace is both Fountain and Stream and bank unto itself, God is both the author and finisher of our faith, Heb. 12.2. all the degrees of our happiness 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 justified freely by his grace, Rom. 3.24. Our glorification is grace. Eternal life is the gift of God through Jesus Christ our Lord. Rom. 6. So that we can find no other bank or limit whereby to bond this stream, but even itself. In the measuring of banks 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 breadth, 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 breadth 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 God's 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, only because he loved them, Deut. 7.7. Talk not then of universal 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 righteousness doth make us accepted, and hath part in the work of our justification: Away with all such conceits, for we see here the current of grace runs as it were within itself: It is grace in beginning, and grace in proceeding, and grace in concluding, Gods will and work still and not our own. It gins 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 ourselves 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, until our souls (be loosed from these bonds of flesh) be carried with full wind and tide into the full fruition and eternal possession thereof. Which the Lord grant to us all, etc. Finis Tract. 5. 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 knows) I never saw or heard of till long after this was finished: Neither am I any whit the more ashamed of this, notwithstanding in some few things we have met, and hit on the same or very like notes or touches. W.G. Three SERMONS here set forth in one continued Tract or discourse upon Act. 2. ver. 1, 2.3. And when the day of Pentecost was fully come, they were all with one accord in one place: and suddenly there came a sound from Heaven, etc. 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 souls immediate work, she doth it herself: therefore therein she is more full and free. But the expression of things is her secondary and mediate work, wrought by Organs, Instruments and means: 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 yield some difficulty and hardness to be understood, and more to be uttered: Thine own things, and such as are grown up with thee canst thou not know, saith the Angel to Esdras, concerning the wind and the fire and the day, 2 Esd. 4.10. For even in the creature the Creator hath so involved himself, that we cannot look readily upon those visible things, but our eyes must needs be dazzled with his invisibility. And if the Sunbeams be so resplendent, what eye then can behold the body of the Sun itself? If the nature of the creature be so unsearchable, how shall we 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 general, 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 we have the words begetting and being begotten, to help to express it, doth not the being of the Holy Ghost seem more incomprehensible, seeing neither to be made, created, nor begotten, belongeth unto him but to proceed? It may so seem, but in itself 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 less than another, for they are coeternal together and Coequal. Be 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 special 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 special feast of the Church. First it it is the special reveration: For we could not be able to behold that illustrious mystery of the Trinity but by the enlightening help of this third person. That is the body of the Son, this the special beam to guide us thereunto. Or rather (If I may dare so to spaek, for fearful ye see it is to speak herein) the special mean or medium through which we may look thereon. I say especial, 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 fullness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his triple unity revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of special excellency) he is become to us a King, and we to him a Kingdom: For now especially he hath vouchsafed to specify his Church by the name of his Kingdom. Mat. 11. He that is least in the Kingdom of God: that is in the state of his Church, after this third revealing of himself. This is the complete mystery of godliness, God 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 always observeth order, as ad intra, in his personal 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 twofold marriage: one personal with his flesh, the other mystical 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 personal marriage: For the word was made flesh: but how? he was conceived of the Holy Ghost: Conceived: the flesh supernaturally form, the Word hypostatically united. And in the mystical 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 Physician, the Son our Physic: But the Holy Ghost is that blessed Apothecary, which applieth of this salve to every sore, and administereth 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 this sacrifice was finished: For God so loved the world that he gave his only begotten Son, Jo. 3.16. And through the eternal spirit Christ offered himself without spot to God, Heb. 9.14. The Son is the arm, the Holy Ghost is the hand: the Father the body from which they issue, or are derived: And as in the body natural, 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 less honourable members we give more abundant honour, so in this body of bodies, this fountain of beings (the holy deity) the plurality of persons is no ways needless, but their perfection consisteth, not less in their Trinity, then in their untie. And lest we should think the Holy Ghost (because he is the third in order) to be the third in honour, behold what abundant honour 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 honour of the work, more immediately belongeth to the arm, 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 corporal bondage: And with that stretched arm, the redemption of the Son, and this mighty hand, the operation of the Holy Ghost, he bringeth his Israel out of spiritual bondage. I cannot show 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 enchanters spoke concerning the plague of louse, This is the finger of God: 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 Devils: there is medicus, the healing finger of mercy. These are not those writing fingers in Belshazars' vision, Dan. 5. they writ no fearful indictment: but they are those dropping fingers, Can. 5. which drop down pure myrrh, blessed distillations of grace and mercy, 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 wrestling, as Jacob did, Gen. 32.28. and to make violent entry by force into the Kingdom of Heaven, Mat. 11.12. No marvel 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 us-ward might be perfected. In him, in respect of revelation. By him, in respect of application and operation. Again, this feast of the coming and appearing of the Holy Ghost, is to us the feast of feasts, the special feast. We may compare it, yea, (with reverence be it spoken) we may prefer 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 faithful, is made so feverally, and altogether jointly Eph. 2.21. That was begun secretly in the Virgin's womb, and accomplished obscurely in a stable: This was done openly and publicly, 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 joined together: Yet exitus acta probat, unto us the end and consummation is all in all. Be it so then: and let Saint Bernard's player teach us the use of it, Ser. 3. in Pent. (that I follow it not further:) Solemnitatem praecipuam hodie celebramus, utinam devotione praecipua. We celebrate a special feast to day, God grant we do it with special devotion: that God having now given himself wholly to us, we may also give ourselves fully and wholly unto him: That, that which was the true success of this feast in the Apostles (though wrongfully objected) may be verified in us: What? They are full of wine. Act. 2.13. Jam enim fuerat magnus ille botrus calcatus. Aug. Ser. 2. in 2. for. 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 plenteousness 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 fulfil this precept, Comedite amici, bibite & inebriamini charissimi: 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 excess (saith the Apostle, Eph. 5.18. but be ye filled with the spirit: I may add wherein is no excess. No excess? 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 drunkenness, and continue till night, till this wine doth inflame thee. Is. 5. Be mighty to drink this wine, be strong to pour in this strong drink: Look upon this wine, because it is red and showeth its colour in the cup, 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 sin, in God it is truly to be found. Here your Carouses will be true healths; health of soul, eternal 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-fellows. Suck therefore, and soak yourselves in this Divine Wine-cellar of grace: by invocation, by gratulation, by contemplation, by all holy devotion, until the signs of true spiritual drunkenness do appear in you: For it hath also its signs: and though they be supernatural, yet may they go under natural names; and namely these: Vomiting, stammering, reeling. 1. Vomiting, for there is a holy vomiting belongeth to this heavenly drunkenness. Namely of sin: For if thou eat at the table of the evil man, thou shalt vomit thy morsels, saith Solomon, Pro. 23.8. And that we all do: In many things we sin all. And this surfeit is so strong, that a little portion of this heavenly wine of grace, a little measure of this holy drunkenness, will quickly turn our stomaches and set us a vomiting: By confession, by contrition, by reformation, by restitution (which implieth all the rest.) So Zachee, when that heavenly Vine, the Son of God, had dropped 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 spiritual, then beware of that natural vomit, which ariseth from the surfeit itself, for that is a bursting one, as that of Judas, which proceeding, not from this divine, but from his natural, or rather from the infernal spirit, made him overstrain himself, and burst asunder in the midst, Act. 1.18. Secondly, the stammering, or faltering, or idle talking, or failing of the tongue, is a necessary token of our spiritual drunkenness: And it is showed sometimes in fear, sometimes in joy, sometimes in fervency of zeal. 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 witted not what he said. Lu. 9 Sometimes in fervency of zeal: As in Moses, first making a stop to his words. If thou wilt pardon their sin: 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 Christ's sake to be separated from Christ: I could wish myself (saith he) to be separated from Christ for my brethren. And no marvel that this divers failing of the tongue should appear in our spiritual drunkenness, for St. Paul (ravished in the spirit) heard, (conceived, apprehended) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable 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 showed of our spiritual 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 steadfastly 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) rejoicing in the doing and continuing of our work. Such a reeling was St. Paul possessed withal Phil. 1. being in a straight between two, and not knowing what to choose; desiring to departed, 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 unless the winds do 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 wit's end. This world is our sea, and we are all sailors in it: And so long as we are becalmed 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, than 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 marvel that I have stood so long, having so glorious a fabric to behold: Now let us reverently enter, as into the house of God: For we may truly use jacob's 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 business here related. The matter and substance is the coming and appearing of the Holy Ghost in sensible forms. The circumstance is manifold, chief 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 days 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 Christ's 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 days from the first of, or after the Sabbath, Leu. 23.11, 15. which was Christ's rising day, the first day of their week. So then this Pentecost was the fiftieth day from their Passeover exclusively, and the fiftieth from Christ's resurrection inclusively. What then? Behold the truth answerable to the figure; that shadow fulfilled in this substance. As on the fiftieth day after their Passeover, and their deliverance from corporal bondage under Pharaoh, 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 spiritual bondage under Satan, we received Legem amoris, the Law of love upon Mount Zion: For Christ also is a Lawgiver, even the giver of a new Law, as he himself speaketh Joh. 13.34. A new commandment 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 commandment 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 thyself: 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. 47. Truth of heart supplieth 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 only 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 immortal 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 Christ's 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 days 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 God's delays are nothing else but whettings: His 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 Physician by restraint of diet gaineth stomach, 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. Paul's threefold petition prevail 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 until the tenth day, so no longer than the tenth day did Christ defer his promise, but on that day he did fulfil 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 do it? hath he spoken, and shall he not accomplish it? Numb. 23.19. No, but heaven and earth shall sooner pass away, Patientia est non negligentia. Aug. de ver. ap. ser. 20. than 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. He may be also slow in comforting and rewarding his children, that he may exercise their patience: He may be long sometimes, but he is always true, sure, and certain in his longest delay. Fear and tremble therefore thou that art forborn in sin, thou dost 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. But 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 especial 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 Christ's common practice; 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 hid, 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 cried, 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 public 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 public 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 come and flee, and flock unto him, as the Doves unto their windows. Is. 60.8. And let not his example want observance, To do good, and to distribute forget not, Heb. 13.16. Whiles we 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. We 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 Gospel, 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 chief 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 endowment also is high, they are endowed with God, they have a visible receipt 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 supreme, 1. Pet 2.13. Therefore they are crowned with crowns of Gold, enriched with gems: 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 supernatural, true or seeming, it may be doubted: But these Priests, even upon earth, both were carried by, and did carry the true celestial fire, the holy Ghost. God was the portion of the levitical 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 honour then, and deny not that the elders that rule well are worthy of double Honor. Yea though any of us (in himself) deserve dishonour, yet let our calling be honoured for this prime honour's sake. Again, behold their humiliation: For, that they might minister, they are first ministered unto: that they might give, they do first receive. They have a commission, but they may not put it in execution until 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 Crect that thou shouldest ordain Elders in eeury City, Tit. 1.5. by absolution; Whose sins ye remit, they are remitted, whose sins ye 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 sam's 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 honour 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 go? 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 coal from the Altar, to touch their lips, before they say, Here am I, send me. Is 6.6. And it may teach both them, and others for them, to acknowledge that they are but saws 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 Vessels, that the excellency 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 business expressed, but no doubt it was not for idleness, much less 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 business was, the expectation of this which now was fulfilled, even to observe that charge that was given them, that they should not departed from Jerusalem, but wait for the promise of the Father, Act. 1.4. And in this business they sat, and the Holy Ghost came, and sat upon each of them. Behold then there is Unity, Quietness, Diligence, Fidelity, Constancy. First, here is Unity one with another: They were all with one accord in one place: Behold the spirit of Unity rejoiceth 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 show if that we dwell in love, we dwell in God, and God will be ready to dwell in us. Secondly, here is quietness: They were in no commotion or hurly burly, but quiet in themselves, and one with another: They sat; therefore the spirit of rest, here takes up his rest. The spirit of trouble delighteth 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 minds, that do weary themselves in the way of wickedness. But where the spirit of the Lord is, there is liberty: Peace, Quietness, and freedom 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 carcases and carrions tossed in waters were her fittest rest. Now the wicked are the raging waves of the Sea foaming out their own shame, Judas 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 settleth 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 only liberal in honouring. Lu. 16.21. Euge, Well done good and faithful servant; and in rewarding: Enter thou into thy master's joy. Mat. 25. but also kind and loving in ministering: 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 shall 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 according to their Faith, so is it unto them: And as they believe, so do they receive. Faithful is he that promiseth, Heb. 10.23. God is faithful, 1 Cor. 10.13. Faithful therefore also must he be that receiveth: Men must be faithful, He that cometh to God must believe, not only that God is, but that he is arewarder of them that seek him, 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 mayest. Act. 8.36. For Christ both in his word and in his work, is unavailable to the unfaithful. He is the end of the Law for righteousness: How? to every one that believeth, Rom. 10.4. He could there (in his own Country) do no great works: Why? not because his giving hand failed, but because their receiving hand failed. Because of their unbelief, Mar. 6.5. For in giving and ministering there must be also receiving, they are relative works, and cannot be one without the other. Fiftly, here is Constantness: For (as aforesaid) 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 love's sake, and for their trusts sake. For their love's sake: For every Jacob thinks two apprenticeships (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 happiness. 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. 2 Cor. 1.20. And without repentance, Rom. 11.20. Therefore they run not as at an uncertain thing: their labour is not in vain in the Lord: Their constancy is crowned at the last. Be patiented therefore brethren unto the coming of the Lord: behold the husbandman waiteth for the precious fruit of the Earth, and hath long patience until he receive the former and the later rain. Be ye therefore also patiented, and settle your hearts, for the coming 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 Lot's 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 faithful unto the death, and I will give thee the Crown of life. Rev. 2.10. So much of the circumstances of this business, the Time and the Persons, or Parties. The second chief part or branch of this text, is the substance or matter of the business related: that is the coming of the Holy Chost in sensible forms. The coming 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 denied, but that the Holy Ghost was given before: For in old time holy men of God, spoke as they were inspired by the Holy Ghost. 2 Pet. 1.21. But he was not come or given in comparison of this coming 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. Before invisibly, now visibly: Before quoad potentiam & efficaciam, in respect of power and efficacy, now quoad praesentiam & apparitionem, in respect of presence and appearance. Before suddenly, now upon promise and expectation: So that Christ's words inverted, may be hither applied. The kingdom of God is come with observation. Lu. 7.20. So that now men might say, lee here, or lo there. For the Kingdom of God is not only within them, but without them and upon them, totally possessing and compassing them. Not in like measure: For before, it was here and there, 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 Peter's preaching the same day there were added to the Church about 3000. souls, ver. 41. Thus this heavenly fire (hid since the world began, and from all ages. Col. 1.26.) now breaking forth, showeth 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 hoarding and sparing, by giving fourfold. Thus the holy and precious oil of gladness, poured 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 days (saith God) that I will pour 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, 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 Angels. For now unto principalities and powers in heavenly places, is made known by the Church the manifold wisdom of God. Eph. 3.10. And in the ministry of the Gospel, the things are now showed which the Angels 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 keys of the bride-chamber door, to bind and lose, open and shut. I will give thee the keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth shall be bound in Heaven, and whatsoever thou shalt lose on Earth shall 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 than John the Baptist, whose time was but a little before it. Mat. 11.11. What followeth then for our instruction, out of this enlargement of the holy Spirit to us? but this, that we also be enlarged in the holiness 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 renewed. In our manner, Not with eye- service, as men-pleasers, but hearty 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 having 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 hypostatical; 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 symbolical, not becoming, or being what he shows, but showing what he is, his properties and effects: As excellently here he doth in three notable symbols or signs: Namely, Wind, Fire, and Tongues: And suddenly there came a sound from heaven, as of a rushing and a mighty wind, etc. To seek all the agreements between these shadows, 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 especial properties, Secretness and Activeness. First Secretness, and that both in its arising, and its working. 1. Secretness 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. than I would yield 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. And secondly it hath Secretness in its working too: for it unsensibly pierceth the sensible joints and bones, Zephyrus, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: vitam ferens. and worketh sensible refreshing on the unsensible herbs and plants. And to the Holy Ghost also is secretness 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 coeternal) 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, Entering in to the dividing asunder of the soul and the spirit, and the joints 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 secrecy 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 God's 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 ourselves 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, Activeness also is another property of the wind: It is active constantly, strongly, subtly, variously. 1. Constantly; for it is always in motion, its being consisteth in action: for it is not wind if it do not blow: And though it be not in all places always 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 stiff and sturdy oaks. 3. Subtly; for it findeth the chaff in the midst 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 always cooleth, and for the most part cleareth the air. And this activeness 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 Kingdom 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. Subtly; for he purgeth both the companies, and the consciences of men: evil persons outwardly, evil desires inwardly are the chaff which this wind 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, Peter's 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 original 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, through the blustering blasts of persecution and trial. 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 Charity. O harken then for the motion of this active wind: It is not idle in itself, 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 only 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 be not weary of well doing, Gal. 6. Strongly, that in all things thou be more than conqueror, Rom. 8. Subtly, 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 sow liberally, and reap also liberally, 2 Cor. 9 And so much of the first sign or symbol; 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 natural property of the fire, of our common fire: For indeed the elementary fire in its own sphere shineth not because of its subtleness, and the infernal fire of hell shineth not because of its grossness: yet our fire (being of a mixed nature) hath light as well as heat: Light to show itself to us, us to ourselves, 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 subtle) 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 natural light can show to the eye but colours or superficies, not substances. But this light showeth 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 do walk: We walk by faith, not by sight. 2 Cor 5.7. 2. Lumen interius, Inner light: that is Conscience. Ye were once darkness, 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 darkness when ye knew not that, now are ye light, now ye do know it. This is that light which God sent by Saint Paul. To open their eyes that they might turn from darkness to light, and from the power of Satan to God. Act. 26.18. This is that rejoicing light. 2 Cor. 1.12. Our rejoicing is this, the testimony of our Conscience. This is that humbling light that showeth the vileness of our condition natural. Dust thou art, and to dust thou shalt return. Gen. 3. And the miserableness of our condition spiritual: I was shapen in wickedness, 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 darkness until 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 honour all men, and to despise none. This light helpeth us to see the necessities of our brethren, that we may relieve them, Charity is bountiful, 1 Cor 13.4. To take notice of the infirmities of our brethren, that we may bear them. Restore such a one in the spirit of meekness, bear ye one another's burden. 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 we ourselves 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 glozing and colouring, and make us shine clearly and truly, even to be indeed what we seem in show: For all things when they are reproved of (this) light, are manifest, for it is (this) light that maketh all things manifest. Eph. 5.13. What then? Seeing that this light is come into the world, let us not love darkness more than light, Joh. 3.19. Ye are all the children of the light, and of the day, we are not of the night, neither of the darkness. 1 Thes. 5.5. Where then is our Lumen superius? our knowledge of God? Are we not either like owls, hiding us from this light, or like flies playing with it, or presuming too near it? Where is our Lumen interius? our knowledge of ourselves? 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 carnal ends, and temporal turns. O beloved let us not make so much abuse of light, but walk while we have light, lest darkness come upon us. Joh. 12.30. For the night cometh when no man can work. Joh. 9.4. the night of persecution: the night of loss of outward senses, the night of loss of inward senses, the night of age, the night of death, the night of judgement. Divers kinds of night do hang over our head, we know not how soon our light may be put out in obscure darkness. Pro. 20.20. Only this we know that no darkness can hid us from God; for the darkness and the light with him are both alike. Ps. 139.12. Yea we niay well fear that if we turn his light into darkness now, he will again turn our darkness into light, he will lighten things hid in darkness, and make the counsels of the heart manifest. 1. Cor. 4.5. And that's enough to our shame before men, by the present light and fiery trial 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 show himself from heaven with his mighty Angels in flaming fire, rendering 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. 1. Heat reviving. 2. Heat consuming. 3. Heat hardening. 4. Heat softening. 5. Heat drying. 6. Heat moistening. 7. Heat increasing and decreasing by the wind. All these are kinds of heat and proper to the fire, and are well agreeing also to this our Heavenly fire, the Holy Ghost. 1. He yields 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 quickened which were dead in trespasses and sin Eph. 2.1. Gehazi with his master's staff could not revive the Shunamites Son, 2 King. 4. For the staff was dead itself and cold, and had no warmth in it: But the Prophet himself coming, and his warmth applied, 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 quickeneth. So the Law must go before the Gospel; that struck us dead, but this reviveth us again. The letter killeth, but the spirit giveth life. 2 Cor. 3.6. 2. 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 worldliness and fleshliness, and makes all as ashes by the memory of death. For this was Abraham's confession: I am dust and ashes, Gen. 18. Yea, this was David's 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 precious metal: 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 tin. 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 tried in the fire. Ps. 12.6. This is that fire that burneth only the bonds of God's 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 sons of God. And this Divine fire purgeth that hellish fire of the tongue. Jam. 3.6. As Phaeton's inflammation was said to be quenched by lighting: Et saevis compescuit ignibus ignes: one fire was stricken out with another. 3. Heat hardening: Doth not the fires heat harden the potter's ware, and make it of weak and limber clay to become stiff and strong, to serve the uses of the house? And we are God's clay, and he is our Potter: Is. 64.8. and through the fervent heat of this Heayenly fire, we of weak are made strong: Heb. 11.34. Even vessels of honour sanctified and meet for the Master's use, and prepared unto every good work. 2 Tim. 2.21. even serviceable to the most honourable use of the house, even to hold in martyrdom. 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 fellows (after this fire had passed upon them and throughly seasoned them) became so strong, that they rejoiced that they were counted worthy to suffer for Christ's name. Act. 5.41. 4. Heat-softning: Doth not the fire soften the hardest mettle, iron, and steel, and make it yield to the hammer, and to be pliable to the workman's 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 poured out like water (saith David) my heart is like wax, it is even molten in the midst of my bowels. Ps. 22.14. 5. Heat drying: Doth not the Sun's heat dry the fields, and make them chop and cleave, and gape for rain? And this Heavenly descending from above, maketh our soul's dry, to thirst after righteousness: to be athirst for God; Even like a barren and dry land where no water is: until we receive the former and latter rain. My soul gaspeth after thee (saith David) even as a thirsty land, Ps. 143.6. 6. Heat moistening: Doth not the heat of the Sun exhale moist clouds from the Earth and Waters, and dissolve the same again into showers and dews? 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 celestial heat that exhaleth clouds 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 upon the hill of Zion, and come down like the rain into a fleece of wool: Even like that rain upon gideon's 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. Marry Magdalen, who washed Christ's 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 quality 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 show in keeping it? For what comfort can we have inwardly, or yield outwardly? what growth, what health, what life can there be without it? Woe be then unto us if we have no sense or feeling of it, or but falsely in a wrong kind, and the quite contrary way: Namely, if in what we should be revived, hardened, dried, increased, even in that we be consumed, softened, moistened, decreased: or, if instead of gaining the heat, we have only stolen the light of this fire, to shine only instead of burning, and that but in the dark like glowworms, 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, hypocrisy, be our practice 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 symbol: And there appeared unto them cloven tongues. Tongues. Tongues cloven. First, Tongues. Very notably and excellently doth the Holy Ghost express 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 marred, and had need to be newed, and (as I may say) trued 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 natural sense, or for the perfection of any other good: For truth itself, 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, 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 matched or excelled by the tongue? Cyneas plures dicendo qua m Pyrrhus dimicando subegit. Cedant armatog, concedat laurea linguae: Strength must yield 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 show. 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 man's 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 man's whole perfection to his tongue, when he calleth it his glory? Ps. 59.7. Awake up my glory. If therefore all the Magis of the East, all the old Egyptian and Chaldaean Wise men were alive again to exercise their Hieroglyphic art, to make holy Sculptures, dumb shows and figures, speaking signs to tell their eye their meaning, they could not devise a more fit character to signify a man then a tongue. A tongue is a lively hieroglyphic of a man, because by his tongue a man's substance is expressed. Behold then this holy workmaster by this figure showeth 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 falsehood, 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 devil? Joh. 6.20. Good men's tongues are sparks of heavenly fire, but wicked men's 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 than thou profane swearer, thou false liar, thou ribald talker, away from Christ, and from his spirit: Have thou nothing to do 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 stiffnecked, and of uncircumcised hearts and ears, ye have always 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 he intendeth truth: But ye make true men false men, religious men liars: your woolfish proselytes, to maintain their walking in sheep's clothing amongst us, and your foxes their lurking in our vineyard, under the covert of equivocation. The Apostle saith, An oath is for confirmation, an end of all strife. Heb. 6.16. But ye teach men to take oaths 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 Devil, for he is a liar, 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 man's happiness: how doth he obtain it? even by his ears. God made him at first by his voice; He spoke 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 real as well as a vocal, 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 But 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 eternal 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 fruitful seasons, filling our hearts with food and gladness, Act. 14.17. But the effectual 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. Here is a strain beyond Philosophy. 2. A point against Popery. 3. Comfort to the blind. 4. No discomfort to the deaf. 5. Shame and confusion to the obstinate and scornful, that stop their ears, or hear to mock. 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 man's excellency and perfection, than the ear bears the bell away, in as much as God hath made that the prime and special instrument of saving health to men's souls. Though therefore the eye excel in quick apprehending, in total comprehending, in certain informing; yet it concerneth but nature and natural things, and hath to do with colours, not with bodies or substances (as the Philosophers themselves confess) But the ear hath to do with spiritual and eternal things, that are truly substantial, 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 wisdom of this world foolishness? 1. Cor. 1.20. Yea hath he not taken the wise in their own craftiness? 1 Cor. 3.19. Whiles they most honoured the eye, hath not God done them most honour by the ear? They thought only of their eyes: But God (the mean while) caught them by their ears, and by their ears 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 spiritual things) preferreth, or at least giveth too much unto the eye, especially amongst the ignorant: For they teach that Images are laymen's books. But God in revealing himself and his will, hath employed the ear, and (in a manner) silenced the eye, and barred the use of it in especial 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 express 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 only carework in the receiving of the Law? Take good heed unto yourselves, for ye saw no image in the day that the Lord spoke 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 signify 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 happiness of the Soul comes by the ear, not by the eye. Their loss therefore of bodily sight doth not deprive th●m of spiritual light, but the ear may suffice for that. So long then as they have the benefit of hearing, the loss of sight should not be grievous. In this they lose vanity, but in that they obtain verity, this gain may very well drown that loss. 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 odds 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 less the eye hath to see, the more leisure and pleasure the ear 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 gins 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 likeness of a tongue, yet he is a spirit. He is a spirit in substance, a tongue but in appearance: therefore 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 spoke the word, and they were made: God's 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, God's 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 signify 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 tied 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 foreprohesied to come in the last days, stopping their ears, as the Adder doth hers, with the ground, and with her tail, so they theirs with worldliness and fleshliness: proving oxen, seeing farms, eating and drinking, marrying, and giving in marriage: or else filling their mouths with mockings, and setting at naught the Ministry of the Word as a mad business: As Jehu his companions spoke 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 Ezekiel's time (and therefore no doubt will be in all times) With their mouths they make jests, and their heart goeth after covetousness, Ezek. 33.31. And especially in the last times; for it is so prophesied, 2 Pet. 3.3. There shall come in the last day's mockers. But let all such know, that the Holy Ghost came in tongues, showing 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 do here appear? Cloven tongues. This is the last note, but not the least; for it implieth manifold mysteries, which may be thus summed and contracted. It implieth Division; it implieth 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 total sum, and in the severals, all one from another, and each one in himself. First in the total: 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 go 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 man's strength in God, see God's strength in man. Man's 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 God's strength of ableness; The Lord saveth not with sword, nor yet with spear: for the battle 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 several places, that the more abundant fullness 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. The Fathers of the former ages were permitted and tolerated in Polygamy: to have many wives, for speedy multiplications sake, that they might fill the world apace. But the Apostles are singled (as much as may be) every one to a several charge, even for the same end, even for speedy increase of spiritual issue: God grant then that the spiritual Polygamy of our times, be not the cause of barrenness: that the curse of Ephraim come not upon it, Give them a barren womb and dry breasts. Hos. 9.14. That the more Churches several ministers do contract, betrothe and espouse to themselves, the fewer souls they do not beget. Secondly, They were to be divided in degree: For though there be no Popish supremacy 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 (Pillars) 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. They show 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, prophecy; etc. And all these worketh even the self same spirit, distributing severally, to every one, even as he 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 infiniteness, to make diversity in all kinds of things. Where do ye see two faces alike? or hear two voices alike? or find two constitutions of body, or two dispositions of mind alike? or two men's hand-writings 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, showeth the riches of God's grace, and redoundeth to his glory. Require not not therefore all to be alike, lest ye be found fighters against God: Neither call one only method of preaching sanctified: For (no doubt) every man's method is sanctified to sanctify hearers: To the clean all things are clean: And nothing is to be refused, if it be received with thanksgiving: The Holy Ghost appears in cloven tongues, for the Apostles were to be divided in the total, in place, in degrees, in gifts. Again, as in the total sum of them, so also in the severals, they were to be divided, even each one in his own speaking: For (tongues) employed their intended speaking, but (cloven tongues) their divers and various speaking. They were to speak diversely in respect of the objects 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 diversely: 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 always in my prayers. The latter, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's 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 Minister's tongue must be divided, sometimes to plead for his Master, sometimes for his brethren, sometimes to act God's part, sometimes man's 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 take mutually and reciprocally in each other? St. Paul was willing to deal unto his people not only 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 high people as his joy. What is our hope, or joy, or crown of rejoicing? 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 people's 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 temporal, on the other side eternal. 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 careless of their souls, 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 near and dear relation of Fatherhood and Sonship, there be no kin but cozenage between them, he cozening them of their spiritual, and they him of his temporal rights and deuce, than this must needs be the devils own only market, all the gains must needs come home to him. Again, 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 do not mean, 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 changeling: For, there is one Faith, one Baptism, Ephes. 4.5. Other foundation can no man lay then that which is laid, which is Jesus Christ, 1 Cor. 3.11. Jesus Christ yesterday and to day, and the same for ever, Heb. 13.8. But I mean their matters of discourse, and treatise, their several 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 speak 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 works: And he prescribeth milk for babes, and strong meat for the strong, Hebr. 5.13. These be divers meats: And he knows 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 tied 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 plainness, for the ignorants sake, nor the ignorant begrudge our learning, for the learneds sake, but bear one another's burden for Christ's sake: And not marvel if sometimes ye hear the Law as well as the Gospel; for the Holy Ghost came in cloven tongues, intending thus to cleave and divide the Apostles tongues to several purposes. So much of their division. But no doubt the most proper and direct purpose of those cloven tongues was, to signify the gift of divers tongues now to be bestowed upon the Apostles: that they should be endued with divers tongues, enabled to speak divers languages, which presently appeared to be fulfilled. And this (as before I noted for my last point) implieth Union: Namely, the gathering of all Nations unto Christ, that there might be one field, and one husbandman, one flock, and one shepherd: 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 be gathered, and made one people; and to speak one language, the language of Canaan, the profession of the Gospel. What then? Note that God worketh by contraries, and he worketh upon contraries. 1. He worketh by contraries: that he may unite, he divideth: that he may gather, he scattereth: that he may exalt, he bringeth low, as in Joseph: that he may bring low, he exalteth, as in Haman. He giveth prosperity to some to befool them, Thou 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 me 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 only to serve to make them to know, that there hath been a Prophet amongst them Ezek. 2.5. Beware then that ye 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, despair not in adversity, but pray for the right use and end of both, that whether it be rod or staff it may comfort thee. And be 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 contraries, even gathering by division. Lastly, God worketh upon contraries: to turn evil into contrary evil: And again, to turn evil into good. 1. He turneth evil into contrary evil, sin into punishment. A wicked union was turned into a cursed division: the greatest conspiracy into the greatest confusion: Namely, the bvilders of Babel by division of tongues were scattered upon the face of the whole earth. That Simeon and Levi (all brethren in evil) may know what the portion of evil union is, namely, division, and separation: I will divide them in Jacob, and scatter them in Israel, Genesis 49.7. Yea that all rebellious practisers against God may know, that there is neither wisdom, nor understanding, nor counsel against the Lord, Prov. 21.30. But the last is the best of all, to wit, that he draweth good out of evil, and turneth cursing into blessing. What evil was there ever so great, wherein God's goodness hath not appeared? The very sin of Adam, what abundance of goodness hath it drawn from God? The malice of Joseph's brethren, what a deal of good did God work by it, to him, and them, and to their families? The cruelty of the Jews to Christ, did not God turn it to the accomplishment of man's salvation? That cursed confusion of Tongues at the building of Babel, is it not now recompensed with a blessed division of Tongues, whereby to make a spiritual 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 evil in us, but let us glorify him for that he hath made every thing beautiful in its time, Eccles. 3.15. Yea, that his mercy rejoiceth over his justice: He will not always be chiding, neither keepeth hebis anger for ever: Yea, that as all natnrall motions are strongest at last, so likewise his goodness 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. God hath fully revealed himself 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 Gospel, which giveth grace, and promiseth glory: Even so Amen, come Lord JESUS. Finis Serm. sive tract. 6. Trino-uni gloria. Per me Gulielmum Gaium. A SERMON against HYPOCRISY. Text. Luk. 12.1. Beware ye of the leaven of the Pharisees which is hypocrisy. OF Truth and Righteousness God is the only Author, but deceit and falsehood spring from the corrupted heart of man: Only lo this have I found (saith Solomon, 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 Satan's thorny temptations having rend his robe of righteousness, and made him sinful, he presently became shameful; and then he seeketh other cover: Figtree leaves, slender cover for his outside: Shifts and excuses (more slender cover for his inside. So was simplicity turned into subtlety, and the clear stream of sincerity (perspicuous to the bottom) mudded with the filth of false and foul hypocrisy. 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: The hereditary poison of Adam's hypocrisy 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 show 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 witness be not enough) hear what David also saith, namely, that All men are liars, 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 struggling to get lose, so man ensnared in sin, the more entangleth himself therein, by endeavouring to make evasion: for when he sinneth he is trapped, but when he hideth or excuseth his sin, than 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 deceive: 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 yourselves of the leaven, etc. Which though it be but one single precept, yet for order's sake we may consider it in two parts. The first is a warning, Take heed to yourselves. The second is, the thing forewarned, the leaven of the Pharisees, which is hypocrisy. First, for the warning itself: Beware ye, or take heed to yourselves. 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 being 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 practice, 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 laid wait for Christ, and sought to entangle him: whereupon this precept following so immediately to the Disciples implieth (no doubt) that they should be careful to avoid 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 Christ's 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 suiteth with that which Christ elsewhere 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 do 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 unlawful, but a necessary and needful thing for Christians to provide for their temporal estate, and worldly well-being, both by shunning of evil, and seeking of good. 1. By shunning of evil: 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 seethe the plague and hideth himself, but the foolish go on still and are punished. 2. By seeking of good. This followeth out of the former; for the shunning of evil implieth 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 heresy of the Familists that would have no propriety, but all things common, is reproved: We are taught to love our neighbour as ourselves; therefore we must love ourselves, and provide for ourselves. The Scripture plentifully exhorteth us to giving, and that implieth 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 tells 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 he would, Act. 5.4. 2. This condemneth also the superstitious conceit of Popery, that maketh wilful 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. Yea Christ hath pronounced it to be a blessed thing to give rather than 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 go through the eye of a needle, then for a rich man to enter into the Kingdom of heaven: That is to show us our great corruption, that we cannot of ourselves 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 God's blessing. No, the contrary to that is cleared by Gods giving them (as to many others) so expressly to Solomon, in the name and nature of a blessing, 1 King. 3.13. and by that general charter made unto godliness, 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 handful 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 the grass of the field (which laboureth not, nor can use means) how much more will he 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 clothed 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 only for his own sustenance, that he may eat his own bread, 2 Thes. 3.12. 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 careless unthrifts, who of all Solomon's lessons do 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 over-learned, 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, doubtful distrust. As for honest provision it is requirable of us both for ourselves and others: If there be any man that provideth not for his own, and namely for them of his household, he denyeth the faith, and is worse than 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 man's nature, not only in the particular practice of malice, but in the general 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 show evil examples. And Christ's 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 man's nature: If the Pharisees condition, and the Disciples danger be not a glass bright and big enough to show it, then hear the Wiseman's outcry, Prov. 20.6. Who can find a faithful man? And the Prophet's 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 man's 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 innocence; 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 Exprobration, that we may be every one ashamed of this monstrous unnaturalness. Why should we break that law of nature which the brutish savages do observe? savis inter se convenit ursis, the savage beasts are sociable & succourable, why should we be hurtful and baneful one to another? The Stoic acknowledged all things to be for man, and homines hominum causa, that man is especially for man's sake and behalf: Why then should we frustrate that purpose which nature itself observeth and intendeth? We would not, yea indeed we cannot live one without another, why then do we live one against another? The saying is true (intention 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 evil (which is indeed the main point of nature's corruption) If this warning here to the disciples (wherein our common weakness is argued) be not enough to prove it, then hear St. Paul's 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, Hell's passage is an easy, 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 possess us, or self-conceit so much as touch us, when as we see our nature is the seedplot of sin, the sink of iniquity, the very common shore into the which the devil emptieth all hellish uncleanness, and out of which he produceth the same again in most loathsome and noisome issues? What good thought can we entertain of ourselves, when as we must confess, we are not of ourselves sufficient to think a good thought, 2 Cor. 3.5. but that all the imaginations of the thoughts of our heart are only 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? What guard strong enough? what watch strict enough? what search deep enough? what confession large enough? what contrition tart enough to serve our turns? How should we wrestle 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 Devil 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 bless me. Gen. 32.26. Preciseness is a common reproach to vilify men, but let us answer it with David's resolution; I will be more vile than so. 2 Sam. 6.22. even for Saint Peter's conclusions sake, What manner of persons ought ye to be in holy conversation and godliness? 2 Pet. 3.11. And so much of the former general part of the text, the warning itself, Beware ye, or take heed to yourselves. Now for the latter part, that is, the thing forewarned or spoken of against; The leaven of the Pharisees which is Hypocrisy. This is here doubly set forth. 1. Figuratively by a similitude, The leaven of the Pharisees: then literally by its own proper name, which is Hypocrisy. The later is fit first to be considered: First what it is, and then what it is like. First what it is, Hypocrisy. Saint Augustine doth thus describe it, the 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 he is not. If I should go about to describe unto you this evil to the full, and to set out all the parts of it, I should not only exceed my hour, but go beyond myself, and undertake what I could not perform: It is so copious and various, that it hath more colours then the rainbow; what pencil can paint it? more shapes than Proteus, what knot can hold it? I may compare it (for fruitfulness) not to Danaus who had fifty Daughters (a breeding brood) but to that many headed monster which could supply the loss of every head with sudden issue of many in the room of it. But (that I may contain myself within my times limit and mine own measure) let me bring all the particulars of it into 2. sums: Simulation and Dissimulation, faming of good, and hiding of evil. These be two in name, but one in practice: 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 showed, but it argueth defect of what should be: and that is dissimulation. And on the other side, evil can not be covered but by pretence and show of good: and that is simulation. Every false show of good is a hiding of evil: and every hiding of evil is a false show of good: So ye see what necessary relation and dependence there is between them, Mutuo se ponunt & auferunt: the one cannot be without the other. Though therefore many have taken worthy and profitable pains in handling them severally, yet let my present pains 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 sum of all here is, that Christ here forbiddeth his Disciples, all falsehood: and therein showeth, that sincerity is the practice of a Christian, yea, the perfection of a Christian: For he strikes not at a branch, but at the root of sin: he speaks not here against against any single or several evil, but against that which is Lernamalorum, the sum of all evil: that which truly turneth good into evil, and falsely maketh good of evil: So that in avoiding hereof, a man may seem to have attained his perfection. For it is indeed only Christ's perfection to be free both from sin 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 only from guile. Behold an Israelite indeed in whom there is no guile. Joh. 1.47. And therefore 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? Lo (saith David) thou requirest truth in the inward parts Ps. 51.6. This is God's 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 fearful should we 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 hypocrisy is to him most abominable: Witness the earnest passion which Christ expresseth in inveighing against this evil more than 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; Ye serpeats, ye generation of vipers, how should ye 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 always washing her feet, yet never makes them white: And though she be white in feather, yet her flesh is black to the eye, bitter to the taste, and heavy to the stomach: so the hypocrite is always waving in the water of fair profession, and yet his lays 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 ye look upon them, bitter to the tongue if ye speak of them, and cloying to the conscience if ye follow them. The fox is a subtle creature, and so running to hid himself, that he will not be found without labour, and when he is found, he yields nothing but a stinking savour: except it be his case, which indeed is better than his body: neither is there any use to be made of him, but only to take his stink, which is accounted medicinable for the shaking grief: And such is the hypocrite, cunning to hid, hard to be discovered: And if you find him, he yields you nothing but noisomeness, except his case, his covering, his profession: that's all he is worth: Neither is there any use to be made of him, but only 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. job 8.13. The hypocrites hope shall perish, therefore the sincere man's hope shall stand: truth makes hope strong. Of faith, Eph. 6.14. First, gird your loins with verity, and then take the shield of Faith: Truth makes faith tstrong. The Crocodile feigneth weeping when he intendeth murdering: So the hypocrite maketh long prayers to devour widow's houses. Mat. 23. Ishmael entertained those with tears, whom by and by he put to the sword, jer. 41.6. The Basilisk kills if he first espy, not if he be first seen; so the hypocrite doth mischief whiles he is undiscryed, but not if he be first discovered. The Chameleon that changeth his colour: The Silkworm that changeth his shapes. Many other creatures might fitly resemble and rightly express 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. said in malo, the the wittiest in evil doth best set forth the wickedest in evil. The Viper, the most monstrous of all creatures, both in their engendering (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 through their dams belly, and so come to life by the death both of their begetter and breeder. Their teeth are hidden in their gums, 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 hypocrite: even the most hateful things to set forth the hatefulness of the evil. Wherefore let it be as hateful 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 linen and woollen: there is (no doubt) a mystery in it: The linen is of the earth, which may signify uncleanness, the woollen is of the sheep, which is an emblem of innocence. Greg. Mor. 8. Per lanam simplicitas, per linum subtilitas designatur: the wool figureth simplicity, the linen subtlety. And again, the wool is a covering and hiding to the linen that it can hardly be seen. All is for our instruction, that our conversation should be one and the same in substance and in appearance: No covering of sinfulness with holiness: No dsfiguring the face that we may appear holy: For disfiguring the face is worse than 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 mar 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 evil to be evil, 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: Therefore either be thou what thou appearest, or appear that thou art. So doth Saint chrysostom upbraid the hypocrites of his time. But we have another evil in our time, as much if not more to be cried out upon: which is another extreme, 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 hypocrisy which cannot be hid by reason of abundance, and will not be hid by reason of impudence saith Bernard, Super Cant ser. 33. Absalon 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 own Chamber. 2. Sam 13.6. but Absalon went in unto Father's 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, showing it: So that (as Stella saith, in Lu. 12.1.) Opus est ut ad hypocrisin invitemus, we have need now adays to invite men to hypocrisy, and to persuade them to hid their sins. For the hypocrite (though he doth always hurt himself, yet sometimes he doth good to others, by show 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 sin in general, as it is here literally set forth in its proper name Hypocrisy: Now for the figurative description of it, The leaven of the Pharisees. Leaven is diversely 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 Christ's 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 Gospel; 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 Hypocrisy, which concerns rather the evil of practice then of Doctrine: And so 1 Cor. 5.8. The leaven of maliciousness and wickedness. Now there is one reason may stand for all: Namely, that as leaven (though it be but a little) diffuseth and imparteth itself into a great quantity, and ceaseth not its secret working, until it hath filled all the heap about it, with its own nature; so a little falsehood whether in life or in doctrine, and likewise a little sincerity grows and steals (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 evil. 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 evil. Not in good, for the greatest fires begin of small sparks, Behold how great a matter a little fire kindleth. Jam. 3.5. When (therefore) the hammer of the word, striking thy stone heart shall fetch some sparks out of it, neglect them not, but cherish them, that they may grow unto a melting heat that thou mayst be mollified; unto a refining heat that thou mayst be purified; unto an exhaling heat that thou mayst be elevated; unto a sacrificing heat that thou mayst be accepted. No, nor let the means be neglected, though perhaps it be but mean and small: No matter with what cattles the field be ploughed, whether with the Ox or the Ass, the clean or unclean beast, so that the ground and the seed be good. God taught Balaam by an Ass before he taught him by an Angel. Num. 22. And the sowing upon or beside all waters (that is in all lowly grounds) is blessed, whether the feet of the Ox or of the Ass be driven. Is. 32.20. And as not in good, so neither in evil should small beginnings be neglected or pass unregarded. For the serpent's 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 sickened for Naboths Vineyard. David not checking his first view, proceeded to affecting, effecting, accumulating lust with murder. Saint Peter first following a far off, and shrinking, grew to denying, cursing, forswearing. The vastest grants Giants are at the first small embryoes: the foulest sins 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 sin until it be ripe and ready to fall. But Christ saith, Out of the heart proceed evil thoughts, murders, adulteries. Mat. 15.19. And Gen. 6.5. The imaginations of the thoughts of the heart are said to be evil. And what is evil to or with God but sin? All his works are good, and he makes all but sin: therefore that which is evil with him, must needs be sin: Sin is sin as well in the first conceit, as in the last consent. The Cockatrice is venomous in the egg, as well as in the bird: Take heed therefore of hatching it: the egg is laid low, thou mayst crush it with thy foot, but the bird will mount up over thy head, and above the reach of thy reformation. The spider's first thread 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 fastened, 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 eggs, and wove the web of spiders. But besides the swelling and spreading, leaven hath also another property, and that is souring: which indeed is most proper in this place, where it is stronger to in the evil sense. For of all evils none is stronger to sour good, and to make it turn the stomach of almighty God (If I may so speak) then this one of Hypocrisy. For (to show how he loatheth it) it pleaseth God to threaten the punishment of it, in such kind of loathsome phrase, even that he will spew the hypocrite out of his mouth. Rev. 3.16. For the hypocrite is fitly compared to a brazen vessel: For brass is apt to sour the liquor which it holdeth. And such is the hypocrite: the Poets sincerum befits him best: it is a word most proper to living vessels. Sincerum est nisi vas quodcunque infundis acescit: If the vessel be not sincere, whatsoever you power into it, it soureth. Whatsoever? yes whatsoever. For though I have prophecy and all knowledge, and all faith to move Mountains: 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 Angels, and have not love, (good affection, truth in the inward parts) I am but as sounding brass: that is but a souring Vessel. 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 material 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 Jews: which is confirmed joh. 5. where Nicodemus the Pharisee is called both ruler of the Jews, ver. 1. and also A master or teacher of Israel. ver. 10. The most do fetch their title from division or separation: And that not only Habitu, they were several and divided from others in their habits, but Observantiis too, they were singular in their performances: which Saint Paul's speech implieth Act. 26.5. where he calleth this profession the chiefest sect of their religion. In a word, the Jews were Populorum separatissimi a the choicest of all people: and the Pharisees were judaeorum separatissimi, the choicest of all the Jews. Note therefore here the vanity of worldly state and dignity: Not many mighty, not many noble are called. Note the insufficiency of learning and knowledge: Where is the wise, where is the disputer of this world? Note the debility of free will and natural strength: It is not in him that willeth, nor in him that runneth. Note the deficiency of all strictest outward observance. He is not a jew 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 taste are most loathsome and noisome in their putrefaction. 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 outrageous: Wisdom in a serpent is most mischievous: knowledge in an hypocrite is most pernicious. The Pharisees (those precisest separatists) were most abominable hypocrites. They were noble, and so was their hypocrisy 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 righteousness was 1. verbalis 2. formalis, 3. partialis, 4. vanè gloriosa: It was verbal, formal, partial, and vainglorious. Either they did but talk: 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 righteousness was Verbal, in word only: they were good speakers, they could talk well, but bad doers, they did live ill. Whatsoever they bid you observe, that observe and do, but do not ye after their works, for they say and do not. Mat. 23.3. A very dangerous evil both ways, both inwardly and outwardly, both to themselves and to others. Inwardly to themselves: For he that speaketh well beareth witness against himself for doing ill: that out of his own mouth shall the evil servant be judged without farther witness: 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 goodness. For by speaking that which thou dost not do (saith Saint chrysostom, Ho. 38. ad pop. de humilitate & quiet.) 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, wouldst not fail in performing it. Yea, it makes men hate goodness, and blaspheme the author of it: Thou that maketh thy boast of the Law, through breaking the Law dishonourest thou God? for the name of God is blasphemed among the Gentiles through 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 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. But facilior est per exempla quam per praecepta docendi via, the easier, the stronger, and indeed the more (generally) required way of teaching is by examples, rather than 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, it is to thy profit and and benefit: But if it make thee docible only in respect of commanding, only to be a good master, it is to thy hurt and damage. The Pharisees were good masters, requiring much of others: They bind heavy burdens and grievous to be born, and lay them on men's shoulders. But they were bad servants practising little themselves, They themselves will not move one of those burdens 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 righteousness was Verbal. 2. It was also formal, only in outward appearance, woe be to you Scribes and Pharisees, hypocrites, for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Mat. 23.25. This must needs be a heinous evil and highly offensive unto God, for as much as it goes about to mock and deceive him: which is impossible, because he 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 wickedness. The Apostle forbids eye-service to be done to our bodily masters, but happy are we if to our heavenly master we rightly perform it: For than 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 mountains, and not of the valleys. 1 Kings 20.23. Belike they thought he could not see them there. Yes, he seethe the lowest valleys of the heart (Thou understandest my thoughts long before. Ps. 139.) as well as the loftiest mounting of the hand (According to the cleanness of my hands in his eyesight. Ps. 18.24.) Yea as a curious prayer regardeth not the matter or form of the window through which he looketh, but only the business that is done within, so God may be said to look carelessly on the outward appearance, in comparison of his earnest observation of the substance: For many times he takes no notice of outward uncleanness, when he sees inward cleanness: As also certainly never any other notice of outward cleanness, when he sees inward cleanness, For God seethe not as man seethe, 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 bosom. Exod. 4.6. The lack of this inward truth makes the Hypocrite that he can endure no trial; For he makes a fair show in the fair sunshine of of prosperity, but is blown away (like chaff) before the wind of affliction: And why? he hath no root, therefore he cannot endure the Cross: 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 patiented when he hears no reviling, thankful when he endures no crossing, humble (even to despair himself) when other men honour him: but sincerity is patiented in reproach, thankful in loss, semper idem, even like mount Zion 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: ezekiel's digging the wall brought him to see the inner abominations. Ez. 8.8. The hypocrites 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 books shall be opened, and the dead shall be judged according to things that are written in the book, Rev. 20.12. Yea when isaiah's 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 Esau's hands: but beware of counterfeiting our elder brother Christ's hands, for God is not blind (as Isaac was) therefore it will surely bring a curse upon us, and not a blessing. We may (with the Gibeonites) beguile the Church for a while with a show of old bottles (ripeness of wisdom) Clouted shoes (reformation of affection) Old clothes and mouldy bread (humbleness and abstinence in conversation) as if our Kingdom were not of this world, as if our conversation were no nearer than Heaven, when (notwithstanding) our hearts are nearer than our heels 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 only as hewers of wood, heapers up of wrath against the day of wrath, increasers of fuel 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 only call some commandents little, as may be gathered by that, Mat. 5.19. whosoever shall break one of the least of these Commandments: And by that, Mat. 22.36. Which is the greatest Commandment? But farther (contrary to all sense and reason) they made least account of the greatest, and greatest of the smallest matters: Ye tithe, mint, and cumin, and have left the weightier matters of the Law, Judgement, mercy and faith. Mat. 23.23. Behold their hypocrisy in both. First in the former: For can any thing be little that concerneth him who hath no measure? Can the offence of his infiniteness be liable to less the nan infinite punishment? Or can he love God that stroketh him on the one cheek, and striketh him on the other? or that embraceth his body and spurneth his feet? No, no, but Quicquid propter Deum fit, aequaliter fit: He that serves God aright, serves him with an equal mind, and saith with the Psalmist, I have respect unto all thy Commandments. 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 falsehood 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 tithe herbs, yea, the basest and vilest of their herbs, would be unconscionable in the greatest matters of judgement and mercy: that they which did strain at a gnat, could possibly swallow a Camel. Let the discovery of this evil be enough (of itself) to make us not to learn it but to loathe it, & to learn that of Christ, This aught 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 righteousness 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 their righteousness verbal? why formal? why partial? but for vainglory sake. And if this sauce soureth 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 mess did they make, being all put together. Yea, in their vainglory we may observe (which indeed is natural to all pride) not only the advancing of themselves: but the abasing of other. This I say is pride's property: 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 general speaking, but dares touch upon particular, saying, Or even as this Publican. Whereupon again Saint Augustine, Insulat non exultat, Hom. 44. He doth but insult upon his fellows, he 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 mother's rising was: My soul doth magnify the Lord (saith she) and my spirit hath rejoiced in God my Saviour, for he hath regarded the low linesse of his hand maiden: but the Pharisees rising was both presumptuous and contemptible, to rise by trampling on the necks and crowns of others. Thus ye see how still they dip their souls in a double die of sin, 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 than himself. Phil. 2.3. Acquitting where they should condemn, 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 evil, 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. Finis Serm. sive tract. 6. Trino-uni gloria. Per me Gulielmum Gaium. Two SERMONS upon Ps. 8.4. The former of them (for a Funeral farewell to the late Honourable the Conutesse of Manchester) preached in my place in Manchester house in Canon Row, Westminster, in a Right Honoable presence jan. 8. 1653. Text. Psa. 8.4. What is man that thou art mindful of him! IT is a natural thing to natural 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 taste of the tree of Knowledge, though God himself had forgiven them. But it is a supernatural thing to regenerate men to affect the Knowledge of themselves. Therefore though the heathen men had that excellent saying among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thyself; 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 himself, desired that high Knowledge which was forbidden him, God himself came and told him his own, and what he was. Dust thou art, and dust thou shalt return. Upbraiding his pride and condemning his folly, that he would presume to desire so high Knowledge, which was too wonderful and excellent for him, and in the mean time neglect that Knowledge which was more proper and suitable to him, namely the knowledge of himself. Indeed Saint Paul saith, Knowledge puffeth up, 1 Cor. 8.1. but (no doubt) he meaneth outward Knowledge of things without us, which is called Scientia: as for the knowledge of ourselves, which is rather to be called Conscientia (if it be right and true) it can not puff 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 man's 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 he 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. He 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 wisdom, to contemplate what himself is. Wherefore this holy Prophet David was very careful in seeking for this knowledge, and very diligent in searching the state and condition of himself: And howsoever (not doubt he studied other faculties, and acted other exercises, yet in the Psalms we find him very frequent in the meditation, and contemplation, and examination of man's estate and condition, which indeed was the knowledge of himself. And it seems, he had studied this point so far, that he was gone beyond himself in it, and had learned more than he was able to utter. But he doth set it forth as far as possibly he can, and as far as words may significantly express 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 balance, they are altogether lighter than vanity. Like vanity: At the best altogether vanity. Altogether lighter than vanity. And yet farther and beyond all, in this Psalm, and in this verse of the Psalm, he goes farther; for he doth not here say what man is, but he 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 mindful of him? This passionate exclamation of the Prophet, concerning man, groweth and ariseth from his considering, the Heavens, the Moon, and the stars, 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 he considered that they are all made for man's use and service, the Sun to rule the day, the moon, and the Stars to govern the night. Psa. 136. or whether he considered that man shall one day be placed higher than they, and be advanced in glory above them all, very just cause had he then to add the other words also, and say, that thou art mindful of him. Here therefore (I take it) we have three things offered to our consideration. 1. The vileness or baseness of man. 2. The unworthiness of man. 3. The providence of God. For in that, out of the consideration of the heavens, the moon and stars, he raiseth the question, What is man? we may gather that he intimateth man's vileness in respect of their excellency. And in that he makes the question with mention of God's providence, we may gather that he aimeth at man's unworthiness, in reference to God's goodness and mercy. And in that he makes mention of God's mindfulness, we may plainly see he sets forth God's good providence to man, notwithstanding, his vileness in himself, and his unworthiness towards God. To begin with the first: man's vileness or baseness. This will be discovered in a twofold consideration, namely, of what we are, or belongs unto us in our corporal, and what in our temporal state and condition; each of them again have a double reference or respect. First for our corporal state and condition: our vileness 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 ears then edify your souls: I should scarce (I doubt) find words modest and civil enough to bring me off with good manners: It is a subject so unseemly for discourse, that it may be enough (if not too much) for my present purpose only 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 Adam's 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? ye may see, Gen. 2.7. The Lord God form man of the dust of the ground. Lo then here is our noble parentage, our high descent of dignity, our honourable 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 than the dust of the earth? which is trodden 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, unless for meat to the most cursed creature, that is the serpent: Thou art cursed above all cattles, 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 excellency, will not apprehend their vileness 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 carcase 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 nature's judgement, disposition and inclination. I may say such we are: for certainly such we shall be: and only God knows how soon; such must every man and woman's body be: be it never so strong and able, never so sound and healthful, never so fair and beautiful. And as the generation of man originally was from the dust, which is serpent's meat, so (for farther express of our vileness, as some naturalists note) the corruption of a man is the seed or generation of a serpent: For so they writ, Ex spina humana corrupta; out of the corrupted Carcase of a man is engendered 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 man's 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 we spend so much time in building tabernacles: It is but dust, for the clothing whereof we tear both surface and bowels of the Earth, we flay 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 itself must be meat for worms. And when we have built stately Castles wherein to lodge it, at last it must lie in a narrow grave or stinking toomb: And when we have robbed all creatures for rich ornaments, wherewith to clothe it, at last itself must put on corruption. If then (with the Peacock) we would turn our eyes from our plumes, and behold our black legs, 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 man's vileness, namely, the consideration of his corporal estate or condition, both in respect of his beginning and of his ending. Again, man's vileness also appears in consideration of his temporal estate and condition, and that both in respect of the miseries of his life, and also of the shortness 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 chief supplies of life; that is food and raiment, which will the more appear, if we compare ourselves 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 man's 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 blow 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 he with a little 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 wool, some with hair, some with fur, some with feathers, only man (poor naked creature) hath nothing of his own to put on, but must be by'r holding to other creatures for every thing that he doth wear: to the earth for his linen, to the sheep for his woollen, to the worms for his silks, to the birds tails for his choicest 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 linen, and so the rest, than should man be left like Aesop's Crown: Moveat cornicula risum furtivis nudata coloribus. All creatures may laugh at our nakedness, when we are stripped of our borrowed feathers. Neither do we only borrow our clothing of other creatures, but we must take a great deal of pains with that which we do borrow, before it will be fit for our use: as may appear in the wool (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 ye will add the consideration of the hazard of keeping, and the disquietness of losing, which all are subject to in all temporal things, than I doubt not but ye will be ready to subscribe to that of the preacher, Eccles. 1.14. I have seen all the works that are done under the Sun, and behold all is vanity and vexation of spirit. Use 1. And (that we pass 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 less happy than they: what then should be the cause of this alteration? It was sin (beloved) it was sin (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 happiness 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 days of thy life, thorns 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 madness) 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 than the silly sheep, for though they feed upon their own bane, yet they do it ignorantly, not knowing that it will poison them; but we 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 poison to our souls. We are more mad than Aesop's Husbandman, who finding a snake in the cold weather frozen in the field, brought it home and warmed 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 than Hydra, not at our fires, but in our breasts and bosoms, not that only will sting us, but that hath already stung us (as aforesaid) unto death. They say, that burned 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 happiness, and consumed our glory, and laid all our honour in the dust: but (like the frantic satire) we be in love with this fire, and fall to embracing it: (like the foolish fly) we play with this flame till both our wings of faith and love be scorched, and our souls fall headlong into Hell. Flee therefore and avoid all manner of sin, for it is the bane that poisoneth us, it is the serpent that stingeth us, it is the fire that will utterly consume us, unless it be quenched by the tears of repentance, and the blood of Christ. 2. Use. Again, seeing our miseries are such in our temporal 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 we ourselves know that we are certain in nothing here, but in an uncertain course of things, and a continual 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 lie wallowing in the miry mud and puddle of worldliness, then to be translated into the glory and bliss of Paradise? why should they (like so many Sirens) with their deceitful music and melody, stop our course and stay our journey, when we should be travelling into our own country? why should they entice us to lie floating on the troublous and dangerous waves of this world, when we should be striving to get into the Haven and Harbour of rest? why should they so much deceive us, as to make us make this our Paradise where we find nothing but misery? and here to settle our hearts where there is nothing that can satisfy 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 do? Our Saviour teacheth both together Mat. 6.19. Lay not up for yourselves treasures upon Earth, there's that we must not do: but lay up for yourselves treasures in Heaven: there's that we must do. It is Heaven that is our Country and inheritance, on earth we are but pilgrims and strangers: It is Heaven where we shall have the fullness of joy, there all our comforts are crossed with cares. Learn therefore of Saint Phil. 3.8. to count all things loss, and to judge them to be dung that we may win Christ. Or if ye can not reach that perfection to despise the world, yet at least labour and strive that ye may be able to use the world as though ye used it not, and to have your conversation in Heaven. And so much of the discovery of man's vileness, out of the consideration of his temporal estate and condition, in respect of the miseries of his life. The same also will appear in respect of the shortness of his life. For man's dignity and honour in his creation, was in his being the Image of God: and that was (partly) in his immortality, whereof (during his innocence) he was capable: Potens non mori, having a possibility not to die. His immortality therefore, and length of life being then his honour and excellency, it must needs follow (by the rule of contraries) that his mortality and shortness of life is his dishonour and vileness. But out of the Scriptute also it may be shown, that long life is an honour, and short life a dishonour, a reproach and vileness unto man. For in the ninteenth of Leu. ver: 32. it is said, Thou shalt rise up before the hoary head, and honour the face of the old man. And in the Commandments, Ex. 20. the only promise of reward (expressed) is that of long life: That thy days may be long in the land, etc. And as this is a reward and honour, so (on the contrary) short life is a punishment and dishonour. 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, lie and short life, as a curse to the wicked, on the one side promised, on the other side threatened. Let us look then upon the shortness of our life, and consider the vileness of our condition therein. Ye know Moses his account. Ps: 90.10. The days 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 accounts 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 shortness of man's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 we 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 than 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 we may boldly venture to call our life, that it is gone before we can speak it, yea before we can think it; It is even swifter than conceit. And therefore (to show the shortness and swiftness of our life) the Scriptures do set it forth by the shortest and swiftest things: as namely a weaver's shuttle, Job 7.6. a Post, Job 9.25. a tale that is told Ps. 90.9. And yet these shadows and types (short and swift as they are) they are too long to measure the shortness of man's life. For though the shuttle flieth swiftly, yet sometimes it lieth still before the quill of yarn be quite spent: though the Post rideth or runneth speedily, yet sometimes he baits and rests before he comes to his journey's end: though a tale pass quickly, yet it hath some stops and pauses before it comes to the last full point. But the life of man flieth swiftly, and never lieth 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 Inn 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 lieth still, the weaver's life flieth 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 days of Josuah, yet then there was no stay in the course of life, but many men's death were hastened, and they ran to their ends faster than they could run from their Enemies, as ye may read in the tenth of Jos. Nay, when the sun went backwards in the days of Hezekiah, even then no doubt men's lives went forward. 1 Kin. 20. for we not read that God brought bacl any man's man's life when he brought back the shadow; he did only add some time to Hezekiahs' life: he gave him a longer journey to go, he did not give him leave to go it at his own leisure and pleasure, but it was with Hezekiah as it is with all men's 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 days 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 man's vileness 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 ourselves. 1 Use. Concerning God: we have here a discovery both of his mercy and of his justice. I say of his mercy as well as of his justice; for though indeed shortness 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 hereiss Gods mercy. Again, for the wicked they prosper and flourish, but let them fear and tremble: their life is but short. They spend their days in wealth, and in a moment go down to the grave, Ps. 1.21. And here is God's justice. The godly are Pilgrims and strangers upon Earth, but they have an inheritance incorruptible, undefiled, 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 mercy. 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, etc. our father's age worse than our grandfathers, ours worse than theirs; so the age of man hath decreased and grown less and less. In so much that now adays 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 evil there is in the world, the less the Saints of God might be encumbered 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 shortened: and here is God's mercy. Again, the more that wicked men do solace themselves in sin, and take pleasure in unrighteousness; the less time they might have to delight and rejoice therein. And here is God's justice, Mercy 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 mercy 〈◊〉 〈◊〉 justice are exercised together. And so ye have 〈◊〉 concerning God. viz. the discovery of his mercy, and justice. 2. Use. Again, concerning ourselves. Seeing our life is so short, swift and slippery, that it flieth faster than 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 godliness? what a monstrous madness is it for men still to live as if they should never die? and never to prepare for the entertaining of death, until they hear him knocking at their doors. Indeed 'tis true, death is a great man, and a guest of Kings: and therefore commonly he sendeth one of his harbingers before him (sickness or old age) to take up his lodging: But yet many, yea very many times, he rideth alone (like an ordinary guest) and comes unlooked for: yea (like a thief in the night) at an hour when we are most secure and unaware. And therefore it cannot be denied, but that it is a good and godly prayer, which we were wont to have in our Litany: From sudden death good Lord deliver us: though indeed properly in itself death cannot be said to be sudden to them that over 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 therefore cannot be said to be sudden, unless it take us in our infancy, before we 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 fearful 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 he looketh not for him, and in an hour when he is not ware, and shall cut him off, and appoint him his portion with hypocrites, there shall be weeping and gnashing 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 honourable Lady. We 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 we have done. But God hath much fulfilled on us that threatening Am. 8.10. I will turn your feasts into mourning, and your songs into lamentation. I have therefore now produced this text of mortification to conclude and close our festival (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 ourselves: according to that of our Saviour (which we may apply as spoken by her) weep not for me, but weep for yourselves. And I also think it my duty (though her funeral be already past) to give her this funeral farewell: yet not to engage to her praises (as in such services the manner is) For that is simply needless, and especially in this place where she was so well known & so much honoured. I will give her no more praise than 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 honourable Lady also have been called, for her life and death did plentifully confirm it: And truly if that title were set upon her tomb, 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: yet (though I may not praise her) I may praise God for her: And therein I pray you to join 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 Honourable husbands (in their turns) for fulfilling of that blessing, Ps. 128.3. Thy wife shall be as the fruitful vine, etc. so that she hath seen two honourable houses set up, and well filled by two sons of her own body: and a third house of honour planted with two hopeful plants of her daughter's 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 spiritual mother as well as a natural mother, even a mother in Israel: though not in that sense, as some dames, even madams in this our age make themselves, by taking on them the ministerial 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 only to her family, but upon all occasions to all comers and visiters (who were not a few) she had always in a readiness words edifying, and ministering grace unto the hearers: being able by the light of Orthodox truth, to dazzle and quench false lights (now too common) as oft as she met with them. And she might be called a spiritual mother, in that she was a fosterer and cherisher of the spiritual fathers and ministers: as many as had any relation to her, or occasion to be known of her (they were not a few) yea, she did not only foster and cherish them with her purse, but also encourage by her presence, in visiting the public congregation, at least once every sabbath day: By which constancy 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) she was stricken with cold, or some ill air, or both, so strongly, that she soon apprehended it to be her last summoner. And accordingly it proved: for in a few days 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 master's calling, and was in a right readiness 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 evil 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 self shall not be idle: For so it followeth there: I myself will awake right early: True praising God is not a bare word matter, but a life matter, a whole self matter: 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 prophet's intent was to that dead son) but to the intent of quickening our souls, as the lot was of that dead man who was cast into the sepulchre 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 general part or branch of this text, namely the baseness or vileness of man. In that out of the consideration of the Heavens the moon, and the stars; this question is raised. What is man? The second SERMON upon the same text, Ps. 8.4. concluded in the same place and presence, Jan. 15. 1653. THE first chief part or point of this text being before spoken of, I come now to the second: which is man's unworthiness, which I gather here to be employed, in that the question (what is man?) is made and moved in and with reference and comparison to God's mindfulness. What is man that thou art mindful of him? This point (of man's 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 evil. I say the best man: For if it be true of the best, than it must needs hold true of all the rest. And though Saint August. (upon this Psalm) by man (in the first place) doth understand the old man, the natural 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, to whom I know this text is applied, and of him understood. Heb 2.6. he was more than a man; God and man: but I speak of man naturally and properly: the best mere man cannot do one work perfectly good: the best man doth many works absolutely evil. 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 works, yea his best works, his righteousnesses, yea not only his, but all other men's we may take here to be included. All our righteousness, he affirmeth to be defiled, and so defiled that the translators have (for modesty) have waived that foulness which is in the propriety of the original, and have given it but that indefinite expression of filthy rags. And to this plain evidence of scripture, reason itself must needs subscribe. For all our good works and righteousness 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 proceedeth from them must be likewise unperfect. And howsoever the holy Ghost (who is in himself most perfect) be the original Author of all our goodness, yet is our goodness in itself but unperfect. For as a young scholar in his writing discovers his own defect and unskilfulness, though a skilful master holdeth his hand, so we in all our righteousness, 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 holiness and righteousness (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 unworthiness to Godward appears, as our indisposition to good, in that we cannot do one work perfectly good, so also in our disposition to evil, in that the best man doth many absolutely and truly evil, many sins. If I should go about to make proof of this, I should but light a candle to the Sun, or cast water into the Sea, I should take but a needless work in hand, So plentiful and pregnant is the Scripture in this case, and so powerful is every one's 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 multiplied, 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. Use. This may make us all to start at the fight of ourselves, as of the most terrible and fearful 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 he look simply on himself: And at his best, he cannot see himself clean without sin. For who can say, I have made my heart clean, I am pure from my sin? Prov. 20.9. The holy man Job, because of the grievous sores that were upon his body, cried out, factus sum mihimet ipsi gravis: I am become a burden to myself, Job 7.20. And shall not we (being all overspread, not in body only, but also in soul, not with sores, but with sins) shall not we much more cry out and say, I am become a burden to myself? Did the leprosy of his body make him so grievous to himself, and shall the leprosy of our souls nothing disquiet us? Was he so oppressed with a pestered carcase, and shall we feel no weight of a festered conscience? His body was not himself, yet he saith, the sores of that make him a burden to himself: our soul is ourself, (Anima cujusque est quisque, every man's soul is himself) & shall not we say, the sins of that do make us a burden to ourselves? Fly therefore from thyself, and run away from thyself: and never leave running till thou hast run out of thyself, and run into Christ: till thou hast lost thyself and found Christ; till thou hast put off thyself, and put on the Lord Jesus; till thou hast gotten thy worthiness of hell, laid upon his Cross, and his worthiness 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, he runs into Christ, saying, I thank God through Jesus Christ our Lord. And so I come to the third and last general part of the text, viz. God's providence towards man, notwithstanding his vileness, notwithstanding his unworthiness. That thou art mindful of him? That old and well worn sentence so often used in oratory's, 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 taste 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 fail 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 a glass darkly, and that ye may know it, though but in part and unperfectly. Thou art mindful of him. God's mindfulness 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 ways; in creating him, in preserving him, in redeeming him, in raising him: It shall be after time in eternal and everlasting glorifying him. First it was before time in electing him. Before time? yes, before time real. Nunc initiativum times beginning as to the creature. There was imaginary time for ever, which was God's eternity. But our time real began (with the Creation) to have its notion to us, and its distinction and constitution by the motion of the celestial 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. He hath chosen us in him (that is in Christ) before the foundation of the world. Before the world or any creature therein, was God mindful of man: And so mindful, that he not only purposed to make man, but in his infinite alknowledge foreseeing, that man being made, would mar, destroy, and cast away himself again, he chose some whom he would save, restore, and recover out of that mass of perdition and confusion. He chose therefore, but not according to works foresseen: for that had not been (properly choosing) 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, he 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 more of good in one then in another. He may be said to 〈◊〉 all beings, as well past, and future, as present. Ye● (in a notional sense) he may be said to see in himself many works that never were or shall be, but only might be if he so pleased to work, for he knoweth (and he only) the extent of his own power. But to say God seethe (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 spiritual life) as is of natural 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 men's skulls, or could go down into the bottom of the Sea to look among the drowned bodies in a sunk ship, in which of those skulls or bodies should he find 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 mercy, that he would vouchsafe to choose any (all being lost) let us not call his justice in question, why he would not choose all. For he hath mercy on whom he will have mercy, Rom. 9.15. Again, he chose, not indefinitely, or at peradventure, but a certain number of certain persons: A certain number, for he will not make them mere or less. Of certain persons: for he will not alter or change them. And because he will not, it may be said he cannot: having once decreed, he 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 needless 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 form. 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 we called? why are we sanctified? why are we justified? why shall we be glorified? because we are elected. O fountain of grace! O wellspring of life! O unspeakable mercy! What is man O Lord, that thus beforetime thou wert mindful of him! Secondly, God is mindful of man in time, and many ways. 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 special manner: he made man (as I may say) with a witness: other things by his word, He spoke the word and they were made, he commanded and they were created; but man was made by his counsel, faciamus hominem, let us make man, Gen. 1.26. And no marvel: for the reason there followeth, he was to be a special piece, he was to be God's image: Let us make man in our image. He made him in his own image, in knowledge, in righteousness, and true holiness. 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 soul is in man, the Microcosm, the little world, somewhat 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 mindful of man, secondly in preserving him: For God is not like a Shipwright or Carpenter, who leaveth his work or building to itself as soon as he hath set it up: but God is mindful of man, as well in preserving as in creating him. Yea, this also (to the express of God's perfection) may be said that he cannot do, he cannot make any thing to be or subsist of itself, without him. For so there should be something where at his power should be limited, and whereto his strength should not extend: And so he 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, he add 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 Psalm, we have a large discourse of the mindfulness of God towards man in providing him wine that maketh glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen man's 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 numbered. 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 mindful 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 painful and shameful 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, he is mindful even of 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 mortal must put on immortality. 1 Cor. 15.53. And then shall Ezekiels mystical or parabolical vision be literally fulfilled, Every bone shall come again to his bone, and the flesh and sinews 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 punctual and emphatical upon this point. Quasi vero quicquam intersit ad nostram utilitatem ista caro jam examinis per quos transitus eat, etc. 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 form. 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 man's body is never lost to God: said 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 turned: In quorumcunque animalium 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 fieret 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 mindful 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 judgement is called the last day. Jo. 6.39, 40. and Rev. 10.6. the angel sweareth that time shall be no more. Yet than I say when all distinction of time shall grow up into one perfect constant day of eternity, then shall God be mindful of man in bringing him to, and preserving him in the fullness 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 mercy, O beginlesse, O endless providence, what is man, O Lord, what is man, that thus before time, in time, and after time, thou art mindful of him? I shall include this point (and so the whole text) with a brief touch of a twofold use. This last Doctrine of God's mindfulness of man, teacheth us to be thankful: and it teacheth us not to be careful. 1. Use. First it teacheth us to be thankful. For seeing God's providence is such and so great toward us, and it is all Gratis. It is but our thankfulness that he requireth for all (for he saith) who so offereth praise, glorifieth me. Ps. 50.23. And David saith, My goodness extendeth not to thee, Ps. 16.2.) what a shame will it be for us then to be found unthankful? Praise him therefore for thy soul, and for spiritual blessings: praise him for thy body, and for temporal blessings: according to that Ps. 101.1. Bless the Lord O my soul, and all that is within me, bless his holy name. Bless the Lord O my soul and forget not all his benefits; which forgiveth all thine iniquities; there's for the soul and for spiritual things; And ver. 5. which satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles: there's for the body and for temporal things. 2. Use. Again it teacheth us not to be careful. This is our Saviour's teaching, Mat. 6.35. I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink etc. And why? ver. 26. behold the fowls of the air, they sow not, neither do they reap, etc. And ver. 30. If God so the grass of the field, shall he not much more cloth you, Oye of little faith? He argueth à majore ad minus, from the less to the greater. I may therefore doubtless in this argue a majore ad minus, from the greater to the less. 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 spiritual things here, and eternal 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 doubtful whether he would afford him water or no? What man seeing his friend send his son to help him, will make question whether he would spare him his servants or no? What man seeing his friend offer his life for him, will suspect or be jealous whether he would impart unto him his goods or no? And seeing God hath given us the wine of spiritual joys, shall we be doubtful whethether he will afford us the water of temporal 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 corn and wine, and oil to sustain us? No, no, but cast all our care upon him, because he careth for us. Yet cast it in humility, acknowledging our vileness, acknowledging our unworthiness. For so humbling ourselves, we shall be sure to be exalted. FINIS.